Discovery Box| (0.20) | (Hab 2:15) | 2 tc Heb “pouring out your anger and also making drunk”; or “pouring out your anger and [by] rage making drunk.” The present translation assumes that the final khet (ח) on מְסַפֵּחַ (mesappeakh, “pouring”) is dittographic and that the form should actually be read מִסַּף (missaf, “from a bowl”). |
| (0.20) | (Nah 2:10) | 1 sn Destruction, devastation, and desolation. The feminine form of each of these terms is used, referring to Nineveh (e.g., NASB “She is emptied! Yes, she is desolate and laid waste!”). Conquered cities are often personified as a desolated woman (e.g., Isa 47:1; 54:1). |
| (0.20) | (Nah 2:1) | 1 tn Heb “a scatterer.” The Hebrew term מֵפִיץ (mefits, “scatterer”) is either a collective singular referring to the Babylonian army or a singular of number referring to the Babylonian commander. Singular forms occur elsewhere in the vision of the fall of Nineveh (2:1-10), used in reference to the Babylonian commander (Nah 2:3, 5) |
| (0.20) | (Mic 7:15) | 1 tn Heb “him.” This probably refers to Israel in a collective sense. Because the switch from direct address to the third person is awkward, some prefer to emend the suffix to a second person form. In any case, it is necessary to employ a second person pronoun in the translation to maintain the connection for the English reader. |
| (0.20) | (Mic 1:7) | 5 tn Heb “for from a prostitute’s wages she gathered, and to a prostitute’s wages they will return.” When the metal was first collected it was comparable to the coins a prostitute would receive for her services. The metal was then formed into idols, but now the Lord’s fiery judgment would reduce the metal images to their original condition. |
| (0.20) | (Jon 4:6) | 2 tn The noun קִיקָיוֹן (qiqayon, “plant”) has the suffixed ending וֹן- which denotes a diminutive (see IBHS 92 §5.7b), so it can be nuanced “little plant.” For the probable reason that the narrator used the diminutive form here, see the note on “little” in v. 10. |
| (0.20) | (Jon 1:16) | 2 tn Heb “they feared the Lord with a great fear.” The root ירא (yrʾ, “fear”) is repeated in the verb and accusative noun, forming a cognate accusative construction that is used for emphasis (see IBHS 167 §10.2.1g). The idea is that they greatly feared the Lord or were terrified of him. |
| (0.20) | (Oba 1:2) | 2 tn The Hebrew perfect verb form used here usually describes past events. However, here and several times in the following verses it is best understood as portraying certain fulfillment of events that at the time of writing were still future. It is the perfect of certitude. See GKC 312-13 §106.n; Joüon 2:363 §112.h. |
| (0.20) | (Amo 5:16) | 3 tn Heb “they will say, ‘Ah! Ah!’” The Hebrew term הוֹ (ho, “ah, woe”) is an alternate form of הוֹי (hoy), a word used to mourn the dead and express outwardly one’s sorrow. See 1 Kgs 13:30; Jer 22:18; 34:5. This wordplay follows quickly, as v. 18 begins with הוֹי (“woe”). |
| (0.20) | (Joe 1:7) | 1 tn Heb “it.” The Hebrew describes the locust swarm as a collective singular throughout vv. 6-7. The translation opts for plural forms envisioning the many locusts at work in order to better fit the descriptions from an English point of view. |
| (0.20) | (Hos 14:9) | 1 tn The shortened form of the prefix-conjugation verb וְיָבֵן (veyaven) indicates that it is a jussive rather than an imperfect. When a jussive comes from a superior to an inferior, it may connote exhortation and instruction or advice and counsel. For the functions of the jussive, see IBHS 568-70 §34.3. |
| (0.20) | (Hos 12:14) | 1 tn The noun תַּמְרוּרִים (tamrurim, “bitter things”) functions as an adverbial accusative of manner, modifying the finite verb: “He bitterly provoked Him to anger” (GKC 375 §118.q). The plural form of the noun functions as a plural of intensity: “very bitterly.” For the adverbial function of the accusative, see IBHS 172-73 §10.2.2e. |
| (0.20) | (Hos 2:21) | 3 tn Heb “and they.” In the Hebrew text the plural pronoun is used because it refers back to the term translated “sky,” which is a dual form in Hebrew. Many English versions (e.g., NAB, NASB, NRSV) use the plural term “heavens” here, which agrees with a plural pronoun (cf. also NIV, NCV “skies”). |
| (0.20) | (Hos 2:17) | 2 tn Heb “the Baals.” The singular term בַּעַל (baʿal) refers to the Canaanite god Baal himself, while the plural form הַבְּעָלִים (habbeʿalim) refers to the manifestations of the god (i.e., idols; BDB 127 s.v. בַּעַל-I II.1). |
| (0.20) | (Hos 2:9) | 1 tn Heb “I will return and I will take.” The two verbs joined with vav conjunction form a verbal hendiadys in which the first verb functions adverbially and the second retains its full verbal sense (GKC 386-87 §120.d, h): אָשׁוּב וְלָקַחְתִּי (’ashuv velaqakhti) means: “I will take back.” |
| (0.20) | (Hos 1:9) | 2 tn The independent personal pronoun אַתֶּם (’attem, “you”) is a plural form, referring to the people of Israel as a whole. To make this clear TEV translates this as third person: “the people of Israel are not my people” (cf. CEV, NLT). |
| (0.20) | (Dan 7:25) | 4 sn Although the word times is vocalized in the MT as a plural, it probably should be regarded as a dual. The Masoretes may have been influenced here by the fact that in late Aramaic (and Syriac) the dual forms fall out of use. The meaning would thus be three and a half “times.” |
| (0.20) | (Dan 5:12) | 1 tc The translation reads מִפְשַׁר (mifshar) rather than the MT מְפַשַּׁר (mefashar) and later in the verse reads וּמִשְׁרֵא (umishreʾ) rather than the MT וּמְשָׁרֵא (umeshareʾ). The Masoretes have understood these Aramaic forms to be participles, but they are more likely to be vocalized as infinitives. As such, they have an epexegetical function in the syntax of their clause. |
| (0.20) | (Eze 23:40) | 2 tn The Hebrew verb form is feminine singular, indicating that Oholibah (Judah) is specifically addressed here. This address continues through verse 42a (note “her”), but then both sisters are described in verse 42b, where the feminine pronouns are again plural. |
| (0.20) | (Eze 23:36) | 1 tn Heb “will you judge.” Here the imperfect form of the verb is probably used with a desiderative nuance. Addressed to the prophet, “judge” means to warn of or pronounce God’s impending judgment. See 20:4 and 22:2. |
