Discovery Box| (0.22) | (Isa 30:23) | 1 tn Heb “and he will give rain for your seed that you plant in the ground, and food [will be] the produce of the ground, and it will be rich and abundant.” |
| (0.22) | (Isa 25:2) | 2 tn The Hebrew text has “you have made from the city.” The prefixed mem (מ) on עִיר (ʿir, “city”) was probably originally an enclitic mem suffixed to the preceding verb. See J. N. Oswalt, Isaiah (NICOT), 1:456, n. 3. |
| (0.22) | (Isa 22:14) | 2 tn Heb “Certainly this sin will not be atoned for until you die.” This does not imply that their death will bring atonement; rather it emphasizes that their sin is unpardonable. The statement has the form of an oath. |
| (0.22) | (Isa 9:3) | 2 tc The Hebrew consonantal text reads “You multiply the nation, you do not make great the joy.” The particle לֹא (loʾ, “not”) is obviously incorrect; the marginal reading has לוֹ (lo, “to him”). In this case, one should translate, “You multiply the nation, you increase his (i.e., their) joy.” However, the parallelism is tighter if one emends הַגּוֹי לוֹ (haggoy lo, “the nation, to him”) to הַגִּילָה (haggilah, “the joy,” a noun attested in Isa 65:18), which corresponds to הַשִּׂמְחָה (hasimkhah, “the joy”) later in the verse (H. Wildberger, Isaiah, 1:386). As attractive as this reading is, it has no textual evidence supporting it. The MT reading (accepting the marginal reading “to him” for the negative particle “not”) affirms that Yahweh caused the nation to grow in population and increased their joy. |
| (0.22) | (Isa 8:13) | 1 tn Heb “the Lord of Heaven’s Armies [traditionally, “the Lord of hosts”], him you must set apart.” The word order is emphatic, with the object being placed first. |
| (0.22) | (Sos 4:1) | 3 sn The repetition of יָפָה רַעְיָתִי (yafah raʿyati, “You are beautiful, my darling”) in 4:1 and 4:7 forms an inclusion, marking off the song of descriptive praise in 4:1-7. |
| (0.22) | (Pro 31:8) | 1 sn The instruction to “open your mouth” is a metonymy of cause; it means “speak up for” (so NIV, TEV, NLT) or in this context “serve as an advocate in judgment” (cf. CEV “you must defend”). |
| (0.22) | (Pro 29:17) | 2 tn Heb “your soul.” The noun נַפְשֶׁךָ (nafshekha, “your soul”) is a synecdoche of part (= inner soul) for the whole person (= you); see, e.g., Isa 43:4; 51:23; BDB 600 s.v. 4.a.2. |
| (0.22) | (Pro 27:23) | 1 tn The sentence uses the infinitive absolute and the imperfect from יָדַע (yadaʿ, “to know”). The imperfect here has been given the obligatory nuance, “you must know,” and that has to be intensified with the infinitive. |
| (0.22) | (Pro 9:8) | 2 tn Heb “lest he hate you.” The particle פֶּן (pen, “lest”) expresses fear or precaution (R. J. Williams, Hebrew Syntax, 79, §476). The antonyms “love” and “hate” suggest that the latter means “reject” and the former means “choosing and embracing.” |
| (0.22) | (Pro 8:4) | 1 tn Heb “men.” Although it might be argued in light of the preceding material that males would be particularly addressed by wisdom here, the following material indicates a more universal appeal. Cf. TEV, NLT “to all of you.” |
| (0.22) | (Pro 6:24) | 1 tn The infinitive construct is epexegetical here, explaining how these teachings function as lights: “by keeping you.” This verse is the transition from the general admonition about heeding the teachings to the practical application. |
| (0.22) | (Pro 6:4) | 1 tn Heb “do not give sleep to your eyes.” The point is to go to the neighbor and seek release from the agreement immediately (cf. NLT “Don’t rest until you do”). |
| (0.22) | (Pro 3:28) | 1 tn Heb “But there it is with you.” The circumstantial clause introduces a condition which true at the same time as as an earlier clause. The words “at the time” were for clarity. |
| (0.22) | (Pro 3:26) | 2 tn The term “foot” functions as a synecdoche, where the part stands for the whole (“your foot” stands for “you”). This device helps build a comparison between a hunter’s snare and calamity that afflicts the wicked. |
| (0.22) | (Pro 3:2) | 1 tn Heb “They will add to you.” The verb appears in the second half of the Hebrew line but has been moved to the beginning in the translation for the sake of smoothness. |
| (0.22) | (Psa 144:5) | 2 tn Heb “so you might come down.” The prefixed verbal form with vav (ו) conjunctive indicates purpose after the preceding imperative. The same type of construction is utilized in v. 6. |
| (0.22) | (Psa 139:20) | 2 tc Heb “they speak [of] you.” The suffixed form of the verb אָמַר (ʾamar, “to speak”) is peculiar. The translation assumes an emendation to יַמְרֻךָ (yamrukha), a Hiphil form from מָרָה (marah, “to rebel”; see Ps 78:40). |
| (0.22) | (Psa 130:3) | 2 tn The words “before you” are supplied in the translation for clarification. The psalmist must be referring to standing before God’s judgment seat. The rhetorical question expects the answer, “No one.” |
| (0.22) | (Psa 110:3) | 1 tn Heb “your people, free will offerings.” Perhaps the people, in their willingness to volunteer, are compared metaphorically to freewill offerings. Following the LXX, some revocalize the text and read “with you is nobility.” |
