Discovery Box| (0.35) | (Gen 30:39) | 2 tn Heb “the sheep.” The noun has been replaced by the pronoun (“they”) in the translation for stylistic reasons. |
| (0.35) | (Gen 24:61) | 1 tn Heb “And she arose, Rebekah and her female servants, and they rode upon camels and went after.” |
| (0.35) | (Gen 20:8) | 4 tn Heb “the men.” This has been replaced by the pronoun “they” in the translation for stylistic reasons. |
| (0.35) | (Gen 19:11) | 2 tn Heb “they”; the referent (the men of Sodom outside the door) has been specified in the translation for clarity. |
| (0.35) | (Gen 14:11) | 1 tn Heb “they”; the referent (the four victorious kings, see v. 9) has been supplied in the translation for clarity. |
| (0.35) | (Gen 14:7) | 1 tn Heb “they returned and came to En Mishpat (that is, Kadesh).” The two verbs together form a verbal hendiadys, the first serving as the adverb: “they returned and came” means “they came again.” Most English translations do not treat this as a hendiadys, but translate “they turned back” or something similar. Since in the context, however, “came again to” does not simply refer to travel but an assault against the place, the present translation expresses this as “attacked…again.” |
| (0.35) | (Jud 1:8) | 4 tn The construction with the three verbs (“defile, “reject,” and “insult”) involves the particles μέν, δέ, δέ (men, de, de). A more literal (and pedantic) translation would be: “on the one hand, they defile the flesh, on the other hand, they reject authority, and on another hand, they insult the glorious ones.” |
| (0.35) | (Act 17:8) | 1 tn Grk “They troubled the crowd and the city officials,” but this could be understood to mean “they bothered” or “they annoyed.” In reality the Jewish instigators managed to instill doubt and confusion into both the mob and the officials by their false charges of treason. Verse 8 suggests the charges raised again Paul, Silas, Jason, and the others were false. |
| (0.35) | (Joh 18:40) | 1 tn Or “they shouted again,” or “they shouted in turn.” On the difficulty of translating πάλιν (palin) see BDAG 753 s.v. 5. It is simplest in the context of John’s Gospel to understand the phrase to mean “they shouted back” as a reply to Pilate’s question. |
| (0.35) | (Mic 3:5) | 2 tn Heb “those who bite with their teeth and cry out, ‘peace.’” The phrase “bite with the teeth” is taken here as idiomatic for eating. Apparently these prophets were driven by mercenary motives. If they were paid well, they gave positive oracles to their clients, but if someone could not afford to pay them, they were hostile and delivered oracles of doom. |
| (0.35) | (Oba 1:13) | 2 tn Heb “in the day of their distress.” The phrase is used three times in this verse; the Hebrew word translated “distress” (אֵידָם, ʾedam) is a wordplay on the name Edom. For stylistic reasons and to avoid monotony, in the present translation this phrase is rendered, “when they experienced distress,” “when they suffered distress,” and “when they endured distress.” |
| (0.35) | (Hos 9:9) | 1 tn Or more literally, “they are deeply corrupted.” The two verbs הֶעְמִיקוּ־שִׁחֵתוּ (heʿmiqu shikhetu; literally, “they have made deep, they act corruptly”) are coordinated without a conjunction vav to form a verbal hendiadys: the second verb represents the main idea, while the first functions adverbially (GKC 386-87 §120.g). Here Gesenius suggests: “they are deeply/radically corrupted.” Several translations mirror the syntax of this hendiadys: “They have deeply corrupted themselves” (KJV, ASV, NRSV), “They have been grievously corrupt” (NJPS), and “They are hopelessly evil” (TEV). Others reverse the syntax for the sake of a more graphic English idiom: “They have gone deep in depravity” (NASB) and “They have sunk deep into corruption” (NIV). Some translations fail to represent the hendiadys at all: “You are brutal and corrupt” (CEV). The translation “They are deeply corrupted” mirrors the Hebrew syntax, but “They have sunk deep into corruption” seems preferable as a more graphic English idiom (cf. NAB “They have sunk to the depths of corruption”). |
| (0.35) | (Jer 27:3) | 2 sn The nations of Edom, Moab, and Ammon were east of Judah. They were sometimes allies and sometimes enemies. The nations of Tyre and Sidon were on the sea coast north and west of Judah. They are best known for their maritime trade during the reign of Solomon. They were more commonly allies of Israel and Judah than enemies. |
| (0.35) | (Jer 26:1) | 2 tn The words “to Jeremiah” are not in the Hebrew text. They are added by the Old Latin (not the Vulgate) and the Syriac versions. They are implicit, however, to the narrative style, which speaks of Jeremiah in the third person (cf. vv. 7, 12). They have been supplied in the translation for clarity. |
| (0.35) | (Isa 1:20) | 1 sn The wordplay in the Hebrew draws attention to the options. The people can obey, in which case they will “eat” v. 19 (תֹּאכֵלוּ [toʾkhelu], Qal active participle of אָכַל) God’s blessing, or they can disobey, in which case they will be devoured (Heb “eaten,” תְּאֻכְּלוּ, [teʾukkelu], Qal passive/Pual of אָכַל) by God’s judgment. |
| (0.35) | (Sos 8:8) | 1 sn The Beloved’s brothers knew that once a couple is betrothed, sexual temptations would be at their greatest. Thus, in v. 9 they devise a plan to protect the purity of their sister: If she is a virtuous young woman, they would reward her; however, if she is prone to temptation, they will restrain her and guard her from promiscuity. |
| (0.35) | (Pro 31:8) | 2 sn The instruction compares people who cannot defend themselves in court with those who are physically unable to speak (this is a figure of speech known as hypocatastasis, an implied comparison). The former can physically speak, but because they are the poor, the uneducated, the oppressed, they are unable to conduct a legal defense. They may as well be speechless. |
| (0.35) | (Pro 20:29) | 3 sn Gray hair is a metonymy of adjunct; it represents everything valuable about old age—dignity, wisdom, honor, experience, as well as worry and suffering of life. At the very least, since they survived, they must know something. At the most, they were the sages and elders of the people. |
| (0.35) | (Pro 4:17) | 3 tn The verb is an imperfect, either present or future, saying what they do or forecasting what they will do. Being paired with a perfect verb in the beginning of the verse, the description combines their past pattern with what they continue to do. |
| (0.35) | (Pro 1:31) | 3 sn The words “way” (דֶּרֶךְ, derekh) and “counsel” (מוֹעֵצָה, moʿetsah) stand in strong contrast to the instruction of wisdom which gave counsel and rebuke to encourage a better way. They will bear the consequences of the course they follow and the advice they take (for that wrong advice, e.g., Ps 1:1). |
