Discovery Box| (0.06) | (Jer 33:25) | 1 tn Heb “Thus says the Lord.” See the translator’s note at the beginning of v. 20 for the style adopted here. Here the promise is in v. 26, following the contrary-to-fact condition in v. 25. The Hebrew text of vv. 25-26 reads, “Thus says the Lord, “If I have not established my covenant with day and night, statutes of heaven and earth, also the seed of Jacob and David my servant I could reject, from taking from his seed rulers over the seed of Abraham…” The syntax of the original is a little awkward because it involves the verbs “establish” and “reject” governing different objects, the first governing “my covenant,” with “statutes” in apposition, and the second governing two dissimilar objects, “the seed of Jacob” and “my servant David from taking [so as not to take].” The translation has sought to remove these awkward syntactical constructions and also break down the long, complex original sentence in such a way as to retain its original intent, i.e., the guarantee of the continuance of the seed of Jacob and of the rule of a line of David’s descendants over them, based on the fixed order of God’s creation decrees. |
| (0.06) | (Jer 32:36) | 4 tn Heb “And now, therefore, thus says the Lord, the God of Israel, concerning this city, which you [masc. pl.] are saying has been given [prophetic perfect = will be given] into the hand of the king of Babylon through sword, starvation, and disease.” The translation attempts to render the broader structure mentioned in the study note and break the sentence down in a way conforming more to contemporary English style and leading into speech that does not begin until the next verse. As in verse 28, the third person introduction has been changed to first person for smoother narrative style in a first person speech (i.e., vv. 27-44 are all the Lord’s answer to Jeremiah’s prayer). The words “right in” added to “are saying” are intended to reflect the connection between v. 28 and the statement here (which is a repetition of v. 24). That is, God does not deny that Jeremiah’s assessment is correct; he affirms it but has something further to say in answer to Jeremiah’s prayer. |
| (0.06) | (Zep 3:20) | 4 tn Heb “when I restore your fortunes to your eyes.” See the note on the phrase “restore them” in 2:7. |
| (0.06) | (Jon 2:4) | 2 tn Or “I have been expelled from your attention”; Heb “from in front of your eyes.” See also Ps 31:22 and Lam 3:54-56. |
| (0.06) | (Oba 1:12) | 6 tn Or “boasted with your mouth.” The Hebrew text includes the phrase “with your mouth,” which is redundant in English and has been left untranslated. |
| (0.06) | (Joe 3:4) | 3 tn Heb “quickly, speedily, I will return your recompense on your head.” This is an idiom for retributive justice and an equitable reversal of situation. |
| (0.06) | (Eze 11:15) | 1 tc The MT reads “your brothers, your brothers” either for emphasis (D. I. Block, Ezekiel [NICOT], 1:341, n. 1; 346) or as a result of dittography. |
| (0.06) | (Jer 32:17) | 3 tn Heb “by your great power and your outstretched arm.” See 21:5; 27:5; and the marginal note on 27:5 for this idiom. |
| (0.06) | (Jer 26:13) | 1 tn Heb “Make good your ways and your actions.” For the same expression see 7:3, 5 and 18:11. |
| (0.06) | (Jer 2:20) | 2 tn Heb “you broke your yoke…tore off your yoke ropes.” The metaphor is that of a recalcitrant ox or heifer which has broken free from its master. |
| (0.06) | (Isa 64:9) | 2 tn Heb “Look, gaze at your people, all of us.” Another option is to translate, “Take a good look! We are all your people.” |
| (0.06) | (Isa 57:6) | 1 tn Heb “among the smooth stones of the stream [is] your portion, they, they [are] your lot.” The next line indicates idols are in view. |
| (0.06) | (Isa 45:9) | 5 tn Heb “your work, there are no hands for it,” i.e., “your work looks like something made by a person who has no hands.” |
| (0.06) | (Isa 8:13) | 2 tn Heb “he is your [object of] fear; he is your [object of] terror.” The roots מוֹרָא (mōwrā) and עָרַץ (ʿarats) are repeated from v. 12b. |
| (0.06) | (Ecc 5:6) | 4 tn Heb “at your voice.” This is an example of metonymy (i.e., your voice) of association (i.e., you). |
| (0.06) | (Pro 4:27) | 2 tn Heb “your foot” (so NAB, NIV, NRSV). The term רַגְלְךָ (raglekha, “your foot”) is a synecdoche of part (= foot) for the whole person (= “yourself”). |
| (0.06) | (Pro 3:1) | 3 tn The verb יִצֹּר (yitsor) is a Qal jussive and the noun לִבֶּךָ (libbekha, “your heart”) functions as the subject: “let your heart keep my commandments.” |
| (0.06) | (Pro 1:26) | 4 tn Heb “your dread” (so NASB); KJV “your fear”; NRSV “panic.” The second person masculine plural suffix is a subjective genitive: “that which you dread.” |
| (0.06) | (Psa 119:9) | 3 tn Heb “by keeping according to your word.” Many medieval Hebrew mss as well as the LXX read the plural, “your words.” |
| (0.06) | (Psa 45:3) | 2 tn The Hebrew text has simply, “your majesty and your splendor,” which probably refers to the king’s majestic splendor when he appears in full royal battle regalia. |
