Discovery Box| (0.30) | (Gen 3:6) | 3 tn The Hebrew word תַּאֲוָה (taʾavah, translated “attractive” here) actually means “desirable.” This term and the later term נֶחְמָד (nekhmad, “desirable”) are synonyms. |
| (0.30) | (Gen 3:6) | 5 tn The pronoun “it” is not in the Hebrew text, but is supplied (here and also after “ate” at the end of this verse) for stylistic reasons. |
| (0.30) | (Gen 2:15) | 1 tn The Hebrew verb נוּחַ (nuakh, translated here as “placed”) is a different verb than the one used in 2:8. |
| (0.30) | (Gen 2:12) | 2 tn The Hebrew term translated “pearls” may be a reference to resin (cf. NIV “aromatic resin”) or another precious stone (cf. NEB, NASB, NRSV “bdellium”). |
| (0.30) | (Gen 1:31) | 1 tn The Hebrew text again uses הִנֵּה (hinneh) for the sake of vividness. It is a particle that goes with the gesture of pointing, calling attention to something. |
| (0.30) | (Gen 1:20) | 2 tn The Hebrew text uses the Polel form of the verb instead of the simple Qal; it stresses a swarming flight again to underscore the abundant fruitfulness. |
| (0.30) | (Gen 1:11) | 1 tn The Hebrew construction employs a cognate accusative, where the nominal object (“vegetation”) derives from the verbal root employed. It stresses the abundant productivity that God created. |
| (0.30) | (Gen 1:11) | 2 tn The conjunction “and” is not in the Hebrew text, but has been supplied in the translation to clarify the relationship of the clauses. |
| (0.28) | (Nah 1:14) | 4 tn The Hebrew verb קַלֹּוֹתָ (qallota) is usually rendered “you are despised” (e.g., Gen 16:4-5; 1 Sam 2:30). However, it is possible that the Hebrew root קָלַל (qalal) is related to the Assyrian term qalu “accursed” (W. von Soden, “Hebraische Wortforschung,” VTSup 16 [1967]: 295). |
| (0.28) | (Oba 1:7) | 6 tn Heb “set a trap” (so NIV, NRSV). The meaning of the Hebrew word מָזוֹר (mazor; here translated “ambush”) is uncertain; it occurs nowhere else in the Hebrew Bible. The word probably refers to something “spread out” for purposes of entrapment, such as a net. Other possibilities include “trap,” “fetter,” or “stumbling block.” |
| (0.28) | (Amo 5:26) | 4 tn The Hebrew term כִּיּוּן (kiyyun) apparently refers to the Mesopotamian god Kayamanu, or Saturn. The name, like “Sikkuth” in the previous line, is vocalized in the Hebrew text after the pattern of שִׁקּוּץ (shiqquts, “detestable thing”). See S. M. Paul, Amos (Hermeneia), 195-96. Some versions translate as “pedestal” (NEB, NIV), relating the term to the root כּוּן (kun). |
| (0.28) | (Joe 1:13) | 1 tn Heb “put on.” There is no object present in the Hebrew text, but many translations assume “sackcloth” to be the understood object of the verb “put on.” Its absence in the Hebrew text of v. 13 is probably due to metrical considerations. The meter here is 3 + 3, and that has probably influenced the prophet’s choice of words. |
| (0.28) | (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”). |
| (0.28) | (Eze 16:6) | 1 tc The translation reflects the Hebrew text, which repeats the statement, perhaps for emphasis. However, a few medieval Hebrew manuscripts, the Old Greek, and the Syriac do not include the repetition. The statement could have been accidentally repeated, or the second occurrence could have been accidentally omitted. Based on the available evidence it is difficult to know which is more likely. |
| (0.28) | (Eze 3:9) | 1 tn The Hebrew term translated “diamond” is parallel to “iron” in Jer 17:1. The Hebrew uses two terms which are both translated at times as “flint,” but here one is clearly harder than the other. The translation “diamond” attempts to reflect this distinction in English. |
| (0.28) | (Lam 1:12) | 3 tn Heb “He.” The personal pronoun “he” and the personal name “the Lord,” both appearing in this verse, are transposed in the translation for the sake of readability. In the Hebrew text, “He” appears in the A-line and “the Lord” appears in the B-line—good Hebrew poetic style, but awkward English style. |
| (0.28) | (Jer 51:20) | 2 tn This Hebrew word (מַפֵּץ, mappets) only occurs here in the Hebrew Bible, but its meaning is assured from the use of the verbs that follow, which are from the same root (נָפַץ, nafats), and there is a cognate noun מַפָּץ (mappats) that occurs in Ezek 9:2 in the sense of weapon of “smashing.” |
| (0.28) | (Jer 50:17) | 2 tn The verb used here only occurs this one time in the Hebrew Bible. It is a denominative from the Hebrew word for “bones” (עֶצֶם, ʿetsem). BDB 1126 s.v. עֶָצַם, denom Pi defines it as “break his bones.” HALOT 822 s.v. II עָצַם Pi defines it as “gnaw on his bones.” |
| (0.28) | (Jer 50:9) | 3 tc Read Heb מַשְׂכִּיל (maskil), with a number of Hebrew mss and some of the versions, in place of מַשְׁכִּיל (mashkil, “one who kills children”), with the majority of Hebrew mss and some of the versions. See BHS note d for the details. |
| (0.28) | (Jer 48:31) | 1 tc The translation is based on the emendation of the Hebrew third masculine singular (יֶהְגֶּה, yehgeh) to the first singular (אֶהְגֶּה, ʾehgeh). This emendation is assumed by almost all of the modern English versions and commentaries even though the textual evidence for it is weak (only one Hebrew ms and the Eastern Qere according to BHS). |
