Discovery Box| (0.25) | (Lam 4:13) | 1 tn These words do not appear in the Hebrew but are supplied to make sense of the line. The introductory causal preposition מִן (min) (“because”) indicates that this phrase—or something like it—is implied through elision. |
| (0.25) | (Lam 2:13) | 5 tc The MT reads כָּיָּם (kayyam, “as the sea”), while the LXX reflects a Vorlage of כּוֹס (kos, “a cup”). The textual variant is probably due to simple orthographic confusion between letters of similar appearance. The idiomatic expression favors the MT. |
| (0.25) | (Lam 1:19) | 5 tc The LXX adds καὶ οὐχ εὗρον (kai ouch heuron, “but they did not find it”). This is probably an explanatory scribal gloss, added to explicate what appeared to be ambiguous. The LXX often adds explanatory glosses in many OT books. |
| (0.25) | (Lam 1:16) | 1 tc The MT and several medieval Hebrew mss read עֵינִי עֵינִי (ʿeni, ʿeni, “my eye, my eye”). However, the second עֵינִי does not appear in several other medieval Hebrew mss, or in Old Greek, Syriac Peshitta, or Latin Vulgate. |
| (0.25) | (Jer 51:11) | 5 sn Verse 11c-f appears to be a parenthetical or editorial comment by Jeremiah to give some background for the attack that is summoned in vv. 11-12. |
| (0.25) | (Jer 49:28) | 2 sn Hazor. Nothing is known about this Hazor other than what is said here in vv. 28, 30, 33. They appear to be nomadic tent dwellers, too, who had a loose association with the Kedarites. |
| (0.25) | (Jer 49:20) | 2 sn Teman here appears to be a poetic equivalent for Edom in a common figure of speech for Hebrew poetry where the part is put for the whole. “The people of Teman” is thus equivalent to all the people of Edom. |
| (0.25) | (Jer 46:5) | 5 tn Heb “Terror is all around.” This phrase also appears at Jer 6:25; 20:3 (cf. v. 4); 20:10; and, in a nearly identical form, Lam 2:22. |
| (0.25) | (Jer 45:3) | 2 sn From the context it appears that Baruch was feeling sorry for himself (v. 5), as well as feeling anguish for the suffering that the nation would need to undergo, according to the predictions of Jeremiah that he was writing down. |
| (0.25) | (Jer 29:10) | 4 tn Heb “this place.” The text has probably been influenced by the parallel passage in 27:22. The term appears fifteen times in Jeremiah and is invariably a reference to Jerusalem or Judah. |
| (0.25) | (Jer 16:9) | 1 tn Heb “For thus says Yahweh of Armies, the God of Israel.” The introductory formula, which appears three times in vv. 1-9 (vv. 1, 3, 5), has been recast for smoother English style. |
| (0.25) | (Jer 5:14) | 2 sn Here the emphasis appears to be on the fact that the Lord is in charge of the enemy armies whom he will use to punish Israel for their denial of his prior warnings through the prophets. |
| (0.25) | (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.” |
| (0.25) | (Isa 52:14) | 3 tn Heb “from a man his appearance.” The preposition מִן (min) here carries the sense “away from,” i.e., “so as not to be.” See BDB 583 s.v. |
| (0.25) | (Isa 49:8) | 2 tn Heb “a covenant of people.” A person cannot literally be a covenant; בְּרִית (berit) is probably metonymic here, indicating a covenant mediator. Here עָם (ʿam, “people”) appears to refer to Israel. See the note at 42:6. |
| (0.25) | (Isa 45:7) | 2 tn On the surface v. 7a appears to describe God’s sovereign control over the cycle of day and night, but the following statement suggests that “light” and “darkness” symbolize “deliverance” and “judgment.” |
| (0.25) | (Isa 33:1) | 3 tc The form in the Hebrew text appears to derive from an otherwise unattested verb נָלָה (nalah). The translation follows the Qumran scroll 1QIsaa in reading ככלתך, a Piel infinitival form from the verbal root כָּלָה (kalah), meaning “finish.” |
| (0.25) | (Isa 33:1) | 1 sn In this context “the destroyer” appears to refer collectively to the hostile nations (vv. 3-4). Assyria would probably have been primary in the minds of the prophet and his audience. |
| (0.25) | (Isa 31:2) | 1 sn This statement appears to have a sarcastic tone. The royal advisers who are advocating an alliance with Egypt think they are wise, but the Lord possesses wisdom as well and will thwart their efforts. |
| (0.25) | (Isa 10:28) | 1 sn Verses 28-31 display a staccato style; the statements are short and disconnected (no conjunctions appear in the Hebrew text). The translation to follow strives for a choppy style that reflects the mood of the speech. |
