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Discovery Box| (0.42) | (Jer 7:19) | 1 tn Heb “Is it I whom they provoke?” The rhetorical question expects a negative answer which is made explicit in the translation. |
| (0.42) | (Jer 7:19) | 2 tn Heb “Is it not themselves to their own shame?” The rhetorical question expects a positive answer which is made explicit in the translation. |
| (0.42) | (Jer 6:30) | 1 tn This translation is intended to reflect the wordplay in the Hebrew text where the same root word is repeated in the two lines. |
| (0.42) | (Jer 6:17) | 3 tn Heb “Pay attention to the sound of the trumpet.” The word “warning” is not in the Hebrew text but is implied. |
| (0.42) | (Jer 6:2) | 1 tn The verb here is another example of the Hebrew verb form that indicates the action is as good as done (a Hebrew prophetic perfect). |
| (0.42) | (Jer 4:12) | 1 tn The word “No” is not in the text but is carried over from the connection with the preceding line “not for…” |
| (0.42) | (Jer 2:14) | 1 tn Heb “Is Israel a slave? Or is he a house-born slave?” The questions are rhetorical, expecting a negative answer. |
| (0.42) | (Isa 57:14) | 1 tn Since God is speaking throughout this context, perhaps we should emend the text to “and I say.” However, divine speech is introduced in v. 15. |
| (0.42) | (Isa 57:8) | 6 tn The Hebrew text has simply חָזָה (khazah, “gaze”). The adverb “longingly” is interpretive (see the context, where sexual lust is depicted). |
| (0.42) | (Isa 51:9) | 1 tn The arm of the Lord is a symbol of divine military power. Here it is personified and told to arouse itself from sleep and prepare for action. |
| (0.42) | (Isa 49:5) | 4 tn Heb “and my God is [perhaps, “having been”] my strength.” The disjunctive structure (vav [ו] + subject + verb) is interpreted here as indicating a causal circumstantial clause. |
| (0.42) | (Isa 48:16) | 2 sn The speaker here is not identified specifically, but he is probably Cyrus, the Lord’s “ally” mentioned in vv. 14-15. |
| (0.42) | (Isa 40:31) | 1 tn The word “help” in the phrase “for the Lord’s help” is supplied in the translation for clarification, as is the possessive on “Lord.” |
| (0.42) | (Isa 39:8) | 2 tn Heb “and he said.” The verb אָמַר (ʾamar, “say”) is sometimes used of what one thinks (that is, says to oneself). |
| (0.42) | (Isa 38:20) | 1 tn The infinitive construct is used here to indicate that an action is imminent. See GKC 348-49 §114.i, and IBHS 610 §36.2.3g. |
| (0.42) | (Isa 35:2) | 1 tn The ambiguous verb form תִּפְרַח (tifrakh) is translated as a jussive because it is parallel to the jussive form תָגֵל (tagel). |
| (0.42) | (Isa 33:9) | 3 tn Heb “Lebanon is ashamed.” The Hiphil is exhibitive, expressing the idea, “exhibits shame.” In this context the statement alludes to the withering of vegetation. |
| (0.42) | (Isa 31:4) | 2 tn Heb “Though there is summoned against it fullness of shepherds, by their voice it is not terrified, and to their noise it does not respond.” |
| (0.42) | (Isa 29:13) | 4 tn Heb “but their heart is far from me.” The heart is viewed here as the seat of the will, from which genuine loyalty derives. |
| (0.42) | (Isa 27:11) | 2 tn Heb “women come [and] light it.” The city is likened to a dead tree with dried-up branches that is only good for firewood. |
