Discovery Box| (0.03) | (Isa 34:8) | 2 tn Heb “a year of repayment for the strife of Zion.” The translation assumes that רִיב (riv) refers to Edom’s hostility toward Zion. Another option is to understand רִיב (riv) as referring to the Lord’s taking up Zion’s cause. In this case one might translate, “a time when he will repay Edom and vindicate Zion.” |
| (0.03) | (Isa 29:22) | 1 tn Heb “So this is what the Lord has said to the house of Jacob, the one who ransomed Abraham.” The relative pronoun must refer back to “the Lord.” It is uncertain to what event in Abraham’s experience this refers. Perhaps the name “Abraham” stands here by metonymy for his descendants through Jacob. If so, the Exodus is in view. |
| (0.03) | (Isa 29:6) | 1 tn Heb “from the Lord of Heaven’s Armies [traditionally, “the Lord of hosts”] there will be visitation.” The third feminine singular passive verb form תִּפָּקֵד (tippaqed, “she/it will be visited”) is used here in an impersonal sense. See GKC 459 §144.b. |
| (0.03) | (Isa 19:25) | 1 tn Heb “which the Lord of Heaven’s Armies [traditionally, “the Lord of hosts”] will bless [it], saying.” The third masculine singular suffix on the form בֵּרֲכוֹ (berakho) should probably be emended to a third feminine singular suffix בֵּרֲכָהּ (berakhah), for its antecedent would appear to be the feminine noun אֶרֶץ (ʾerets, “earth”) at the end of v. 24. |
| (0.03) | (Isa 19:17) | 1 tn Heb “and the land of Judah will become [a source of] shame to Egypt. Everyone to whom one mentions it [i.e., the land of Judah] will fear because of the plan of the Lord of Heaven’s Armies [traditionally, “the Lord of hosts”] which he is planning against him.” |
| (0.03) | (Isa 13:4) | 1 sn In vv. 4-10 the prophet appears to be speaking, since the Lord is referred to in the third person. However, since the Lord refers to himself in the third person later in this chapter (see v. 13), it is possible that he speaks throughout the chapter. |
| (0.03) | (Isa 5:7) | 4 tn Heb “but, look, disobedience.” The precise meaning of מִשְׂפָּח (mispakh), which occurs only here in the OT, is uncertain. Some have suggested a meaning “bloodshed.” The term is obviously chosen for its wordplay value; it sounds very much like מִשְׁפָּט (mishpat, “justice”). The sound play draws attention to the point being made; the people have not met the Lord’s expectations. |
| (0.03) | (Isa 5:7) | 5 tn Heb “but, look, a cry for help.” The verb (“he waited”) does double duty in the parallelism. צְעָקָה (tseaʿqah) refers to the cries for help made by the oppressed. It sounds very much like צְדָקָה (tsedaqah, “fairness”). The sound play draws attention to the point being made; the people have not met the Lord’s expectations. |
| (0.03) | (Ecc 8:9) | 6 tn The verb שָׁלַט (shalat) denotes “to domineer; to dominate; to lord it over” (HALOT 1522 s.v. שׁלט; BDB 1020 s.v. שָׁלַט). The English versions have: “rule over” (KJV, YLT, Douay), “have power over” (NEB, ASV), “lord it over” (RSV, NIV), “have authority over” (NJPS), “exercise authority over” (NASB, NRSV); “have mastery over” (MLB); “tyrannize” (NAB). |
| (0.03) | (Pro 29:26) | 2 tn Heb “but from the Lord [is] justice of a man.” The last part uses the construct state followed by the genitive, which here shows the advantage—it is justice for the person. The implication of the matter is that people should seek the Lord’s favor (rather than a human ruler’s) if they want true justice. |
| (0.03) | (Pro 22:4) | 2 tn “Humility” is used here in the religious sense of “piety”; it is appropriately joined with “the fear of the Lord.” Some commentators, however, make “the fear of the Lord” the first in the series of rewards for humility, but that arrangement is less likely here. |
| (0.03) | (Pro 18:10) | 1 sn The “name of the Lord” is a metonymy of subject. The “name” here signifies not the personal name “Yahweh,” for that would be redundant in the expression “the name of Yahweh,” but the attributes of the Lord (cf. Exod 34:5-7)—here his power to protect. |
| (0.03) | (Pro 15:25) | 2 sn The Lord administers justice in his time. The Lord champions the widow, the orphan, the poor, and the needy. These people were often the prey of the proud, who would take and devour their houses and lands (e.g., 1 Kgs 21; Prov 16:19; Isa 5:8-10). |
| (0.03) | (Pro 10:3) | 1 tn Heb “does not allow…to go hungry.” The expression “The Lord does not allow the appetite of the righteous to go hungry” is an example of tapeinosis—a figurative expression stated in the negative to emphasize the positive: The Lord satisfies the appetite of the righteous. |
| (0.03) | (Pro 5:21) | 3 tn BDB 814 s.v. פָּלַס 2 suggests that the participle מְפַּלֵּס (mepalles) means “to make level [or, straight].” As one’s ways are in front of the eyes of the Lord, they become straight or right. It could be translated “weighs” since it is a denominative from the noun for “balance, scale”; the Lord weighs or examines the actions. |
| (0.03) | (Psa 141:8) | 2 tn Heb “do not lay bare my life.” Only here is the Piel form of the verb collocated with the term נֶפֶשׁ (nefesh, “life”). In Isa 53:12 the Lord’s servant “lays bare (the Hiphil form of the verb is used) his life to death.” |
| (0.03) | (Psa 106:20) | 1 tn Heb “their glory.” According to an ancient Hebrew scribal tradition, the text originally read “his glory” or “my glory.” In Jer 2:11 the Lord states that his people (Israel) exchanged “their glory” (a reference to the Lord) for worthless idols. |
| (0.03) | (Psa 102:27) | 1 tn Heb “you [are] he,” or “you [are] the one.” The statement may echo the Lord’s affirmation “I am he” in Isa 41:4; 43:10, 13; 46:10; 48:12. In each of these passages the affirmation emphasizes the fact that the Lord transcends time limitations, the very point being made in Ps 102:27. |
| (0.03) | (Psa 97:12) | 1 tn Heb “to his holy remembrance.” The Hebrew noun זָכַר (zakhar, “remembrance”) here refers to the name of the Lord as invoked in liturgy and praise. Cf. Pss 6:5; 30:4. The Lord’s “name” is “holy” in the sense that it is a reminder of his uniqueness and greatness. |
| (0.03) | (Psa 89:3) | 1 tn The words “the Lord said” are supplied in the translation for clarification. It is clear that the words of vv. 3-4 are spoken by the Lord, in contrast to vv. 1-2, which are spoken by the psalmist. |
