Discovery Box| (0.29) | (Psa 60:1) | 5 tn In Josh 8:21 and Judg 20:48 the two verbs “turn back” and “strike down” are also juxtaposed. There they refer to a military counter-attack. |
| (0.29) | (Psa 51:6) | 1 sn The juxtaposition of two occurrences of “look” in vv. 5-6 draws attention to the sharp contrast between the sinful reality of the psalmist’s condition and the lofty ideal God has for him. |
| (0.29) | (Psa 20:7) | 3 tc The LXX translates the verb as μεγαλυνθησόμεθα (megalunthēsometha) “we will boast.” This may reflect another verb, the Hiphil of גָּבַר (gavar), and depends on two letter confusions, ג (gimel) for ז (zayin) and ב (bet) for כ (kaf). |
| (0.29) | (Psa 18:8) | 3 tn Heb “fire from his mouth devoured.” In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the two perfect verbal forms in the verse. |
| (0.29) | (Psa 10:2) | 2 tn The two imperfect verbal forms in v. 2 describe either what typically happens (from the psalmist’s perspective) or what the psalmist was experiencing at the time he offered this prayer. |
| (0.29) | (Job 41:12) | 1 tn Dhorme changes the noun into a verb, “I will tell,” and the last two words into אֵין עֶרֶךְ (ʾen ʿerekh, “there is no comparison”). The result is “I will tell of his incomparable might.” |
| (0.29) | (Job 36:10) | 3 tn The verb שׁוּב (shuv, “to turn; to return”) is one of the two major words in the OT for “repent”—to return from evil. Here the imperfect should be obligatory—they must do it. |
| (0.29) | (Job 36:15) | 1 tn The preposition ב (bet) in these two lines is not location but instrument, not “in” but “by means of.” The affliction and the oppression serve as a warning for sin, and therefore a means of salvation. |
| (0.29) | (Job 34:17) | 3 tn The two words could be taken separately, but they seem to form a fine nominal hendiadys because the issue is God’s justice. So the word for power becomes the modifier. |
| (0.29) | (Job 33:17) | 1 tc The MT simply has מַעֲשֶׂה (maʿaseh, “deed”). The LXX has “from his iniquity” which would have been מֵעַוְלָה (meʿavlah). The two letters may have dropped out by haplography. The MT is workable, but would have to mean “[evil] deeds.” |
| (0.29) | (Job 32:10) | 1 tc In most Hebrew mss this imperative is singular, and so addressed to Job. But two Hebrew mss and the versions have the plural. Elihu was probably addressing all of them. |
| (0.29) | (Job 31:12) | 2 tn The verb means “to root out,” but this does not fit the parallelism with fire. Wright changed two letters and the vowels in the verb to get the root צָרַף (tsaraf, “to burn”). The NRSV has “burn to the root.” |
| (0.29) | (Job 22:15) | 1 tn The “old path” here is the way of defiance to God. The text in these two verses is no doubt making reference to the flood in Genesis, one of the perennial examples of divine judgment. |
| (0.29) | (Job 17:10) | 2 tn The first verb, the jussive, means “to return”; the second verb, the imperative, means “to come.” The two could be taken as a hendiadys, the first verb becoming adverbial: “to come again.” |
| (0.29) | (Job 14:10) | 1 tn There are two words for “man” in this verse. The first (גֶּבֶר, gever) can indicate a “strong” or “mature man” or “mighty man,” the hero; and the second (אָדָם, ʾadam) simply designates the person as mortal. |
| (0.29) | (Job 10:16) | 3 tn The text uses two verbs without a coordinating conjunction: “then you return, you display your power.” This should be explained as a verbal hendiadys, the first verb serving adverbially in the clause (see further GKC 386-87 §120.g). |
| (0.29) | (Job 8:14) | 2 tn The noun כֶּסֶל (kesel) in this half of the verse must correspond to “his security” in the second half. The meaning must be “his trust” (see 4:6). The two words will again be parallel in 31:24. |
| (0.29) | (Job 3:11) | 5 tn The two halves of the verse use the prepositional phrases (“from the womb” and “from the belly I went out”) in the temporal sense of “on emerging from the womb.” |
| (0.29) | (Neh 9:4) | 1 tc Heb “Bani.” The translation reads “Binnui” (so also NAB) rather than the MT reading “Bani.” Otherwise there are two individuals with the same name in this verse. The name “Binnui” appears, for example, in Neh 10:10. |
| (0.29) | (Neh 7:2) | 2 tn Some have suggested that “Hananiah” is another name for Hanani, Nehemiah’s brother, so that only one individual is mentioned here. However, the third person plural in v. 3 indicates two people are in view. |
