Discovery Box| (0.31) | (Eze 21:32) | 1 sn This can be the blood that covered the sword in its great slaughter (v. 14), figuratively representing the end of Babylon. The pronouns are still second person feminine singular. |
| (0.31) | (Lam 4:5) | 6 tn The Hebrew word אַשְׁפַּתּוֹת (ʾashpatot) can also mean “ash heaps.” Though not used as a combination elsewhere, to “embrace ash heaps” might also envision a state of mourning or even dead bodies lying on the ash heaps. |
| (0.31) | (Jer 50:11) | 2 tn Or “my land.” The word can refer to either the land (Jer 2:7; 16:8) or the nation/people (Jer 12:7, 8, 9). |
| (0.31) | (Jer 38:1) | 1 tn The name is spelled “Jucal” in the Hebrew text here rather than “Jehucal” as in Jer 37:3. The translation uses the same spelling throughout so that the English reader can identify these as the same individual. |
| (0.31) | (Jer 16:19) | 3 sn This passage offers some rather forceful contrasts. The Lord is Jeremiah’s source of strength, security, and protection. The idols are false gods, worthless idols, that can offer no help at all. |
| (0.31) | (Isa 66:4) | 1 tn The precise meaning of the noun is uncertain. It occurs only here and in 3:4 (but see the note there). It appears to be derived from the verbal root עָלַל (ʿalal), which can carry the nuance “deal severely.” |
| (0.31) | (Isa 36:20) | 1 tn Heb “that the Lord might rescue Jerusalem from my hand?” The logic runs as follows: Since no god has ever been able to withstand the Assyrian onslaught, how can the people of Jerusalem possibly think the Lord will rescue them? |
| (0.31) | (Isa 32:20) | 2 sn This verse seems to anticipate a time when fertile land is available to cultivate and crops are so abundant that the farm animals can be allowed to graze freely. |
| (0.31) | (Isa 27:8) | 2 tn The Hebrew text has no object expressed, but one can understand a third feminine singular pronominal object and place a mappiq in the final he (ה) of the form to indicate the suffix. |
| (0.31) | (Isa 7:11) | 1 tn Heb “Make it as deep as Sheol or make it high upwards.” These words suggest that Ahaz can feel free to go beyond the bounds of ordinary human experience. |
| (0.31) | (Sos 4:14) | 1 tn Or “with all the finest balsam trees.” The Hebrew term בֹּשֶׂם (bosem) can refer either to the balsam tree, the spice associated with it, or by extension any fragrant aroma used as perfuming oil or incense. |
| (0.31) | (Ecc 7:24) | 3 tn Heb “It is deep, deep—who can find it?” The repetition of the word “deep” emphasizes the degree of incomprehensibility. See IBHS 233-34 §12.5a. |
| (0.31) | (Pro 29:20) | 2 tn The Hebrew term אִישׁ (ʾish) is commonly translated “a man,” but can in fact refer to a man or a woman. There is no indication in the immediate context that this should be limited only to males. |
| (0.31) | (Pro 29:9) | 1 tn The word “when” does not occur in the Hebrew. But the verse presents the situation as a typical example. Hebrew proverbs can begin by presenting a setting in the first line and then developing or commenting on it. |
| (0.31) | (Pro 25:20) | 2 tn The second simile mentions pouring vinegar on soda. The LXX has “scab,” but that does not fit as a sensitive thing. The reference is to sodium carbonate (natural in Egypt) which can be neutralized with vinegar. |
| (0.31) | (Pro 25:16) | 3 sn The proverb warns that anything overindulged in can become sickening. The verse uses formal parallelism to express first the condition and then its consequences. It teaches that moderation is wise in the pleasures of life. |
| (0.31) | (Pro 25:15) | 4 sn The idea of breaking a bone uses the hardest and most firm part of the body in contrast to the “softness of the tongue.” Both are figurative, forming a comparison. A gentle speech can break down any stiff opposition. |
| (0.31) | (Pro 24:10) | 3 sn The test of strength is adversity, for it reveals how strong a person is. Of course a weak person can always plead adverse conditions in order to quit. This is the twenty-fourth saying. |
| (0.31) | (Pro 20:14) | 1 tn Heb “[It is] bad, [it is] bad.” Since “bad” can be understood in some modern contexts as a descriptive adjective meaning “good,” the translation uses “worthless” instead—the real point of the prospective buyer’s exclamation. |
| (0.31) | (Pro 20:11) | 2 sn The Hebrew verb נָכַר (nakhar) means “to recognize” more than simply “to know.” Certain character traits can be recognized in a child by what he does (cf. NCV “by their behavior”). |
