Discovery Box| (0.40) | (Gen 26:3) | 2 tn After the imperative “stay” the two prefixed verb forms with prefixed conjunction here indicate consequence. |
| (0.40) | (Gen 24:58) | 1 tn The imperfect verbal form here has a modal nuance, expressing desire. |
| (0.40) | (Gen 21:12) | 3 tn The imperfect verbal form here draws attention to an action that is underway. |
| (0.40) | (Gen 21:7) | 2 tn The perfect form of the verb is used here to describe a hypothetical situation. |
| (0.40) | (Gen 17:17) | 3 tn The imperfect verbal form here carries a potential nuance, as it expresses the disbelief of Abraham. |
| (0.40) | (Gen 15:4) | 3 tn The Hebrew כִּי־אִם (ki ʾim) forms a very strong adversative. |
| (0.40) | (Gen 14:23) | 2 tn The Hebrew text adds the independent pronoun (“I”) to the verb form for emphasis. |
| (0.40) | (Gen 10:28) | 2 sn The name Abimael is a genuine Sabean form which means “my father, truly, he is God.” |
| (0.40) | (Gen 9:3) | 3 tn The perfect verb form describes the action that accompanies the declaration. |
| (0.40) | (Gen 3:16) | 1 tn The imperfect verb form is emphasized and intensified by the infinitive absolute from the same verb. |
| (0.40) | (Gen 2:19) | 2 tn The imperfect verb form is future from the perspective of the past time narrative. |
| (0.40) | (Gen 2:17) | 2 tn The negated imperfect verb form indicates prohibition, “you must not eat.” |
| (0.39) | (Isa 45:11) | 2 tc The Hebrew text reads “the one who formed him, the coming things.” Among various suggestions, some have proposed an emendation of יֹצְרוֹ (yotsero, “the one who formed him”) to יֹצֵר (yotser, “the one who forms”; the suffixed form in the Hebrew text may be influenced by vv. 9-10, where the same form appears twice) and takes “coming things” as the object of the participle (either objective genitive or accusative): “the one who brings the future into being.” |
| (0.35) | (Amo 3:9) | 5 tn The translation assumes the form is an abstract plural (see Job 35:9; Eccl 4:1). Another option is to understand the form as a substantival passive participle and translate, “the oppressed” (so KJV). |
| (0.35) | (Dan 5:19) | 2 tn Aram “let live.” This Aramaic form is the aphel participle of חַיָה (khayah, “to live”). Theodotion and the Vulgate mistakenly take the form to be from מְחָא (mekhaʾ, “to smite”). |
| (0.35) | (Lam 3:32) | 3 tc The Kethib preserves the singular form חַסְדּוֹ (khasdo, “his kindness”), also reflected in the LXX and Aramaic Targum. The Qere reads the plural form חֲסָדָיו (khasadayv, “his kindnesses”), which is reflected in the Latin Vulgate. |
| (0.35) | (Isa 52:5) | 3 tn The verb is apparently a Hitpolal form (with assimilated tav, ת) from the root נָאַץ (naʾats), but GKC 151-52 §55.b explains it as a mixed form, combining Pual and Hitpolel readings. |
| (0.35) | (Isa 45:8) | 4 tc The Hiphil verb form (תַצְמִיחַ, tatsmiakh) should probably be emended to a Qal (תִצְמַח, titsmakh). The יח sequence at the end of the form is probably due to dittography (note the following יַחַד, yakhad). |
| (0.35) | (Isa 45:2) | 1 tc The form הֲדוּרִים (hadurim) is difficult. It may need to be emended to an original הָרָרִים (hararim, “mountains”), the reduplicated form of הָר (har, “mountain”). 1QIsaa and the LXX support an unambiguous text of “mountains.” |
| (0.35) | (Isa 33:1) | 3 tc The form in the Hebrew text appears to derive from an otherwise unattested verb נָלָה (nalah). The translation follows the Qumran scroll 1QIsaa in reading ככלתך, a Piel infinitival form from the verbal root כָּלָה (kalah), meaning “finish.” |
