(0.28) | (Jer 11:2) | 3 tn Heb “this covenant.” The referent of “this” is left dangling until it is further defined in vv. 3-4. Leaving it undefined in the translation may lead to confusion; hence the anticipatory nature of the demonstrative is spelled out explicitly in the translation. |
(0.28) | (Jer 10:9) | 2 tn This is a place of unknown location. It is mentioned again in Dan 10:5. Many emend the word to “Ophir” following the Syriac version and the Aramaic Targum. Ophir was famous for its gold (cf. 1 Kgs 9:28; Job 28:16). |
(0.28) | (Jer 10:3) | 1 tn Heb “statutes.” According to BDB 350 s.v. חֻקָּה 2.b it refers to the firmly established customs or practices of the pagan nations. Cf. Lev 20:23; 2 Kgs 17:8. Here it is essentially equivalent to דֶּרֶךְ (derekh) in v. 1, which has already been translated “religious practices.” |
(0.28) | (Jer 9:20) | 2 tn It is a little difficult to explain how the Hebrew particle כִּי (ki) is functioning here. W. L. Holladay (Jeremiah [Hermeneia], 1:311) may be correct in seeing it as introducing the contents of what those who call for the mourning women are to say. In this case, Jeremiah picks up the task as representative of the people. |
(0.28) | (Jer 3:13) | 3 tc MT reads דְּרָכַיִךְ (derakhayikh, “your ways”), but the BHS editors suggest דּוֹדַיִךְ (dodayikh, “your breasts”) as an example of orthographic confusion. While the proposal makes sense, it remains a conjectural emendation since it is not supported by any actual manuscripts or ancient versions. |
(0.28) | (Jer 2:8) | 4 tn Or “were not committed to me.” The Hebrew verb rendered “know” refers to more than mere intellectual knowledge. It carries also the ideas of emotional and volitional commitment as well intimacy. See, for example, its use in contexts like Hos 4:1 and 6:6. |
(0.28) | (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). |
(0.28) | (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.” |
(0.28) | (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. |
(0.28) | (Isa 37:7) | 1 tn Heb “I will put in him a spirit.” The precise sense of רוּחַ (ruakh, “spirit”) is uncertain in this context. It may refer to a spiritual being who will take control of his mind (see 1 Kgs 22:19), or it could refer to a disposition of concern and fear. In either case the Lord’s sovereignty over the king is apparent. |
(0.28) | (Isa 32:15) | 4 sn The same statement appears in 29:17b, where, in conjunction with the preceding line, it appears to picture a reversal. Here it seems to depict supernatural growth. The desert will blossom into an orchard, and the trees of the orchard will multiply and grow tall, becoming a forest. |
(0.28) | (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. |
(0.28) | (Isa 28:27) | 3 sn A flail was a hand-held threshing tool that had one stick as its handle and another swinging stick attached to its top. The swinging stick was used to beat the grain off of the stalks, which were laying on the ground. |
(0.28) | (Isa 26:10) | 1 tn As in verse 9b, the translation understands צֶדֶק (tsedeq) in the sense of “justice,” but it is possible that it carries the nuance “righteousness,” in which case one might translate, “they do not learn to live in a righteous manner.” |
(0.28) | (Isa 26:9) | 3 tn The translation understands צֶדֶק (tsedeq) in the sense of “justice,” but it is possible that it carries the nuance “righteousness,” in which case one might translate, “those who live in the world learn to live in a righteous manner” (cf. NCV). |
(0.28) | (Isa 21:1) | 2 sn The phrase is quite cryptic, at least to the modern reader. Verse 9 seems to indicate that this message pertains to Babylon. Southern Mesopotamia was known as the Sealand in ancient times because of its proximity to the Persian Gulf. Perhaps the reference to Babylon as a “wilderness” foreshadows the destruction that would overtake the city, making it like an uninhabited wilderness. |
(0.28) | (Isa 19:25) | 1 tn Heb “which the Lord of Heaven’s Armies [traditionally, “the Lord of hosts”] will bless [it], saying.” The third masculine singular suffix on the form בֵּרֲכוֹ (berakho) should probably be emended to a third feminine singular suffix בֵּרֲכָהּ (berakhah), for its antecedent would appear to be the feminine noun אֶרֶץ (ʾerets, “earth”) at the end of v. 24. |
(0.28) | (Isa 13:6) | 2 tn Heb “like destruction from the Sovereign One it comes.” The comparative preposition (כ, kaf) has here the rhetorical nuance, “in every way like.” The point is that the destruction unleashed will have all the earmarks of divine judgment. One could paraphrase, “it comes as only destructive divine judgment can.” On this use of the preposition in general, see GKC 376 §118.x. |
(0.28) | (Isa 6:13) | 4 tn The noun מַצֶּבֶת (matsevet) occurs only 4 times, twice in 2 Sam 18:18 and twice here. Most translations render it as “stump” (NASB, NIV, NRSV, ESV). HALOT identifies it as a memorial stone in 2 Sam 18:18 and says for Isa 6:13 that “the earlier translation ‘root-stock’ is questionable” (HALOT 621 s.v.). |
(0.28) | (Isa 5:7) | 4 tn Heb “but, look, disobedience.” The precise meaning of מִשְׂפָּח (mispakh), which occurs only here in the OT, is uncertain. Some have suggested a meaning “bloodshed.” The term is obviously chosen for its wordplay value; it sounds very much like מִשְׁפָּט (mishpat, “justice”). The sound play draws attention to the point being made; the people have not met the Lord’s expectations. |