Discovery Box| (0.25) | (Jer 8:14) | 4 tn The words “of judgment” are not in the text but are intended to show that “poison water” is not literal but figurative of judgment at the hands of God through the agency of the enemy mentioned in v. 16. |
| (0.25) | (Jer 6:9) | 4 tn Heb “Pass your hand back over the branches like a grape harvester.” The translation is intended to clarify the metaphor that Jeremiah should try to rescue some from the coming destruction. |
| (0.25) | (Jer 2:27) | 2 sn The reference to wood and stone is, of course, a pejorative reference to idols made by human hands. See the next verse where reference is made to “the gods you have made.” |
| (0.25) | (Isa 57:10) | 3 tn Heb “the life of your hand you find.” The term חַיָּה (khayyah, “life”) is here used in the sense of “renewal” (see BDB 312 s.v.) while יָד (yad) is used of “strength.” |
| (0.25) | (Isa 44:11) | 2 sn The point seems to be this: if the idols are the mere products of human hands, then those who trust in them will be disappointed, for man-made gods are incapable of helping their “creators.” |
| (0.25) | (Isa 40:12) | 2 tn Heb “with a span.” A “span” was the distance between the ends of the thumb and the little finger of the spread hand” (BDB 285 s.v. זֶרֶת). |
| (0.25) | (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? |
| (0.25) | (Isa 31:7) | 3 tn Heb “their idols of silver and their idols of gold which your hands made for yourselves [in] sin.” חָטָא (khataʾ, “sin”) is understood as an adverbial accusative of manner. See J. N. Oswalt, Isaiah (NICOT), 1:573, n. 4. |
| (0.25) | (Isa 11:14) | 3 tn Heb “Edom and Moab [will be the place of] the outstretching of their hand,” i.e., included in their area of jurisdiction (see HALOT 648 s.v. ח(וֹ)מִשְׁלֹ). |
| (0.25) | (Isa 10:10) | 1 tn Heb “Just as my hand found the kingdoms of the idol[s].” The comparison is expanded in v. 11a (note “as”) and completed in v. 11b (note “so”). |
| (0.25) | (Pro 31:20) | 1 sn The parallel expressions here underscore her care for the needy. The first part uses “she spread her palm” and the second “she extended her hands,” repeating some of the vocabulary introduced in the last verse. |
| (0.25) | (Pro 18:9) | 2 tn The form מִתְרַפֶּה (mitrappeh) is the Hitpael participle, “showing oneself slack.” The verb means “to sink; to relax,” and in the causative stem “to let drop” the hands. This is the lazy person who does not even try to work. |
| (0.25) | (Pro 7:3) | 1 tn Heb “fingers” (so KJV and many other English versions). In light of Deut 6:8, “fingers” appears to be a metonymy for the lower part of the arm or for the hands. |
| (0.25) | (Psa 125:3) | 4 tn Heb “so that the godly might not stretch out their hands in wrongdoing.” A wicked king who sets a sinful example can have an adverse moral and ethical effect on the people he rules. |
| (0.25) | (Psa 108:9) | 1 sn The metaphor of the washbasin, used to rinse one’s hands and feet, suggests that Moab, in contrast to Israel’s elevated position (vv. 7-8), would be reduced to the status of a servant. |
| (0.25) | (Psa 89:48) | 1 tn Heb “Who [is] the man [who] can live and not see death, [who] can deliver his life from the hand of Sheol?” The rhetorical question anticipates the answer, “No one!” |
| (0.25) | (Psa 75:8) | 1 tn Heb “for a cup [is] in the hand of the Lord, and wine foams, it is full of a spiced drink.” The noun מֶסֶךְ (mesekh) refers to a “mixture” of wine and spices. |
| (0.25) | (Psa 60:8) | 1 sn The metaphor of the washbasin, used to rinse one’s hands and feet, suggests that Moab, in contrast to Israel’s elevated position (vv. 6-7), would be reduced to the status of a servant. |
| (0.25) | (Psa 37:33) | 1 tn Heb “the Lord does not abandon him into his hand or condemn him when he is judged.” The imperfects draw attention to the Lord’s characteristic behavior in this regard. |
| (0.25) | (Psa 26:6) | 1 tn Heb “I wash my hands in innocence.” The psalmist uses an image from cultic ritual to picture his moral lifestyle. The imperfect verbal emphasizes that this is his habit. |
