Discovery Box| (0.30) | (Isa 44:19) | 1 tn There is no formal interrogative sign here, but the context seems to indicate these are rhetorical questions. See GKC 473 §150.a. |
| (0.30) | (Isa 37:26) | 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. |
| (0.30) | (Isa 36:18) | 1 tn Heb “Have the gods of the nations rescued, each his land, from the hand of the king of Assyria?” The rhetorical question expects the answer, “Of course not!” |
| (0.30) | (Isa 36:12) | 1 tn Heb “To your master and to you did my master send me to speak these words?” The rhetorical question expects a negative answer. |
| (0.30) | (Isa 29:16) | 2 tn The expected answer to this rhetorical question is: “Of course not.” On the interrogative use of אִם (ʾim), see BDB 50 s.v. |
| (0.30) | (Ecc 6:8) | 2 sn As in the preceding parallel line, this rhetorical question implies a negative answer (see the note after the word “fool” in the preceding line). |
| (0.30) | (Ecc 5:11) | 4 tn The rhetorical question is an example of negative affirmation, expecting a negative answer: “There is no ultimate advantage!” (see E. W. Bullinger, Figures of Speech, 947-48). |
| (0.30) | (Ecc 4:8) | 6 tn This rhetorical question is an example of negative affirmation, that is, it expects a negative answer: “No one!” (see E. W. Bullinger, Figures of Speech, 949-51). |
| (0.30) | (Pro 26:4) | 1 sn One should not answer a fool’s foolish questions in line with the fool’s mode of reasoning (J. H. Greenstone, Proverbs, 274). |
| (0.30) | (Pro 20:9) | 1 sn The verse is a rhetorical question; it is affirming that no one can say this because no one is pure and free of sin. |
| (0.30) | (Pro 6:9) | 1 sn The use of the two rhetorical questions is designed to rebuke the lazy person in a forceful manner. The sluggard is spending too much time sleeping. |
| (0.30) | (Psa 120:4) | 1 tn The words “here’s how” are supplied in the translation as a clarification. In v. 4 the psalmist answers the question he raises in v. 3. |
| (0.30) | (Psa 118:6) | 2 tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential. See Ps 56:11. |
| (0.30) | (Psa 56:8) | 3 tn The word “recorded” is supplied in the translation for clarification. The rhetorical question assumes a positive response (see the first line of the verse). |
| (0.30) | (Psa 56:4) | 2 tn Heb “flesh,” which refers by metonymy to human beings (see v. 11, where “man” is used in this same question), envisioned here as mortal and powerless before God. |
| (0.30) | (Psa 43:2) | 2 tn The question is similar to that of Ps 42:9, but זָנַח (zanakh, “reject”) is a stronger verb than שָׁכַח (shakhakh, “forget”). |
| (0.30) | (Psa 24:8) | 1 sn Who is this majestic king? Perhaps the personified gates/doors ask this question, in response to the command given in v. 7. |
| (0.30) | (Psa 12:4) | 4 sn The rhetorical question expresses the arrogant attitude of these people. As far as they are concerned, they are answerable to no one for how they speak. |
| (0.30) | (Psa 2:1) | 2 tn The question is rhetorical. Rather than seeking information, the psalmist expresses his outrage that the nations would have the audacity to rebel against God and his chosen king. |
| (0.30) | (Job 22:2) | 1 tn Some do not take this to be parallel to the first colon, taking this line as a statement, but the parallel expressions here suggest the question is repeated. |
