Discovery Box| (0.30) | (Jer 23:25) | 1 tn The words, “The Lord says” are not in the text. They are supplied in the translation for clarity to show that the Lord continues speaking. |
| (0.30) | (Jer 16:14) | 2 tn Heb “Oracle of the Lord.” The Lord has been speaking; the first person has been utilized in translation to avoid a shift that might create confusion. |
| (0.30) | (Jer 16:16) | 1 tn Heb “Oracle of the Lord.” The Lord has been speaking; the first person has been utilized in translation to avoid a shift that might create confusion. |
| (0.30) | (Jer 14:2) | 2 tn The words “to me” are not in the text. They are implicit from the fact that the Lord is speaking. They are supplied in the translation for clarity. |
| (0.30) | (Jer 9:8) | 3 tn Heb “With his mouth a person speaks peace to his neighbor, but in his heart he sets an ambush for him.” |
| (0.30) | (Jer 5:20) | 1 sn The verbs are second plural here. Jeremiah, speaking for the Lord, addresses his people, calling on them to make the message further known. |
| (0.30) | (Jer 1:6) | 3 tn The words “well enough for that” are implicit and are supplied in the translation for clarity. Jeremiah is not claiming an absolute inability to speak. |
| (0.30) | (Isa 57:14) | 1 tn Since God is speaking throughout this context, perhaps we should emend the text to “and I say.” However, divine speech is introduced in v. 15. |
| (0.30) | (Isa 37:26) | 1 tn Having quoted the Assyrian king’s arrogant words in vv. 23-24, the Lord now speaks to the king. |
| (0.30) | (Isa 36:12) | 1 tn Heb “To your master and to you did my master send me to speak these words?” The rhetorical question expects a negative answer. |
| (0.30) | (Isa 14:8) | 2 tn The word “singing” is supplied in the translation for stylistic reasons. Note that the personified trees speak in the second half of the verse. |
| (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 31:26) | 2 sn The words “mouth” (“opened her mouth”) and “tongue” (“on her tongue”) here are also metonymies of cause, referring to her speaking. |
| (0.30) | (Pro 22:18) | 4 sn If the teachings are preserved in the heart/mind of the disciple, then that individual will always be ready to speak what was retained. |
| (0.30) | (Pro 15:9) | 2 tn The verb אָהֵב (ʾahev, “to love”) is stative, so its imperfect form should be future; it still speaks of a general truth. |
| (0.30) | (Pro 14:7) | 4 tn Heb “lips of knowledge” (so KJV, ASV). “Lips” is the metonymy of cause, and “knowledge” is an objective genitive (speaking knowledge) or attributive genitive (knowledgeable speech): “wise counsel.” |
| (0.30) | (Pro 12:17) | 4 tn The term “speaks” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness. |
| (0.30) | (Pro 12:18) | 1 tn The term בּוֹטֶה (boteh) means “to speak rashly [or, thoughtlessly]” (e.g., Lev 5:4; Num 30:7). |
| (0.30) | (Psa 144:11) | 2 tn Heb “who [with] their mouth speak falsehood, and their right hand is a right hand of falsehood.” See v. 8 where the same expression occurs. |
| (0.30) | (Psa 123:1) | 1 sn Psalm 123. The psalmist, speaking for God’s people, acknowledges his dependence on God in the midst of a crisis. |
