Your search for "On" did not find any bible verses that matched.
Discovery Box| (0.18) | (Jer 2:31) | 3 tn Or more freely, “free to do as we please.” The meaning of this verb (רוּד, rud) is debated in the few passages where it occurs. The key to its meaning may rest in the emended text (reading וְרַדְתִּי [veradti] for וְיָרַדְתִּי [veyaradti]) in Judg 11:37, where it refers to the roaming of Jephthah’s daughter on the mountains of Israel. |
| (0.18) | (Jer 2:21) | 1 tc Heb “I planted you as a choice vine, all of it true seed. How then have you turned into a putrid thing to me, a strange [or wild] vine.” The question expresses surprise and consternation. The translation is based on a redivision of the Hebrew words סוּרֵי הַגֶּפֶן (sure haggefen) into סוֹרִיָּה גֶּפֶן (soriyyah gefen) and the recognition of a hapax legomenon סוֹרִיָּה (soriyyah) meaning “putrid, stinking thing.” See HALOT 749 s.v. סוֹרִי. |
| (0.18) | (Jer 2:5) | 4 tn The words “to me” are not in the Hebrew text but are implicit from the context: Heb “they followed after the worthless thing/things and became worthless.” There is an obvious wordplay on the verb “became worthless” and the noun “worthless thing,” which is probably to be understood collectively and to refer to idols, as it does in Jer 8:19; 10:8; 14:22; Jonah 2:8. |
| (0.18) | (Jer 1:9) | 1 tn Heb “Behold, I have put my words in your mouth.” This is an example of the Hebrew “scheduling” perfect or the “prophetic” perfect where a future event is viewed as so certain it is spoken of as past. The Hebrew particle rendered here “assuredly” (Heb הִנֵּה, hinneh) underlines the certitude of the promise for the future. See the translator’s note on v. 6. |
| (0.18) | (Isa 58:13) | 6 tn Heb “and you honor it [by refraining] from accomplishing your ways, from finding your desire and speaking a word.” It is unlikely that the last phrase (“speaking a word”) is a prohibition against talking on the Sabbath; instead it probably refers to making transactions or plans (see Hos 10:4). Some see here a reference to idle talk (cf. 2 Sam 19:29). |
| (0.18) | (Isa 56:8) | 1 tn The meaning of the statement is unclear. The text reads literally, “Still I will gather upon him to his gathered ones.” Perhaps the preposition ל (lamed) before “gathered ones” introduces the object of the verb, as in Jer 49:5. The third masculine singular suffix on both עָלָיו (ʿalayv) and נִקְבָּצָיו (niqbatsayv) probably refers to “Israel.” In this case one can translate literally, “Still I will gather to him his gathered ones.” |
| (0.18) | (Isa 51:3) | 1 sn The rift valley (עֲרָבָה, ʿaravah) is known for its dry, desert-like conditions in the area of the Dead Sea and southward (although it also includes the Jordan Valley to the north). The wilderness (מִדְבָּר, midbar) is an area that receives less than twelve inches of rain per year and so can only support meager vegetation at best. The imagery here focuses on the transformation from arid and lifeless to watered and luxuriant. |
| (0.18) | (Isa 37:14) | 1 tc The Hebrew text has the plural, “letters.” The final mem (ם) may be dittographic (note the initial mem on the form that immediately follows). Some Greek and Aramaic witnesses have the singular. If so, one still has to deal with the yod that is part of the plural ending. J. N. Oswalt refers to various commentators who have suggested ways to understand the plural form (Isaiah [NICOT], 1:652). |
| (0.18) | (Isa 35:8) | 2 tn The precise meaning of this line is uncertain. The text reads literally “and it is for them, the one who walks [on the] way.” In this context those authorized to use the Way of Holiness would be morally upright people who are the recipients of God’s deliverance, in contrast to the morally impure and foolish who are excluded from the new covenant community. |
| (0.18) | (Isa 34:14) | 3 tn The precise meaning of לִילִית (lilit) is unclear, though in this context the word certainly refers to some type of wild animal or bird. The word appears to be related to לַיְלָה (laylah, “night”). Some interpret it as the name of a female night demon, on the basis of an apparent Akkadian cognate used as the name of a demon. Later Jewish legends also identified Lilith as a demon. Cf. NRSV “Lilith.” |
| (0.18) | (Isa 34:4) | 1 tc Heb “and all the host of heaven will rot.” The Qumran scroll 1QIsaa inserts “and the valleys will be split open,” but this reading may be influenced by Mic 1:4. On the other hand, the statement, if original, could have been omitted by homoioarcton, a scribe’s eye jumping from the conjunction prefixed to “the valleys” to the conjunction prefixed to the verb “rot.” |
| (0.18) | (Isa 30:33) | 3 tn The Hebrew text reads literally, “Also it is made ready for the king, one makes it deep and wide.” If one takes the final he (ה) on תָּפְתֶּה (tofteh) and prefixes it to גָּם (gam) as an interrogative particle (see the preceding note), one can translate, “Is it also made ready for the king?” In this case the question is rhetorical and expects an emphatic affirmative answer, “Of course it is!” |
| (0.18) | (Isa 30:33) | 2 tc The Hebrew text reads literally, “for arranged from before [or “yesterday”] is [?].” The meaning of תָּפְתֶּה (tofteh), which occurs only here, is unknown. The translation above (as with most English versions) assumes an emendation to תֹּפֶת (tofet, “Topheth”; cf. NASB, NIV, NLT) and places the final he (ה) on the beginning of the next word as an interrogative particle. Topheth was a place near Jerusalem used as a burial ground (see Jer 7:32; 19:11). |
| (0.18) | (Isa 28:8) | 1 tn Heb “filth, without a place.” The Hebrew phrase בְּלִי מָקוֹם (beli maqom, “without a place,” see HALOT 133 s.v. בְּלִי) probably means there is no (clean) space on the table, since it is covered with filth. The translation follows the line division of the MT. Some translations (NASB, ESV, NRSV) move “filth” to the previous line as “filthy vomit,” but the Hebrew lines are no longer balanced. |
| (0.18) | (Isa 27:9) | 2 tn Heb “and this [is] all the fruit of removing his sin.” The meaning of the statement is not entirely clear, though “removing his sin” certainly parallels “Jacob’s sin will be removed” in the preceding line. If original, “all the fruit” may refer to the result of the decision to remove sin, but the phrase may be a textual variation of an original לְכַפֵּר (lekhapper, “to atone for”), which in turn might be a gloss on הָסִר (hasir, “removing”). |
| (0.18) | (Isa 26:8) | 1 tn The Hebrew text has, “yes, the way of your judgments.” The translation assumes that “way” is related to the verb “we wait” as an adverbial accusative (“in the way of your judgments we wait”). מִשְׁפָּטֶיךָ (mishpatekha, “your judgments”) could refer to the Lord’s commandments, in which case one might translate, “as we obey your commands.” However, in verse 9 the same form refers to divine acts of judgment on evildoers. |
| (0.18) | (Isa 21:11) | 1 tn The noun דּוּמָה (dumah) means “silence,” but here it is a proper name, probably referring to a site in northern Arabia or to the nation of Edom. See BDB 189 s.v. II דּוּמָה. If Dumah was an area in northern Arabia, it would be of interest to the Edomites because of its strategic position on trade routes which they used. See J. N. Oswalt, Isaiah (NICOT), 1:398. |
| (0.18) | (Isa 11:4) | 3 tn Or “land” (NAB, NCV, CEV). It is uncertain if the passage is picturing universal dominion or focusing on the king’s rule over his covenant people. The reference to God’s “holy mountain” in v. 9 and the description of renewed Israelite conquests in v. 14 suggest the latter, though v. 10 seems to refer to a universal kingdom (see 2:2-4). |
| (0.18) | (Isa 5:1) | 1 tn It is uncertain who is speaking here. Possibly the prophet, taking the role of best man, composes a love song for his friend on the occasion of his wedding. If so, יָדִיד (yadid) should be translated “my friend.” The present translation assumes that Israel is singing to the Lord. The word דוֹד (dod, “lover”) used in the second line is frequently used by the woman in the Song of Solomon to describe her lover. |
| (0.18) | (Isa 3:13) | 1 tc The Hebrew text has עַמִּים (ʿammim, “nations”) but the context makes it clear that the Lord is judging his covenant people. As indicated by the LXX the text should read עַמּוֹ (ʿammo, “his people”). The final mem (ם) on the form in the Hebrew is either dittographic or enclitic. When the mem was added or read as a plural ending, the vav (ו) was then misread as a yod (י). |
