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Discovery Box| (0.43) | (Exo 17:2) | 2 sn One wonders if the people thought that Moses and Aaron had water and were withholding it from the people, or whether Moses was able to get it on demand. The people should have come to Moses to ask him to pray to God for water, but their action led Moses to say that they had challenged God (B. Jacob, Exodus, 476). |
| (0.43) | (Gen 40:14) | 4 tn The verb זָכַר (zakhar) in the Hiphil stem means “to cause to remember, to make mention, to boast.” The implication is that Joseph would be pleased for them to tell his story and give him the credit due him so that Pharaoh would release him. Since Pharaoh had never met Joseph, the simple translation of “cause him to remember me” would mean little. |
| (0.43) | (Gen 34:2) | 2 tn The verb עָנָה (ʿanah) in the Piel stem can have various shades of meaning, depending on the context: “to defile; to mistreat; to violate; to rape; to shame; to afflict.” Here it means that Shechem violated or humiliated Dinah by raping her. |
| (0.42) | (Jon 4:2) | 4 tn Or “This is why I originally fled to Tarshish.” The verb קָדַם (qadam) in the Piel stem has a broad range of meanings and here could mean (1) “to go before, be in front of” (1 Sam 20:25; Ps 68:26); (2) “to do [something] beforehand,” (Ps 119:147); or (3) “to anticipate, to do [something] early, forestall [something]” (Ps 119:148). The lexicons nuance Jonah 4:2 as “to do [something] for the first time” (HALOT 1069 s.v. קדם 4) or “to do [something] beforehand” (BDB 870 s.v. קָדַם 3). The phrase קִדַּמְתִּי לִבְרֹחַ (qiddamti livroakh, “I did the first time to flee”) is an idiom that probably means, “I originally fled,” or, “I fled the first time.” The infinitive construct לִבְרֹחַ (“to flee”) functions as an object complement. This phrase is translated variously by English versions, depending on the category of meaning chosen for קָדַם: (1) to do [something] for the first time, beforehand: “That is why I fled beforehand” (JPS, NJPS), “I fled before” (KJV), “I fled previously” (NKJV), “I fled at the beginning” (NRSV), “I first tried to flee” (NJB), and “I fled at first” (NAB); (2) to do [something] early, to hasten to do [something]: “That is why I was so quick to flee” (NIV), “I hastened to flee” (ASV), “I made haste to flee” (RSV), and “I did my best to run away” (TEV); and (3) to anticipate, forestall [something]: “it was to forestall this that I tried to escape to Tarshish” (REB), “to forestall it I tried to escape to Tarshish” (NEB), and “in order to forestall this I fled” (NASB). The ancient versions also handle it variously: (1) to do [something] early, to hasten to do [something]: “Therefore I made haste to flee” (LXX), “That is why I hastened to run away” (Tg. Jonah 4:2); and (2) to go before, to be in front: “Therefore I went before to flee to Tarshish” (Vulgate). The two most likely options are (1) to do [something] the first time = “This is why I originally fled to Tarshish” and (2) to anticipate, forestall [something] = “This is what I tried to forestall [= prevent] by fleeing to Tarshish.” |
| (0.42) | (Pro 6:29) | 6 tn The verb is יִנָּקֶה (yinnaqeh), the Niphal imperfect from נָקָה (naqah, “to be empty; to be clean”). From it we get the adjectives “clean,” “free from guilt,” “innocent.” The Niphal has the meanings (1) “to be cleaned out” (of a plundered city; e.g., Isa 3:26), (2) “to be clean; to be free from guilt; to be innocent” (Ps 19:14), (3) “to be free; to be exempt from punishment” [here], and (4) “to be free; to be exempt from obligation” (Gen 24:8). |
| (0.42) | (Psa 119:30) | 1 tn BDB 1000-1001 s.v. I שָׁוָה derives the verb from the first homonym listed, meaning “to agree with; to be like; to resemble.” It here means (in the Piel stem) “to be accounted suitable,” which in turn would mean by metonymy “to accept; to be committed to.” Some prefer to derive the verb from a homonym meaning “to place; to set,” but in this case an elliptical prepositional phrase must be understood, “I place your regulations [before me]” (see Ps 16:8). |
| (0.42) | (Psa 55:2) | 3 tn The verb is a Hiphil cohortative from הוּם (hum), which means “to confuse someone” in the Qal and “to go wild” in the Niphal. An Arabic cognate means “to be out of one’s senses, to wander about.” With the vav (ו) conjunctive prefixed to it, the cohortative probably indicates the result or effect of the preceding main verb. Some prefer to emend the form to וְאֵהוֹמָה (veʾehomah), a Niphal of הוּם (hum), or to וְאֶהַמֶה (veʾehameh), a Qal imperfect from הָמָה (hamah, “to moan”). Many also prefer to take this verb with what follows (see v. 3). |
| (0.42) | (Gen 31:24) | 3 tn Heb “lest you speak with Jacob from good to evil.” The precise meaning of the expression, which occurs only here and in v. 29, is uncertain. Since Laban proceeded to speak to Jacob at length, it cannot mean to maintain silence. Nor does it seem to be a prohibition against criticism (see vv. 26-30). Most likely it refers to a formal pronouncement, whether it be a blessing or a curse. Laban was to avoid saying anything to Jacob that would be intended to enhance him or to harm him. |
| (0.41) | (Joh 19:11) | 2 sn The one who handed me over to you appears to be a reference to Judas at first; yet Judas did not deliver Jesus up to Pilate, but to the Jewish authorities. The singular may be a reference to Caiaphas, who as high priest was representative of all the Jewish authorities, or it may be a generic singular referring to all the Jewish authorities directly. In either case the end result is more or less the same. |
| (0.41) | (Joh 1:31) | 2 sn John the Baptist, who has been so reluctant to elaborate his own role, now more than willingly gives his testimony about Jesus. For the author, the emphasis is totally on John the Baptist as a witness to Jesus. No attention is given to the Baptist’s call to national repentance and very little to his baptizing. Everything is focused on what he has to say about Jesus: so that he could be revealed to Israel. |
| (0.41) | (Luk 23:2) | 2 sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie—20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them. |
| (0.41) | (Jer 12:16) | 5 tn Heb “they will be built up among my people.” The expression “be built up among” is without parallel. However, what is involved here is conceptually parallel to the ideas expressed in Isa 19:23-25 and Zech 14:16-19. That is, these people will be allowed to live on their own land, to worship the Lord there, and to come to Jerusalem to celebrate the feasts. To translate literally would be meaningless or misleading for many readers. |
| (0.41) | (Ecc 12:5) | 7 tn Or “fails”; or “bursts.” The meaning of the verb פָּרַר (parar, “to break; to make ineffectual”) is debated: (1) “to be ineffectual,” that is, to fail to provide sexual power as an aphrodisiac, or (2) “to break; to burst,” that is, the caper berry fruit shrivels as it lingers on its branch beyond its period of ripeness (HALOT 975 s.v. פרר 2.f; BDB 830 s.v. I. פָּרַר 2.d). |
| (0.41) | (Pro 28:17) | 1 tn The form is the Qal passive participle. The verb means “to oppress; to wrong; to extort”; here the idea of being “oppressed” would refer to the burden of a guilty conscience (hence “tormented”; cf. NAB, NRSV “burdened”). Some commentators have wanted to emend the text to read “suspected,” or “charged with,” or “given to,” etc., but if the motive is religious and not legal, then “oppressed” or “tormented” is preferred. |
| (0.41) | (Pro 27:12) | 4 tn The Qal of the verb עָנָשׁ (ʿanash) means to impose a fine; here in the Niphal it means to have a fine imposed, or to have to pay for something. By extension it means to suffer a penalty. The English idiom “to pay for” meaning “to suffer the consequences” conveys the idea while preserving the lexical base in Hebrew. Cf. NIV, ESV “suffer for it,” NASB, TNIV “pay the penalty,” KJV, Holman “are punished.” |
| (0.41) | (Pro 20:19) | 2 tn The form is the Hitpael imperfect (of prohibition or instruction) from עָרַב (ʿarav). BDB 786-88 lists six roots with these radicals. The first means “to mix,” but only occurs in derivatives. BDB 786 lists this form under the second root, which means “to take on a pledge; to exchange.” The Hitpael is then defined as “to exchange pledges; to have fellowship with [or, share].” The proverb is warning people to have nothing to do with gossips. |
| (0.41) | (Pro 20:4) | 3 tn The basic meaning of the Qal verb שָׁאַל (shaʾal) is “to ask;” by extension it sometimes means “to wish for; to desire; to borrow” and perhaps “to beg.” The Piel can mean “to beg” and does not require emending the consonantal text. Because he did not plant, or did not do it at the right time, he is reduced to begging and will have nothing (cf. KJV, ASV; NASB “he begs during the harvest”). |
| (0.41) | (Pro 19:6) | 1 tn The verb יְחַלּוּ (yekhallu) is a Piel imperfect of חָלָה (khalah) meaning “to seek favor; to entreat favor; to mollify; to appease”; cf. NIV “curry favor.” It literally means “making the face of someone sweet or pleasant,” as in stroking the face. To “entreat the favor” of someone is to induce him to show favor; the action aims at receiving gifts, benefits, or any other kind of success. |
| (0.41) | (Pro 6:21) | 2 sn The Hebrew word לֵב (lev) “heart” includes the mind. Hebrew does not separate “heart knowledge” and “head knowledge.” While “heart” may convey a deep commitment, the “mind” is crucial to considering and adopting the instruction. To have the instruction “on your mind” is critical to the deliberate talking to oneself needed to conform to the instruction, to meditating on it and assimilating it into one’s world view. |
| (0.41) | (Psa 103:9) | 1 tn The Hebrew verb נָטַר (natar) is usually taken to mean “to keep; to guard,” with “anger” being understood by ellipsis. The idiom “to guard anger” is then understood to mean “to remain angry” (see Lev 19:18; Jer 3:5, 12; Nah 1:2). However, it is possible that this is a homonymic root meaning “to be angry” (see HALOT 695 s.v. נטר). |
