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Discovery Box| (0.31) | (Eze 9:4) | 2 tn The word translated “mark” is in Hebrew the letter ת (tav). Outside this context the only other occurrence of the word is in Job 31:35. In ancient Hebrew script this letter was written like the letter X. |
| (0.31) | (Lam 1:15) | 3 tc The MT reads אֲדֹנָי (ʾadonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”); this occurs again a second time later in this verse. See the note at 1:14. |
| (0.31) | (Jer 38:3) | 2 sn See Jer 21:10; 32:28; 34:2; 37:8 for this same prophecy. Jeremiah had repeatedly said this or words to the same effect. |
| (0.31) | (Jer 36:23) | 1 tn Heb “doors.” This is the only time the word “door” is used in this way, but all the commentaries and lexicons agree that it means “columns.” The meaning is figurative based on the similarity of shape. |
| (0.31) | (Jer 32:33) | 2 sn This refers to God teaching them through the prophets whom he has sent, as indicated by the repeated use of this idiom elsewhere in 7:13, 25; 11:7; 25:3, 4; 26:5, 19. |
| (0.31) | (Jer 27:17) | 2 tn According to E. W. Bullinger (Figures of Speech, 954), both this question and the one in v. 13 are examples of rhetorical questions of prohibition: “don’t let this city be made a pile of rubble.” |
| (0.31) | (Jer 23:32) | 3 sn In the light of what has been said this is a rhetorical understatement; they are not only “not helping,” they are leading them to their doom (cf. vv. 19-22). This figure of speech is known as litotes. |
| (0.31) | (Jer 19:11) | 1 tn Heb “Thus says Yahweh of Armies.” For this title see the study note on 2:19. The translation attempts to avoid the confusion of embedding quotes within quotes by reducing this one to an indirect quote. |
| (0.31) | (Jer 18:6) | 1 tn This phrase (literally “Oracle of the Lord”) has been handled this way on several occasions when it occurs within first person addresses where the Lord is the speaker. See, e.g., 16:16 and 17:24. |
| (0.31) | (Jer 10:21) | 3 sn This verse uses the figure of shepherds for rulers, and that of sheep for the people ruled. It is a common figure in the Bible. See Ezek 34 for an extended development of this metaphor. |
| (0.31) | (Jer 7:14) | 1 tn Heb “over which my name is called.” For this nuance of this idiom see BDB 896 s.v. קָרָא Niph.2.d(4) and compare the usage in 2 Sam 12:28. |
| (0.31) | (Jer 7:11) | 1 tn Heb “over which my name is called.” For this nuance of this idiom see BDB 896 s.v. קָרָא Niph.2.d(4) and compare the usage in 2 Sam 12:28. |
| (0.31) | (Jer 7:10) | 1 tn Heb “over which my name is called.” For this nuance of this idiom cf. BDB 896 s.v. קָרָא Niph.2.d(4) and see the usage in 2 Sam 12:28. |
| (0.31) | (Jer 5:7) | 8 sn This could be a reference to cultic temple prostitution connected with the pagan shrines. For allusion to this in the OT, see, e.g., Deut 23:17 and 2 Kgs 23:7. |
| (0.31) | (Jer 2:35) | 1 tn This is an attempt to render the Hebrew particle often translated “behold” (הִנֵּה, hinneh) in a meaningful way in this context. See further the translator’s note on the word “really” in 1:6. |
| (0.31) | (Isa 51:9) | 5 tn Hebrew תַּנִּין (tannin) is another name for the symbolic sea monster. See the note at 27:1. In this context the sea creature represents Egypt. See the note on the title “Proud One” earlier in this verse. |
| (0.31) | (Isa 42:7) | 1 sn This does not refer to literal physical healing of the blind. As the next two lines suggest, this refers metonymically to freeing captives from their dark prisons where their eyes have grown unaccustomed to light. |
| (0.31) | (Isa 42:7) | 2 sn This does not refer to hardened, dangerous criminals, who would have been executed for their crimes in ancient Near Eastern society. This verse refers to political prisoners or victims of social injustice. |
| (0.31) | (Isa 27:9) | 4 sn As interpreted and translated above, this verse says that Israel must totally repudiate its pagan religious practices in order to experience God’s forgiveness and restoration. Another option is to understand “in this way” and “this” in v. 9a as referring back to the judgment described in v. 8. In this case כָּפַר (kafar, “atone for”) is used in a sarcastic sense; Jacob’s sin is “atoned for” and removed through severe judgment. Following this line of interpretation, one might paraphrase the verse as follows: “So in this way (through judgment) Jacob’s sin will be “atoned for,” and this is the way his sin will be removed, when he (i.e., God) makes all the altar stones like crushed limestone….” This interpretation is more consistent with the tone of judgment in vv. 8 and 10-11. |
| (0.31) | (Isa 22:14) | 2 tn Heb “Certainly this sin will not be atoned for until you die.” This does not imply that their death will bring atonement; rather it emphasizes that their sin is unpardonable. The statement has the form of an oath. |
