Discovery Box| (0.25) | (Amo 8:10) | 3 tn Heb “and make every head bald.” This could be understood in a variety of ways, while the ritual act of mourning typically involved shaving the head (although occasionally the hair could be torn out as a sign of mourning). |
| (0.25) | (Amo 4:6) | 2 tn Heb “But I gave to you cleanness of teeth in all your cities, and lack of food in all your places.” The phrase “cleanness of teeth” is a vivid way of picturing the famine Israel experienced. |
| (0.25) | (Eze 27:14) | 1 tn The way in which these horses may have been distinguished from other horses is unknown. Cf. ASV “war-horses” (NASB, NIV, NRSV, CEV are all similar); NLT “chariot horses.” |
| (0.25) | (Eze 25:12) | 4 sn Edom apparently in some way assisted in the destruction of Jerusalem in 587/6 b.c. (Ps 137:7; Lam 4:21, 22; Joel 3:19; Obadiah). |
| (0.25) | (Eze 9:10) | 2 tn Heb “their way on their head I have placed.” The same expression occurs in 1 Kgs 8:32; Ezek 11:21; 16:43; 22:31. |
| (0.25) | (Eze 6:5) | 1 tc This first sentence, which explains the meaning of the last sentence of the previous verse, does not appear in the LXX and may be an instance of a marginal explanatory note making its way into the text. |
| (0.25) | (Jer 36:23) | 1 tn Heb “doors.” This is the only time the word “door” is used in this way, but all the commentaries and lexicons agree that it means “columns.” The meaning is figurative based on the similarity of shape. |
| (0.25) | (Jer 25:38) | 2 tn This is a way of rendering the Hebrew particle כִּי (ki), which is probably here for emphasis rather than indicating cause (see BDB 473 s.v. כִּי 1.e and compare usage in Jer 22:22). |
| (0.25) | (Jer 22:18) | 1 sn This is the regular way of introducing the announcement of judgment after an indictment of crimes. See, e.g., Isa 5:13, 14 and Jer 23:2. |
| (0.25) | (Jer 18:15) | 1 sn Heb “the ancient path.” This has already been referred to in Jer 6:16. There is another “old way,” but it is the path trod by the wicked (cf. Job 22:15). |
| (0.25) | (Jer 18:6) | 1 tn This phrase (literally “Oracle of the Lord”) has been handled this way on several occasions when it occurs within first person addresses where the Lord is the speaker. See, e.g., 16:16 and 17:24. |
| (0.25) | (Jer 15:4) | 1 tn The length of this sentence runs contrary to the normal policy followed in the translation of breaking up long sentences. However, there does not seem any way to break it up here without losing the connections. |
| (0.25) | (Jer 15:5) | 2 tn The words, “in the world” are not in the text but are the translator’s way of trying to indicate that this rhetorical question expects a negative answer. |
| (0.25) | (Jer 13:20) | 5 tn Heb “the sheep of your pride.” The words “of people” and the quotes around “sheep” are intended to carry over the metaphor in such a way that readers unfamiliar with the metaphor will understand it. |
| (0.25) | (Jer 11:17) | 3 tn Heb “For Yahweh of Armies who planted you speaks disaster upon you.” Because of the way the term Lord of Heaven’s Armies has been rendered, this sentence has been restructured to avoid confusion in English style. |
| (0.25) | (Jer 2:35) | 1 tn This is an attempt to render the Hebrew particle often translated “behold” (הִנֵּה, hinneh) in a meaningful way in this context. See further the translator’s note on the word “really” in 1:6. |
| (0.25) | (Jer 2:23) | 2 tn Heb “Look at your way in the valley.” The valley is an obvious reference to the Valley of Hinnom where Baal and Molech were worshiped and child sacrifice was practiced. |
| (0.25) | (Jer 2:5) | 2 tn Or “I did not wrong your ancestors in any way. Yet they went far astray from me.” Both translations are an attempt to render the rhetorical question which demands a negative answer. |
| (0.25) | (Isa 57:2) | 1 tn Heb “he enters peace, they rest on their beds, the one who walks straight ahead of himself.” The tomb is here viewed in a fairly positive way as a place where the dead are at peace and sleep undisturbed. |
| (0.25) | (Isa 28:21) | 3 sn God’s judgment of his own people is called “his peculiar work” and “his strange task,” because he must deal with them the way he treated their enemies in the past. |
