Discovery Box| (0.44553694736842) | (Act 15:12) |
1 tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.” |
| (0.44553694736842) | (1Jo 4:17) |
2 sn To say love is perfected with us means “with regard to our actions in loving our brothers.” |
| (0.44247012631579) | (Exo 4:12) |
3 tn The form is the imperfect tense. While it could be taken as a future (“what you will say”), an obligatory imperfect captures the significance better (“what you must say” or “what you are to say”). Not even the content of the message will be left up to Moses. |
| (0.44247012631579) | (Psa 42:3) |
2 tn Heb “when [they] say to me all the day.” The suffixed third masculine plural pronoun may have been accidentally omitted from the infinitive בֶּאֱמֹר (be’ÿmor, “when [they] say”). Note the term בְּאָמְרָם (bÿ’omram, “when they say”) in v. 10. |
| (0.44247012631579) | (Isa 8:12) |
1 tn Heb “Do not say, ‘Conspiracy,’ with respect to all which these people say, ‘Conspiracy.’” The verb translated “do not say” is second masculine plural, indicating that this exhortation is directed to Isaiah and other followers of the Lord (see v. 16). |
| (0.40547785263158) | (Jdg 12:6) |
2 tn Heb “and could not prepare to speak.” The precise meaning of יָכִין (yakhin) is unclear. Some understand it to mean “was not careful [to say it correctly]”; others emend to יָכֹל (yakhol, “was not able [to say it correctly]”) or יָבִין (yavin, “did not understand [that he should say it correctly]”), which is read by a few Hebrew |
| (0.40547785263158) | (Jer 1:7) |
1 tn Or “For you must go and say.” The Hebrew particle כִּי (ki) is likely adversative here after a negative statement (cf. BDB 474 s.v. כִּי 3.e). The |
| (0.40282192631579) | (Gen 31:8) |
1 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. |
| (0.40282192631579) | (Exo 3:13) |
4 tn The imperfect tense here has a deliberative nuance (“should”), for Moses is wondering what would be best to say when the Israelites want proof of the calling. |
| (0.40282192631579) | (Exo 3:14) |
2 tn Or “Thus you shall say” (also in the following verse). The word “must” in the translation conveys the instructional and imperatival force of the statement. |
| (0.40282192631579) | (Exo 35:23) |
2 tn The conjunction in this verse is translated “or” because the sentence does not intend to say that each person had all these things. They brought what they had. |
| (0.40282192631579) | (Num 5:31) |
1 sn The text does not say what the consequences are. Presumably the punishment would come from God, and not from those administering the test. |
| (0.40282192631579) | (Num 22:19) |
2 tn This clause is also a verbal hendiadys: “what the |
| (0.40282192631579) | (Num 23:23) |
3 tn The Niphal imperfect here carries the nuance of obligation – one has to say in amazement that God has done something marvelous or “it must be said.” |
| (0.40282192631579) | (1Sa 28:8) |
1 tn Heb “Use divination for me with the ritual pit and bring up for me the one whom I say to you.” |
| (0.40282192631579) | (1Ki 2:17) |
1 tn Heb “Say to Solomon the king, for he will not turn back your face, that he might give to me Abishag the Shunammite for a wife.” |
| (0.40282192631579) | (2Ki 19:25) |
2 tn Heb “Have you not heard?” The rhetorical question expresses the Lord’s amazement that anyone might be ignorant of what he is about to say. |
| (0.40282192631579) | (1Ch 28:8) |
1 tn The words “I say this” are not in the Hebrew text, but are supplied in the translation for clarity and for stylistic reasons. |
| (0.40282192631579) | (Job 5:18) |
2 tn The addition of the independent pronoun here makes the subject emphatic, as if to say, “For it is he who makes….” |
| (0.40282192631579) | (Job 9:29) |
2 tn The demonstrative pronoun is included to bring particular emphasis to the question, as if to say, “Why in the world…” (see R. J. Williams, Hebrew Syntax, 24, §118). |
