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(0.37) (Pro 20:21)

sn The Hebrew verb means “enriched, made fruitful, prospered.” Whatever the inheritance was, it will not reach its full potential or even remain permanent.

(0.37) (Pro 11:18)

sn Whatever recompense or reward the wicked receive will not last, hence, it is deceptive (R. B. Y. Scott, Proverbs, Ecclesiastes [AB], 88).

(0.37) (Deu 15:8)

tn Heb “whatever his need that he needs for himself.” This redundant expression has been simplified in the translation for stylistic reasons.

(0.37) (Num 30:9)

tn The Hebrew text says her vow “shall stand against her.” In other words, she must fulfill, or bear the consequences of, whatever she vowed.

(0.37) (Gen 31:8)

tn In the protasis (“if” section) of this conditional clause, the imperfect verbal form has a customary nuance—whatever he would say worked to Jacob’s benefit.

(0.35) (Gen 1:4)

tn The Hebrew word טוֹב (tov) in this context signifies whatever enhances, promotes, produces, or is conducive for life. It is the light that God considers “good,” not the darkness. Whatever is conducive to life in God’s creation is good, for God himself is good, and that goodness is reflected in all of his works.

(0.31) (1Co 16:2)

tn “To the extent that God has blessed you” translates an awkward expression, “whatever has been prospered [to you].” This verb has been translated as an active with “God” as subject, taking it as a divine passive.

(0.31) (Luk 10:8)

tn Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.

(0.31) (Luk 10:5)

tn Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”

(0.31) (Mat 10:11)

tn Grk “Into whatever town or village you enter.” This acts as a distributive, meaning every town or village they enter; this is expressed more naturally in English as “whenever you enter a town or village.”

(0.31) (Pro 11:13)

tn Heb “faithful of spirit.” This phrase describes the inner nature of the person as faithful and trustworthy. This individual will not rush out to tell whatever information he has heard, but will conceal it.

(0.31) (Job 13:13)

tn The interrogative pronoun מָה (mah) is used in indirect questions, here introducing a clause [with the verb understood] as the object—“whatever it be” (see GKC 443-44 §137.c).

(0.31) (Jon 1:5)

tn The plural word rendered “cargo” (כֵּלִים, kelim) is variously translated “articles, vessels, objects, baggage, instruments” (see 1 Sam 17:22; 1 Kgs 10:21; 1 Chr 15:16; Isa 18:2; Jer 22:7). As a general term, it fits here to describe the sailors throwing overboard whatever they could. The English word “cargo” should be taken generally to include the ship’s payload and whatever else could be dispensed with.

(0.25) (3Jo 1:5)

sn When the author tells Gaius “you demonstrate faithfulness by whatever you do” he is commending him for his faithful service to the traveling missionaries (the brothers). Gaius has assisted them, and they have now returned with a report of this to the author (3 John 3).

(0.25) (Joh 13:29)

tn Grk “telling him, ‘Buy whatever we need for the feast.’” The first clause is direct discourse and the second clause indirect discourse. For smoothness of English style, the first clause has been converted to indirect discourse to parallel the second (the meaning is left unchanged).

(0.25) (Jon 1:6)

tn Heb “the god.” The article on הָאֱלֹהִים (haʾelohim) denotes previous reference to אֱלֹהֶיךָ (ʾelohekha, “your god”; see IBHS 242-43 §13.5.1d). The captain refers here to the “god” just mentioned, that is, whatever god Jonah might pray to (“your god”).

(0.25) (Pro 31:30)

tn The word חֵן (khen) refers to “charm, gracefulness, graciousness, favor.” It frequently occurs in the phrase to “find favor in the eyes” of someone. So it appears to have a broad meaning that includes whatever may have the effect of eliciting a favorable response from someone else, something that they find charming (“pleasant, agreeable qualities” HALOT, 322).

(0.25) (Pro 17:3)

sn The participle בֹּחֵן (bokhen, “tests”) in this emblematic parallelism takes on the connotations of the crucible and the furnace. When the Lord “tests” human hearts, the test, whatever form it takes, is designed to improve the value of the one being tested. Evil and folly will be removed when such testing takes place.

(0.25) (Pro 16:4)

sn This is an example of synthetic parallelism (“A, what’s more B”). The A-line affirms a truth, and the B-line expands on it with a specific application about the wicked—whatever disaster comes their way is an appropriate correspondent for their life.

(0.25) (Job 31:22)

tn The word קָנֶה (qaneh) is “reed; shaft; beam,” and here “shoulder joint.” All the commentaries try to explain how “reed” became “socket; joint.” This is the only place that it is used in such a sense. Whatever the exact explanation—and there seems to be no convincing view—the point of the verse is nonetheless clear.

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