Discovery Box| (0.29) | (Jer 6:28) | 1 tn These words are not in the text but are supplied in the translation for clarity. Some takes these words to be the continuation of the Lord’s commission of Jeremiah to the task of testing them. However, since this is the evaluation, the task appears to be complete. The words are better taken as Jeremiah’s report after he has completed the task. |
| (0.29) | (Jer 5:14) | 4 tn Heb “you have spoken.” The text here דַּבֶּרְכֶם (dabberekhem, “you have spoken”) is either a case of a scribal error for דַּבֶּרָם (dabberam, “their speaking”; preceding יַעַן [ya‘an] would function as a preposition meaning “because of”) or an example of the rapid shift in addressee which is common in Jeremiah. |
| (0.29) | (Jer 5:1) | 1 tn These words are not in the text, but since the words at the end are obviously those of the Lord, they are supplied in the translation here to mark the shift in speaker from 4:29-31, where Jeremiah is the obvious speaker. |
| (0.29) | (Jer 4:20) | 1 tn The words “I see” are not in the text here or at the beginning of the third line. They are supplied in the translation to show that this is Jeremiah’s vision of what will happen as a result of the invasion announced in 4:5-9, 11-17a. |
| (0.29) | (Jer 4:13) | 3 tn The words “I cry out” are not in the text, but the words that follow are obviously not the Lord’s. They are either those of the people or of Jeremiah. Taking them as Jeremiah’s parallels the interjection of Jeremiah’s response in 4:10 that is formally introduced. |
| (0.29) | (Isa 63:11) | 2 tn The Hebrew text has a plural form, which if retained and taken as a numerical plural, would probably refer to Moses, Aaron, and the Israelite tribal leaders at the time of the Exodus. Most prefer to emend the form to the singular (רָעָה, raʿah) and understand this as a reference just to Moses. |
| (0.29) | (Isa 61:6) | 3 tc The form in the Hebrew text probably needs to be emended to יִתְאַמְּרוּ (yitʾammeru), a Hitpael from אָמַר (ʾamar), meaning “boast about” (see HALOT 67 s.v. II אמר, HALOT 416 s.v. ימר, and BDB 56 s.v. אָמַר). |
| (0.29) | (Isa 57:18) | 2 tc The MT has וְאַנְחֵהוּ (veʾankhehu) from נָחָה (nakhah) “I will lead them,” but the consonantal text may also be read as וַאֲנִחֵהוּ (vaʾanikhehu) from נוּחַ (nuakh) “I will give them rest.” The MT is supported by Aquila and the Vulgate, though 1QIsaa omits the verb and the LXX and Targum offer mixed evidence. |
| (0.29) | (Isa 57:13) | 1 tn The Hebrew text has קִבּוּצַיִךְ (qibbutsayikh, “your gatherings”), an otherwise unattested noun from the verbal root קָבַץ (qavats, “gather”). Perhaps this alludes to their religious assemblies and by metonymy to their rituals. Since idolatry is a prominent theme in the context, some understand this as a reference to a collection of idols. The second half of the verse also favors this view. |
| (0.29) | (Isa 57:19) | 1 tc The Hebrew text has literally, “one who creates fruit of lips.” Perhaps the pronoun אֲנִי (ʾani) should be inserted after the participle; it may have been accidentally omitted by haplography: נוּב שְׂפָתָיִם [אֲנִי] בּוֹרֵי (boreʾ [ʾani] nuv sefatayim). “Fruit of the lips” is often understood as a metonymy for praise; perhaps it refers more generally to joyful shouts (see v. 18). |
| (0.29) | (Isa 55:10) | 1 tn This verse begins in the Hebrew text with כִּי כַּאֲשֶׁר (ki kaʾasher, “for, just as”), which is completed by כֵּן (ken, “so, in the same way”) at the beginning of v. 11. For stylistic reasons, this lengthy sentence is divided up into separate sentences in the translation. |
| (0.29) | (Isa 54:9) | 1 tc The Hebrew text reads literally, “For [or “indeed”] the waters of Noah [is] this to me.” כִּי־מֵי (ki-me, “for the waters of”) should be emended to כִּימֵי (kime, “like the days of”), which is supported by the Qumran scroll 1QIsaa and all the ancient versions except LXX. |
| (0.29) | (Isa 53:2) | 1 tn Heb “before him.” Some suggest an emendation to “before us.” If the third singular suffix of the Hebrew text is retained, it probably refers to the Lord (see v. 1b). For a defense of this reading, see R. Whybray, Isaiah 40-66 (NCBC), 173-74. |
| (0.29) | (Isa 42:24) | 1 tn Heb “Who gave to the robber Jacob, and Israel to the looters?” In the first line the consonantal text (Kethib) has מְשׁוֹסֶה (meshoseh), a Polel participle from שָׁסָה (shasah, “plunder”). The marginal reading (Qere) is מְשִׁיסָּה (meshissah), a noun meaning “plunder.” In this case one could translate “Who handed Jacob over as plunder?” |
| (0.29) | (Isa 41:29) | 1 tc The Hebrew text has אָוֶן (ʾaven, “deception,” i.e., “false”), but the Qumran scroll 1QIsaa has אין (“nothing”), which forms a better parallel with אֶפֶס (ʾefes, “nothing”) in the next line. See also 40:17 and 41:12. |
| (0.29) | (Isa 38:13) | 1 tn The verb form in the Hebrew text is a Piel from שָׁוַה (shavah). There are two homonyms שָׁוַה, one meaning in the Piel “level, smooth out,” the other “set, place.” Neither fits in v. 13. It is likely that the original reading was שִׁוַּעְתִּי (shivvaʿti, “I cry out”) from the verbal root שָׁוַע (shavaʿ), which occurs exclusively in the Piel. |
| (0.29) | (Isa 38:11) | 2 tc The Hebrew text has חָדֶל (khadel), which appears to be derived from a verbal root meaning “to cease, refrain.” But the form has probably suffered an error of transmission; the original form (attested in a few medieval Hebrew mss) was likely חֶלֶד (kheled, “world”). |
| (0.29) | (Isa 38:16) | 1 tn The translation offered here is purely speculative. The text as it stands is difficult and obscure. It reads literally, “O Lord, on account of them [the suffix is masculine plural], they live, and to all in them [the suffix is feminine plural], life of my spirit.” |
| (0.29) | (Isa 38:7) | 1 tn The words “Isaiah replied” are supplied in the translation for clarification. In the present form of the Hebrew text v. 7 is joined directly to v. 6, but vv. 21-22, if original to Isaiah 38, must be inserted here. See 2 Kgs 20:7-8. |
| (0.29) | (Isa 37:27) | 4 tc The Hebrew text has “scorched before the standing grain” (perhaps meaning “before it reaches maturity”), but it is preferable to emend קָמָה (qamah, “standing grain”) to קָדִים (qadim, “east wind”) with the support of 1Q Isaa; cf. J. N. Oswalt, Isaiah (NICOT), 1:657, n. 8. |
