Discovery Box| (0.38) | (Zec 6:7) | 1 tn The present translation takes אֲמֻצִּים (ʾamutsim, “strong”) to be a descriptive of all the horses—white, black, red, and spotted (cf. NAB, NIV, NLT). |
| (0.38) | (Hab 2:15) | 1 tn No direct object is present after “drink” in the Hebrew text. “Wine” is implied, however, and has been supplied in the translation for clarity. |
| (0.38) | (Joe 3:21) | 1 tc The present translation follows the reading וְנִקַּמְתִּי (veniqqamti, “I will avenge”) rather than וְנִקֵּתִי (veniqqeti, “I will acquit”) of the MT. |
| (0.38) | (Joe 3:11) | 2 tc The present translation follows the reading of the imperative הִקָּבְצוּ (hiqqavetsu) rather than the perfect with vav (ו) consecutive וְנִקְבָּצוּ (veniqbatsu) of the MT. |
| (0.38) | (Hos 14:3) | 1 tn Heb “For the orphan is shown compassion by you.” The present translation takes “orphan” as a figurative reference to Israel, which is specified in the translation for clarity. |
| (0.38) | (Dan 12:7) | 2 tc The present translation reads יַד־נֹפֵץ (yad nofets, “hand of one who shatters”) rather than the MT נַפֵּץ־יַד (nappets yad, “to shatter the hand”). |
| (0.38) | (Dan 11:6) | 6 tc The present translation reads יַלְדָּה (yaldah, “her child”) rather than the MT יֹלְדָהּ (yoledah, “the one who begot her”). Cf. Theodotion, the Syriac, and the Vulgate. |
| (0.38) | (Dan 6:12) | 1 tc The MT also has “about the edict of the king,” but this phrase is absent in the LXX and the Syriac. The present translation deletes the expression. |
| (0.38) | (Dan 4:35) | 1 tc The present translation reads כְּלָא (kelaʾ), with many medieval Hebrew MSS, rather than כְּלָה (kelah) of BHS. |
| (0.38) | (Dan 4:33) | 4 tn The words “feathers” and “claws” are not present in the Aramaic text, but have been added in the translation for clarity. |
| (0.38) | (Dan 4:17) | 1 tc The present translation follows an underlying reading of עַל־דִּבְרַת (ʿal divrat, “so that”) rather than MT עַד־דִּבְרַת (ʿad divrat, “until”). |
| (0.38) | (Dan 2:43) | 1 tc The present translation reads the conjunction, with most medieval Hebrew MSS, LXX, Vulgate, and the Qere. The Kethib lacks the conjunction. |
| (0.38) | (Lam 5:1) | 2 tn The basic meaning of זָכַר (zakhar) is “to remember, call to mind” (HALOT 270 s.v. I זכר). Although often used of recollection of past events, זָכַר (zakhar, “to remember”) can also describe consideration of present situations: “to consider, think about” something present (BDB 270 s.v. 5), hence “reflect on,” the most appropriate nuance here. Verses 1-6 describe the present plight of Jerusalem. The parallel requests הַבֵּיט וּרְאֵה (habbet ureʾeh, “Look and see!”) have a present-time orientation as well. See also 2:1 and 3:19-20. |
| (0.38) | (Lam 2:13) | 6 sn The rhetorical question implies a denial: “No one can heal you!” The following verses, 14-17, present four potential healers—prophets, passersby, enemies, and God. |
| (0.38) | (Lam 1:20) | 3 tn The Niphl participle from הָפַךְ (hafakh, “to turn over”) functions verbally, referring to progressive present-time action (from the speaker’s viewpoint). |
| (0.38) | (Isa 30:5) | 1 tn The present translation follows the marginal (Qere) reading of the Hebrew text; the consonantal text (Kethib) has “made to stink, decay.” |
| (0.38) | (Isa 7:20) | 2 tn Heb “the river” (so KJV); NASB “the Euphrates.” The name of the river has been supplied in the present translation for clarity. |
| (0.38) | (Isa 1:4) | 4 tn Heb “they are estranged backward.” The LXX omits this statement, which presents syntactical problems and seems to be outside the synonymous parallelistic structure of the verse. |
| (0.38) | (Pro 22:12) | 2 tn The first verb is the Hebrew perfect form and the second is a preterite, successive actions in past time. The proverb presents something God has done as prototypical. |
| (0.38) | (Pro 14:17) | 3 tn The verb שָׂנֵא (saneʾ) is stative and as a Niphal is ingressive (“become hated”); its imperfect form should be future rather than present. |
