Discovery Box| (0.27) | (Jer 12:16) | 1 tn Heb “the ways of my people.” For this nuance of the word “ways” compare 10:2 and the notes there. |
| (0.27) | (Jer 9:2) | 3 tn Heb “they are all adulterers, a congregation of unfaithful people.” However, spiritual adultery is, of course, meant, not literal adultery. So the literal translation would be misleading. |
| (0.27) | (Jer 8:22) | 4 sn Jeremiah is lamenting that though there is a remedy available for the recovery of his people, they have not availed themselves of it. |
| (0.27) | (Jer 6:21) | 2 tn Heb “I will put stumbling blocks in front of these people.” In this context the stumbling blocks are the invading armies. |
| (0.27) | (Jer 6:26) | 2 tn Heb “daughter of my people.” For the translation given here see 4:11 and the translator’s note there. |
| (0.27) | (Jer 5:20) | 1 sn The verbs are second plural here. Jeremiah, speaking for the Lord, addresses his people, calling on them to make the message further known. |
| (0.27) | (Jer 1:16) | 3 tn Heb “on them.” The antecedent goes back to Jerusalem and the cities of Judah (i.e., the people in them) in v. 15. |
| (0.27) | (Isa 53:8) | 4 tn The Hebrew text reads “my people,” a reading followed by most English versions, but this is problematic in a context where the first person plural predominates, and where God does not appear to speak again until v. 11b. Therefore, it is preferable to read with the Qumran scroll 1QIsaa עמו (“his people”). In this case, the group speaking in these verses is identified as the servant’s people (compare פְּשָׁעֵנוּ [peshaʿenu, “our rebellious deeds”] in v. 5 with פֶּשַׁע עַמִּי [peshaʿ ʿammi, “the rebellion of his people”] in v. 8). |
| (0.27) | (Isa 51:2) | 1 sn Although Abraham and Sarah are distant ancestors of the people the prophet is addressing, they are spoken of as the immediate parents. |
| (0.27) | (Isa 44:23) | 5 tn That is, by delivering Israel. Cf. NCV “showed his glory when he saved Israel”; TEV “has shown his greatness by saving his people Israel.” |
| (0.27) | (Isa 37:30) | 1 tn At this point the word concerning the king of Assyria (vv. 22-29) ends, and the Lord again addresses Hezekiah and the people directly (see v. 21). |
| (0.27) | (Isa 33:18) | 3 sn The people refer to various Assyrian officials who were responsible for determining the amount of taxation or tribute Judah must pay to the Assyrian king. |
| (0.27) | (Isa 33:11) | 2 sn The hostile nations’ plans to destroy God’s people will come to nothing; their hostility will end up being self-destructive. |
| (0.27) | (Isa 2:3) | 2 tn Heb “his ways.” In this context God’s “ways” are the standards of moral conduct he decrees that people should live by. |
| (0.27) | (Sos 6:12) | 3 tn The meaning of MT נַפְשִׁי שָׂמַתְנִי מַרְכְּבוֹת עַמִּי־נָדִיב (nafshi samatni markevot ʿammi nadiv) is enigmatic and has spawned numerous translations: “my soul made me [like] the chariots of Ammi-nadib” (KJV, AV); “my soul set me among the chariots of my princely people” (ASV), “my soul had made me as the chariots of my noble people” (NKJV); “my fancy set me [in] a chariot beside my prince” (RSV, NRSV); “my soul set me [over] the chariots of my noble people” (NASB); “my desire set me [among] the chariots of Amminadab” (JPS, NJPS, NIV margin); “my soul made me [like] the chariots of Amminadib” (WEB); “my desire set me [among] the royal chariots of my people” (NIV); “my desire set me [among] the chariots of the people of the prince” (NIV margin); “my soul set me over the chariots of my noble people” (NAU); “my desire hurled me [on] the chariots of my people, [as their] prince” (JB); “she made me feel more than a prince reigning over the myriads of his people” (NEB); “my heart had made me the blessed one of my kins-women” (NAB); “my soul troubled me for the chariots of Aminadab” (DRA); “I found myself in my princely bed with my beloved one” (NLT); “I was stricken with a terrible homesickness and wanted to be back among my own people” (LT); “But in my imagination I was suddenly riding on a glorious chariot” (CEV). |
| (0.27) | (Pro 29:25) | 3 sn “Snare” is an implied comparison; fearing people is like being in a trap—there is no freedom of movement or sense of security. |
| (0.27) | (Pro 29:10) | 2 sn The Hebrew word describes the “blameless” or “innocent” who maintain integrity. The bloodthirsty despise people who insist on decency and integrity. |
| (0.27) | (Pro 28:25) | 2 sn Greed “stirs up” the strife. This individual’s attitude and actions stir up dissension because people do not long tolerate him. |
| (0.27) | (Pro 26:24) | 3 sn Hypocritical words may hide a wicked heart. The proverb makes an observation: One who in reality despises other people will often disguise that with what he says. |
| (0.27) | (Pro 24:9) | 2 sn This describes evil people who flout all morality and goodness; sooner or later the public will have had enough of them. |
