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Discovery Box| (0.31) | (Jer 30:13) | 1 tc The translation of these first two lines follows the redivision of the lines suggested in NIV and NRSV. The Masoretes read, “There is no one who pleads your cause with reference to [your] wound.” |
| (0.31) | (Jer 30:5) | 2 tn Heb “We have heard the sound of panic and of fear, and there is no peace.” It is generally agreed that the person of the verb presupposes that this is an unintroduced quote of the people. |
| (0.31) | (Jer 22:28) | 2 tn Heb “Is this man, Coniah, a despised, broken vessel or a vessel that no one wants?” The question is rhetorical, expecting a positive answer in agreement with the preceding oracle. |
| (0.31) | (Jer 16:20) | 1 tn Heb “and they are ‘no gods.’” For the construction here compare 2:11 and a similar construction in 2 Kgs 19:18, and see BDB 519 s.v. לֹא 1.b(b). |
| (0.31) | (Jer 16:19) | 3 sn This passage offers some rather forceful contrasts. The Lord is Jeremiah’s source of strength, security, and protection. The idols are false gods, worthless idols, that can offer no help at all. |
| (0.31) | (Jer 16:19) | 3 tn Once again the translation has sacrificed some of the rhetorical force for the sake of clarity and English style: Heb “Only falsehood did our ancestors possess, vanity and [things in which?] there was no one profiting in them.” |
| (0.31) | (Jer 12:11) | 2 tn Heb “But there is no man laying it to heart.” For the idiom here see BDB 525 s.v. לֵב II.3.d and compare the usage in Isa 42:25; 47:7. |
| (0.31) | (Isa 65:25) | 4 sn As in 11:1-9 the prophet anticipates a time when the categories predator-prey no longer exist. See the note at the end of 11:8. |
| (0.31) | (Isa 57:8) | 3 tc The Hebrew text reads literally, “from me you uncover.” The translation assumes an emendation of the Piel form גִּלִּית (gillit, “you uncover”), which has no object expressed here, to the Qal גָּלִית (galit, “you depart”). |
| (0.31) | (Isa 57:1) | 4 tn The Hebrew term בְּאֵין (beʾen) often has the nuance “when there is no.” See Prov 8:24; 11; 14; 14:4; 15:22; 26:20; 29:18. |
| (0.31) | (Isa 49:24) | 1 tc The Hebrew text has צָדִיק (tsadiq, “a righteous [one]”), but this makes no sense in the parallelism. The Qumran scroll 1QIsaa reads correctly עריץ (“violent [one], tyrant”; see v. 25). |
| (0.31) | (Isa 36:20) | 1 tn Heb “that the Lord might rescue Jerusalem from my hand?” The logic runs as follows: Since no god has ever been able to withstand the Assyrian onslaught, how can the people of Jerusalem possibly think the Lord will rescue them? |
| (0.31) | (Isa 33:19) | 3 tn Heb “derision of tongue there is no understanding.” The Niphal of לָעַג (laʿag) occurs only here. In the Qal and Hiphil the verb means “to deride, mock.” A related noun is used in 28:11. |
| (0.31) | (Isa 27:8) | 2 tn The Hebrew text has no object expressed, but one can understand a third feminine singular pronominal object and place a mappiq in the final he (ה) of the form to indicate the suffix. |
| (0.31) | (Isa 10:28) | 1 sn Verses 28-31 display a staccato style; the statements are short and disconnected (no conjunctions appear in the Hebrew text). The translation to follow strives for a choppy style that reflects the mood of the speech. |
| (0.31) | (Isa 9:7) | 2 tn Heb “and to peace there will be no end” (KJV and ASV both similar). On the political and socio-economic sense of שָׁלוֹם (shalom) in this context, see the note at v. 6 on “Prince of Peace.” |
| (0.31) | (Ecc 2:25) | 1 tn Heb “For who can…?” The rhetorical question is an example of negative affirmation, expecting a negative answer: “No one can!” (see E. W. Bullinger, Figures of Speech, 949-51). |
| (0.31) | (Ecc 1:4) | 3 tn The participle עֹמָדֶת (ʿomadet, “to stand”) emphasizes a continual, durative, uninterrupted state (present universal condition). Man, despite all his secular accomplishments in all generations, makes no ultimate impact on the earth. |
| (0.31) | (Pro 30:20) | 4 sn This is the amazing part of the observation. It is one thing to sin, for everyone sins, but to dismiss the act of adultery so easily, as if it were no more significant than a meal, is incredibly brazen. |
| (0.31) | (Pro 29:20) | 2 tn The Hebrew term אִישׁ (ʾish) is commonly translated “a man,” but can in fact refer to a man or a woman. There is no indication in the immediate context that this should be limited only to males. |
