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(0.25) (Jer 40:10)

tn This plus “Things will go well with you” is in essence the substance of the oath. The pronouns are emphatic: “And I, behold I will stay…and you, you may gather.” The imperatives in the second half of the verse are more a form of permission than of command or advice (cf. NJPS, REB, TEV and compare the usage in 40:4 and the references in the translator’s note there).

(0.25) (Jer 37:16)

tn Heb “Jeremiah came into the house of the pit [= “dungeon,” BDB 92 s.v. בּוֹר 4 and compare usage in Gen 40:15 and 41:14] and into the cells [this word occurs only here; it is defined on the basis of the cognate languages (cf. BDB 333 s.v. חָנוּת)].” The sentence has been restructured and some words supplied in the translation to better relate it to the preceding context.

(0.25) (Jer 34:11)

sn Most commentators are agreed that the incident referred to here occurred during the period of relief from the siege provided by the Babylonians going off to fight against the Egyptians, who were apparently coming to Zedekiah’s aid (compare vv. 21-22 with 37:5, 7). The freeing of the slaves had occurred earlier, under the crisis of the siege, while the people were more responsive to the Lord due to the threat of destruction (cf. v. 15).

(0.25) (Jer 32:6)

sn This verse resumes the narrative introduction in v. 1, which was interrupted by the long parenthetical note about historical background. There is again some disjunction in the narrative (compare the translator’s notes on 27:2 and 28:1). What was begun as a biographical (third person) narrative turns into an autobiographical (first person) narrative until v. 26, where the third person is again resumed. Again this betrays the hand of the narrator, Baruch.

(0.25) (Jer 31:38)

tn Heb “the city will be built to [or for] the Lord.” The words “of Jerusalem” are not in the text but are implicit from the context. They have been supplied in the translation for clarity. However, the word occurs in a first person speech, so the translation has accommodated the switch in person as it has in a number of other places (compare also NIV, TEV, ICV).

(0.25) (Jer 31:22)

tn The meaning of this last line is uncertain. The translation has taken it as proverbial for something new and unique. For a fairly complete discussion of most of the options see C. Feinberg, “Jeremiah,” EBC 6:571. For the nuance of “protecting” for the verb here see BDB 686 s.v. סָבַב Po‘ 1 and compare the usage in Deut 32:10.

(0.25) (Jer 30:17)

tn Again the particle כִּי (ki) appears to be intensive rather than causal. Compare the translator’s note on v. 12. It is possible that it has an adversative sense in an implicit contrast with v. 13, which expresses these concepts in the negative (cf. BDB 474 s.v. כִּי 3.e, for this use in statements that are contextually closer to one another).

(0.25) (Jer 30:16)

tn For the translation of this particle, which is normally translated “therefore” and often introduces an announcement of judgment, compare the usage at Jer 16:14 and the translator’s note there. Here as there it introduces a contrast, a rather unexpected announcement of salvation. For a similar use see also Hos 2:14 (2:16 HT). Recognition of this usage makes unnecessary the proposed emendation of BHS of לָכֵן כָּל (lakhen kol) to וְכָל (vekhol).

(0.25) (Jer 25:27)

tn Heb “Drink, and get drunk, and vomit and fall down and don’t get up.” The imperatives following drink are not parallel actions but consequent actions. For the use of the imperative plus the conjunctive “and” to indicate consequent action, even intention, see GKC 324-25 §110.f and compare usage in 1 Kgs 22:12 and Prov 3:3b-4a.

(0.25) (Jer 25:29)

tn This is an example of a question without the formal introductory particle following a conjunctive vav introducing an opposition. (See Joüon 2:609 §161.a.) It is also an example of the use of the infinitive before the finite verb in a rhetorical question involving doubt or denial. (See Joüon 2:422-23 §123.f, and compare usage in Gen 37:8.)

(0.25) (Jer 22:21)

tn Heb “I spoke to you in your security.” The reference is to the sending of the prophets. Compare this context with the context of 7:25. For the nuance “security” for this noun (שַׁלְוָה, shalvah), rather than “prosperity” as many translate, see Pss 122:7; 30:6; and the related adjective (שָׁלֵו, shalev) in Jer 49:31; Job 16:2; and 21:23.

(0.25) (Jer 17:17)

tn Heb “do not be a source of dismay for me.” For this nuance of מְחִתָּה (mekhittah) rather than “terror,” as many of the English versions have it, see BDB 370 s.v. מְחִתָּה 1.b and the usage in Prov 21:15. Compare also the usage of the related verb that occurs in the next verse (see also BDB 369 s.v. חָתַת Qal.2).

(0.25) (Jer 14:4)

tn For the use of the verb “is cracked” here, see BDB 369 s.v. חָתַת Qal.1 and compare the usage in Jer 51:56, where it refers to broken bows. The form is a relative clause without relative pronoun (cf., GKC 486-87 §155.f). The sentence as a whole is related to the preceding through a particle meaning “because of” or “on account of.” Hence the subject and verb have been repeated to make the connection.

(0.25) (Jer 12:11)

tn For the use of this verb see the notes on 12:4. Some understand the homonym here as meaning “it [the desolated land] will mourn to me.” However, the only other use of the preposition עַל (ʿal) with this root means “to mourn over” not “to” (cf. Hos 10:5). For the use of the preposition here see BDB 753 s.v. עַל II.1.b and compare the use in Gen 48:7.

(0.25) (Jer 10:19)

tn Some interpret this as a resignation to the punishment inflicted and translate, “But I said, ‘This is my punishment, and I will just need to bear it.’” This is unlikely given the meaning and usage of the word rendered “sickness” (חֳלִי, kholi), the absence of the pronoun “my,” and the likelihood that the particle אַךְ (ʾak) means “only” rather than “indeed” (cf. BDB s.v. אַךְ 2.b and compare its usage in v. 24).

(0.25) (Jer 6:12)

tn Heb “I will reach out my hand.” This figure involves both comparing God to a person (anthropomorphism) and substituting the hand for its actions or exertions (metonymy). A common use of “hand” is for the exertion of power or strength (cf. BDB 290 s.v. יָד 2 and 289-90 s.v. יָד 1.e(2); cf. Deut 34:12; Ps 78:42; Jer 16:21).

(0.25) (Jer 2:2)

sn The Hebrew word translated “how devoted you were” (חֶסֶד, khesed) refers metaphorically to the devotion of a new bride to her husband. In typical Hebraic fashion, contemporary Israel is identified with early Israel after she first entered into covenant with (= married) the Lord. The reference to her earlier devotion is not absolute but relative. Compared to her unfaithfulness in worshiping other gods after she got into the land, the murmuring and complaining in the wilderness are ignored.

(0.25) (Jer 1:10)

tn Heb “I appoint you today over nations and kingdoms to uproot….” The phrase refers to the Lord giving Jeremiah authority as a prophet to declare what he, the Lord, will do; it does not mean that Jeremiah himself will do these things. The expression involves a figure of speech where the subject of a declaration is stated instead of the declaration about it. Compare a similar use of the same figure in Gen 41:13.

(0.25) (Isa 49:2)

sn The figurative language emphasizes the servant’s importance as the Lord’s effective instrument. The servant’s mouth, which stands metonymically for his words, is compared to a sharp sword because he will be an effective spokesman on God’s behalf (see 50:4). The Lord holds his hand on the servant, ready to draw and use him at the appropriate time. The servant is like a sharpened arrow reserved in a quiver for just the right moment.

(0.25) (Sos 2:3)

tn Like the preceding line, this is a case of emblematic parallelism. An illustrative simile appears in the A-line (object of the comparison) and the subject of comparison appears in the B-line. The particles כֵּןכְּ (keken, “like…so”) form an emphatic comparative construction (e.g., Ps 123:2); cf. IBHS 641-42 §38.5a.



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