Discovery Box| (0.03) | (Jer 16:19) | 1 tn The words “Then I said” are not in the text. They are supplied in the translation to show the shift from God, who has been speaking to Jeremiah, to Jeremiah, who here addresses God. |
| (0.03) | (Isa 59:9) | 1 tn מִשְׁפָּט (mishpat), which refers to “justice” in the earlier verses, here refers to “justice from God,” or “vindication.” Because the people are unjust, God refuses to vindicate them before their enemies. See v. 11. |
| (0.03) | (Isa 58:14) | 2 tn Heb “and I will cause you to ride upon the heights of the land.” The statement seems to be an allusion to Deut 32:13, where it is associated, as here, with God’s abundant provision of food. |
| (0.03) | (Isa 57:5) | 2 tn The term אֵלִים (ʾelim) may be from a root meaning “mighty ones,” referring to mighty trees. The form may also refer to “gods,” a less common masculine plural of (ʾel). This would fit the context of idolatry (lusting after gods). |
| (0.03) | (Isa 48:21) | 1 sn The translation above (present tense) assumes that this verse describes God’s provision for returning Babylonian exiles (see v. 20; 35:6; 49:10) in terms reminiscent of the Exodus from Egypt (see Exod 17:6). |
| (0.03) | (Isa 45:7) | 2 tn On the surface v. 7a appears to describe God’s sovereign control over the cycle of day and night, but the following statement suggests that “light” and “darkness” symbolize “deliverance” and “judgment.” |
| (0.03) | (Isa 40:1) | 1 tn The pronominal suffix is second masculine plural. The identity of the addressee is uncertain: (1) God’s people may be addressed, or (2) the unidentified heralds commanded to comfort Jerusalem. |
| (0.03) | (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. |
| (0.03) | (Isa 23:15) | 2 sn The number 70 is probably used in a stereotypical, nonliteral sense here to indicate a long period of time that satisfies completely the demands of God’s judgment. |
| (0.03) | (Isa 14:14) | 2 sn Normally in the OT the title “Most High” belongs to the God of Israel, but in this context, where the mythological overtones are so strong, it probably refers to the Canaanite high god El. |
| (0.03) | (Isa 4:5) | 3 tn Heb “indeed (or “for”) over all the glory, a canopy.” This may allude to Exod 40:34-35, where a cloud overshadows the meeting tent as it is filled with God’s glory. |
| (0.03) | (Ecc 8:2) | 3 tn The genitive-construct שְׁבוּעַת אֱלֹהִים (shevuʿat ʾelohim, “an oath of God”) functions as a genitive of location (“an oath before God”) or an adjectival genitive of attribute (“a supreme oath”). |
| (0.03) | (Ecc 7:14) | 3 tn Less probable renderings of this line are “God hath made the one side by side with the other” (ASV) and “God has set the one alongside the other” (NEB). |
| (0.03) | (Pro 24:15) | 2 sn The saying warns that it is futile and self-defeating to mistreat God’s people, for they survive—the wicked do not. The warning is against a deliberate, planned assault on their places of dwelling. |
| (0.03) | (Pro 15:29) | 3 sn God’s response to prayer is determined by the righteousness of the one who prays. A prayer of repentance by the wicked is an exception, for by it they would become the righteous (C. H. Toy, Proverbs [ICC], 316). |
| (0.03) | (Psa 139:1) | 1 sn Psalm 139. The psalmist acknowledges that God, who created him, is aware of his every action and thought. He invites God to examine his motives, for he is confident they are pure. |
| (0.03) | (Psa 130:3) | 2 tn The words “before you” are supplied in the translation for clarification. The psalmist must be referring to standing before God’s judgment seat. The rhetorical question expects the answer, “No one.” |
| (0.03) | (Psa 119:127) | 1 tn “For this reason” connects logically with the statement made in v. 126. Because the judgment the psalmist fears (see vv. 119-120) is imminent, he remains loyal to God’s law. |
| (0.03) | (Psa 119:75) | 1 tn In this context (note the second line) the Hebrew term מִשְׁפָּטִים (mishpatim), which so often refers to the regulations of God’s law elsewhere in this psalm, may refer instead to his decisions or disciplinary judgment. |
| (0.03) | (Psa 119:16) | 1 tn The imperfects in this verse emphasize the attitude the psalmist maintains toward God’s law. Another option is to translate with the future tense, “I will find delight…I will not forget.” |
