Discovery Box| (0.43) | (Amo 3:8) | 2 sn Who can refuse to prophesy? When a message is revealed, the prophet must speak, and the news of impending judgment should cause people to fear. |
| (0.43) | (Lam 1:10) | 2 tc The Kethib is written מַחֲמוֹדֵּיהֶם (makhamodehem, “her desired things”); the Qere and many medieval Hebrew mss read מַחֲמַדֵּיהֶם (makhamaddehem, “her desirable things”). The Qere reading should be adopted. |
| (0.43) | (Jer 33:17) | 2 sn It should be noted once again that the reference is to all Israel, not just to Judah (cf. Jer 23:5-6; 30:9). |
| (0.43) | (Jer 27:13) | 2 tn Heb “Why should you and your people die…?” The rhetorical question expects the answer made explicit in the translation, “There is no reason!” |
| (0.43) | (Isa 58:7) | 2 tn Heb “and afflicted [ones], homeless [ones] you should bring [into] a house.” On the meaning of מְרוּדִים (merudim, “homeless”) see HALOT 633 s.v. *מָרוּד. |
| (0.43) | (Isa 57:14) | 1 tn Since God is speaking throughout this context, perhaps we should emend the text to “and I say.” However, divine speech is introduced in v. 15. |
| (0.43) | (Isa 53:2) | 4 tn Heb “that we should desire him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a. |
| (0.43) | (Isa 49:7) | 4 tn MT’s Piel participle (“to the one who rejects”) does not fit contextually. The form should be revocalized as a Pual, “to the one rejected.” |
| (0.43) | (Isa 45:8) | 3 tc The plural verb should be emended to a singular form. The vav (ו) ending is probably virtually dittographic (note the yod at the beginning of the following word). |
| (0.43) | (Isa 42:22) | 1 tc The Hebrew text has בַּחוּרִים (bakhurim, “young men”), but the text should be emended to בְּהוֹרִים (behorim, “in holes”). |
| (0.43) | (Isa 38:11) | 1 tn The Hebrew text has יָהּ יָהּ (yah yah, the abbreviated form of יְהוָה [yehvah] repeated), but this probably should be emended to יְהוָה. |
| (0.43) | (Isa 16:9) | 2 tc The form אֲרַיָּוֶךְ (ʾarayyavekh) should be emended to אֲרַוָּיֶךְ (ʾaravvayekh; the vav [ו] and yod [י] have been accidentally transposed) from רָוָה (ravah, “be saturated”). |
| (0.43) | (Isa 2:3) | 2 tn Heb “his ways.” In this context God’s “ways” are the standards of moral conduct he decrees that people should live by. |
| (0.43) | (Sos 6:5) | 1 tn The verb רָהַב (rahav) should be nuanced “overwhelm” or “arouse” rather than “storm against,” “make proud,” “confuse,” “dazzle,” or “overcome” (BDB 923 s.v. רָהַב). |
| (0.43) | (Ecc 11:7) | 2 tn The Hebrew term מָתוֹק (matoq, “sweet”) is often used elsewhere in reference to honey. The point is that life is sweet and should be savored like honey. |
| (0.43) | (Pro 31:24) | 1 tn The verb (עָשְׂתָה, ʿasetah) is the perfect form of a dynamic root and should be understood as past tense or perfective. |
| (0.43) | (Pro 31:24) | 4 tn The verb (נָתְנָה, natenah) is the perfect form of a dynamic root and should be understood as past tense or perfective. |
| (0.43) | (Pro 31:20) | 1 tn The verb (פָּרְשָׁה, pareshah) is a perfect form of a dynamic verb. As such, it should be understood as past tense or perfective. |
| (0.43) | (Pro 31:6) | 1 sn Wine and beer should be given to those distressed and dying in order to ease their suffering and help them forget. |
| (0.43) | (Pro 29:5) | 2 tn The form is the Hiphil participle, literally “deals smoothly,” i.e., smoothing over things that should be brought to one’s attention. |
