Discovery Box| (0.30) | (Lam 3:24) | 1 tn Heb “My soul said…” The term נַפְשִׁי (nafshi, “my soul”) is a synecdoche of a part (= my soul) for the whole person (= I). |
| (0.30) | (Jer 37:17) | 1 tn Heb “Then King Zedekiah sent and brought him, and the king asked him privately [or more literally, in secret] and said.” |
| (0.30) | (Jer 17:12) | 1 tn The words “Then I said” are not in the text. They are supplied in the translation for clarity to show the shift in speaker. |
| (0.30) | (Jer 16:21) | 1 tn The words “The Lord said” are not in the text. However, it is obvious that he is the speaker. These words are supplied in the translation for clarity. |
| (0.30) | (Jer 15:10) | 1 tn The words “I said” are not in the text. They are supplied in the translation for clarity to mark a shift in the speaker. |
| (0.30) | (Jer 3:19) | 1 tn Heb “And I myself said.” See note on “I thought that she might come back to me” in 3:7. |
| (0.30) | (Isa 39:8) | 2 tn Heb “and he said.” The verb אָמַר (ʾamar, “say”) is sometimes used of what one thinks (that is, says to oneself). |
| (0.30) | (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. |
| (0.30) | (Isa 7:13) | 1 tn Heb “and he said.” The subject is unexpressed, but the reference to “my God” at the end of the verse indicates the prophet is speaking. |
| (0.30) | (Pro 22:11) | 2 tn Heb “grace of his lips” (so KJV, ASV). The “lips” are a metonymy of cause representing what is said; it also functions as a genitive of specification. |
| (0.30) | (Pro 16:1) | 2 tn Here “the tongue” is a metonymy of cause in which the instrument of speech is put for what is said: the answer expressed. |
| (0.30) | (Pro 15:32) | 2 tn The nuances of שָׁמַע (shamaʿ) include hearing and obeying or carrying out what was said. Cf. “heeds” so NAB, NIV, NKJV, NRSV. |
| (0.30) | (Pro 12:18) | 2 tn Heb “the tongue” (so NAB, NIV, NRSV). The term לָשׁוֹן (lashon, “tongue”) functions as a metonymy of cause for what is said. |
| (0.30) | (Pro 8:6) | 2 tn Heb “opening of my lips” (so KJV, NASB). The noun “lips” is a metonymy of cause, with the organ of speech put for what is said. |
| (0.30) | (Pro 2:3) | 1 tn Both particles retain their individual meanings, otherwise the verse would begin with a strong adversative and be a contrast to what has been said. |
| (0.30) | (Psa 52:1) | 3 tn Heb “when Doeg the Edomite came and told Saul and said to him, ‘David has come to the house of Ahimelech.’” |
| (0.30) | (Job 42:8) | 6 sn The difference between what they said and what Job said, therefore, has to do with truth. Job was honest, spoke the truth, poured out his complaints, but never blasphemed God. For his words God said he told the truth. He did so with incomplete understanding, and with all the impatience and frustration one might expect. Now the friends, however, did not tell what was right about God. They were not honest; rather, they were self-righteous and condescending. They were saying what they thought should be said, but it was wrong. |
| (0.30) | (Job 25:4) | 1 sn Bildad here does not come up with new expressions; rather, he simply uses what Eliphaz had said (see Job 4:17-19 and 15:14-16). |
| (0.30) | (Job 5:8) | 2 tn The word אוּלָם (ʾulam) is a strong adversative “but.” This forms the contrast with what has been said previously and so marks a new section. |
| (0.30) | (Job 2:4) | 1 tn The form is the simple preterite with the vav (ו) consecutive. However, the speech of Satan is in contrast to what God said, even though in narrative sequence. |
