Discovery Box| (0.25) | (Mic 6:14) | 1 tc The first Hebrew term in the line (וְיֶשְׁחֲךָ, veyeshkhakha) is obscure. HALOT 446 s.v. יֶשַׁח understands a noun meaning “filth,” which would yield the translation, “and your filth is inside you.” The translation assumes an emendation to כֹּחַוְיֶשׁ (veyesh koakh, “and [if] there is strength inside you”). |
| (0.25) | (Jon 1:6) | 1 tn Heb “What to you sleeping?” The Niphal participle נִרְדָּם (nirdam) from רָדַם (radam, “to sleep”) functions here not as a vocative use of the noun (so KJV, NKJV, ASV “O sleeper”; RSV “you sleeper”) but as a verbal use to depict uninterrupted sleep up to this point. The expression מַה־לְּךָ (mah lekha, “what to you?”) can express surprise (BDB 552 s.v. מָה 1.a; e.g., Job 9:12; 22:12; Eccl 8:4; Isa 45:9, 10) or indignation and contempt (BDB 552 s.v. מָה 1.c; e.g., 1 Kgs 19:9, 13). Accordingly, the captain is either surprised that Jonah is able to sleep so soundly through the storm (NIV “How can you sleep?”; JPS, NJPS: “How can you be sleeping so soundly?”; NEB, REB “What, sound asleep?”), or he is indignant that Jonah would sleep in a life-threatening situation when he should be praying (CEV “How can you sleep at a time like this?”; NAB “What are you doing [+ sound NRSV] asleep?”; NJB “What do you mean by sleeping?”). |
| (0.25) | (Oba 1:7) | 5 tn Heb “your bread,” which makes little sense in the context. The Hebrew word can be revocalized to read, “those who eat bread with you,” i.e., “your friends” (cf. KJV “they that eat thy bread,” NIV “those who eat your bread,” TEV “Those friends who ate with you”). |
| (0.25) | (Eze 38:3) | 1 tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘hinnenî ’êlékâ’” ZAW 45 (1933): 101-8. |
| (0.25) | (Eze 36:15) | 2 tc The MT reads תַכְשִׁלִי (takhshiliy, “you will cause to stumble”), a Hiphil of כָּשַׁל (kashal, “to stumble”). This is a metathesis for תְשַׁכְּלִי (teshakkeliy), “you will deprive of children”), a Piel from the root שָׁכַל (shakhal), which is used in the previous verses. |
| (0.25) | (Eze 29:10) | 1 tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘hinnenî ’êlékâ’” ZAW 45 (1933): 101-8. |
| (0.25) | (Eze 29:3) | 1 tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘hinnenî ’êlékâ’” ZAW 45 (1933): 101-8. |
| (0.25) | (Eze 28:22) | 1 tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘hinnenî ’êlékâ’” ZAW 45 (1933): 101-8. |
| (0.25) | (Eze 26:3) | 2 tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘hinnenî ’êlékâ’” ZAW 45 (1933): 101-8. |
| (0.25) | (Eze 21:3) | 3 tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘hinnenî ’êlékâ’” ZAW 45 (1933): 101-8. |
| (0.25) | (Eze 20:39) | 2 tn Heb “and after, if you will not listen to me.” The translation leaves out “and after” for smoothness. The text is difficult. M. Greenberg (Ezekiel [AB], 1:374) suggests that it may mean “but afterwards, if you will not listen to me…” with an unspoken threat. |
| (0.25) | (Eze 13:8) | 2 tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘hinnenî ’êlékâ’” ZAW 45 (1933): 101-8. |
| (0.25) | (Lam 2:21) | 3 tc The MT reads לֹא חָמָלְתָּ (loʾ khamalta, “You showed no mercy”). However, many medieval Hebrew mss and most of the ancient versions (Aramaic Targum, Syriac Peshitta and Latin Vulgate) read וְלֹא חָמָלְתָּ (veloʾ khamalta, “and You showed no mercy”). |
| (0.25) | (Jer 42:10) | 2 tn Or “I will firmly plant you in the land,” or “I will establish you.” This is part of the metaphor that has been used of God (re)establishing Israel in the land. See 24:6; 31:28; 32:41. |
| (0.25) | (Jer 38:25) | 2 tn Or “lest we kill you”; Heb “and we will not kill you,” which, as stated in the translator’s note on 37:20, introduces a negative purpose (or result) clause. See 37:20 and 38:24 for parallel usage. |
| (0.25) | (Jer 38:20) | 1 tn Heb “Please listen to the voice of the Lord with regard to what I have been telling you.” For the idiom “listen to the voice” = “obey,” see BDB 1034 s.v. שָׁמַע 1.m. Obedience here is expressed by following the advice in the qualifying clause, i.e., “what I have been telling you.” |
| (0.25) | (Jer 36:29) | 2 tn Heb “You burned this scroll, saying, ‘Why did you write on it, saying, “The king of Babylon will certainly come [the infinitive absolute before the finite verb expresses certainty here, as several places elsewhere in Jeremiah] and destroy this land and exterminate from it both man and beast”?’” The sentence raises several difficulties for translating literally. The “you” in “why did you write” is undefined, though it obviously refers to Jeremiah. The gerund “saying” that introduces ‘Why did you write’ does not fit very well with “you burned the scroll.” Gerunds of this sort are normally explanatory. Lastly, there is no indication in the narrative that Jehoiakim ever directly asked Jeremiah this question. In fact, he had been hidden out of sight so Jehoiakim couldn’t confront him. The question is presented rhetorically, expressing Jehoiakim’s thoughts or intents and giving the rational for burning the scroll, i.e., he questioned Jeremiah’s right to say such things. The translation has attempted to be as literal as possible without resolving some of these difficulties. One level of embedded quotes has been eliminated for greater simplicity. For the rendering of “How dare you” for the interrogative “why do you,” see the translator’s note on 26:9. |
| (0.25) | (Jer 29:25) | 8 tn The words “In your letter you said to Zephaniah” are not in the text: Heb “you sent a letter to…, saying.” The sentence has been broken up to conform better to contemporary English style, and these words have been supplied in the translation to make the transition to the address to Zephaniah in vv. 26-28. |
| (0.25) | (Jer 29:14) | 1 tn Heb “I will let myself be found by you.” For this nuance of the verb see BDB 594 s.v. מָצָא Niph.1.f, and compare the usage in Isa 65:1 and 2 Chr 15:2. The Greek version already noted that nuance when it translated the phrase as “I will manifest myself to you.” |
| (0.25) | (Jer 28:16) | 1 sn There is a play on words here in Hebrew between “did not send you” and “will…remove you.” The two verbs are from the same root word in Hebrew. The first is the simple active and the second is the intensive. |
