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Discovery Box| (0.25) | (Dan 7:6) | 4 sn If the third animal is Greece, the most likely identification of these four heads is the fourfold division of the empire of Alexander the Great following his death (see note on Dan 8:8). |
| (0.25) | (Jer 50:6) | 2 sn The allusion here, if it is not merely a part of the metaphor of the wandering sheep, is to the worship of the false gods on the high hills (2:20; 3:2). |
| (0.25) | (Jer 38:3) | 1 tn The words “They had also heard him say” are not in the Hebrew text but are in the translation for clarity, to eliminate any confusion possible if no introduction preceded a literal translation: “Thus says the Lord.” |
| (0.25) | (Jer 37:13) | 4 sn Irijah’s charge was based on the suspicion that Jeremiah was following his own counsel to the people to surrender to the Babylonians if they wanted to save their lives (Jer 21:9). |
| (0.25) | (Jer 36:12) | 1 sn If, as many believe, this man was the same as the Elishama mentioned in Jer 41:1 and 2 Kgs 25:25, he was also a member of the royal family. |
| (0.25) | (Jer 35:14) | 2 tn The vav (ו) plus the independent pronoun before the verb is intended to mark a sharp contrast. It is difficult, if not impossible, to render this in English other than as “But I.” |
| (0.25) | (Jer 31:37) | 2 tn Heb “If the heavens above could be measured or the foundations of the earth below be explored, then also I could reject all the seed of Israel for all they have done.” |
| (0.25) | (Jer 13:17) | 1 tn Heb “If you will not listen to it.” For the use of the feminine singular pronoun to refer to the idea(s) expressed in the preceding verse(s), see GKC 440-41 §135.p. |
| (0.25) | (Jer 12:6) | 1 sn If the truth be known, Jeremiah was not safe even in the context of his own family. They were apparently part of the plot by the people of Anathoth to kill him. |
| (0.25) | (Jer 11:4) | 6 tn The words “If you do” are not in the text. They have been supplied in the translation to break up a long sentence consisting of an imperative followed by a consequential sentence. |
| (0.25) | (Jer 4:2) | 1 tn Heb “If you [= you must; see the translator’s note on the word “do” later in this verse] swear/take an oath, ‘As the Lord lives,’ in truth, justice, and righteousness…” |
| (0.25) | (Jer 4:1) | 3 tn Or possibly, “If you get those disgusting idols out of my sight, you will not need to flee.” This is less probable because the normal meaning of the last verb is “to wander,” “to stray.” |
| (0.25) | (Isa 57:13) | 5 tn Heb “possess, own.” The point seems to be that he will have free access to God’s presence, as if God’s temple mount were his personal possession. |
| (0.25) | (Isa 45:19) | 3 tn The translation above assumes that צֶדֶק (tsedeq) and מֵישָׁרִים (mesharim) are adverbial accusatives (see 33:15). If they are taken as direct objects, indicating the content of what is spoken, one might translate, “who proclaims deliverance, who announces justice.” |
| (0.25) | (Isa 44:11) | 2 sn The point seems to be this: if the idols are the mere products of human hands, then those who trust in them will be disappointed, for man-made gods are incapable of helping their “creators.” |
| (0.25) | (Isa 29:4) | 4 tn Heb “and from the dust your word will chirp.” The words “as if muttering an incantation” are supplied in the translation for clarification. See the parallelism and 8:19. |
| (0.25) | (Isa 21:5) | 2 tn The verbal forms in the first three lines are infinitives absolute, which are functioning here as finite verbs. It is uncertain if the forms should have an imperatival or indicative/descriptive force here. |
| (0.25) | (Isa 16:4) | 4 tn A perfect verbal form is used here and in the next two lines for rhetorical effect; the demise of the oppressor(s) is described as if it had already occurred. |
| (0.25) | (Isa 10:30) | 1 tc The Hebrew text reads “Poor [is] Anathoth.” The parallelism is tighter if עֲנִיָּה (ʿaniyyah, “poor”) is emended to עֲנִיהָ (ʿaniha, “answer her”). Note how the preceding two lines have an imperative followed by a proper name. |
| (0.25) | (Isa 2:19) | 4 tn Or “land.” It is not certain if these verses are describing the judgment of Judah (see vv. 6-9) or a more universal judgment on all proud men. |
