Discovery Box| (0.31) | (Isa 19:2) | 2 tn Heb “and they will fight, a man against his brother, and a man against his neighbor, city against city, kingdom against kingdom.” Civil strife will extend all the way from the domestic level to the provincial arena. |
| (0.31) | (Isa 8:1) | 3 tn Heb “with the stylus of a man.” The significance of the qualifying genitive “a man” is uncertain. For various interpretations see J. N. Oswalt, Isaiah (NICOT), 1:219, n. 1. |
| (0.31) | (Ecc 6:7) | 3 tn The term נֶפֶשׁ (nefesh, “desire; appetite”) is used as a metonymy of association, that is, the soul is associated with man’s desires and appetites (BDB 660 s.v. נֶפֶשׁ 5.c; 6.a). |
| (0.31) | (Ecc 3:12) | 3 tn Qoheleth uses the exceptive particle כִּי אִם (ki ʾim, “except”) to identify the only exception to the futility within man’s life (BDB 474 s.v. כִּי 2). |
| (0.31) | (Pro 29:22) | 1 tn Heb “a man of anger.” Here “anger” is an attributive (“an angry man”). This expression describes one given to or characterized by anger, not merely temporarily angry. The same is true of the next description. |
| (0.31) | (Pro 29:20) | 2 tn The Hebrew term אִישׁ (ʾish) is commonly translated “a man,” but can in fact refer to a man or a woman. There is no indication in the immediate context that this should be limited only to males. |
| (0.31) | (Pro 29:13) | 1 tn Heb “a man of oppressions”; KJV “the deceitful man.” The noun תֹּךְ (tokh) means “injury; oppression” (BDB 1067 s.v.). Such men were usually the rich and powerful. The Greek and the Latin versions have “the debtor and creditor.” |
| (0.31) | (Pro 27:19) | 2 tn The second line has “so the heart of a man to a man” (cf. KJV, ASV). The present translation (along with many English versions) supplies “reflects” as a verb in the second line to emphasize the parallelism. |
| (0.31) | (Pro 18:14) | 1 tn Heb “the spirit of a man.” Because the verb of this clause is a masculine form, some have translated this line as “with spirit a man sustains,” but that is an unnecessary change. |
| (0.31) | (Pro 17:18) | 1 tn Heb “lacking of mind.” The term לֵב (lev, “mind, heart”) refers by metonymy to thinking, and by extension to discernment, wisdom, good sense. Cf. KJV, ASV “a man void of understanding”; NIV “a man lacking in judgment.” |
| (0.31) | (Pro 10:15) | 1 tn Heb “is.” This expression, “a rich man’s wealth is his strong city,” is a metaphor. The comparative particle “like” is supplied in the translation for the sake of clarity and smoothness. |
| (0.31) | (Psa 128:2) | 1 tn The psalmist addresses the representative God-fearing man, as indicated by the references to “your wife” (v. 3) and “the man” (v. 4), as well as the second masculine singular pronominal and verbal forms in vv. 2-6. |
| (0.31) | (Psa 43:1) | 4 tn Heb “from the deceitful and evil man.” The Hebrew text uses the singular form “man” in a collective sense, as the reference to a “nation” in the parallel line indicates. |
| (0.31) | (Psa 34:8) | 3 tn Heb “man.” The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.” |
| (0.31) | (Psa 8:5) | 1 tn Heb “him.” The antecedent is “son of man,” so the pronoun is third masculine singular. But since “son of man” is taken in a generic sense, the translation says “them” referring to the human race. |
| (0.31) | (Psa 5:6) | 4 tn Heb “a man of bloodshed and deceit.” The singular אִישׁ (ʾish, “man”) is used here in a collective or representative sense; thus the translation “people” is appropriate here. Note the plural forms in vv. 5-6a. |
| (0.31) | (Job 22:8) | 1 tn The idiom is “a man of arm” (= “powerful”; see Ps 10:15). This is in comparison to the next line, “man of face” (= “dignity; high rank”; see Isa 3:5). |
| (0.31) | (Job 3:23) | 3 tn The LXX translated “to a man whose way is hidden” with the vague paraphrase “death is rest to [such] a man.” The translators apparently combined the reference to “the grave” in the previous verse with “hidden” |
| (0.31) | (2Ki 13:21) | 5 tn Heb “he”; the referent (the dead man) has been specified in the translation for clarity. Otherwise the reader might think it was Elisha rather than the unnamed dead man who came back to life. |
| (0.31) | (Jdg 16:19) | 2 tn Heb “she called for a man and she shaved off.” The point seems to be that Delilah acted through the instrumentality of the man. See J. A. Soggin, Judges (OTL), 254. |
