Discovery Box| (0.35) | (Jer 7:29) | 1 tn The word “mourn” is not in the text. It is supplied in the translation for clarity to explain the significance of the words “Cut your hair and throw it away.” |
| (0.35) | (Jer 6:24) | 1 tn These words are not in the text, but the context indicates that someone other than God is speaking for and to the people (either Jeremiah or the people themselves). These words are supplied in the translation for clarity. |
| (0.35) | (Jer 5:19) | 1 tn The word, “Jeremiah,” is not in the text but the second person address in the second half of the verse is obviously to him. The word is supplied in the translation here for clarity. |
| (0.35) | (Jer 4:5) | 1 tn The words “The Lord said” are not in the text, but it is obvious from v. 6 and v. 9 that he is the speaker. These words are supplied in the translation for clarity. |
| (0.35) | (Isa 40:8) | 1 tn Heb “but the word of our God stands forever.” In this context the divine “word” specifically refers to his decreed promise assuring Jerusalem that her suffering is over and his glorious return imminent (vv. 1-5). |
| (0.35) | (Isa 29:4) | 4 tn Heb “and from the dust your word will chirp.” The words “as if muttering an incantation” are supplied in the translation for clarification. See the parallelism and 8:19. |
| (0.35) | (Isa 26:5) | 2 tn The translation assumes that יַשְׁפִּילֶנָּה (yashpilennah) goes with the preceding words “an elevated town,” and that יַשְׁפִּילָהּ (yashpilah) belongs with the following words, “to the ground.” See J. N. Oswalt, Isaiah (NICOT), 1:469, n. 7. |
| (0.35) | (Ecc 7:8) | 1 tn The term דָבָר (davar) denotes “matter; thing” here rather than “speech; word,” as the parallelism with “patience” suggests. The term was misunderstood as “speech; word” by the Vulgate (so also Douay). |
| (0.35) | (Pro 31:16) | 1 tn The word “considered” means “to plan carefully” in accordance with her purposes. The word is often used in the book of Proverbs for devising evil, but here it is used positively of the woman’s wise investment. |
| (0.35) | (Pro 15:26) | 4 sn The contrast is between the “thoughts” and the “words.” The thoughts that are designed to hurt people the Lord hates; words that are pleasant (נֹעַם, noʿam), however, are pure (to him). What is pleasant is delightful, lovely, enjoyable. |
| (0.35) | (Pro 14:29) | 1 tn Or “Someone who is slow to anger [has] great understanding.” The translation treats the Hebrew nominal clause as having predicate-subject word order, similar to predicate position for adjectival clauses. But the issue of basic word order is debated. |
| (0.35) | (Pro 13:13) | 1 tn Heb “the word.” Both the term “word” (דָּבָר, davar) and its parallel “command” (מִצְוָה, mitzvah) are used at times for scripture, but probably here for the sage’s teaching. Here the second term gives more specificity to the first. |
| (0.35) | (Pro 8:8) | 1 tn The phrase could be rendered with an understood ellipsis: “all the words of my mouth [are said] in righteousness”; or the preposition could be interpreted as a beth essentiae: “all the words of my mouth are righteousness.” |
| (0.35) | (Pro 5:3) | 2 tn Heb “her palate.” The word חֵךְ (khekh, “palate; roof of the mouth; gums”) is a metonymy of cause (= organ of speech) for what is said (= her seductive speech). The present translation clarifies this metonymy with the phrase “her seductive words.” |
| (0.35) | (Pro 2:7) | 5 tn The word can be taken as in apposition explaining the subject of the first colon—the Lord is a shield, the Lord stores up. The word then is a metaphor for the protection afforded by the Lord. |
| (0.35) | (Psa 77:7) | 1 tn As in vv. 4 and 6a, the words of vv. 7-9 are understood as a quotation of what the psalmist said earlier. Therefore the words “I asked” are supplied in the translation for clarification. |
| (0.35) | (Psa 33:4) | 1 tn Heb “word.” In this context, which depicts the Lord as the sovereign creator and ruler of the world, the Lord’s “word” refers to the decrees whereby he governs his dominion. |
| (0.35) | (Job 42:8) | 5 tn The word “folly” can also be taken in the sense of “disgrace.” If the latter is chosen, the word serves as the direct object. If the former, then it is an adverbial accusative. |
| (0.35) | (Job 40:13) | 4 tn The word is “secret place,” the place where he is to hide them, i.e., the grave. The text uses the word “secret place” as a metonymy for the grave. |
| (0.35) | (Job 38:32) | 1 tn The word מַזָּרוֹת (mazzarot) is taken by some to refer to the constellations (see 2 Kgs 23:5), and by others as connected to the word for “crown,” and so “corona.” |
