Discovery Box| (0.30) | (Jer 28:7) | 1 tn Heb “Listen to this word/message which I am about to speak in your ears and the ears of all these people.” |
| (0.30) | (Jer 22:20) | 2 tn Heb “from Abarim.” This was the mountain range in Moab from which Moses viewed the promised land (cf. Deut 32:49). |
| (0.30) | (Jer 22:1) | 2 sn The allusion here is to going down from the temple to the palace, which was on a lower eminence. See 36:12 in its context. |
| (0.30) | (Jer 11:4) | 2 tn Heb “does not listen…this covenant which I commanded your fathers.” The sentence is broken up this way in conformity with contemporary English style. |
| (0.30) | (Jer 8:17) | 1 tn These words, which are at the end of the Hebrew verse, are brought forward to show at the outset the shift in speaker. |
| (0.30) | (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. |
| (0.30) | (Jer 7:19) | 1 tn Heb “Is it I whom they provoke?” The rhetorical question expects a negative answer which is made explicit in the translation. |
| (0.30) | (Jer 7:19) | 2 tn Heb “Is it not themselves to their own shame?” The rhetorical question expects a positive answer which is made explicit in the translation. |
| (0.30) | (Jer 6:4) | 2 tn Heb “Sanctify war.” This is probably an idiom from early Israel’s holy wars in which religious rites were to precede the battle. |
| (0.30) | (Jer 4:22) | 2 tn Heb “For….” This gives the explanation for the destruction envisaged in 4:20 to which Jeremiah responds in 4:19, 21. |
| (0.30) | (Jer 2:20) | 2 tn Heb “you broke your yoke…tore off your yoke ropes.” The metaphor is that of a recalcitrant ox or heifer which has broken free from its master. |
| (0.30) | (Jer 1:2) | 2 tn Heb “that which was the Lord’s message to him,” also at 14:1: 46:1; 47:1; 49:34. |
| (0.30) | (Isa 47:9) | 4 sn Reference is made to incantations and amulets, both of which were important in Mesopotamian religion. They were used to ward off danger and demons. |
| (0.30) | (Isa 42:20) | 1 tn The consonantal text (Kethib) has a perfect, second person masculine singular; the marginal reading (Qere) has an infinitive absolute, which functions here as a finite verb. |
| (0.30) | (Isa 42:15) | 3 sn The imagery of this verse, which depicts the Lord bringing a curse of infertility to the earth, metaphorically describes how the Lord will destroy his enemies. |
| (0.30) | (Isa 38:8) | 1 tn Heb “the shadow on the steps which it [the sun] had gone down, on the steps of Ahaz, with the sun, back ten steps.” |
| (0.30) | (Isa 29:13) | 4 tn Heb “but their heart is far from me.” The heart is viewed here as the seat of the will, from which genuine loyalty derives. |
| (0.30) | (Isa 22:18) | 3 sn Apparently the reference to chariots alludes to Shebna’s excessive pride, which in turn brings disgrace to the royal family. |
| (0.30) | (Isa 12:5) | 1 tc The translation follows the marginal reading (Qere), which is a Hophal participle from יָדַע (yadaʿ), understood here in a gerundive sense. |
| (0.30) | (Isa 11:10) | 3 tn Heb “a root from Jesse, which stands for a signal flag of the nations, of him nations will inquire” [or “seek”]. |
