Discovery Box| (0.03) | (Jer 44:2) | 1 tn Heb “Yahweh of Armies, the God of Israel.” Cf. 7:3 and see the study note on 2:19 for explanation and translation of this title. |
| (0.03) | (Jer 42:18) | 2 tn Heb “Yahweh of Armies, the God of Israel.” See the study note on 2:19 for the translation and significance of this title. |
| (0.03) | (Jer 35:13) | 1 tn Heb “Yahweh of Armies, the God of Israel.” For this title see 7:3 and the study note on 2:19. |
| (0.03) | (Jer 32:14) | 1 tn Heb “Yahweh of Armies, the God of Israel.” For this title see 7:3 and the study notes on 2:19. |
| (0.03) | (Jer 32:15) | 1 tn Heb “Yahweh of Armies, the God of Israel.” For this title see 7:3 and the study notes on 2:19. |
| (0.03) | (Jer 30:8) | 2 tn Heb “Oracle of Yahweh of Armies.” See the study note on 2:19 for explanation of the title for God. |
| (0.03) | (Jer 28:14) | 1 tn Heb “Yahweh of Armies, the God of Israel.” See the study notes on 2:19 and 7:3 for this title. |
| (0.03) | (Jer 28:2) | 1 tn Heb “Yahweh of Armies, the God of Israel.” See the study notes on 2:19 and 7:3 for the explanation of this title. |
| (0.03) | (Jer 27:21) | 1 tn Heb “Yahweh of Armies, the God of Israel.” For the significance of this title see the note at 2:19. |
| (0.03) | (Jer 23:23) | 2 tn Heb “Am I a god nearby and not a god far off?” The question is sometimes translated as though there is an alternative being given in v. 23, one that covers both the ideas of immanence and transcendence (i.e., “Am I only a god nearby and not also a god far off?”). However, the interrogative he (הַ) at the beginning of this verse and the particle (אִם, ʾim) at the beginning of the next show that the linkage is between the question in v. 23 and that in v. 24a. According to BDB 210 s.v. הֲ 1.d, both questions in this case expect a negative answer. |
| (0.03) | (Jer 18:18) | 3 sn These are the three channels through whom God spoke to his people in the OT. See Jer 8:8-10 and Ezek 7:26. |
| (0.03) | (Jer 14:22) | 1 tn The word הֶבֶל (hevel), often translated “vanities,” is a common pejorative epithet for idols or false gods. See already in 8:19 and 10:8. |
| (0.03) | (Jer 8:7) | 3 tn Heb “keep.” Ironically birds, which do not think, obey the laws of nature, but Israel does not obey the laws of God. |
| (0.03) | (Jer 3:2) | 3 tn Heb “You sat for them [the lovers, i.e., the foreign gods] beside the road like an Arab in the desert.” |
| (0.03) | (Isa 57:14) | 1 tn Since God is speaking throughout this context, perhaps we should emend the text to “and I say.” However, divine speech is introduced in v. 15. |
| (0.03) | (Isa 57:15) | 1 tn Heb “the one who dwells forever.” שֹׁכֵן עַד (shokhen ʿad) is sometimes translated “the one who lives forever,” and understood as a reference to God’s eternal existence. However, the immediately preceding and following descriptions (“high and exalted” and “holy”) emphasize his sovereign rule. In the next line, he declares, “I dwell in an exalted and holy [place],” which refers to the place from which he rules. Therefore it is more likely that שֹׁכֵן עַד (shokhen ʿad) means “I dwell [in my lofty palace] forever” and refers to God’s eternal kingship. |
| (0.03) | (Isa 57:1) | 9 tn The translation assumes that this verse, in proverbial fashion, laments society’s apathy over the persecution of the godly. The second half of the verse observes that such apathy results in more widespread oppression. Since the next verse pictures the godly being taken to a place of rest, some interpret the second half of v. 1 in a more positive vein. According to proponents of this view, God removes the godly so that they might be spared suffering and calamity, a fact which the general populace fails to realize. |
| (0.03) | (Isa 55:11) | 2 sn Verses 8-11 focus on the reliability of the divine word and support the promises before (vv. 3-5, 7b) and after (vv. 12-13) this. Israel can be certain that repentance will bring forgiveness and a new covenantal relationship because God’s promises are reliable. In contrast to human plans (or “thoughts”), which are destined to fail (Ps 94:11) apart from divine approval (Prov 19:21), and human deeds (or “ways”), which are evil and lead to destruction (Prov 1:15-19; 3:31-33; 4:19), God’s plans are realized, and his deeds accomplish something positive. |
| (0.03) | (Isa 49:5) | 4 tn Heb “and my God is [perhaps, “having been”] my strength.” The disjunctive structure (vav [ו] + subject + verb) is interpreted here as indicating a causal circumstantial clause. |
| (0.03) | (Isa 46:1) | 1 sn Bel was the name of a Babylonian god. The name was originally associated with Enlil, but later was applied to Marduk. See HALOT 132 s.v. בֵּל. |
