Discovery Box| (0.35) | (Gen 8:17) | 1 tn The words “bring out” are not in the Hebrew text, but are supplied in the translation for stylistic reasons. |
| (0.35) | (Gen 8:12) | 1 tn The word “again” is not in the Hebrew text, but is supplied in the translation for stylistic reasons. |
| (0.35) | (Gen 8:8) | 2 tn The Hebrew text adds “from him.” This has not been translated for stylistic reasons because it is redundant in English. |
| (0.35) | (Gen 8:8) | 3 tn The Hebrew verb קָלָל (qalal) normally means “to be light, to be slight”; it refers here to the waters receding. |
| (0.35) | (Gen 7:14) | 1 tn The verb “entered” is not in the Hebrew text, but is supplied in the translation for stylistic reasons. |
| (0.35) | (Gen 3:18) | 1 tn The Hebrew term עֵשֶׂב (ʿesev), when referring to human food, excludes grass (eaten by cattle) and woody plants like vines. |
| (0.35) | (Gen 3:13) | 2 sn The Hebrew word order puts the subject (“the serpent”) before the verb here, giving prominence to it. |
| (0.35) | (Gen 1:30) | 2 tn The phrase “I give” is not in the Hebrew text but has been supplied in the translation for clarification. |
| (0.35) | (Heb 4:7) | 2 sn Ps 95 in the Hebrew does not mention David either in the text or the superscription. The writer of Hebrews might attribute Psalms as a whole to David, though some psalms are specifically attributed to other individuals or groups. Yet the Greek inscription for Ps 95 in the LXX credits the psalm to David, and the author of Hebrews frequently uses the LXX. |
| (0.35) | (Eze 21:30) | 2 tn In the Hebrew text of vv. 30-32 the second person verbal and pronominal forms are generally feminine singular. This continues the address of the personified Babylonian sword from verse 29 (the Hebrew word for “sword” is feminine). “Return” is masculine, either due to the Hebrew preference for the masculine gender, or to the fact that soldiers were men. |
| (0.35) | (Jer 15:14) | 1 tc This reading follows the Greek and Syriac versions and several Hebrew mss. Other Hebrew mss read, “I will cause the enemy to pass through a land.” The difference in the reading is between one Hebrew letter, a dalet (ד) and a resh (ר). |
| (0.35) | (Isa 9:1) | 1 sn In the Hebrew text (BHS) the chapter division comes one verse later than in the English Bible; 9:1 (8:23 HT). Thus 9:2-21 in the English Bible = 9:1-20 in the Hebrew text. Beginning with 10:1 the verse numbers in the English Bible and the Hebrew Bible are again the same. |
| (0.33) | (Exo 1:15) | 2 sn The word for “midwife” is simply the Piel participle of the verb יָלַד (yalad, “to give birth”). So these were women who assisted in the childbirth process. It seems probable that given the number of the Israelites in the passage, these two women could not have been the only Hebrew midwives, but they may have been over the midwives (Rashi). Moreover, the LXX and Vulgate do not take “Hebrew” as an adjective, but as a genitive after the construct, yielding “midwives of/over the Hebrews.” This leaves open the possibility that these women were not Hebrews. This would solve the question of how the king ever expected Hebrew midwives to kill Hebrew children. And yet, the two women have Hebrew names. |
| (0.30) | (Eze 5:8) | 2 tn The Hebrew text uses wordplay here to bring out the appropriate nature of God’s judgment. “Execute” translates the same Hebrew verb translated “carried out” (literally meaning “do”) in v. 7, while “judgment” in v. 8 and “regulations” in v. 7 translate the same Hebrew noun (meaning “regulations” or in some cases “judgments” executed on those who break laws). The point seems to be this: God would “carry out judgments” against those who refused to “carry out” his “laws.” |
| (0.30) | (Jer 43:12) | 1 tc The translation follows the Greek, Syriac, and Latin versions. The Hebrew text reads, “I will set fire to.” While it would be possible to explain the first person subject here in the same way as in the two verbs in v. 12b, the Hebrew text in transmission may have undergone a metathesis of two letters, י (yod) and ת (tav). The Hebrew reads הִצַּתִּי (hitsatti), and the versions presuppose הִצִּית (hitsit). |
| (0.30) | (Rut 2:7) | 8 tc Several English versions (NAB, NEB, RSV, NRSV, JB, CEV) suggest deleting MT הַבַּיִת (habbayit, lit. “the house”) due to dittography with בתה in שִׁבְתָּהּ (shivtah) which precedes; however, several ancient textual witnesses support the MT (medieval Hebrew manuscripts, Syriac, Targum). The LXX reading ἐν τῷ ἀγρῷ (en tō agrō, “in the field”) probably does not represent an alternate Hebrew textual tradition, but merely the translator’s attempt to smooth out a difficult Hebrew text. |
| (0.30) | (Lev 1:9) | 3 tc A few Hebrew mss and possibly the Leningrad B19a ms itself (the basis of the BHS Hebrew text of the MT), under an apparent erasure, plus Smr, LXX, Syriac, and Tg. Ps.-J. suggest that Hebrew הוּא (huʾ, translated as “it is”) should be added here as in vv. 13 and 17. Whether or not the text should be changed, the meaning is the same as in vv. 13 and 17, so it has been included in the translation here. |
| (0.30) | (Exo 21:2) | 3 sn The interpretation of “Hebrew” in this verse is uncertain: (1) a gentilic ending, (2) a fellow Israelite, (3) or a class of mercenaries of the population (see W. C. Kaiser, Jr., “Exodus,” EBC 2:431). It seems likely that the term describes someone born a Hebrew, as opposed to a foreigner (S. R. Driver, Exodus, 210). The literature on this includes: M. P. Gray, “The Habiru-Hebrew Problem,” HUCA 29 (1958): 135-202. |
| (0.30) | (Rev 4:1) | 5 tn The conjunction καί (kai), much like the vav-consecutive in Hebrew, appears to be introducing a final/purpose clause here rather than a coordinate clause. |
| (0.30) | (Heb 8:10) | 3 tn Grk “I will be to them for a God and they will be to me for a people,” following the Hebrew constructions of Jer 31. |
