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Discovery Box| (0.35) | (Job 3:25) | 3 tn The final verb is יָבֹא (yavoʾ, “has come”). It appears to be an imperfect, but since it is parallel to the preterite of the first colon it should be given that nuance here. Of course, if the other view of the verse is taken, then this would simply be translated as “comes,” and the preceding preterite also given an English present tense translation. |
| (0.35) | (1Ki 1:40) | 1 tn Heb “and all the people went up after him, and the people were playing flutes and rejoicing with great joy and the ground split open at the sound of them.” The verb בָּקַע (baqaʿ, “to split open”), which elsewhere describes the effects of an earthquake, is obviously here an exaggeration for the sake of emphasis. |
| (0.35) | (2Sa 22:47) | 1 tn Elsewhere the construction חַי־יְהוָה (khay yehvah) is used exclusively as an oath formula, but this is not the case here, for no oath follows. Here the statement is an affirmation of the Lord’s active presence and intervention. In contrast to pagan deities, he demonstrates that he is the living God by rescuing and empowering the psalmist. |
| (0.35) | (2Sa 3:7) | 3 sn This accusation against Abner is a very serious one, since an act of sexual infringement on the king’s harem would probably have been understood as a blatant declaration of aspirations to kingship. As such it was not merely a matter of ethical impropriety but an act of grave political significance as well. |
| (0.35) | (1Sa 25:3) | 1 sn The name נָבָל (Nabal) means “foolish” or “senseless” in Hebrew, and as an adjective the word is used especially of persons who have no perception of ethical or religious claims. It is an apt name for this character, who certainly typifies such behavior. |
| (0.35) | (1Sa 16:14) | 1 tn Or “an injurious spirit”; cf. NLT “a tormenting spirit.” The phrase need not refer to an evil, demonic spirit. The Hebrew word translated “evil” may refer to the character of the spirit or to its effect upon Saul. If the latter, another translation option might be “a mischief-making spirit.” |
| (0.35) | (Jdg 21:17) | 2 tn Heb “An inheritance for the remnant belonging to Benjamin, and a tribe from Israel will not be wiped away.” The first statement lacks a verb. Some prefer to emend the text to read, “How can an inheritance remain for the remnant of Benjamin?” |
| (0.35) | (Jdg 11:9) | 3 tn Some translate the final statement as a question, “will I really be your leader?” An affirmative sentence is preferable. Jephthah is repeating the terms of the agreement in an official manner. In v. 10 the leaders legally agree to these terms. |
| (0.35) | (Jdg 2:3) | 1 tn Heb “And I also said.” The use of the perfect tense here suggests that the messenger is recalling an earlier statement (see Josh 23:12-13). However, some translate, “And I also say,” understanding the following words as an announcement of judgment upon those gathered at Bokim. |
| (0.35) | (Jos 22:10) | 1 tn Heb “and they went to Geliloth of the Jordan which is in the land of Canaan, and the sons of Reuben, the sons of Gad, and the half-tribe of Manasseh built there an altar near the Jordan, an altar great with respect to appearance.” |
| (0.35) | (Jos 14:1) | 1 tn Heb “These are [the lands] which the sons of Israel received as an inheritance in the land of Canaan, which Eleazar the priest, Joshua son of Nun, and the heads of the fathers of the tribes assigned as an inheritance to the sons of Israel.” |
| (0.35) | (Jos 11:16) | 2 sn The Negev is an area south of the Judean hill country and west of the rift valley. As a geographic feature it is an arid depression extending south to the Gulf of Aqabah, but the biblical reference is probably to the northern part of this region. |
| (0.35) | (Deu 32:10) | 4 tn Heb “in an empty, howling wasteland.” The word “howling” is derived from a verbal root that typically refers to the wailing of mourners. Here it likely refers to the howling of desert animals, or perhaps to the howling wind, in which case one may translate, “in an empty, windy wasteland.” |
| (0.35) | (Deu 31:23) | 2 tc The LXX reads, “as the Lord promised them, and he will be with you.” This relieves the problem of Moses apparently promising to be with Joshua as the MT reads on the surface (“I will be with you”). However, the reading of the LXX is clearly an attempt to clarify an existing obscurity and therefore is unlikely to reflect the original. |
| (0.35) | (Num 18:8) | 1 tn This is an uncommon root. It may be connected to the word “anoint” as here (see RSV). But it may also be seen as an intended parallel to “perpetual due” (see Gen 47:22; Exod 29:28; Lev 6:11 [HT]). |
| (0.35) | (Num 3:6) | 1 sn The use of the verb קָרַב (qarav) forms an interesting wordplay in the passage. The act of making an offering is described by this verb, as was the reference to the priests’ offering of strange fire. Now the ceremonial presentation of the priests is expressed by the same word—they are being offered to God. |
| (0.35) | (Lev 22:8) | 1 tn Heb “a carcass,” referring to the carcass of an animal that has died on its own, not the carcass of an animal slaughtered for sacrifice or killed by wild beasts. This has been clarified in the translation by supplying the phrase “of natural causes”; cf. NAB “that has died of itself”; TEV “that has died a natural death.” |
| (0.35) | (Lev 17:15) | 2 tn Heb “carcass,” referring to the carcass of an animal that has died on its own, not the carcass of an animal slaughtered for sacrifice or killed by wild beasts. This has been clarified in the translation by supplying the phrase “of natural causes”; cf. NAB “that died of itself”; TEV “that has died a natural death.” |
| (0.35) | (Lev 7:24) | 1 tn Heb “carcass,” referring to the carcass of an animal that has died on its own, not the carcass of an animal slaughtered for sacrifice or killed by wild beasts. This has been clarified in the translation by supplying the phrase “of natural causes”; cf. NAB, TEV “that has died a natural death.” |
| (0.35) | (Exo 32:6) | 1 tn The second infinitive is an infinitive absolute. The first is an infinitive construct with the preposition ל (lamed), expressing the purpose of their sitting down. The infinitive absolute that follows cannot take the preposition, but with the conjunction follows the force of the form before it (see GKC 340 §113.e). |
