Your search for "To" did not find any bible verses that matched.
Discovery Box| (0.25) | (Jer 11:17) | 4 tn Heb “pronounced disaster…on account of the evil of the house of Israel and the house of Judah which they have done to make me angry [or thus making me angry] by sacrificing to Baal.” The lines have been broken up in conformity with contemporary English style. |
| (0.25) | (Jer 11:18) | 2 tn Heb “Then you showed me their deeds.” This is another example of the rapid shift in person that is common in Jeremiah. As elsewhere, it has been resolved, for the sake of avoiding confusion for the English reader, by leveling the referent to the same person throughout. The text again involves an apostrophe, a shift from talking about the Lord to addressing him. |
| (0.25) | (Jer 9:20) | 1 tn The words “I said” are not in the text. The text merely has, “Indeed, yes.” The words are supplied in the translation to indicate that the speaker is still Jeremiah, though he now is not talking about the mourning woman but is talking to them. See the notes on 9:17-18 for further explanation. |
| (0.25) | (Jer 9:20) | 2 tn It is a little difficult to explain how the Hebrew particle כִּי (ki) is functioning here. W. L. Holladay (Jeremiah [Hermeneia], 1:311) may be correct in seeing it as introducing the contents of what those who call for the mourning women are to say. In this case, Jeremiah picks up the task as representative of the people. |
| (0.25) | (Jer 8:20) | 2 sn This appears to be a proverbial statement for “time marches on.” The people seem to be expressing their frustration that the Lord has not gone about his business of rescuing them as they expected. For a similar misguided feeling based on the offering of shallow repentance, see Hos 6:1-3 (and note the Lord’s reply in 6:4-6). |
| (0.25) | (Jer 7:27) | 1 tn The words “Then the Lord said to me” are not in the text but are implicit in the shift from the second and third person plural pronouns in vv. 21-26 to the second singular in this verse. The words are supplied in the translation for clarity. |
| (0.25) | (Jer 7:20) | 2 tn Heb “this place.” Some see this as a reference to the temple, but the context has been talking about what goes on in the towns of Judah and Jerusalem, and the words that follow, meant as a further explanation, are applied to the whole land. |
| (0.25) | (Jer 7:21) | 3 tn Heb “Add your burnt offerings to your [other] sacrifices and eat the meat!” See the following sn for explanation. This is an example of the rhetorical use of the imperative for a sarcastic challenge. See GKC 324 §110.a; cf. Amos 4:4, “Go to Bethel and sin!” |
| (0.25) | (Jer 6:3) | 3 tn Heb “They will graze each one his portion.” For the use of the verb “graze” to mean “strip” or “devastate” see BDB 945 s.v. רָעָה 2.c. For a similar use of the word normally meaning “hand” to mean portion, compare 2 Sam 19:43 (19:44 HT). |
| (0.25) | (Jer 4:23) | 2 tn Heb “formless and empty.” This is a case of hendiadys (two nouns joined by “and” both describe the same thing): one noun retains its full nominal force; the other functions as an adjective. The words תֹהוּ וָבֹהוּ (tohu vavohu) allude to Gen 1:2, hyperbolically picturing a reversal of creation and return to the original precreation chaos. |
| (0.25) | (Jer 4:17) | 2 sn There is some irony involved in the choice of the simile since the men guarding a field were there to keep thieves from getting in and stealing the crops. Here the besiegers are guarding the city to keep people from getting out. |
| (0.25) | (Jer 4:18) | 3 tn Heb “Indeed, it reaches to your heart.” The subject must be the pain alluded to in the last half of the preceding line; the verb is masculine, agreeing with the adjective translated “painful.” The only other possible antecedent, “punishment,” is feminine. |
| (0.25) | (Jer 4:3) | 2 sn The agricultural imagery seems to be that they are to plow over the thorns and make the ground ready for seeds that will produce a new crop. The spiritual application of breaking up their rebellious will and turning from sin is metaphorically stated in the next verse. |
| (0.25) | (Jer 2:8) | 4 tn Or “were not committed to me.” The Hebrew verb rendered “know” refers to more than mere intellectual knowledge. It carries also the ideas of emotional and volitional commitment as well intimacy. See, for example, its use in contexts like Hos 4:1 and 6:6. |
| (0.25) | (Jer 2:6) | 3 sn The context suggests that the question is related to a lament where the people turn to God in their troubles, asking him for help and reminding him of his past benefactions. See for example Isa 63:11-19 and Ps 44. It is an implicit prayer for his intervention; compare 2 Kgs 2:14. |
| (0.25) | (Jer 1:6) | 4 tn Heb “I am a boy/youth.” The Hebrew word can refer to an infant (Exod 2:6), a young boy (1 Sam 2:11), a teenager (Gen 21:12), or a young man (2 Sam 18:5). The translation is deliberately ambiguous since it is unclear how old Jeremiah was when he was called to begin prophesying. |
| (0.25) | (Isa 61:6) | 3 tc The form in the Hebrew text probably needs to be emended to יִתְאַמְּרוּ (yitʾammeru), a Hitpael from אָמַר (ʾamar), meaning “boast about” (see HALOT 67 s.v. II אמר, HALOT 416 s.v. ימר, and BDB 56 s.v. אָמַר). |
| (0.25) | (Isa 57:18) | 3 tn The verb וַאֲשַׁלֵּם (vaʾashallem), the Piel form of the verb שָׁלֵם (shalem), means “to make whole, make restitution, compensate, reward” (HALOT 1534, s.v.). The noun נִחֻמִים (nikhumim) uses the plural form for the abstract concept, “comfort.” The Lord will bestow comfort as restitution to Israel. |
| (0.25) | (Isa 55:1) | 2 sn The statement is an oxymoron. Its ironic quality adds to its rhetorical impact. The statement reminds one of the norm (one must normally buy commodities) as it expresses the astounding offer. One might paraphrase the statement: “Come and take freely what you normally have to pay for.” |
| (0.25) | (Isa 54:9) | 1 tc The Hebrew text reads literally, “For [or “indeed”] the waters of Noah [is] this to me.” כִּי־מֵי (ki-me, “for the waters of”) should be emended to כִּימֵי (kime, “like the days of”), which is supported by the Qumran scroll 1QIsaa and all the ancient versions except LXX. |
