⁴ tn Or “speak out foolishly.” The noun may be a direct object (folly) or an adverbial accusative (foolishly).

¹ tn Heb “roof of the mouth.” This expression is a metonymy of cause for the activity of speaking.

² sn My mouth…my lips. The psalmist asks God to protect him from speaking inappropriately or sinfully.

¹ tn The perfect verbs in this verse should be classified as perfects of resolve: “I have decided to open…speak.”

¹ tn The object suffix is in the plural, which gives some support to the idea Job is speaking to them.

¹ tn Heb “Did I speak a word?” In the Hebrew text the statement is phrased as a rhetorical question.

¹ tn When Boaz speaks, he uses the feminine form of the pronoun, indicating that he knows she is a woman.

² sn The unworked heifer, fresh stream, and uncultivated valley speak of ritual purity—of freedom from human contamination.

¹ tn Heb “that not.” The words “I am speaking” have been supplied in the translation for stylistic reasons.

¹ tn Heb “[the daughters of Zelophehad] speak right” (using the participle דֹּבְרֹת [dov^erot] with כֵּן [ken]).

¹ tn Or “I will help you speak.” The independent pronoun puts emphasis (“as for me”) on the subject (“I”).

⁵ sn Aram became the collective name of the northern tribes living in the steppes of Mesopotamia and speaking Aramaic dialects.

² tn Heb “Write all the words that I speak to you in a scroll.” The verb “that I speak” is the instantaneous use of the perfect tense (cf. GKC 311-12 §106.i or IBHS 488-89 §30.5.1d). The words that the Lord is about to speak follow in chs. 30-31.

⁵ tn Heb “consume him”; or “engulf him.” The verb I בָּלַע (balaʿ, “to swallow”) creates a striking wordplay on the homonymic root II בָּלַע (“to speak eloquently”; HALOT 134-35 s.v בלע). Rather than speaking eloquently (II בלע, “to speak eloquently”), the fool utters words that are self-destructive (I בָּלַע, “to swallow, engulf”).

¹ tn Heb “speaks supplications”; NIV “pleads for mercy.” The poor man has to ask for help because he has no choice (cf. CEV). The Hebrew term תַּחֲנוּן (takhanun) is a “supplication for favor” (related to the verb חָנַן [khanan], “to be gracious; to show favor”). So the poor man speaks, but what he speaks is a request for favor.

³ tn Heb “oppression from an elevated place they speak.” The traditional accentuation of the MT places “oppression” with the preceding line. In this case, one might translate, “they mock and speak with evil [of] oppression, from an elevated place [i.e., “proudly”] they speak.” By placing “oppression” with what follows, one achieves better poetic balance in the parallelism.

³ tn Grk “breath,” but in context the point is that the image of the first beast is made to come to life and speak.

¹ tn Grk “speak, because.” A new sentence was started here in the translation, with the words “We do so” supplied to preserve the connection with the preceding statement.

² tn The genitive could be understood as either subjective (“Christ does the speaking”) or objective (“Christ is spoken about”), but the latter is more likely here.

³ tn Or “declaring.” BDAG 125 s.v. ἀποφθέγγομαι states, “speak out, declare boldly or loudly…τὶ: σωφροσύνης ῥήματα Ac 26:25.”