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(0.40) (Eze 40:14)

tn The word “high” is not in the Hebrew text but is supplied for sense.

(0.40) (Eze 23:35)

tn The word “punishment” is not in the Hebrew text but is demanded by the context.

(0.40) (Eze 16:41)

tn The words “to your clients” are not in the Hebrew text but are implied.

(0.40) (Eze 15:6)

tn The words “as fuel” are not in the Hebrew text but are implied.

(0.40) (Eze 12:12)

tn The words “his belongings” are not in the Hebrew text but are implied.

(0.40) (Eze 12:7)

tn The words “my baggage” are not in the Hebrew text but are implied from the context.

(0.40) (Eze 9:1)

tc Heb “they approached.” Reading the imperative assumes the same consonantal text but different vowels.

(0.40) (Eze 7:4)

tn The pronoun “you” is not in the Hebrew text but is implied.

(0.40) (Lam 5:7)

tn Heb “fathers,” but here the term also refers to “forefathers,” i.e., more distant ancestors.

(0.40) (Jer 51:63)

tn The word “River” is not in the Hebrew text but has been supplied for clarity.

(0.40) (Jer 37:16)

tn Heb “Jeremiah.” But the proper name is somewhat redundant and unnecessary in a modern translation.

(0.40) (Jer 35:7)

tn Heb “Don’t…and don’t…but live…in order that you might….”

(0.40) (Jer 32:33)

tn Heb “But they were not listening so as to accept correction.”

(0.40) (Jer 26:21)

tn Heb “But Uriah heard and feared and fled and entered Egypt.”

(0.40) (Jer 20:8)

tn Heb “speak,” but the speaking is in the context of speaking as a prophet.

(0.40) (Jer 14:19)

tn Heb “[We hope] for a time of healing but behold terror.”

(0.40) (Jer 10:14)

tn Or “nothing but a phony god”; Heb “a lie/falsehood.”

(0.40) (Jer 8:15)

tn Heb “[We hoped] for a time of healing but, behold, terror.”

(0.40) (Jer 8:2)

tn Heb “they will not.” But the referent is far enough removed that it might be ambiguous.

(0.40) (Jer 7:22)

tn Heb “For.” But this introduces a long explanation about the relative importance of sacrifice and obedience.



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