Discovery Box| (0.35) | (Isa 21:5) | 2 tn The verbal forms in the first three lines are infinitives absolute, which are functioning here as finite verbs. It is uncertain if the forms should have an imperatival or indicative/descriptive force here. |
| (0.35) | (Isa 2:3) | 1 tn The prefixed verb form with simple vav (ו) introduces a purpose/result clause after the preceding prefixed verb form (probably to be taken as a cohortative; see IBHS 650 §39.2.2a). |
| (0.35) | (Pro 30:4) | 7 tn The verb תֵדָע (tedaʿ) is the imperfect form of the stative verb יָדָע (yadaʿ) “to know.” The imperfect form of a stative verb should be understood as future or modal and is translated here as an abilitive modal. |
| (0.35) | (Pro 29:15) | 3 tn The form is a Pual participle; the form means “to let loose” (from the meaning “to send”; cf. KJV, NIV “left to himself”), and so in this context “unrestrained.” |
| (0.35) | (Pro 6:14) | 2 tn The word “contention” is from the root דִּין (din); the noun means “strife, contention, quarrel.” The normal plural form is represented by the Qere, and the contracted form by the Kethib. |
| (0.35) | (Pro 1:27) | 5 tn Heb “distress and trouble.” The nouns “distress and trouble” mean almost the same thing so they may form a hendiadys. The two similar sounding terms צוּקָה (tsuqah) and צָרָה (tsarah) also form a wordplay (paronomasia) which also links them together. |
| (0.35) | (Psa 145:6) | 1 tn The prefixed verbal form is understood as an imperfect, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as a jussive, indicating the psalmist’s wish, “may they proclaim.” |
| (0.35) | (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). |
| (0.35) | (Psa 109:8) | 1 tn The prefixed verbal forms (except those with vav [ו] consecutive) in vv. 8-20 are taken as jussives of prayer. Note the distinct jussive forms used in vv. 12-13, 15, 19. |
| (0.35) | (Psa 109:7) | 1 tn The prefixed verbal form could be taken as a jussive, but the use of the imperfect form in the following line suggests that v. 7 anticipates the outcome of the accusation envisioned in v. 6. |
| (0.35) | (Psa 105:40) | 1 tn Heb “he [i.e., his people] asked.” The singular form should probably be emended to a plural שָׁאֲלוּ (shaʾalu, “they asked”), the ו (vav) having fallen off by haplography (note the vav at the beginning of the following form). |
| (0.35) | (Psa 95:10) | 1 tn The prefixed verbal form is either a preterite or an imperfect. If the latter, it emphasizes the ongoing nature of the condition in the past. The translation reflects this interpretation of the verbal form. |
| (0.35) | (Psa 94:20) | 2 tn Heb “Is a throne of destruction united to you, one that forms trouble upon a statute?” The rhetorical question anticipates the answer, “Of course not!” The translation, while not preserving the interrogative form of the statement, reflects its rhetorical force. |
| (0.35) | (Psa 90:6) | 2 tn The Polel form of this verb occurs only here. Perhaps the form should be emended to a Qal (which necessitates eliminating the final ל [lamed] as dittographic). See Ps 37:2. |
| (0.35) | (Psa 49:14) | 3 tn The prefixed verbal form with vav (ו) consecutive carries the same force as the perfect verbal form in v. 14a. The psalmist speaks of this coming event as if it were already accomplished. |
| (0.35) | (Psa 41:2) | 1 tn The prefixed verbal forms are taken as jussives in the translation because of the form of the pronominal suffix (-ehu rather than -ennu) and because the jussive is clearly used in the final line of the verse. |
| (0.35) | (Psa 35:4) | 1 tn The four prefixed verbal forms in this verse are understood as jussives. The psalmist is calling judgment down on his enemies. See also the distinct jussive form in v. 6. |
| (0.35) | (Psa 34:21) | 1 tn Heb “evil kills the wicked [one].” The singular form is representative; the typical evil person is envisioned. The Hebrew imperfect verbal form draws attention to the typical nature of the action. |
| (0.35) | (Psa 34:2) | 1 tn Heb “my soul will boast”; or better, “let my soul boast.” Following the cohortative form in v. 1, it is likely that the prefixed verbal form here is jussive. |
| (0.35) | (Psa 31:4) | 1 tn Heb “bring me out.” The translation assumes that the imperfect verbal form expresses the psalmist’s confidence about the future. Another option is to take the form as expressing a prayer, “free me.” |
