Discovery Box| (0.50) | (Lam 3:20) | 4 tn Heb “and my soul sinks down within me.” The verb II שׁוּחַ (shuakh, “to sink down”) is used here in a figurative sense, meaning “to be depressed.” |
| (0.50) | (Jer 44:28) | 2 tn Heb “will stand,” i.e., in the sense of being fulfilled, proving to be true, or succeeding (see BDB 878 s.v. קוּם 7.g). |
| (0.50) | (Isa 55:13) | 1 tn Heb “to the Lord for a name.” For שֵׁם (shem) used in the sense of “monument,” see also 56:5, where it stands parallel to יָד (yad). |
| (0.50) | (Isa 52:14) | 4 tn Heb “and his form from the sons of men.” The preposition מִן (min) here carries the sense “away from,” i.e., “so as not to be.” |
| (0.50) | (Isa 49:7) | 5 tn Parallelism (see “rulers,” “kings,” “princes”) suggests that the singular גּוֹי (goy) be emended to a plural or understood in a collective sense (see 55:5). |
| (0.50) | (Isa 47:9) | 3 tn For other examples of the preposition bet (בְּ) having the sense of “although, despite,” see BDB 90 s.v. III.7. |
| (0.50) | (Isa 45:22) | 1 tn The Niphal imperative with prefixed vav (ו) indicates purpose after the preceding imperative. The Niphal probably has a tolerative sense, “allow yourselves to be delivered, accept help.” |
| (0.50) | (Isa 29:21) | 1 tn Heb “the ones who make a man a sinner with a word.” The Hiphil of חָטָא (khataʾ) here has a delocutive sense: “declare a man sinful/guilty.” |
| (0.50) | (Isa 12:5) | 1 tc The translation follows the marginal reading (Qere), which is a Hophal participle from יָדַע (yadaʿ), understood here in a gerundive sense. |
| (0.50) | (Isa 9:20) | 2 tn The prefixed verbal form is either a preterite without vav consecutive or an imperfect used in a customary sense, describing continual or repeated behavior in past time. |
| (0.50) | (Ecc 10:19) | 2 tn The subject of the verb is not specified. When active verbs have an unspecified subject, they are often used in a passive sense: “Bread [feasts] are made….” |
| (0.50) | (Ecc 8:17) | 4 tn Heb “his”; the referent (man, in a generic sense) has been specified in the translation as the adjective “human” for clarity. |
| (0.50) | (Ecc 8:1) | 2 tn The definite article on הֶחָכָם (hekhakham, “wise man”) may be taken in an individualizing (“the wise man”) or generic sense (“a wise man”). |
| (0.50) | (Ecc 7:16) | 4 tn The imperfect of שָׁמֵם (shamem) functions in a modal sense, denoting possibility: “you might be…” (see IBHS 508 §31.4e). |
| (0.50) | (Ecc 7:21) | 3 tn The imperfect tense verb תִשְׁמַע (tishmaʿ; from שָׁמַע [shamaʿ, “to hear”]) functions in a modal sense, denoting possibility: “you might hear” (see IBHS 508 §31.4e). |
| (0.50) | (Pro 31:10) | 6 tn Heb “gems.” It is not known which particular gem the term refers to or whether it means gems in a generic sense. |
| (0.50) | (Pro 29:25) | 3 sn “Snare” is an implied comparison; fearing people is like being in a trap—there is no freedom of movement or sense of security. |
| (0.50) | (Pro 27:1) | 1 sn The verse rules out one’s overconfident sense of ability to control the future. No one can presume on the future. |
| (0.50) | (Pro 26:8) | 1 tn The translation “like tying a stone in a sling” seems to make the most sense, even though the word for “sling” occurs only here. |
| (0.50) | (Pro 24:30) | 1 tn Heb “lacking of heart.” The term לֵב (lev, “mind, heart”) refers by metonymy to thinking, and by extension to discernment, wisdom, good sense. |
