Discovery Box| (0.44) | (Hos 6:5) | 3 tn Heb “them.” The shift from the second person masculine singular referents (“your” and “you”) in 6:4-5 to the third person masculine plural referent (“them”) is an example of enallage, a poetic device used for emphasis. |
| (0.44) | (Lam 3:25) | 2 tn Heb “to the soul…” The term נֶפֶשׁ (nefesh, “soul”) is a synecdoche of a part (= “the soul who seeks him”) for the whole person (= “the person who seeks him”). |
| (0.44) | (Jer 31:13) | 1 tn Heb “Oracle of the Lord.” This phrase has been brought up to the beginning of v. 13 from the end of v. 14 to introduce the transition from third person description by Jeremiah to first person address by the Lord. |
| (0.44) | (Jer 29:20) | 1 sn The shift from third person to first person is common in Hebrew poetry and prophecy but not in English style. The Lord uses “the Lord’s message” as a technical term, probably to emphasize its authority. |
| (0.44) | (Jer 2:34) | 1 sn Killing a thief caught in the act of breaking and entering into a person’s home was pardonable under the law of Moses; cf. Exod 22:2. |
| (0.44) | (Ecc 6:12) | 2 tn The vav prefixed to וְיַעֲשֵׂם (veyaʿasem, conjunction plus Qal imperfect third person masculine singular from עָשַׂה, ʿasah, “to do” plus third person masculine plural suffix) functions in an explanatory or epexegetical sense (“For…”). |
| (0.44) | (Ecc 2:18) | 5 tn The relative pronoun שֶׁ (she) on שֶׁאַנִּיחֶנּוּ (sheʾannikhennu, relative pronoun שֶׁ plus Hiphil imperfect first person common singular from נוּחַ, nuakh, “to leave” plus third person masculine singular suffix) is causal: “Because I must leave it behind.” |
| (0.44) | (Pro 29:27) | 1 tn Heb “who is upright in the way” (so NASB; KJV and ASV are similar). Here “in the way” refers to the course of a person’s life, hence “who lives an upright life.” Cf. NAB “he who walks uprightly.” |
| (0.44) | (Pro 28:24) | 2 sn The metaphor of “companion” here means that a person who would do this is just like the criminally destructive person. It is as if they were working together, for the results are the same. |
| (0.44) | (Pro 24:10) | 3 sn The test of strength is adversity, for it reveals how strong a person is. Of course a weak person can always plead adverse conditions in order to quit. This is the twenty-fourth saying. |
| (0.44) | (Pro 19:4) | 1 tn The Niphal imperfect probably should be taken in the passive sense (the poor person is deserted by his “friend,” cf. NAB, NIV) rather than as a direct middle (the poor person deserted his friend). |
| (0.44) | (Pro 16:2) | 5 sn Humans deceive themselves rather easily and so appear righteous in their own eyes, but the proverb says that God evaluates motives and so he alone can determine if the person’s ways are innocent. |
| (0.44) | (Pro 12:19) | 2 tn Heb “a tongue of deceit.” The genitive שָׁקֶר (shaqer, “deceit”) functions as an attributive genitive. The noun לָשׁוֹן (lashon, “tongue”) functions as a synecdoche of part (= tongue) for the whole (= person): “lying person.” |
| (0.44) | (Job 31:14) | 2 tn The verb פָּקַד (paqad) means “to visit,” but with God as the subject it means any divine intervention for blessing or cursing, anything God does that changes a person’s life. Here it is “visit to judge.” |
| (0.44) | (Job 30:20) | 1 sn The implication from the sentence is that this is a cry to God for help. The sudden change from third person (v. 19) to second person (v. 20) is indicative of the intense emotion of the sufferer. |
| (0.44) | (1Ch 21:22) | 4 tn Following the imperative and first person prefixed verbal form with vav (ו) conjunctive, this third person prefixed verbal form with vav conjunctive introduces the ultimate purpose: “so the plague may be removed.” |
| (0.44) | (2Ki 12:4) | 3 tn Heb “the silver of persons, his valuation.” The precise meaning of the phrase is uncertain, but parallels in Lev 27 suggest that personal vows are referred to here. See M. Cogan and H. Tadmor, II Kings (AB), 137. |
| (0.44) | (2Sa 15:8) | 1 tn Heb “for your servant vowed a vow.” The formal court style of referring to one’s self in third person (“your servant”) has been translated here as first person for clarity. |
| (0.44) | (1Sa 15:18) | 2 tc The translation follows the LXX, the Syriac Peshitta, and the Targum in reading the second person singular suffix (“you”) rather than the third person plural suffix of the MT (“they”). |
| (0.44) | (Rut 1:22) | 2 tn The pronoun appears to be third person masculine plural in form, but it is probably an archaic third person dual form (see F. W. Bush, Ruth, Esther [WBC], 94). |
