Discovery Box| (0.30) | (Jer 11:4) | 2 tn Heb “does not listen…this covenant which I commanded your fathers.” The sentence is broken up this way in conformity with contemporary English style. |
| (0.30) | (Jer 7:3) | 2 tn Or “Make good your ways and your actions.” J. Bright’s translation (“Reform the whole pattern of your conduct”; Jeremiah [AB], 52) is excellent. |
| (0.30) | (Jer 5:23) | 1 tn The words, “their own way” are not in the text but are implicit and are supplied in the translation for clarity. |
| (0.30) | (Isa 57:10) | 1 tn Heb “by the greatness [i.e., “length,” see BDB 914 s.v. רֹב 2] of your way you get tired.” |
| (0.30) | (Isa 45:11) | 4 tn Heb “Do you command me about…?” The rhetorical question sarcastically expresses the Lord’s disgust with those who question his ways. |
| (0.30) | (Isa 25:7) | 2 sn The point of the imagery is unclear. Perhaps the shroud/covering referred to was associated with death in some way (see v. 8). |
| (0.30) | (Isa 7:6) | 1 tn Heb “and let us break it open for ourselves”; NASB “make for ourselves a breach in its walls”; NLT “fight our way into.” |
| (0.30) | (Isa 5:13) | 2 tn The suffixed (perfect) form of the verb is used; in this way the coming event is described for rhetorical effect as occurring or as already completed. |
| (0.30) | (Pro 30:32) | 1 tn The construction has the ב (bet) preposition with the Hitpael infinitive construct, forming a temporal clause. This clause explains the way in which the person has acted foolishly. |
| (0.30) | (Pro 29:19) | 4 sn To say “there is no answer” means that this servant does not obey—he has to be trained in a different way. |
| (0.30) | (Pro 26:25) | 5 sn “Abomination” means something that is loathed. This is a description applied by the writer, for the hypocritical person would not refer to his plans this way. |
| (0.30) | (Pro 14:8) | 2 tn The Hiphil infinitive construct denotes purpose. Those who are shrewd will use it to give careful consideration to all their ways. |
| (0.30) | (Pro 11:5) | 2 sn The wicked may think that they can make their way through life easier by their wickedness, but instead it will at some point bring them down. |
| (0.30) | (Pro 10:12) | 2 sn Love acts like forgiveness. Hatred looks for and exaggerates faults, but love seeks ways to make sins disappear (e.g., 1 Pet 4:8). |
| (0.30) | (Pro 9:6) | 3 tn The verb means “go straight, go on, advance” or “go straight on in the way of understanding” (BDB 80 s.v. אָשַׁר). |
| (0.30) | (Pro 4:26) | 4 tn The Niphal jussive from כּוּן (kun, “to be fixed; to be established; to be steadfast”) continues the idiom of walking and ways for the moral sense in life. |
| (0.30) | (Pro 1:15) | 4 sn The word “path” (נְתִיבָה, netivah) like the word “way” (דֶּרֶךְ, derekh) is used as an idiom (developed from a hypocatastasis), meaning “conduct, course of life.” |
| (0.30) | (Psa 119:29) | 1 tn The “path of deceit” refers to a lifestyle characterized by deceit and disloyalty to God. It stands in contrast to the “way of faithfulness” in v. 30. |
| (0.30) | (Psa 50:23) | 2 tn Heb “and [to one who] sets a way I will show the deliverance of God.” Elsewhere the phrase “set a way” simply means “to travel” (see Gen 30:36; cf. NRSV). The present translation assumes an emendation of וְשָׂם דֶּרֶךְ (vesam derekh) to וְשֹׁמֵר דְּרָכַּי (veshomer derakhay, “and [the one who] keeps my ways” [i.e., commands, see Pss 18:21; 37:34). Another option is to read וְשֹׁמֵר דַּרְכּוֹ (veshomer darko, “and [the one who] guards his way,” i.e., “the one who is careful to follow a godly lifestyle”; see Ps 39:1). |
| (0.30) | (Psa 40:3) | 1 sn A new song was appropriate because the Lord had intervened in the psalmist’s experience in a fresh and exciting way. |
