Discovery Box| (0.25) | (Jer 5:17) | 3 tn Heb “They will beat down with the sword.” The term “sword” is a figure of speech (synecdoche) for military weapons in general. Siege ramps, not swords, beat down city walls; swords kill people, not city walls. |
| (0.25) | (Jer 4:13) | 4 tn Heb “Woe to us!” The words “woe to” are common in funeral laments and at the beginning of oracles of judgment. In many contexts they carry the connotation of hopelessness or apprehensiveness of inevitable doom. |
| (0.25) | (Jer 4:19) | 1 tn The words “I said” are not in the text. They are used to mark the shift from the Lord’s promise of judgment to Jeremiah’s lament concerning it. |
| (0.25) | (Jer 4:11) | 4 tn Heb “not for winnowing and not for cleansing.” The words “It will not be a gentle breeze” are not in the text but are implicit in the connection. They are supplied in the translation here for clarification. |
| (0.25) | (Jer 2:29) | 1 sn This is still part of the Lord’s case against Israel. See 2:9 for the use of the same Hebrew verb. The Lord here denies their counterclaims that they do not deserve to be punished. |
| (0.25) | (Jer 2:5) | 2 tn Or “I did not wrong your ancestors in any way. Yet they went far astray from me.” Both translations are an attempt to render the rhetorical question which demands a negative answer. |
| (0.25) | (Isa 65:4) | 2 tn The Hebrew text reads literally, “and in the watches they spend the night.” Some understand נְּצוּרִים (netsurim) as referring to “secret places” or “caves,” while others emend the text to וּבֵין צוּרִים (uven tsurim, “between the rocky cliffs”). |
| (0.25) | (Isa 57:2) | 1 tn Heb “he enters peace, they rest on their beds, the one who walks straight ahead of himself.” The tomb is here viewed in a fairly positive way as a place where the dead are at peace and sleep undisturbed. |
| (0.25) | (Isa 45:19) | 3 tn The translation above assumes that צֶדֶק (tsedeq) and מֵישָׁרִים (mesharim) are adverbial accusatives (see 33:15). If they are taken as direct objects, indicating the content of what is spoken, one might translate, “who proclaims deliverance, who announces justice.” |
| (0.25) | (Isa 37:38) | 4 sn Extra-biblical sources also mention the assassination of Sennacherib, though they refer to only one assassin. See M. Cogan and H. Tadmor, II Kings (AB), 239-40. |
| (0.25) | (Isa 37:27) | 2 tn Heb “they are plants in the field and green vegetation.” The metaphor emphasizes how short-lived these seemingly powerful cities really were. See Ps 90:5-6; Isa 40:6-8, 24. |
| (0.25) | (Isa 33:23) | 2 tn Heb “they do not fasten the base of their mast.” On כֵּן (ken, “base”) see BDB 487 s.v. III כֵּן and HALOT 483 s.v. III כֵּן. |
| (0.25) | (Isa 33:9) | 2 tn Or “mourns” (BDB 5 s.v. I אָבַל). HALOT 6-7 lists homonyms I אבל (“mourn”) and II אבל (“dry up”). They propose the second here on the basis of parallelism. See 24:4. |
| (0.25) | (Isa 31:9) | 4 sn The “fire” and “firepot” here symbolize divine judgment, which is heating up like a fire in Jerusalem, waiting to be used against the Assyrians when they attack the city. |
| (0.25) | (Isa 31:2) | 1 sn This statement appears to have a sarcastic tone. The royal advisers who are advocating an alliance with Egypt think they are wise, but the Lord possesses wisdom as well and will thwart their efforts. |
| (0.25) | (Isa 24:16) | 1 sn The identity of the subject is unclear. Apparently in vv. 15-16a an unidentified group responds to the praise they hear in the west by exhorting others to participate. |
| (0.25) | (Isa 24:4) | 2 tn Or “mourns” (BDB 5 s.v. אָבַל). HALOT 6-7 lists the homonyms I אבל (“mourn”) and II אבל (“dry up”). They propose the second here on the basis of parallelism. |
| (0.25) | (Isa 19:2) | 2 tn Heb “and they will fight, a man against his brother, and a man against his neighbor, city against city, kingdom against kingdom.” Civil strife will extend all the way from the domestic level to the provincial arena. |
| (0.25) | (Isa 11:7) | 1 tn Heb “and a cow and a bear will graze—together—they will lie down, their young.” This is a case of pivot pattern; יַחְדָּו (yakhdav, “together”) goes with both the preceding and following statements. |
| (0.25) | (Isa 9:17) | 4 tn מֵרַע (meraʿ) is a Hiphil participle from רָעַע (raʿaʿ, “be evil”). The intransitive Hiphil has an exhibitive force here, indicating that they exhibited outwardly the evidence of an inward condition by committing evil deeds. |
