Your search for "To" did not find any bible verses that matched.
Discovery Box| (0.27) | (Isa 8:3) | 1 tn The expression קָרַב אֶל (qarav ʾel) means “draw near to” or “approach,” but is also used as a euphemism for the intended purpose of sexual relations. |
| (0.27) | (Isa 7:25) | 2 sn At this point one is able to summarize the content of the “sign” (vv. 14-15) as follows: A young woman known to be present when Isaiah delivered this message to Ahaz (perhaps a member of the royal family or the prophetess mentioned in 8:3) would soon give birth to a boy whom the mother would name Immanuel, “God is with us.” Eventually Immanuel would be forced to eat sour milk and honey, which would enable him to make correct moral decisions. How would this situation come about and how would it constitute a sign? Before this situation developed, the Israelites and Syrians would be defeated. But then the Lord would usher in a period of time unlike any since the division of the kingdom almost 200 years before. The Assyrians would overrun the land, destroy the crops, and force the people to subsist on goats’ milk and honey. At that time, as the people saw Immanuel eating his sour milk and honey, the Davidic family would be forced to acknowledge that God was indeed with them. He was present with them in the Syrian-Israelite crisis, fully capable of rescuing them, but he was also present with them in judgment, disciplining them for their lack of trust. The moral of the story is quite clear: Failure to appropriate God’s promises by faith can turn potential blessing into disciplinary judgment. |
| (0.27) | (Isa 7:13) | 1 tn Heb “and he said.” The subject is unexpressed, but the reference to “my God” at the end of the verse indicates the prophet is speaking. |
| (0.27) | (Isa 5:26) | 2 tn Heb “he.” Singular forms are used throughout vv. 26-30 to describe this nation, but for stylistic reasons the translation uses the plural for these collective singulars. |
| (0.27) | (Isa 5:18) | 2 tc The Hebrew text reads literally, “Woe to those who pull evil with the ropes of emptiness, and, as [with] ropes of a cart, sin.” Though several textual details are unclear, the basic idea is apparent. The sinners are so attached to their sinful ways (compared here to a heavy load) that they strain to drag them along behind them. If שָׁוְא (shaveʾ, “emptiness”) is retained, it makes a further comment on their lifestyle, denouncing it as one that is devoid of what is right and destined to lead to nothing but destruction. Because “emptiness” does not form a very tight parallel with “cart” in the next line, some emend שָׁוְא to שֶׂה (se, “sheep”) and עֲגָלָה (ʿagalah, “cart”) to עֵגֶל (ʿegel, “calf”): “Those who pull evil along with a sheep halter are as good as dead, who pull sin with a calf rope” (following the lead of the LXX and improving the internal parallelism of the verse). In this case, the verse pictures the sinners pulling sin along behind them as one pulls an animal with a halter. For a discussion of this view, see J. N. Oswalt, Isaiah (NICOT), 1:163, n. 1. Nevertheless, this emendation is unnecessary. The above translation emphasizes the folly of the Israelites who hold on to their sin (and its punishment) even while they hope for divine intervention. |
| (0.27) | (Isa 5:10) | 2 tn Heb “one bath.” A bath was a liquid measure. Estimates of its modern equivalent range from approximately six to twelve gallons. |
| (0.27) | (Isa 5:5) | 1 tn Heb “and it will become [a place for] grazing.” בָּעַר (baʿar, “grazing”) is a homonym of the more often used verb “to burn.” |
| (0.27) | (Isa 3:1) | 3 tn Heb “support and support.” The masculine and feminine forms of the noun are placed side-by-side to emphasize completeness. See GKC 394 §122.v. |
| (0.27) | (Isa 3:3) | 1 tn Heb “the ones lifted up with respect to the face.” For another example of the Hebrew idiom, see 2 Kgs 5:1. |
| (0.27) | (Isa 2:4) | 1 sn Instead of referring to the large plow as a whole, the plowshare is simply the metal tip which actually breaks the earth and cuts the furrow. |
| (0.27) | (Isa 1:27) | 3 tc The Hebrew text has, “her repentant ones/returnees with righteousness.” The form שָׁבֶיהָ (shaveha, “her repentant ones”), as pointed in MT, is a masculine plural Qal participle from שׁוּב (shuv, “return”). Used substantivally, it refers to the “returning (i.e., repentant) ones.” It is possible that the parallel line (with its allusion to being freed by a ransom payment) suggests that the form be repointed to שִׁבְיָהּ (shivyah, “her captivity”), a reading that has support from the LXX. Some slightly emend the form to read וְשָׁבָה (veshavah, “and will return”). According to this view, the verb from the first line applies to the second line as well with the following translation as a result: “she will be released when fairness is restored.” Regardless, it makes best sense in the context to regard this as a reference to repentant Israelites returning to the land of promise. This understanding provides a better contrast with the rebels and sinners in 1:28. |
| (0.27) | (Isa 1:11) | 2 tn The verb שָׂבַע (savaʿ, “be satisfied, full”) is often used of eating and/or drinking one’s fill, to have had fully enough and want no more. See BDB 959 s.v. שָׂבַע. In some cases it means to have had more than enough of something and to want to not have any more (cf. Prov 25:17). The word picture builds on the Near Eastern viewpoint of sacrifices as food for the deity. God essentially says, “enough of that already;” what he wants is not more of that. |
| (0.27) | (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. |
| (0.27) | (Isa 1:4) | 4 tn Heb “they are estranged backward.” The LXX omits this statement, which presents syntactical problems and seems to be outside the synonymous parallelistic structure of the verse. |
| (0.27) | (Sos 8:13) | 3 tn The imperative הַשְׁמִיעִינִי (hashmiʿini) functions as a request. The lover asks his beloved to let him hear her beautiful voice (e.g., Song 2:14). |
| (0.27) | (Sos 6:13) | 5 tn Heb “we.” In ancient Near Eastern love literature, plural verbs and plural pronouns are often used in reference to singular individuals. See note on Song 2:15. |
| (0.27) | (Sos 3:2) | 2 tn The root סָבַב (savav) in the Qal stem means “to go around, to do a circuit” (1 Sam 7:16; 2 Chr 17:9; 23:2; Eccl 12:5; Song 3:3; Isa 23:16; Hab 2:16), while the Polel stem means “to prowl around” (Ps 59:7, 15; Song 3:2) (HALOT 739-740 s.v. סבב). The idea here is that the Beloved is determined to “look all around” until she finds her beloved. |
| (0.27) | (Sos 3:1) | 6 tn Heb “but I did not find him.” The verb מָצָא (matsaʾ, “to find”) normally describes discovering the whereabouts of something/someone who is lost or whose presence is not known. It is clear in 3:1 that the Beloved was not taking a physically active role in looking all around for him because she stayed in her bed all night long during this time. Therefore, the verb מָצָא (“to find”) must be nuanced metonymically in terms of him appearing to her. It does not denote “finding” him physically, but visually; that is, if and when he would arrive at her bedside, she would “find” him. This might allude to her request in 2:17 for him to rendezvous with her to make love to her all night long (“until the day breathes and the shadows flee”). Despite the fact that she was waiting for him all night long, he never appeared (3:1). The verb מָצָא (“to find”) is repeated four times in 3:1-4, paralleling the four-fold repetition of בָּקַשׁ (baqash, “to seek”). This antithetical word-pair creates a strong and dramatic contrast. |
| (0.27) | (Sos 2:8) | 1 tn Heb “The voice of my beloved!” The exclamation קוֹל (qol, “Listen!”) is an introductory exclamatory particle used to emphasize excitement and the element of surprise. |
| (0.27) | (Sos 1:16) | 2 tn The term אַף (ʾaf, “how”) is used to: (1) introduce additional information; (2) to emphasize a point; (3) to enhance a statement; (4) to create an antithesis (HALOT 76 s.v. אַף). The usage here is to enhance “how pleasant” or “certainly pleasant” (HALOT 76). The particle אַף is often used in Hebrew poetry to emphatically introduce a thought in the second colon which is a step beyond what was asserted in the first colon (e.g., Deut 33:3, 20, 28; 1 Sam 2:7; Pss 16:6, 7, 9; 18:49 HT [18:48 ET]; 65:14 HT [65:13 ET]; 68:9, 17 HT [68:8, 16 ET]; 74:16; 89:28 HT [89:27 ET]; 93:1; Prov 22:19; 23:28) (BDB 64 s.v. b.1). Sometimes, אַף is used to introduce a surprise or something unexpected (e.g., Job 14:3; 15:4) (BDB 65 s.v. a.1). The particle אַף (“Oh!”), which introduces this line, is often used in Hebrew poetry to emphatically introduce a new thought and indicates that this is an addition to the previous statement; it is something far greater. |
