Discovery Box| (0.30) | (Gen 18:7) | 2 tn The construction uses the Piel preterite, “he hurried,” followed by the infinitive construct; the two probably form a verbal hendiadys: “he quickly prepared.” |
| (0.30) | (Gen 9:14) | 1 tn The temporal indicator (וְהָיָה, vehayah, conjunction + the perfect verb form), often translated “it will be,” anticipates a future development. |
| (0.30) | (Gen 8:6) | 1 tn The introductory verbal form וַיְהִי (vayehi), traditionally rendered “and it came to pass,” serves as a temporal indicator and has not been translated here. |
| (0.30) | (Gen 6:21) | 1 tn The verb is a direct imperative: “And you, take for yourself.” The form stresses the immediate nature of the instruction; the pronoun underscores the directness. |
| (0.30) | (Gen 6:17) | 3 tn The verb שָׁחָת (shakhat, “to destroy”) is repeated yet again, only now in an infinitival form expressing the purpose of the flood. |
| (0.30) | (Gen 2:10) | 4 tn The imperfect verb form has the same nuance as the preceding participle. (If the participle is taken as past durative, then the imperfect would be translated “was dividing.”) |
| (0.30) | (Gen 2:8) | 4 tn The perfect verbal form here requires the past perfect translation since it describes an event that preceded the event described in the main clause. |
| (0.30) | (Gen 2:6) | 2 tn Heb “was going up.” The verb is an imperfect form, which in this narrative context carries a customary nuance, indicating continual action in past time. |
| (0.30) | (Gen 2:7) | 2 tn The line literally reads “And Yahweh God formed the man, soil, from the ground.” “Soil” is an adverbial accusative, identifying the material from which the man was made. |
| (0.30) | (Gen 1:20) | 2 tn The Hebrew text uses the Polel form of the verb instead of the simple Qal; it stresses a swarming flight again to underscore the abundant fruitfulness. |
| (0.28) | (Mic 4:7) | 2 tn The precise meaning of this difficult form is uncertain. The present translation assumes the form is a Niphal participle of an otherwise unattested denominative verb הָלָא (halaʾ, “to be far off”; see BDB 229 s.v.), but attractive emendations include הַנַּחֲלָה (hannakhalah, “the sick one[s]”) from חָלָה (khalah) and הַנִּלְאָה (hannilʾah, “the weary one[s]”) from לָאָה (laʾah). |
| (0.28) | (Mic 4:9) | 1 tn The Hebrew form is feminine singular, indicating that Jerusalem, personified as a young woman, is now addressed (see v. 10). In v. 8 the tower/fortress was addressed with masculine forms, so there is clearly a shift in addressee here. “Jerusalem” has been supplied in the translation at the beginning of v. 9 to make this shift apparent. |
| (0.28) | (Amo 3:1) | 2 tn One might expect a third person verb form (“he brought up”), since the Lord apparently refers to himself in the third person in the preceding sentence. This first person form, however, serves to connect this message to the earlier indictment (2:10) and anticipates the words of the following verse. |
| (0.28) | (Lam 2:11) | 2 tn Heb “because of tears.” The plural noun דִּמְעוֹת (dimʿot, “tears”) is an example of the plural of intensity or repeated behavior: “many tears.” The more common singular form דִּמְעָה (dimʿah) normally functions in a collective sense (“tears”); therefore, the plural form here does not indicate simple plural of number. |
| (0.28) | (Jer 23:16) | 2 tn The words “to the people of Jerusalem” are not in the Hebrew text but are supplied in the translation to reflect the masculine plural form of the imperative and the second masculine plural form of the pronoun. These words have been supplied in the translation for clarity. |
| (0.28) | (Isa 63:11) | 2 tn The Hebrew text has a plural form, which if retained and taken as a numerical plural, would probably refer to Moses, Aaron, and the Israelite tribal leaders at the time of the Exodus. Most prefer to emend the form to the singular (רָעָה, raʿah) and understand this as a reference just to Moses. |
| (0.28) | (Isa 57:18) | 3 tn The verb וַאֲשַׁלֵּם (vaʾashallem), the Piel form of the verb שָׁלֵם (shalem), means “to make whole, make restitution, compensate, reward” (HALOT 1534, s.v.). The noun נִחֻמִים (nikhumim) uses the plural form for the abstract concept, “comfort.” The Lord will bestow comfort as restitution to Israel. |
| (0.28) | (Isa 38:11) | 2 tc The Hebrew text has חָדֶל (khadel), which appears to be derived from a verbal root meaning “to cease, refrain.” But the form has probably suffered an error of transmission; the original form (attested in a few medieval Hebrew mss) was likely חֶלֶד (kheled, “world”). |
| (0.28) | (Isa 38:12) | 2 tn The verb form appears to be a Niphal from גָּלָה (galah), which normally means “uncovered, revealed” in the Niphal. Because of the following reference to a shepherd’s tent, some prefer to emend the form to וְנָגַל, a Niphal from גָלָל (galal, “roll”) and translate “is rolled [or “folded”] up.” |
| (0.28) | (Isa 35:1) | 1 tn The final mem (ם) on the verb יְשֻׂשׂוּם (yesusum) is dittographic (note the initial mem on the following noun מִדְבָּר [midbar]). The ambiguous verbal form is translated as a jussive because it is parallel to the jussive form תָגֵל (tagel). The jussive is used rhetorically here, not as a literal command or prayer. |
