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Discovery Box| (0.38) | (Jer 14:19) | 3 tn Heb “Why have you struck us and there is no healing for us.” The statement involves poetic exaggeration (hyperbole) for rhetorical effect. |
| (0.38) | (Jer 11:19) | 3 sn The word fruit refers contextually here to the prophecies that Jeremiah was giving, not (as some suppose) to his progeny. Jeremiah was not married and had no children. |
| (0.38) | (Jer 4:12) | 1 tn The word “No” is not in the text but is carried over from the connection with the preceding line “not for…” |
| (0.38) | (Isa 57:11) | 3 sn God’s patience with sinful Israel has caused them to think that they can sin with impunity and suffer no consequences. |
| (0.38) | (Isa 45:14) | 7 tn Heb “there is no other” (so NIV, NRSV). The same phrase occurs at the end of v. 18, in v. 21, and at the end of v. 22. |
| (0.38) | (Isa 44:19) | 1 tn There is no formal interrogative sign here, but the context seems to indicate these are rhetorical questions. See GKC 473 §150.a. |
| (0.38) | (Isa 42:14) | 2 sn The imagery depicts the Lord as a warrior who is eager to fight and can no longer hold himself back from the attack. |
| (0.38) | (Isa 23:12) | 2 tn Heb “[to the] Kittim, get up, cross over; even there there will be no rest for you.” On “Kittim” see the note on “Cyprus” at v. 1. |
| (0.38) | (Ecc 5:11) | 4 tn The rhetorical question is an example of negative affirmation, expecting a negative answer: “There is no ultimate advantage!” (see E. W. Bullinger, Figures of Speech, 947-48). |
| (0.38) | (Ecc 4:8) | 6 tn This rhetorical question is an example of negative affirmation, that is, it expects a negative answer: “No one!” (see E. W. Bullinger, Figures of Speech, 949-51). |
| (0.38) | (Pro 29:25) | 3 sn “Snare” is an implied comparison; fearing people is like being in a trap—there is no freedom of movement or sense of security. |
| (0.38) | (Pro 29:23) | 1 tn Heb “pride of a man,” with “man” functioning as a possessive. There is no indication in the immediate context that this is restricted only to males. |
| (0.38) | (Pro 29:19) | 3 tn Heb “for he understands, but there is no answer.” The concessive idea (“although”) is taken from the juxtaposition of the two parts. |
| (0.38) | (Pro 29:19) | 4 sn To say “there is no answer” means that this servant does not obey—he has to be trained in a different way. |
| (0.38) | (Pro 27:1) | 1 sn The verse rules out one’s overconfident sense of ability to control the future. No one can presume on the future. |
| (0.38) | (Pro 26:3) | 1 sn A fool must be disciplined by force like an animal—there is no reasoning. The fool is as difficult to manage as the donkey or horse. |
| (0.38) | (Pro 25:14) | 3 tn Heb “a gift of falsehood.” This would mean that the individual brags about giving a gift, when there is no gift. |
| (0.38) | (Pro 24:21) | 1 tn Heb “my son,” but there is no indication in the immediate context that this should be limited only to male children. |
| (0.38) | (Pro 23:9) | 2 sn Saying number nine indicates that wisdom is wasted on a fool. The literature of Egypt has no specific parallel to this one. |
| (0.38) | (Pro 21:13) | 1 sn The imagery means “pay no attention to” the cry for help or “refuse to help,” so it is a metonymy of cause for the effect. |
