Discovery Box| (0.43) | (Gen 39:17) | 2 sn That Hebrew slave. Now, when speaking to her husband, Potiphar’s wife refers to Joseph as a Hebrew slave, a very demeaning description. |
| (0.43) | (Gen 38:9) | 3 tn The construction, with a vav plus perfect consecutive (veqatal) of הָיָה (hayah) shows that this was a repeated practice and not merely one action. |
| (0.43) | (Gen 37:3) | 2 tn Heb “a son of old age was he to him.” This expression means “a son born to him when he [i.e., Jacob] was old.” |
| (0.43) | (Gen 33:10) | 2 tn The form is the perfect tense with a vav (ו) consecutive, expressing a contingent future nuance in the “then” section of the conditional sentence. |
| (0.43) | (Gen 31:27) | 3 tn Heb “And [why did] you not tell me so I could send you off with joy and with songs, with a tambourine and with a harp?” |
| (0.43) | (Gen 27:36) | 1 tn Heb “Is he not rightly named Jacob?” The rhetorical question, since it expects a positive reply, has been translated as a declarative statement. |
| (0.43) | (Gen 27:5) | 1 tn The disjunctive clause (introduced by a conjunction with the subject, followed by the predicate) here introduces a new scene in the story. |
| (0.43) | (Gen 19:29) | 1 tn The construction is a temporal clause comprised of the temporal indicator, an infinitive construct with a preposition, and the subjective genitive. |
| (0.43) | (Gen 17:20) | 3 tn For a discussion of the Hebrew word translated “princes,” see E. A. Speiser, “Background and Function of the Biblical Nasi’,” CBQ 25 (1963): 111-17. |
| (0.43) | (Gen 16:11) | 4 sn This clause gives the explanation of the name Ishmael, using a wordplay. Ishmael’s name will be a reminder that “God hears” Hagar’s painful cries. |
| (0.43) | (Gen 2:9) | 3 tn The verse ends with a disjunctive clause providing a parenthetical bit of information about the existence of two special trees in the garden. |
| (0.42) | (Hos 3:1) | 4 tn The meaning of the noun רֵעַ (reaʿ) is debated because it has a broad range of meanings: (1) “friend,” (2) “lover,” (3) “companion,” (4) “neighbor,” and (5) “another” (HALOT 1253-55 s.v. II רֵעַ; BDB 945-46 s.v. II רֵעַ). The Hebrew lexicons favor the nuance “lover; paramour” here (HALOT 1255 s.v. 2; BDB 946 s.v. 1). Most scholars adopt the same approach; however, a few suggest that רֵעַ does not refer to another man, but to her husband (Hosea). Both approaches are reflected in English translations. NASB has “a woman who is loved by her husband”; NIV, “though she is loved by another”; NAB, “a woman beloved of a paramour”; KJV, “a woman beloved of her friend”; NJPS, “a woman who, while befriended by a companion”; TEV, “a woman who is committing adultery with a lover”; and CEV, “an unfaithful woman who has a lover.” |
| (0.42) | (Pro 27:15) | 2 tc The form נִשְׁתָּוָה (nishtavah) may be a rare Nitpael form or a scribal error for the Niphal of the root שָׁוָה (shavah, “to be like, comparable to.” BDB classifies it as a Nitpael perfect from (BDB 1001 s.v. I שָׁוָה) with metathesis before the sibilant, a phonetic factor also known in the Hitpael. HALOT suggests that the metathesis is a scribal error such that the form should be נִשְׁוָתָה (nishvatah), a standard Niphal perfect third feminine singular. Either form should be understood with a reflexive meaning. She “makes herself like” an annoying dripping. The LXX concocts a further illustration: “Drops drive a man out of his house on a wintry day; so a railing woman also drives him out of his own house.” |
| (0.42) | (Lev 22:21) | 1 tn The meaning of the expression לְפַלֵּא־נֶדֶר (lefalleʾ neder) rendered here “for a special votive offering” is much debated. Some take it as an expression for fulfilling a vow, “to fulfill a vow” (e.g., HALOT 927-28 s.v. פלא piel and NASB; cf. NAB, NRSV “in fulfillment of a vow”) or, alternatively, “to make a vow” or “for making a vow” (HALOT 928 s.v. פלא piel [II פלא]). Perhaps it refers to the making a special vow, from the verb פָלַא (palaʾ, “to be wonderful, to be remarkable”); cf. J. Milgrom, Numbers (JPSTC), 44. B. A. Levine, Leviticus (JPSTC), 151 and 193, suggests that this is a special term for “setting aside a votive offering” (related to פָּלָה [palah, “to set aside”]). In general, the point of the expression seems to be that this sacrifice arises as a special gift to God out of special circumstances in the life of the worshiper. |
| (0.42) | (Psa 49:7) | 1 tn Heb “a brother, he surely does not ransom, a man.” The sequence אָח...אִישׁ (ʾakh…ʾish, “a brother…a man”) is problematic, for the usual combination is אָח...אָח (“a brother…a brother”) or אִישׁ...אִישׁ (“a man…a man”). When אִישׁ and אָח are combined, the usual order is אִישׁ...אָח (“a man…a brother”), with “brother” having a third masculine singular suffix, “his brother.” This suggests that “brother” is the object of the verb and “man” the subject. (1) Perhaps the altered word order and absence of the suffix can be explained by the text’s poetic character, for ellipsis is a feature of Hebrew poetic style. (2) Another option, supported by a few medieval Hebrew mss, is to emend “brother” to the similar sounding אַךְ (ʾakh, “surely; but”) which occurs in v. 15 before the verb פָּדָה (padah, “ransom”). If this reading is accepted the Qal imperfect יִפְדֶּה (yifdeh, “he can [not] ransom”) would need to be emended to a Niphal (passive) form, יִפָּדֶה (yippadeh, “he can[not] be ransomed”) unless one understands the subject of the Qal verb to be indefinite (“one cannot redeem a man”). (A Niphal imperfect can be collocated with a Qal infinitive absolute. See GKC 344-45 §113.w.) No matter how one decides the textual issues, the imperfect in this case is modal, indicating potential, and the infinitive absolute emphasizes the statement. |
| (0.40) | (Rev 21:20) | 5 sn Chrysoprase is a greenish type of quartz (L&N 2.40). |
| (0.40) | (Rev 21:20) | 2 sn Carnelian is a semiprecious gemstone, usually red in color (L&N 2.36). |
| (0.40) | (Rev 21:12) | 1 tn Grk “jasper, having.” Here a new sentence was started in the translation. |
| (0.40) | (Rev 21:6) | 3 tn Or “as a free gift” (see L&N 57.85). |
| (0.40) | (Rev 20:7) | 1 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. |
