Discovery Box| (0.25) | (Lev 20:22) | 1 tn Heb “And you shall keep all my statutes and all my regulations and you shall do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120.d, although שָׁמַר [shamar, “to keep”] is not cited there; cf. Lev 22:31, etc.). |
| (0.25) | (Lev 20:8) | 1 tn Heb “And you shall keep my statutes and you shall do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120.d, although שָׁמַר [shamar, “to keep”] is not cited there; cf. Lev 22:31, etc.). |
| (0.25) | (Lev 19:37) | 1 tn Heb “And you shall keep all my statutes and all my regulations and you shall do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120.d, although שָׁמַר [shamar, “to keep”] is not cited there; cf. Lev 22:31). |
| (0.25) | (Lev 18:3) | 2 tn Heb “and as the work [or “deed”] of the land of Canaan which I am bringing you to there, you must not do.” The participle “I am bringing” is inceptive; the Lord is “about to” bring them into the land of Canaan, as opposed to their having dwelt previously in the land of Egypt (see the first part of the verse). |
| (0.25) | (Exo 30:23) | 1 tn The construction uses the imperative “take,” but before it is the independent pronoun to add emphasis to it. After the imperative is the ethical dative (lit. “to you”) to stress the task to Moses as a personal responsibility: “and you, take to yourself.” |
| (0.25) | (Exo 20:20) | 3 tn The negative form לְבִלְתִּי (levilti) is used here with the imperfect tense (see for other examples GKC 483 §152.x). This gives the imperfect the nuance of a final imperfect: that you might not sin. Others: to keep you from sin. |
| (0.25) | (Exo 13:5) | 3 tn The verb is וְעָבַדְתָּ (veʿavadta), the Qal perfect with a vav (ו) consecutive. It is the equivalent of the imperfect tense of instruction or injunction; it forms the main point after the temporal clause—“when Yahweh brings you out…then you will serve.” |
| (0.25) | (Exo 12:5) | 1 tn The construction has: “[The] lamb…will be to you.” This may be interpreted as a possessive use of the ל (lamed), meaning, “[the] lamb…you have” (your lamb) for the Passover. In the context instructing the people to take an animal for this festival, the idea is that the one they select, their animal, must meet these qualifications. |
| (0.25) | (Exo 11:1) | 3 tn The words are emphatic: גָּרֵשׁ יְגָרֵשׁ (garesh yegaresh). The Piel verb means “to drive out, expel.” With the infinitive absolute it says that Pharaoh “will drive you out vigorously.” He will be glad to be rid of you—it will be a total expulsion. |
| (0.25) | (Exo 10:2) | 6 tn The form is the perfect tense with vav consecutive, וִידַעְתֶּם (vidaʿtem, “and that you might know”). This provides another purpose for God’s dealings with Egypt in the way that he was doing. The form is equal to the imperfect tense with vav (ו) prefixed; it thus parallels the imperfect that began v. 2—“that you might tell.” |
| (0.25) | (Exo 9:15) | 2 tn The verb כָּחַד (kakhad) means “to hide, efface,” and in the Niphal it has the idea of “be effaced, ruined, destroyed.” Here it will carry the nuance of the result of the preceding verbs: “I could have stretched out my hand…and struck you…and (as a result) you would have been destroyed.” |
| (0.25) | (Exo 8:28) | 2 tn This form, a perfect tense with vav (ו) consecutive, is equivalent to the imperfect tense that precedes it. However, it must be subordinate to the preceding verb to express the purpose. He is not saying “I will release…and you will sacrifice,” but rather “I will release…that you may sacrifice” or even “to sacrifice.” |
| (0.25) | (Exo 3:5) | 4 tn The causal clause includes within it a typical relative clause, which is made up of the relative pronoun, then the independent personal pronoun with the participle, and then the preposition with the resumptive pronoun. It would literally be “which you are standing on it,” but the relative pronoun and the resumptive pronoun are combined and rendered, “on which you are standing.” |
| (0.25) | (Gen 46:4) | 1 tn Heb “and I, I will bring you up, also bringing up.” The independent personal pronoun before the first person imperfect verbal form draws attention to the speaker/subject, while the infinitive absolute after the imperfect strongly emphasizes the statement: “I myself will certainly bring you up.” |
| (0.25) | (Gen 40:19) | 1 tn Heb “Pharaoh will lift up your head from upon you.” Joseph repeats the same expression from the first interpretation (see v. 13), but with the added words “from upon you,” which allow the statement to have a more literal and ominous meaning—the baker will be decapitated. |
| (0.25) | (Gen 40:14) | 1 tn Heb “but you have remembered me with you.” The perfect verbal form may be used rhetorically here to emphasize Joseph’s desire to be remembered. He speaks of the action as already being accomplished in order to make it clear that he expects it to be done. The form can be translated as volitional, expressing a plea or a request. |
| (0.25) | (Gen 30:29) | 1 tn Heb “and he said to him, ‘You know how I have served you.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons, and the referent of the pronoun “he” (Jacob) has been specified in the translation for clarity. |
| (0.25) | (Gen 24:14) | 2 tn Heb “And let the young woman to whom I say, ‘Lower your jar that I may drink,’ and she says, ‘Drink and I will also give your camels water,’—her you have appointed for your servant, for Isaac, and by it I will know that you have acted in faithfulness with my master.” |
| (0.25) | (Gen 19:19) | 1 tn The second person pronominal suffixes are singular in this verse (note “your eyes,” “you have made great,” and “you have acted”). Verse 18a seems to indicate that Lot is addressing the angels, but the use of the singular and the appearance of the divine title “Lord” (אֲדֹנָי, ʾadonay) in v. 18b suggests he is speaking to God. |
| (0.25) | (Gen 16:5) | 5 sn May the Lord judge between you and me. Sarai blamed Abram for Hagar’s attitude, not the pregnancy. Here she expects to be vindicated by the Lord who will prove Abram responsible. A colloquial rendering might be, “God will get you for this.” It may mean that she thought Abram had encouraged the servant girl in her elevated status. |
