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Discovery Box| (0.22) | (Jer 1:6) | 2 tn The Hebrew particle הִנֵּה (hinneh, commonly rendered “behold” in the KJV) often introduces a speech and calls special attention to a specific word or the statement as a whole (see IBHS 675-78 §40.2.1). |
| (0.22) | (Jer 1:1) | 1 tn Or “This is a record of what Jeremiah prophesied and did”; Heb “The words [or affairs] of Jeremiah.” The phrase could refer to either the messages of Jeremiah recorded in the book or to both his messages and the biographical (and autobiographical) narratives recorded about him in the book. Since the phrase is intended to serve as the title or superscription for the whole book and recurs again in 51:64 at the end of the book before the final appendix, it might refer to the latter. The expression “The words of [someone]” is a standard introductory formula (Deut 29:1 [28:69]; 2 Sam 23:1; Amos 1:1; Eccl 1:1; Neh 1:1). |
| (0.22) | (Isa 66:4) | 1 tn The precise meaning of the noun is uncertain. It occurs only here and in 3:4 (but see the note there). It appears to be derived from the verbal root עָלַל (ʿalal), which can carry the nuance “deal severely.” |
| (0.22) | (Isa 64:7) | 4 tc The Hebrew text reads literally, “and you caused us to melt in the hand of our sin.” The verb וַתְּמוּגֵנוּ (vattemugenu) is a Qal preterite second person masculine singular with a first person common plural suffix from the root מוּג (mug, “melt”). However, elsewhere the Qal of this verb is intransitive. If the verbal root מוּג (mug) is retained here, the form should be emended to a Polel pattern (וַתְּמֹגְגֵנוּ, vattemogegenu). The translation assumes an emendation to וַתְּמַגְּנֵנוּ (vattemaggenenu, “and you handed us over”). This form is a Piel preterite second person masculine singular with a first person common plural suffix from the verb מָגָן (magan, “hand over, surrender”; see HALOT 545 s.v. מגן and BDB 171 s.v. מָגָן). The point is that God has abandoned them to their sinful ways and no longer seeks reconciliation. |
| (0.22) | (Isa 63:1) | 5 tc The Hebrew text has צָעָה (tsaʿah), which means “stoop, bend” (51:14). The translation assumes an emendation to צָעַד (tsaʿad, “march”; see BDB 858 s.v. צָעָה). |
| (0.22) | (Isa 61:10) | 1 sn The speaker in vv. 10-11 is not identified, but it is likely that the personified nation (or perhaps Zion) responds here to the Lord’s promise of restoration. |
| (0.22) | (Isa 57:8) | 3 tc The Hebrew text reads literally, “from me you uncover.” The translation assumes an emendation of the Piel form גִּלִּית (gillit, “you uncover”), which has no object expressed here, to the Qal גָּלִית (galit, “you depart”). |
| (0.22) | (Isa 53:10) | 1 tn The meaning of this line is uncertain. It reads literally, “if you/she makes, a reparation offering, his life.” The verb תָּשִׂים (tasim) could be second masculine singular, in which case it would have to be addressed to the servant or to God. However, the servant is only addressed once in this servant song (see 52:14a), and God either speaks or is spoken about in this servant song; he is never addressed. Furthermore, the idea of God himself making a reparation offering is odd. If the verb is taken as third feminine singular, then the feminine noun נֶפֶשׁ (nefesh) at the end of the line is the likely subject. In this case one can take the suffixed form of the noun as equivalent to a pronoun and translate, “if he [literally, “his life”] makes a reparation offering.” |
| (0.22) | (Isa 53:10) | 2 sn The idiomatic and stereotypical language emphasizes the servant’s restoration to divine favor. Having numerous descendants and living a long life are standard signs of divine blessing. See Job 42:13-16. |
| (0.22) | (Isa 53:8) | 3 sn The “land of the living” is an idiom for the sphere where people live, in contrast to the underworld realm of the dead. See, for example, Ezek 32:23-27. |
| (0.22) | (Isa 52:15) | 1 tn This statement completes the sentence begun in v. 14a. The introductory כֵּן (ken) answers to the introductory כַּאֲשֶׁר (kaʾasher) of v. 14a. Verses 14b-15a are parenthetical, explaining why many were horrified. |
| (0.22) | (Isa 52:14) | 3 tn Heb “from a man his appearance.” The preposition מִן (min) here carries the sense “away from,” i.e., “so as not to be.” See BDB 583 s.v. |
| (0.22) | (Isa 51:22) | 2 tn Many translations say “pleads the cause of his people” (KJV, NRSV, ESV) or similarly (NASB, NIV). The verb רִיב (riv, “to contend, dispute, conduct a law suit”) normally conveys that notion with the cognate direct object רִיב (riv, “cause, dispute, legal case”), but that is lacking here. Instead “his people” are the direct object, an unusual construction. The verb רִיב typically uses a preposition to indicate whether the action is done for or against someone. The syntax here may reflect Isa 3:13 where God is said to judge his people. There רִיב occurs without a direct object, but “his people” are supplied by parallelism in the second half of the line. The immediate context here is about the reversal of judgment, so referring to God as the one who judges his people but now takes his cup of judgement away would fit well. |
| (0.22) | (Isa 51:12) | 1 tc The plural suffix should probably be emended to the second masculine singular (which is used in v. 13). The final mem (ם) is probably dittographic; note the mem at the beginning of the next word. |
| (0.22) | (Isa 47:15) | 2 tn Heb “that for which you toiled, your traders from your youth.” The omen readers and star gazers are likened to merchants with whom Babylon has had an ongoing economic relationship. |
| (0.22) | (Isa 46:2) | 3 sn The downfall of Babylon is depicted here. The idols are carried off by the victorious enemy; the gods are likened to defeated captives who cower before the enemy and are taken into exile. |
| (0.22) | (Isa 45:18) | 2 tn Or “unformed.” Gen 1:2 describes the world as “unformed” (תֹהוּ, tohu) prior to God’s creative work, but God then formed the world and made it fit for habitation. |
| (0.22) | (Isa 45:7) | 2 tn On the surface v. 7a appears to describe God’s sovereign control over the cycle of day and night, but the following statement suggests that “light” and “darkness” symbolize “deliverance” and “judgment.” |
| (0.22) | (Isa 45:7) | 1 tn The words “I am” are supplied in the translation for stylistic reasons. In the Hebrew text the participle at the beginning of v. 7 stands in apposition to “the Lord” in v. 6. |
| (0.22) | (Isa 44:28) | 2 tn Heb “my shepherd.” The shepherd motif is sometimes applied, as here, to a royal figure who is responsible for the well-being of the people whom he rules. |
