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Discovery Box| (0.27) | (Job 3:1) | 1 sn The previous chapters (1-2) were prose narrative, this chapter, however, commences the poetic section of the book (chs. 3-41) containing the cycles of speeches. |
| (0.27) | (Job 2:11) | 6 tn The second infinitive is from נָחָם (nakham, “to comfort, console” in the Piel). This word may be derived from a word with a meaning of sighing deeply. |
| (0.27) | (Job 2:10) | 5 tn The two verbs in this sentence, Piel imperfects, are deliberative imperfects; they express the reasoning or deliberating in the interrogative sentences. |
| (0.27) | (Job 2:3) | 2 tn This is the same word used to describe Job as “blameless, pure.” Here it carries the idea of “integrity”; Job remained blameless, perfect. |
| (0.27) | (Job 1:19) | 1 tn The use of the particle הִנֵּה (hinneh, “behold”) in this sentence is deictic, pointing out with excitement the events that happened as if the listener was there. |
| (0.27) | (Job 1:8) | 1 tn The Hebrew has “have you placed your heart on Job?” This means “direct your mind to” (cf. BDB 963 s.v. I שׂוּם 2.b). |
| (0.27) | (Job 1:1) | 3 tn The Hebrew construction is literally “a man was,” using אִישׁ הָיָה (ʾish hayah) rather than a preterite first. This simply begins the narrative. |
| (0.27) | (Est 8:9) | 3 tn Heb “it was written”; this passive construction has been converted to an active one in the translation for clarity and for stylistic reasons. |
| (0.27) | (Est 8:15) | 1 tn Heb “shouted and rejoiced.” The expression is a hendiadys (see the note on 5:10 for an explanation of this figure). |
| (0.27) | (Est 9:16) | 1 tc For this number much of the Greek MS tradition reads “15,000.” The Lucianic Greek recension reads “70,100.” |
| (0.27) | (Est 9:30) | 2 tn Heb “peace and truth.” The expression is probably a hendiadys (see the note on 5:10 for an explanation of this figure). |
| (0.27) | (Est 8:3) | 1 sn As in 7:4 Esther avoids implicating the king in this plot. Instead Haman is given sole responsibility for the plan to destroy the Jews. |
| (0.27) | (Est 6:3) | 1 tn Heb “honor and greatness.” The expression is a hendiadys (see the note on 5:10 for an explanation of this figure). |
| (0.27) | (Est 2:7) | 3 tn Heb “for there was not to her father or mother.” This is universally understood to mean Esther’s father and mother were no longer alive. |
| (0.27) | (Neh 13:21) | 3 sn This statement contains a great deal of restrained humor. The author clearly takes pleasure in the effectiveness of the measures that he had enacted. |
| (0.27) | (Neh 9:9) | 1 tn Heb “the Sea of Reeds.” Traditionally this is identified as the Red Sea, and the modern designation has been used in the translation for clarity. |
| (0.27) | (Neh 9:10) | 1 tn Heb “signs and wonders.” This phrase is a hendiadys. The second noun functions adjectivally, while the first noun retains its full nominal sense: “awesome signs” or “miraculous signs.” |
| (0.27) | (Ezr 10:3) | 2 tn The MT vocalizes this word as a plural, which could be understood as a reference to God, but the context seems to suggest that a human lord is intended. The apparatus of BHS suggests repointing the word as a singular (“my lord”), but this is unnecessary. The plural (“my lords”) can be understood in an honorific sense even when a human being is in view. Most English versions regard this as a reference to Ezra, so the present translation supplies “your” before “counsel” to make this clear. |
| (0.27) | (Ezr 8:18) | 1 tn Heb “and Sherebiah.” The words “this man was” are not in the Hebrew text, but have been supplied in the translation for clarity and for stylistic reasons. |
| (0.27) | (Ezr 7:26) | 1 tn On the meaning of this word see HALOT 1820-21 s.v. אָסְפַּרְנָא; E. Vogt, Lexicon linguae aramaicae, 14. |
