Discovery Box| (0.38) | (Eze 46:13) | 1 tc A few Hebrew mss, the LXX, and the Vulgate read the verb as third person singular (referring to the prince), both here and later in the verse. |
| (0.38) | (Eze 22:19) | 1 tn The Hebrew second person pronoun is masculine plural here and in vv. 19b-21, indicating that the people are being addressed. |
| (0.38) | (Eze 22:12) | 3 tn The second person verb forms are feminine singular in Hebrew, indicating that the personified city is addressed here as representing its citizens. |
| (0.38) | (Eze 21:21) | 3 tn This word refers to personal idols that were apparently used for divination purposes (Gen 31:19; 1 Sam 19:13, 16). |
| (0.38) | (Eze 16:25) | 2 tn The only other occurrence of the Hebrew root is found in Prov 13:3 in reference to the talkative person who habitually “opens wide” his lips. |
| (0.38) | (Lam 5:9) | 4 tn Heb “because of the sword.” The term “sword” is a metonymy of instrument (= sword) for the persons who use the instrument (= murderers or marauders). |
| (0.38) | (Lam 3:58) | 3 tn Heb “the causes of my soul.” The term נַפְשִׁי (nafshi, “my soul”) is a synecdoche of a part (= my soul) for the whole person (= me). |
| (0.38) | (Lam 3:51) | 2 tn Heb “my soul.” The term נַפְשִׁי (nafshi, “my soul”) is a synecdoche of a part (= my soul) for the whole person (= me). |
| (0.38) | (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). |
| (0.38) | (Lam 3:17) | 1 tn Heb “my soul.” The term נַפְשִׁי (nafshi, “my soul”) is used as a synecdoche of part (= my soul) for the whole person (= I). |
| (0.38) | (Lam 1:10) | 6 sn Lam 1-2 has two speaking voices: a third person voice reporting the horrific reality of Jerusalem’s suffering and Jerusalem’s voice. See W. F. Lanahan, “The Speaking Voice in the Book of Lamentations” JBL 93 (1974): 41-49. The reporting voice has been addressing the listener, referring to the Lord in the third person. Here he switches to a second person address to God, also changing the wording of the following command to second person. The revulsion of the reporter is so great that he is moved to address God directly. |
| (0.38) | (Lam 1:7) | 7 tn Heb “the adversaries” (צָרִים, tsarim). The third person feminine singular pronoun “her” is supplied in the translation for the sake of clarity and good English style. |
| (0.38) | (Jer 48:8) | 2 tn Heb “which/for/as the Lord has spoken.” The first person form has again been adopted because the Lord is the speaker throughout (cf. v. 1). |
| (0.38) | (Jer 47:7) | 1 tn The reading here follows the Greek, Syriac, and Latin versions. The Hebrew text reads, “how can you rest,” as a continuation of the second person in v. 6. |
| (0.38) | (Jer 33:14) | 1 tn Heb “Oracle of the Lord.” For the first person form of address see the translator’s notes on vv. 2, 10, and 12. |
| (0.38) | (Jer 33:10) | 1 tn Heb “Thus says the Lord.” For the first person rendering see the translator’s note at the end of v. 2. |
| (0.38) | (Jer 25:5) | 2 tn Heb “Turn [masc. pl.] each person from his wicked way and from the evil of your [masc. pl.] doings.” See the same demand in 23:22. |
| (0.38) | (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. |
| (0.38) | (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. |
| (0.38) | (Jer 11:11) | 1 tn Heb “Therefore, thus, says the Lord.” The person has been shifted in the translation in accordance with the difference between Hebrew and English style. |
