Discovery Box| (0.35) | (Mic 1:2) | 4 tn Heb “the Lord from his majestic palace.” The verb is supplied from the previous line by the convention of ellipsis and double duty. Cf. CEV “the Lord God accuses you from his holy temple,” TEV “He speaks from his holy temple.” |
| (0.35) | (Lam 2:1) | 7 tn Heb “in the day of His anger.” As a temporal reference this phrase means “when he displayed his anger.” The Hebrew term “day,” associated with the “day of the Lord” or “day of his wrath,” also functions as a title in a technical sense. |
| (0.35) | (Jer 44:23) | 1 tn Heb “Because you have sacrificed and you have sinned against the Lord and you have not listened to the voice of the Lord and in his laws, in his statutes, and in his decrees you have not walked, therefore this disaster has happened to you, as this day.” The text has been broken down and restructured to better conform with contemporary English style. |
| (0.35) | (Jer 27:7) | 2 tn Heb “until the time of his land, even his, comes.” The independent pronoun is placed here for emphasis on the possessive pronoun. The word “time” is used by substitution for the things that are done in it (compare in the NT John 2:4; 7:30; 8:20: “his hour had not yet come”). |
| (0.35) | (Jer 20:8) | 3 sn The words “Violence and destruction…” are a synopsis of his messages of judgment. Jeremiah is lamenting that his ministry up to this point has been one of judgment and has brought him nothing but ridicule because the Lord has not carried out his threats. He appears in the eyes of the people to be a false prophet. |
| (0.35) | (Isa 53:1) | 5 tn Heb “the arm of the Lord.” The “arm of the Lord” is a metaphor of military power; it pictures the Lord as a warrior who bares his arm, takes up his weapon, and crushes his enemies (cf. 51:9-10; 63:5-6). But Israel had not seen the Lord’s military power at work in the servant. |
| (0.35) | (Isa 45:7) | 3 sn This verse affirms that God is ultimately sovereign over his world, including mankind and nations. In accordance with his sovereign will, he can cause wars to cease and peace to predominate (as he was about to do for his exiled people through Cyrus), or he can bring disaster and judgment on nations (as he was about to do to Babylon through Cyrus). |
| (0.35) | (Isa 40:10) | 3 tn As the Lord returns to Jerusalem as a victorious warrior, he brings with him the spoils of victory, called here his “reward” and “prize.” These terms might also be translated “wages” and “recompense.” Verse 11 indicates that his rescued people, likened to a flock of sheep, are his reward. |
| (0.35) | (Isa 7:2) | 3 tn Heb “and his heart shook and the heart of his people shook, like the shaking of the trees of the forest before the wind.” The singular pronoun “his” is collective, referring to the Davidic house/family. לֵבָב (levav, “heart”) here refers to the seat of the emotions. |
| (0.35) | (Isa 5:12) | 2 tn Heb “the work of the Lord they do not look at, and the work of his hands they do not see.” God’s “work” can sometimes be his creative deeds, but in this context it is the judgment that he is planning to bring upon his people (cf. vv. 19, 26; 10:12; 28:21). |
| (0.35) | (Isa 5:16) | 3 sn The appearance of מִשְׁפָט (mishpat, “justice”) and צְדָקָה (tsedaqah, “fairness”) here is rhetorically significant, when one recalls v. 7. There God denounces his people for failing to produce a society where “justice” and “fairness” are valued and maintained. God will judge his people for their failure, taking “justice” and “fairness” into his own hands. |
| (0.35) | (Ecc 3:9) | 2 sn This rhetorical question is an example of negative affirmation, expecting a negative answer: “Man gains nothing from his toil!” (see E. W. Bullinger, Figures of Speech, 949-51). Any advantage that man might gain from his toil is nullified by his ignorance of divine providence. |
| (0.35) | (Ecc 2:26) | 2 sn The phrase the task of amassing wealth (Heb “the task of gathering and heaping up”) implicitly compares the work of the farmer reaping his crops and storing them up in a barn, to the work of the laborer amassing wealth as the fruit of his labor. However, rather than his storehouse being safe for the future, the sinner is deprived of it. |
| (0.35) | (Pro 29:11) | 1 tn Heb “his spirit.” It has been commonly interpreted to mean “his anger” (ASV, NAB, NIV, NRSV), but it probably means more than that. The fool gives full expression to his “soul,” whether it is anger or bitterness or frustration or any other emotions. He has no self-control. |
| (0.35) | (Pro 28:20) | 1 sn The text does not qualify the nature of the faithfulness. While this would certainly have implications for the person’s righteous acts, its primary meaning may be his diligence and reliability in his work. His faithful work will bring the returns. |
| (0.35) | (Pro 25:13) | 2 tn Heb “he restores the life [or, soul] of his masters.” The idea suggests that someone who sends the messenger either entrusts his life to him or relies on the messenger to resolve some concern. A faithful messenger restores his master’s spirit and so is “refreshing.” |
| (0.35) | (Pro 24:7) | 3 sn The verse portrays a fool out of his element: In a serious moment in the gathering of the community, he does not even open his mouth (a metonymy of cause, meaning “speak”). Wisdom is too high for the fool—it is beyond his ability. |
| (0.35) | (Pro 18:1) | 2 tc The MT has “seeks [his own] desire[s].” The translation in the LXX represents a Hebrew Vorlage of לְתֹאֲנָה (letoʾanah) instead of לְתַאֲוָה (letaʾavah); this could be translated “seeks his own occasion,” that is, “his own pretext” (C. H. Toy, Proverbs [ICC], 354; cf. NAB). The MT makes sense as it stands and the emendation is not really necessary. |
| (0.35) | (Pro 13:16) | 2 tn Heb “spreads open” [his folly]. W. McKane suggests that this is a figure of a peddler displaying his wares (Proverbs [OTL], 456; cf. NAB “the fool peddles folly”). If given a chance, a fool will reveal his foolishness in public. But the wise study the facts and make decisions accordingly. |
| (0.35) | (Psa 105:18) | 2 tn Heb “his neck came [into] iron.” The Hebrew term נֶפֶשׁ (nefesh) with the suffix could mean simply “he” or “his life.” But the nuance “neck” makes good sense here (note the reference to his “feet” in the preceding line). See L. C. Allen, Psalms 101-150 (WBC), 38. |
