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Discovery Box| (0.31) | (Isa 24:16) | 3 sn The prophet seems to contradict what he hears the group saying. Their words are premature because more destruction is coming. |
| (0.31) | (Isa 24:5) | 4 tn Or “everlasting covenant” (KJV, NASB, NIV, NRSV, NLT); NAB “the ancient covenant”; CEV “their agreement that was to last forever.” |
| (0.31) | (Isa 19:22) | 1 tn Heb “he will be entreated.” The Niphal has a tolerative sense here, “he will allow himself to be entreated.” |
| (0.31) | (Isa 18:7) | 3 tn Heb “to the place of the name of the Lord who commands armies [traditionally, the Lord of hosts], Mount Zion.” |
| (0.31) | (Isa 17:9) | 2 tn The Hebrew text reads literally, “like the abandonment of the wooded height and the top one.” The following relative clause appears to allude back to the Israelite conquest of the land, so it seems preferable to emend הַחֹרֶשׁ וְהָאָמִיר (hakhoresh vehaʾamir, “the wooded height and the top one”) to חֹרֵשֵׁי הָאֱמֹרִי (khoreshe haʾemori, “[like the abandonment] of the wooded heights of the Amorites”). |
| (0.31) | (Isa 14:32) | 1 sn The question forces the Philistines to consider the dilemma they will face—surrender and oppression, or battle and death. |
| (0.31) | (Isa 10:22) | 4 tn צְדָקָה (tsedaqah) often means “righteousness,” but here it refers to God’s just judgment. |
| (0.31) | (Isa 10:1) | 2 tn Heb “[to] the writers who write out harm.” The participle and verb are in the Piel, suggesting repetitive action. |
| (0.31) | (Isa 9:7) | 4 tn The pronoun “it” (both times in this line) refers back to “kingdom;” the noun and pronoun are both feminine. |
| (0.31) | (Isa 8:18) | 1 sn This refers to Shear Jashub (7:3) and Maher Shalal Hash Baz (8:1, 3). |
| (0.31) | (Isa 8:11) | 1 tc The MT reads כ (kaf, “according to”), but many manuscripts read the more grammatical ב (bet, “with”). |
| (0.31) | (Isa 6:8) | 1 tn Heb “for us.” The plural pronoun refers to the Lord, the seraphs, and the rest of the heavenly assembly. |
| (0.31) | (Isa 1:22) | 2 tn Or “dross.” The word refers to the scum or impurites floating on the top of melted metal. |
| (0.31) | (Isa 1:21) | 3 tn Or “assassins.” This refers to the oppressive rich and/or their henchmen. R. Ortlund (Whoredom, 78) posits that it serves as a synecdoche for all varieties of criminals, the worst being mentioned to imply all lesser ones. Since Isaiah often addressed his strongest rebuke to the rulers and leaders of Israel, he may have in mind the officials who bore the responsibility to uphold justice and righteousness. |
| (0.31) | (Sos 8:5) | 2 tn Or “went into labor.” The verb חָבַל (khaval, “become pregnant”) is repeated in 8:5b and 8:5c, and has a two-fold range of meaning: (1) transitive: “to conceive [a child]” and (2) intransitive: “to be in travail [of childbirth]” (HALOT 286 s.v. IV חבל). In 8:5b it denotes “to conceive,” and in 8:5c it is “to be in travail [of childbirth].” |
| (0.31) | (Sos 6:11) | 1 sn It is difficult to determine whether the speaker in 6:11-12 is Solomon or the Beloved. |
| (0.31) | (Sos 1:6) | 5 sn The verb הָרָה (harah, “to burn in anger, to be angry”) creates an interesting wordplay or pun on the preceding line: “The sun burned me (= my skin).” The sun burned her skin because her brothers had burned (נִהֲרוּ, niharu) in anger against her. This is an example of a polysemantic wordplay which explains the two basic meanings of הָרָה (“to burn, to be angry”) (W. G. E. Watson, Classical Hebrew Poetry [JSOTSup], 241-42). |
| (0.31) | (Sos 1:6) | 7 sn The repetition of the noun כֶּרֶם (kerem, “vineyard”) and the verb נָטַר (natar, “to keep, maintain”) creates a series of eloquent wordplays. The first occurrence of כֶּרֶם (“vineyard”) and נָטַר (“to keep”) is literal, the second occurrence of both is figurative (hypocatastasis). Her brothers forced her to work outside in the sun, taking care of the vineyards; as a result, she was not able to take care of her appearance (“my own vineyard I could not keep”). |
| (0.31) | (Ecc 12:3) | 4 tn The term הַטֹּחֲנוֹת (hattokhanot, Qal active participle feminine plural from טָחַן, takhan, “to grind”) is a double entendre. In its literal sense, it refers to female mill-grinders; in its figurative sense, it refers to molar teeth (HALOT 374 s.v. *טֹחֲנָה). The related Hebrew noun טַחֲנָה (takhanah) refers to a “mill,” and the related Arabic noun tahinat means “molar tooth” (HALOT 374 s.v. *טַחֲנָה). |
| (0.31) | (Ecc 8:15) | 3 tn The phrase “to do” does not appear in the Hebrew text, but is supplied in the translation for smoothness. |
