Discovery Box| (0.03) | (Jer 10:16) | 1 tn The words “The Lord who is” are not in the text. They are supplied in the translation for clarity. For the significance of the words after them see the study note that follows. |
| (0.03) | (Jer 9:20) | 3 sn In this context the “word of the Lord” that they are to listen for is the word of the lament that they are to teach their daughters and neighbors. |
| (0.03) | (Jer 9:11) | 1 tn The words “the Lord said” are not in the text, but it is obvious from the content that he is the speaker. These words are supplied in the translation for clarity. |
| (0.03) | (Jer 8:4) | 1 tn The words “the Lord said to me” are not in the text but are implicit from the context. They are supplied in the translation to make clear who is speaking and who is being addressed. |
| (0.03) | (Jer 5:14) | 2 sn Here the emphasis appears to be on the fact that the Lord is in charge of the enemy armies whom he will use to punish Israel for their denial of his prior warnings through the prophets. |
| (0.03) | (Jer 4:22) | 1 tn These words are not in the text but are supplied in the translation to show clearly the shift in speaker. Jeremiah has been speaking; now the Lord answers, giving the reason for the devastation Jeremiah foresees. |
| (0.03) | (Jer 4:19) | 1 tn The words “I said” are not in the text. They are used to mark the shift from the Lord’s promise of judgment to Jeremiah’s lament concerning it. |
| (0.03) | (Jer 4:8) | 1 tn Or “wail because the fierce anger of the Lord has not turned away from us.” The translation does not need to assume a shift in speaker as the alternate reading does. |
| (0.03) | (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…” |
| (0.03) | (Jer 4:5) | 1 tn The words “The Lord said” are not in the text, but it is obvious from v. 6 and v. 9 that he is the speaker. These words are supplied in the translation for clarity. |
| (0.03) | (Jer 3:16) | 3 tn Heb “the ark of the covenant.” It is called this because it contained the tables of the law, which in abbreviated form constituted their covenant obligations to the Lord (cf. Exod 31:18; 32:15; 34:29). |
| (0.03) | (Isa 58:13) | 5 tn Heb “and [call] the holy [day] of the Lord honored.” On קָדוֹשׁ (qadosh, “holy”) as indicating a time period, see BDB 872 s.v. 2.e (cf. also Neh 8:9-11). |
| (0.03) | (Isa 45:7) | 1 tn The words “I am” are supplied in the translation for stylistic reasons. In the Hebrew text the participle at the beginning of v. 7 stands in apposition to “the Lord” in v. 6. |
| (0.03) | (Isa 38:14) | 4 tn Heb “stand surety for me.” Hezekiah seems to be picturing himself as a debtor who is being exploited; he asks that the Lord might relieve his debt and deliver him from the oppressive creditor. |
| (0.03) | (Isa 37:30) | 6 tn The four plural imperatival verb forms in v. 30b are used rhetorically. The Lord commands the people to plant, harvest, etc. to emphasize the certainty of restored peace and prosperity. |
| (0.03) | (Isa 31:2) | 1 sn This statement appears to have a sarcastic tone. The royal advisers who are advocating an alliance with Egypt think they are wise, but the Lord possesses wisdom as well and will thwart their efforts. |
| (0.03) | (Isa 25:8) | 1 sn The image of the Lord “swallowing” death would be especially powerful, for death was viewed in Canaanite mythology and culture as a hungry enemy that swallows its victims. See the note at 5:14. |
| (0.03) | (Isa 16:9) | 1 tn Heb “So I weep with the weeping of Jazer.” Once more the speaker (the Lord?—see v. 10b) plays the role of a mourner (see 15:5). |
| (0.03) | (Isa 11:3) | 1 tn The Hebrew text reads literally, “and his smelling is in the fear of the Lord.” In Amos 5:21 the Hiphil of רוּחַ (ruakh, “smell”) carries the nuance of “smell with delight, get pleasure from.” There the Lord declares that he does not “smell with delight” (i.e., get pleasure from) Israel’s religious assemblies, which probably stand by metonymy for the incense offered during these festivals. In Isa 11:3 there is no sacrificial context to suggest such a use, but it is possible that “the fear of the Lord” is likened to incense. This coming king will get the same kind of delight from obeying (fearing) the Lord, as a deity does in the incense offered by worshipers. Some regard such an explanation as strained in this context, and prefer to omit this line from the text as a virtual dittograph of the preceding statement. |
| (0.03) | (Isa 10:17) | 3 tn Heb “his.” In vv. 17-19 the Assyrian king and his empire are compared to a great forest and orchard that are destroyed by fire (symbolic of the Lord). |
