Discovery Box| (0.26) | (Jer 12:12) | 3 tn Heb “For a sword of the Lord will devour.” The sword is often symbolic for destructive forces of all kinds. Here and in Isa 34:6; Jer 47:6, it is symbolic of the enemy armies that the Lord uses to carry out destructive punishment against his enemies, hence the translation “his destructive weapon.” A similar figure is use in Isa 10:5, where the figure is more clearly identified; Assyria is the rod/club that the Lord will use to discipline unfaithful Israel. |
| (0.26) | (Ecc 2:19) | 4 tn An internal cognate accusative construction (accusative and verb from same root) is used for emphasis: שֶׁעָמַלְתִּי עֲמָלִי (ʿamali sheʿamalti, “my toil for which I had toiled”); see IBHS 167 §10.2.1g. The two verbs שֶׁעָמַלְתִּי וְשֶׁחָכַמְתִּי (sheʿamalti veshekhakhamti, “for which I had labored and for which I had acted wisely”) form a verbal hendiadys (two separate verbs used in association to communicate one idea): “for I had labored so wisely.” The second verb is used adverbially to modify the first verb, which functions in its full verbal sense. |
| (0.26) | (Pro 11:2) | 5 tn Heb “modesty”; KJV, ASV “the lowly.” The adjective צְנוּעִים (tsenuʿim, “modest”) is used as a noun; this is an example of antimeria in which one part of speech is used in the place of another (see E. W. Bullinger, Figures of Speech, 491-506), e.g., “Let the dry [adjective] appear!” = dry land (Gen 1:9). The root צָנַע (tsanaʿ, “to be modest; to be humble”) describes those who are reserved, retiring, modest. The plural form is used for the abstract idea of humility. |
| (0.26) | (Pro 6:17) | 1 sn The expression “high/ lofty [רָמוֹת, ramot] eyes” refers to a proud look suggesting arrogant ambition (cf. NCV “a proud look”). The use of “eyes” is a metonymy of adjunct, the look in the eyes accompanying the attitude. This term “high” is used in Num 15:30 for the sin of the “high hand,” i.e., willful rebellion or defiant sin. The usage of “haughty eyes” may be illustrated by its use with the pompous Assyrian invader (Isa 10:12-14) and the proud king of the book of Daniel (11:12). God does not tolerate anyone who thinks so highly of himself and who has such ambition. |
| (0.26) | (Pro 2:1) | 4 sn The verb “to store up” (צָפַן, tsafan; cf. NAB, NLT “treasure”) in the second colon qualifies the term “receive” (לָקַח, laqakh) in the first, just as “commands” intensifies “words.” This pattern of intensification through parallelism occurs throughout the next three verses. The verb “to store up; to treasure” is used in reference to things of value for future use, e.g., wealth, dowry for a bride. Since proverbs will be useful throughout life and not always immediately applicable, the idea of storing up the sayings is fitting. They will form the way people think which in turn will influence attitudes (W. G. Plaut, Proverbs, 43). |
| (0.26) | (Psa 17:14) | 1 tc Heb “from men [by] your hand, Lord.” The translation assumes an emendation (both here and in the following line) of מִמְתִים (mimetim, “from men”) to מִמְּמִתִים (mimmemitim, “from those who kill”). For other uses of the plural form of the Hiphil participle of מוּת (mut, “die”), see 2 Kgs 17:26 (used with lions as subject), Job 33:22 (apparently referring to the agents of death), and Jer 26:15 (used of those seeking Jeremiah’s life). |
| (0.26) | (Ezr 7:23) | 1 tn The Aramaic word used here for “wrath” (קְצַף, qetsaf; cf. Heb קָצַף, qatsaf) is usually used in the Hebrew Bible for God’s anger as opposed to human anger (but contra Eccl 5:17 [MT 5:16]; Esth 1:18; 2 Kgs 3:27). The fact that this word is used in v. 23 may have theological significance, pointing to the possibility of divine judgment if the responsible parties should fail to make available these provisions for the temple. |
| (0.26) | (Num 11:4) | 3 tn The Hebrew simply uses the cognate accusative, saying “they craved a craving” (הִתְאַוּוּ תַּאֲוָה, hitʾavvu taʾavah), but the context shows that they had this strong craving for food. The verb describes a strong desire, which is not always negative (Ps 132:13-14). But the word is a significant one in the Torah; it was used in the garden story for Eve’s desire for the tree, and it is used in the Decalogue in the warning against coveting (Deut 5:21). |
| (0.26) | (Lev 20:14) | 1 tn Heb “takes a woman and her mother.” The verb לָקַח (laqakh) is sometimes used idiomatically with אִשָּׁה (ʾishah) to mean “take a wife,” or “marry,” and may mean that here (cf. NIV, NASB). But the same expression in v. 21 probably does not imply marriage itself, but only the sexual act of marriage. This chapter uses different expressions for sexual relations, though the subtleties for exegesis are not clear. Since this Hebrew expression can imply marriage, the translation uses “marital relations” as the metaphor in vv. 14, 17, and 21. |
| (0.26) | (Exo 34:15) | 3 tn The verb זָנָה (zanah) means “to play the prostitute; to commit whoredom; to be a harlot” or something similar. It is used here and elsewhere in the Bible for departing from pure religion and engaging in pagan religion. The use of the word in this figurative sense is fitting because the relationship between God and his people is pictured as a marriage, and to be unfaithful to it was a sin. This is also why God is described as a “jealous” or “impassioned” God. The figure may not be merely a metaphorical use, but perhaps a metonymy, since there actually was sexual immorality at the Canaanite altars and poles. |
| (0.26) | (Exo 15:5) | 1 tn The verb form is יְכַסְיֻמוּ (yekhaseyumu) is the Piel preterite. Normally a vav (ו) consecutive is used with the preterite, but in some ancient poems the form without the vav appears, as is the case frequently in this poem. That such an archaic form is used should come as no surprise because the word also uses the yod (י) of the root (GKC 214 §75.dd), and the archaic suffix form (GKC 258 §91.l). These all indicate the antiquity of the poem. |
| (0.26) | (Exo 9:3) | 1 tn The form used here is הוֹיָה (hoyah), the Qal active participle, feminine singular, from the verb “to be.” This is the only place in the OT that this form occurs. Ogden shows that this form is appropriate with the particle הִנֵּה (hinneh) to stress impending divine action, and that it conforms to the pattern in these narratives where five times the participle is used in the threat to Pharaoh (7:17; 8:2; 9:3, 14; 10:4). See G. S. Ogden, “Notes on the Use of הויה in Exodus IX. 3, ” VT 17 (1967): 483-84. |
| (0.26) | (Gen 1:21) | 1 tn For the first time in the narrative proper the verb “create” (בָּרָא, baraʾ) appears. (It is used in the summary statement of v. 1.) The author wishes to underscore that these creatures—even the great ones—are part of God’s perfect creation. The Hebrew term תַּנִינִם (tanninim) is used for snakes (Exod 7:9), crocodiles (Ezek 29:3), or other powerful animals (Jer 51:34). In Isa 27:1 the word is used to describe a mythological sea creature that symbolizes God’s enemies. |
| (0.25) | (Rev 21:20) | 6 sn Jacinth is a semiprecious stone, probably blue in color (also called “hyacinth,” but that translation is not used here because of possible confusion with the flower of the same name). See L&N 2.41. |
| (0.25) | (Rev 19:18) | 3 tn Grk “chiliarchs”; normally a chiliarch was a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15). |
| (0.25) | (Rev 19:10) | 5 tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulos). The use of “only” helps to bring this nuance out in English. |
| (0.25) | (Rev 19:10) | 7 tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a). |
| (0.25) | (Rev 18:12) | 1 tn Grk “and silver,” but καί (kai) has not been translated before most of these terms since English normally uses a coordinating conjunction only between the last two elements in a series of three or more |
| (0.25) | (Rev 18:2) | 2 tn Or “It” (the subject is embedded in the verb in Greek; the verb only indicates that it is third person). Since the city has been personified as the great prostitute, the feminine pronoun was used in the translation. |
| (0.25) | (Rev 17:15) | 3 tn Grk “and multitudes,” but καί (kai) has not been translated here and before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. |
