Discovery Box| (0.30) | (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. |
| (0.30) | (Isa 47:9) | 3 tn For other examples of the preposition bet (בְּ) having the sense of “although, despite,” see BDB 90 s.v. III.7. |
| (0.30) | (Isa 45:13) | 1 tn Heb “I stir him up in righteousness”; NASB “I have aroused him.” See the note at 41:2. Cyrus (cf. 44:28) is in view here. |
| (0.30) | (Isa 38:20) | 3 sn Note that vv. 21-22 have been placed between vv. 6-7, where they logically belong. See 2 Kgs 20:7-8. |
| (0.30) | (Isa 37:28) | 1 tc Heb “your going out and your coming in and how you have raged against me.” Several scholars have suggested that this line is probably dittographic (note the beginning of the next line). However, most English translations include the statement in question at the end of v. 28 and the beginning of v. 29. Interestingly, the LXX does not have this clause at the end of v. 28 and the Qumran scroll 1QIsaa does not have it at the beginning of v. 29. In light of this ambiguous manuscript evidence, it appears best to retain the clause in both verses. |
| (0.30) | (Isa 37:26) | 1 tn Having quoted the Assyrian king’s arrogant words in vv. 23-24, the Lord now speaks to the king. |
| (0.30) | (Isa 37:26) | 2 tn Heb “Have you not heard?” The rhetorical question expresses the Lord’s amazement that anyone might be ignorant of what he is about to say. |
| (0.30) | (Isa 36:18) | 1 tn Heb “Have the gods of the nations rescued, each his land, from the hand of the king of Assyria?” The rhetorical question expects the answer, “Of course not!” |
| (0.30) | (Isa 26:15) | 1 tn Heb “you have added to the nation.” The last line of the verse suggests that geographical expansion is in view. “The nation” is Judah. |
| (0.30) | (Isa 24:14) | 1 sn The remnant of the nations (see v. 13) may be the unspecified subject. If so, then those who have survived the judgment begin to praise God. |
| (0.30) | (Isa 16:9) | 2 tc The form אֲרַיָּוֶךְ (ʾarayyavekh) should be emended to אֲרַוָּיֶךְ (ʾaravvayekh; the vav [ו] and yod [י] have been accidentally transposed) from רָוָה (ravah, “be saturated”). |
| (0.30) | (Isa 13:3) | 1 tn Heb “my consecrated ones,” i.e., those who have been set apart by God for the special task of carrying out his judgment. |
| (0.30) | (Isa 1:16) | 1 sn Having demonstrated the people’s guilt, the Lord calls them to repentance, which will involve concrete action in the socio-economic realm, not mere emotion. |
| (0.30) | (Ecc 10:19) | 2 tn The subject of the verb is not specified. When active verbs have an unspecified subject, they are often used in a passive sense: “Bread [feasts] are made….” |
| (0.30) | (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. |
| (0.30) | (Pro 22:12) | 4 sn The proverb affirms that God in safeguarding true knowledge will frustrate deception from faithless people—what they say will not have its intended effect. |
| (0.30) | (Pro 22:3) | 2 tn All the verbs in this verse are perfect forms, so past tense in English. They portray events that have happened as prototypical of what commonly happens. |
| (0.30) | (Pro 20:8) | 1 tn The infinitive construct דִּין (din, “to judge”) indicates purpose (so NIV, NCV), even though it does not have a preposition with it. |
| (0.30) | (Pro 20:5) | 1 sn The noun means “advice, counsel”; it can have the connotation of planning or making decisions. Those with understanding can sort out plans. |
| (0.30) | (Pro 19:29) | 2 tn The verb is a Niphal perfect of כוּן (kun) and may be past, as in “have been prepared,” or focused on the resulting state, as in “are ready.” |
