Discovery Box| (0.38) | (Lam 1:12) | 2 tn The line as it stands is imbalanced, such that the reference to the passersby may belong here or as a vocative with the following verb translated “look.” |
| (0.38) | (Jer 9:5) | 1 tn Heb “their tongues.” However, this is probably not a natural idiom in contemporary English, and the tongue may stand as a part for the whole anyway. |
| (0.38) | (Isa 51:13) | 2 tn Or “the heavens” (also in v. 16). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context. |
| (0.38) | (Isa 45:10) | 3 sn Verses 9-10 may allude to the exiles’ criticism that the Lord does not appear to know what he is doing. |
| (0.38) | (Isa 35:2) | 2 tn Heb “and let it rejoice, yes [with] rejoicing and shouting.” גִּילַת (gilat) may be an archaic feminine nominal form (see GKC 421 §130.b). |
| (0.38) | (Isa 26:14) | 1 sn In light of what is said in verse 14b, the “dead” here may be the “masters” mentioned in verse 13. |
| (0.38) | (Isa 24:14) | 1 sn The remnant of the nations (see v. 13) may be the unspecified subject. If so, then those who have survived the judgment begin to praise God. |
| (0.38) | (Isa 24:16) | 2 tn Heb “Beauty belongs to the just one.” These words may summarize the main theme of the songs mentioned in the preceding line. |
| (0.38) | (Ecc 8:1) | 2 tn The definite article on הֶחָכָם (hekhakham, “wise man”) may be taken in an individualizing (“the wise man”) or generic sense (“a wise man”). |
| (0.38) | (Pro 26:24) | 3 sn Hypocritical words may hide a wicked heart. The proverb makes an observation: One who in reality despises other people will often disguise that with what he says. |
| (0.38) | (Pro 25:15) | 2 tn The two imperfect verbs in this line may be nuanced as potential imperfects because what is described could happen, but does not do so as a rule. |
| (0.38) | (Pro 22:29) | 2 sn The word translated “skilled” is general enough to apply to any craft, but it may refer to a scribe or an official (R. N. Whybray, Proverbs [CBC], 134). |
| (0.38) | (Pro 21:22) | 2 tn Heb “the strength of its confidence” or “its trusted strength.” The word “strength” may refer by metonymy to the place of strength, i.e., “the stronghold.” |
| (0.38) | (Pro 19:29) | 2 tn The verb is a Niphal perfect of כוּן (kun) and may be past, as in “have been prepared,” or focused on the resulting state, as in “are ready.” |
| (0.38) | (Pro 19:20) | 3 tn The imperfect tense has the nuance of a final imperfect in a purpose clause, and so is translated “that you may become wise” (cf. NAB, NRSV). |
| (0.38) | (Pro 16:1) | 1 sn Humans may set things in order, plan out what they are going to say, but God sovereignly enables them to put their thoughts into words. |
| (0.38) | (Pro 14:13) | 3 tn The phrase “may be” is not in the Hebrew but is supplied from the parallelism, which features an imperfect of possibility. |
| (0.38) | (Pro 14:3) | 1 tn The preposition ב (bet) may denote (1) exchange: “in exchange for” foolish talk there is a rod; or (2) cause: “because of” foolish talk. |
| (0.38) | (Pro 11:31) | 3 tn Heb “the wicked and the sinner.” The two terms may form a hendiadys with the first functioning adjectivally: “the wicked sinner.” |
| (0.38) | (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. |
