Discovery Box| (0.09) | (Jer 16:19) | 1 sn The shift here is consistent with the interruptions that have taken place in chapters 14 and 15 and in Jeremiah’s response to God’s condemnation of the people of Judah’s idolatry in chapter 10 (note especially vv. 6-16). |
| (0.09) | (Jer 15:16) | 1 sn Heb “Your words were found, and I ate them.” This along with Ezek 2:8-3:3 is a poetic picture of inspiration. The prophet accepted them, assimilated them, and made them such a part of himself that he spoke with complete assurance what he knew were God’s words. |
| (0.09) | (Jer 13:17) | 3 tn Heb “because the Lord’s flock will…” The pronoun “you” is supplied in the translation to avoid the shift in English from the second person address at the beginning to the third person affirmation at the end. It also helps explain the metaphor of the people of Israel as God’s flock for some readers who may be unfamiliar with that metaphor. |
| (0.09) | (Jer 8:5) | 2 tn Or “to their allegiance to false gods,” or “to their false professions of loyalty”; Heb “to deceit.” Either “to their mistaken beliefs” or “to their allegiance to false gods” would fit the preceding context. The former is more comprehensive than the latter and was chosen for that reason. |
| (0.09) | (Jer 5:19) | 4 sn This is probably a case of deliberate ambiguity (double entendre). The adjective “foreigners” is used for both foreign people (so Jer 30:8; 51:51) and foreign gods (so Jer 2:25; 3:13). See also Jer 16:13 for the idea of having to serve other gods in the lands of exile. |
| (0.09) | (Jer 2:11) | 1 tn Heb “have exchanged their glory [i.e., the God in whom they glory].” This is a case of a figure of speech where the attribute of a person or thing is put for the person or thing. Compare the common phrase in Isaiah, the Holy One of Israel, obviously referring to the Lord, the God of Israel. |
| (0.09) | (Isa 58:14) | 3 tn Heb “and I will cause you to eat the inheritance of Jacob your father.” The Hebrew term נַחֲלָה (nakhalah) likely stands by metonymy for the crops that grow on Jacob’s “inheritance” (i.e., the land he inherited as a result of God’s promise). |
| (0.09) | (Isa 55:4) | 1 sn Ideally the Davidic king was to testify to the nations of God’s greatness (cf. Pss 18:50 HT [18:49 ET]; 22:28 HT [22:27 ET]). See J. H. Eaton, Kingship in the Psalms (SBT), 182-84. |
| (0.09) | (Isa 40:14) | 4 sn The implied answer to the rhetorical questions in vv. 13-14 is, “No one.” In contrast to Marduk, the creator-god of Mesopotamian myths who receives help from the god of wisdom, the Lord neither needs nor receives any such advice or help. See R. Whybray, Heavenly Counsellor (SOTSMS), 64-77. |
| (0.09) | (Isa 37:30) | 2 tn Heb “and this is your sign.” In this case the אוֹת (ʾot, “sign”) is a future reminder of God’s intervention designated before the actual intervention takes place. For similar “signs” see Exod 3:12 and Isa 7:14-25. |
| (0.09) | (Isa 36:19) | 3 tn Heb “that they rescued Samaria from my hand?” But this gives the impression that the gods of Sepharvaim were responsible for protecting Samaria, which is obviously not the case. The implied subject of the plural verb “rescued” must be the generic “gods of the nations/lands” (vv. 18, 20). |
| (0.09) | (Isa 30:28) | 2 tn Heb “shaking nations in a sieve of worthlessness.” It is not certain exactly how שָׁוְא (shaveʾ, “emptiness, worthlessness”) modifies “sieve.” A sieve is used to separate grain from chaff and isolate what is worthless so that it might be discarded. Perhaps the nations are likened to such chaff; God’s judgment will sift them out for destruction. |
| (0.09) | (Isa 22:11) | 2 tn The antecedent of the third feminine singular suffix here and in the next line is unclear. The closest feminine noun is “pool” in the first half of the verse. Perhaps this “old pool” symbolizes the entire city, which had prospered because of God’s provision and protection through the years. |
| (0.09) | (Isa 17:13) | 2 tn Or “rebukes.” The verb and related noun are used in theophanies of God’s battle cry, which terrifies his enemies. See, for example, Pss 18:15; 76:7; 106:9; Isa 50:2; Nah 1:4, and A. Caquot, TDOT 3:49-53. |
| (0.09) | (Isa 10:17) | 1 tn In this context the “Light of Israel” is a divine title (note the parallel title “Holy One”). The title points to God’s royal splendor, which overshadows and, when transformed into fire, destroys the “majestic glory” of the king of Assyria (v. 16b). |
| (0.09) | (Isa 8:16) | 1 tn Heb “tie up [the] testimony.” The “testimony” probably refers to the prophetic messages God has given him. When the prophecies are fulfilled, he will be able to produce this official, written record to confirm the authenticity of his ministry and to prove to the people that God is sovereign over events. |
| (0.09) | (Isa 8:16) | 2 tn Heb “seal [the] instruction among my followers.” The “instruction” probably refers to the prophet’s exhortations and warnings. When the people are judged for the sins, the prophet can produce these earlier messages and essentially say, “I told you so.” In this way he can authenticate his ministry and impress upon the people the reality of God’s authority over them. |
| (0.09) | (Isa 8:6) | 2 sn The phrase “waters of Shiloah” probably refers to a stream that originated at the Gihon Spring and supplied the city of Jerusalem with water. See J. N. Oswalt, Isaiah (NICOT), 1:225. In this context these waters stand in contrast to the flood waters of Assyria and symbolize God’s presence and blessings. |
| (0.09) | (Isa 7:13) | 4 sn The address to the “house of David” is designed to remind Ahaz and his royal court of the protection promised to them through the Davidic covenant. The king’s refusal to claim God’s promise magnifies his lack of faith. |
| (0.09) | (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). |
