Discovery Box| (0.35) | (Jer 29:16) | 1 sn Jeremiah answers their claims that the Lord has raised up prophets to encourage them that their stay will be short by referring to the Lord’s promise that the Lord’s plans are not for restoration but for further destruction. |
| (0.35) | (Jer 25:35) | 1 sn Judging from Gen 14:10 and Judg 8:12 (among many others), it was not uncommon for the leaders to try to save their own necks at the expense of their soldiers. |
| (0.35) | (Jer 23:15) | 4 tn The compound preposition מֵאֵת (meʾet) expresses source or origin (see BDB 86 s.v. אֵת 4.c). Context shows that the origin is in their false prophesying, which encourages people in their evil behavior. |
| (0.35) | (Jer 18:17) | 1 tc Heb “I will show them [my] back and not [my] face.” This reading follows the suggestion of some of the versions and some of the Masoretes. The MT reads, “I will look on their back and not on their faces.” |
| (0.35) | (Jer 16:3) | 2 tn Heb “Thus says the Lord concerning the sons and daughters who are born in the place and concerning their mothers who give them birth and their fathers who fathered them in this land.” |
| (0.35) | (Isa 53:5) | 3 sn Continuing to utilize the imagery of physical illness, the group acknowledges that the servant’s willingness to carry their illnesses (v. 4) resulted in their being healed. Healing is a metaphor for forgiveness here. |
| (0.35) | (Isa 42:7) | 1 sn This does not refer to literal physical healing of the blind. As the next two lines suggest, this refers metonymically to freeing captives from their dark prisons where their eyes have grown unaccustomed to light. |
| (0.35) | (Isa 31:7) | 3 tn Heb “their idols of silver and their idols of gold which your hands made for yourselves [in] sin.” חָטָא (khataʾ, “sin”) is understood as an adverbial accusative of manner. See J. N. Oswalt, Isaiah (NICOT), 1:573, n. 4. |
| (0.35) | (Isa 22:14) | 2 tn Heb “Certainly this sin will not be atoned for until you die.” This does not imply that their death will bring atonement; rather it emphasizes that their sin is unpardonable. The statement has the form of an oath. |
| (0.35) | (Isa 14:17) | 2 tn Heb “and his prisoners did not let loose to [their] homes.” This really means, “he did not let loose his prisoners and send them back to their homes.” On the elliptical style, see GKC 366 §117.o. |
| (0.35) | (Isa 11:14) | 3 tn Heb “Edom and Moab [will be the place of] the outstretching of their hand,” i.e., included in their area of jurisdiction (see HALOT 648 s.v. ח(וֹ)מִשְׁלֹ). |
| (0.35) | (Pro 21:7) | 1 tn The “violence” (שֹׁד, shod) drags away the wicked, probably either to do more sin or to their punishment. “Violence” here is either personified, or it is a metonymy of cause, meaning “the outcome of their violence” drags them away. |
| (0.35) | (Pro 10:21) | 3 tn In what sense the fool “dies” is unclear. Fools ruin their lives and the lives of others by their lack of discipline and knowledge. The contrast is between enhancing life and ruining life. |
| (0.35) | (Psa 94:8) | 1 tn Heb “understand.” The verb used in v. 7 is repeated here for rhetorical effect. The people referred to here claim God is ignorant of their actions, but the psalmist corrects their faulty viewpoint. |
| (0.35) | (Psa 83:12) | 1 tn The translation assumes that “Zebah and Zalmunna” are the antecedents of the relative pronoun (“who [said]”). Another option is to take “their nobles…all their rulers” as the antecedent and to translate, “those who say.” |
| (0.35) | (Psa 78:9) | 3 sn They retreated. This could refer to the northern tribes’ failure to conquer completely their allotted territory (see Judg 1), or it could refer generally to the typical consequence (military defeat) of their sin (see vv. 10-11). |
| (0.35) | (Psa 73:6) | 1 sn Arrogance is their necklace. The metaphor suggests that their arrogance is something the wicked “wear” proudly. It draws attention to them, just as a beautiful necklace does to its owner. |
| (0.35) | (Psa 19:4) | 1 tc The MT reads, “their measuring line” (קוּם, qum). The noun קַו (qav, “measuring line”) makes no sense in this context. The reading קוֹלָם (qolam, “their voice”) which is supported by the LXX, is preferable. |
| (0.35) | (Psa 11:5) | 4 sn He hates the wicked. The Lord “hates” the wicked in the sense that he despises their wicked character and deeds, and actively opposes and judges them for their wickedness. See Ps 5:5. |
| (0.35) | (Psa 5:5) | 2 sn You hate. The Lord “hates” the wicked in the sense that he despises their wicked character and deeds and actively opposes and judges them for their wickedness. See Ps 11:5. |
