Discovery Box| (0.04) | (Isa 37:38) | 3 sn No such Mesopotamian god is presently known. Perhaps the name Nisroch is a textual variation of Nusku, the Mesopotamian god of light and fire. Other proposals have tried to relate the name to Ashur, the chief god of the Assyria, or to Ninurta, the Assyrian god of war. |
| (0.04) | (Isa 37:17) | 1 tn Heb “Hear all the words of Sennacherib which he sent to taunt the living God.” |
| (0.04) | (Isa 34:11) | 6 sn The metaphor in v. 11b emphasizes that God has carefully planned Edom’s demise. |
| (0.04) | (Isa 34:5) | 3 sn Edom is mentioned here as epitomizing the hostile nations that oppose God. |
| (0.04) | (Isa 28:26) | 1 tn Heb “he teaches him the proper way; his God instructs him.” |
| (0.04) | (Isa 14:13) | 3 sn Zaphon, the Canaanite version of Olympus, was the “mountain of assembly” where the gods met. |
| (0.04) | (Isa 10:6) | 2 tn Or “defiled”; cf. ASV “profane”; NAB “impious”; NCV “separated from God.” |
| (0.04) | (Isa 5:16) | 3 tn Heb “The holy God will be set apart by fairness.” In this context God’s holiness is his sovereign royal authority, which implies a commitment to justice (see the note on the phrase “the sovereign king of Israel” in 1:4). When God judges evildoers as they deserve, his sovereignty will be acknowledged. |
| (0.04) | (Isa 3:10) | 1 tn Or “the righteous” (KJV, NASB, NIV, TEV); NLT “those who are godly.” |
| (0.04) | (Isa 1:20) | 1 sn The wordplay in the Hebrew draws attention to the options. The people can obey, in which case they will “eat” v. 19 (תֹּאכֵלוּ [toʾkhelu], Qal active participle of אָכַל) God’s blessing, or they can disobey, in which case they will be devoured (Heb “eaten,” תְּאֻכְּלוּ, [teʾukkelu], Qal passive/Pual of אָכַל) by God’s judgment. |
| (0.04) | (Isa 1:2) | 1 sn The personified heavens and earth are summoned to God’s courtroom as witnesses against God’s covenant people. Long before this Moses warned the people that the heavens and earth would be watching their actions (see Deut 4:26; 30:19; 31:28; 32:1). |
| (0.04) | (Ecc 9:9) | 4 tn Heb “he”; the referent (God) has been specified in the translation for clarity. |
| (0.04) | (Ecc 5:4) | 3 tn Heb “he”; the referent (“God”) has been specified in the translation for clarity. |
| (0.04) | (Pro 14:31) | 2 sn In the Piel this verb has the meaning of “to reproach; to taunt; to say sharp things against” someone (cf. NIV “shows contempt for”). By oppressing the poor one taunts or mistreats God because that person is in the image of God—hence the reference to his/her maker, or “Creator.” To ridicule what God made is to ridicule God himself. |
| (0.04) | (Pro 3:19) | 2 sn The theme of God’s use of wisdom in creation is developed in Prov 8:22-31. Because God established the world to operate according to the principle of wisdom it is impossible for anyone to live successfully in his world apart from the wisdom that only God can give. |
| (0.04) | (Pro 2:17) | 6 tn Heb “covenant of God.” The genitive-construct could mean “covenant made before God.” The woman and her husband had made a marriage-covenant in which God was invoked as witness. Her sin is against her solemn pledge to her husband, as well as against God. |
| (0.04) | (Psa 141:1) | 1 sn Psalm 141. The psalmist asks God to protect him from sin and from sinful men. |
| (0.04) | (Psa 139:1) | 2 tn The statement is understood as generalizing—the psalmist describes what God typically does. |
| (0.04) | (Psa 118:15) | 1 tn Heb “the sound of a ringing shout and deliverance [is] in the tents of the godly.” |
| (0.04) | (Psa 106:45) | 1 tn The Niphal of נָחַם (nakham) refers here to God relenting from a punishment already underway. |
