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Discovery Box| (0.42) | (Job 19:23) | 1 tn The optative is again expressed with the interrogative clause “Who will give that they be written?” Job wishes that his words be preserved long after his death. |
| (0.42) | (Job 18:11) | 1 sn Bildad is referring here to all the things that afflict a person and cause terror. It would then be a metonymy of effect, the cause being the afflictions. |
| (0.42) | (Job 8:21) | 2 sn “Laughter” (and likewise “gladness”) will here be metonymies of effect or adjunct, being put in place of the reason for the joy—restoration. |
| (0.42) | (Job 4:17) | 5 sn In Job 15:14 and 25:4 the verb יִזְכֶּה (yizkeh, from זָכָה [zakhah, “be clean”]) is paralleled with יִצְדַּק (yitsdaq, from צָדֵק [tsadeq, “be righteous”). |
| (0.42) | (2Ki 20:19) | 3 tn Heb “Is it not [true] there will be peace and stability in my days?” The rhetorical question expects the answer, “Yes, there will be peace and stability.” |
| (0.42) | (2Ki 5:13) | 5 tn Heb “How much more [when] he said, ‘Wash and be healed.’” The second imperative (“be healed”) states the expected result of obeying the first (“wash”). |
| (0.42) | (1Ki 8:29) | 1 tn Heb “so your eyes might be open toward this house night and day, toward the place about which you said, ‘My name will be there.’” |
| (0.42) | (1Ki 1:48) | 2 tn Or “Blessed be the Lord God of Israel, who….” In this blessing formula אֲשֶׁר (ʾasher, “who; because”) introduces the reason why the one being blessed deserves the honor. |
| (0.42) | (2Sa 15:35) | 1 tn Heb “Will not Zadok and Abiathar the priests be there with you?” The rhetorical question draws attention to the fact that Hushai will not be alone. |
| (0.42) | (Num 34:17) | 1 tn The verb can be translated simply as “divide,” but it has more the idea of allocate as an inheritance, the related noun being “inheritance.” |
| (0.42) | (Num 31:2) | 3 sn This would be the last major enterprise that Moses would have to undertake. He would soon die and “be gathered to his people” as Aaron was. |
| (0.42) | (Num 23:9) | 3 tn The verb could also be taken as a reflexive—Israel does not consider itself as among the nations, meaning, they consider themselves to be unique. |
| (0.42) | (Num 10:10) | 1 tn The conjunction may be taken as explicative or epexegetical, and so rendered “namely; even; that is,” or it may be taken as emphatic conjunction, and translated “especially.” |
| (0.42) | (Num 6:7) | 1 tn The vav (ו) conjunction at the beginning of the clause specifies the cases of corpses that are to be avoided, no matter how painful it might be. |
| (0.42) | (Num 1:5) | 2 tn The preposition ל (lamed) prefixed to the name could be taken in the sense of “from,” but could also be “with regard to” (specification). |
| (0.42) | (Lev 22:20) | 2 tn Heb “not for acceptance shall it be for you”; NIV “it will not be accepted on your behalf” (NRSV and NLT both similar). |
| (0.42) | (Lev 22:5) | 2 tn The Hebrew term for “person” here is אָדָם (ʾadam, “human being”), which could be either a male or a female person. |
| (0.42) | (Lev 11:34) | 2 tn Heb “any drink which may be drunk”; NASB “any liquid which may be drunk”; NLT “any beverage that is in such an unclean container.” |
| (0.42) | (Exo 36:20) | 3 tn The plural participle “standing” refers to how these items will be situated; they will be vertical rather than horizontal (U. Cassuto, Exodus, 354). |
| (0.42) | (Exo 34:15) | 4 tn There is no subject for the verb. It could be rendered “and one invites you,” or it could be made a passive. |
