Discovery Box| (0.28) | (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). |
| (0.28) | (Jer 8:19) | 6 sn The people’s cry and the Lord’s interruption reflect the same argument that was set forth in the preceding chapter. They have misguided confidence that the Lord is with them regardless of their actions, and he responds that their actions have provoked him to the point of judging them. See especially 7:4 and 7:30. |
| (0.28) | (Jer 8:19) | 5 tn The words “The Lord would answer” are not in the text but are implicit from the words that follow. They are supplied in the translation for clarity. Another option would be to add, “And I can just hear the Lord reply.” |
| (0.28) | (Isa 64:1) | 3 tn Or “quake.” נָזֹלּוּ (nazollu) is from the verbal root זָלַל (zalal, “quake”; see HALOT 272 s.v. II זלל). Perhaps there is a verbal allusion to Judg 5:5, the only other passage where this verb occurs. In that passage the poet tells how the Lord’s appearance to do battle caused the mountains to shake. |
| (0.28) | (Isa 50:1) | 1 sn The Lord challenges the exiles (Zion’s children) to bring incriminating evidence against him. The rhetorical questions imply that Israel accused the Lord of divorcing his wife (Zion) and selling his children (the Israelites) into slavery to pay off a debt. |
| (0.28) | (Isa 47:4) | 1 tc The Hebrew text reads, “Our redeemer—the Lord of armies [traditionally, “the Lord of hosts”] is his name, the Holy One of Israel.” The ancient Greek version adds “says” before “our redeemer.” אָמַר (ʾamar) may have accidentally dropped from the text by virtual haplography. Note that the preceding word אָדָם (ʾadam) is graphically similar. |
| (0.28) | (Isa 44:28) | 1 tn Heb “says to.” It is possible that the sentence is not completed, as the description of Cyrus and his God-given role is developed in the rest of the verse. 45:1 picks up where 44:28a leaves off with the Lord’s actual words to Cyrus finally being quoted in 45:2. |
| (0.28) | (Isa 41:10) | 2 tn The “right hand” is a symbol of the Lord’s power to deliver (Exod 15:6, 12) and protect (Ps 63:9 HT [63:8 ET]). Here צֶדֶק (tsedeq) has its well-attested nuance of “vindicated righteousness,” i.e., “victory, deliverance” (see 45:8; 51:5, and BDB 841-42 s.v.). |
| (0.28) | (Isa 37:7) | 1 tn Heb “I will put in him a spirit.” The precise sense of רוּחַ (ruakh, “spirit”) is uncertain in this context. It may refer to a spiritual being who will take control of his mind (see 1 Kgs 22:19), or it could refer to a disposition of concern and fear. In either case the Lord’s sovereignty over the king is apparent. |
| (0.28) | (Isa 34:8) | 2 tn Heb “a year of repayment for the strife of Zion.” The translation assumes that רִיב (riv) refers to Edom’s hostility toward Zion. Another option is to understand רִיב (riv) as referring to the Lord’s taking up Zion’s cause. In this case one might translate, “a time when he will repay Edom and vindicate Zion.” |
| (0.28) | (Isa 29:22) | 1 tn Heb “So this is what the Lord has said to the house of Jacob, the one who ransomed Abraham.” The relative pronoun must refer back to “the Lord.” It is uncertain to what event in Abraham’s experience this refers. Perhaps the name “Abraham” stands here by metonymy for his descendants through Jacob. If so, the Exodus is in view. |
| (0.28) | (Isa 29:6) | 1 tn Heb “from the Lord of Heaven’s Armies [traditionally, “the Lord of hosts”] there will be visitation.” The third feminine singular passive verb form תִּפָּקֵד (tippaqed, “she/it will be visited”) is used here in an impersonal sense. See GKC 459 §144.b. |
| (0.28) | (Isa 19:25) | 1 tn Heb “which the Lord of Heaven’s Armies [traditionally, “the Lord of hosts”] will bless [it], saying.” The third masculine singular suffix on the form בֵּרֲכוֹ (berakho) should probably be emended to a third feminine singular suffix בֵּרֲכָהּ (berakhah), for its antecedent would appear to be the feminine noun אֶרֶץ (ʾerets, “earth”) at the end of v. 24. |
| (0.28) | (Isa 19:17) | 1 tn Heb “and the land of Judah will become [a source of] shame to Egypt. Everyone to whom one mentions it [i.e., the land of Judah] will fear because of the plan of the Lord of Heaven’s Armies [traditionally, “the Lord of hosts”] which he is planning against him.” |
| (0.28) | (Isa 13:4) | 1 sn In vv. 4-10 the prophet appears to be speaking, since the Lord is referred to in the third person. However, since the Lord refers to himself in the third person later in this chapter (see v. 13), it is possible that he speaks throughout the chapter. |
| (0.28) | (Isa 9:19) | 2 sn The uncontrollable fire of the people’s wickedness (v. 18) is intensified by the fire of the Lord’s judgment (v. 19). God allows (or causes) their wickedness to become self-destructive as civil strife and civil war break out in the land. |
| (0.28) | (Isa 5:7) | 4 tn Heb “but, look, disobedience.” The precise meaning of מִשְׂפָּח (mispakh), which occurs only here in the OT, is uncertain. Some have suggested a meaning “bloodshed.” The term is obviously chosen for its wordplay value; it sounds very much like מִשְׁפָּט (mishpat, “justice”). The sound play draws attention to the point being made; the people have not met the Lord’s expectations. |
| (0.28) | (Isa 5:7) | 5 tn Heb “but, look, a cry for help.” The verb (“he waited”) does double duty in the parallelism. צְעָקָה (tseaʿqah) refers to the cries for help made by the oppressed. It sounds very much like צְדָקָה (tsedaqah, “fairness”). The sound play draws attention to the point being made; the people have not met the Lord’s expectations. |
| (0.28) | (Ecc 8:9) | 6 tn The verb שָׁלַט (shalat) denotes “to domineer; to dominate; to lord it over” (HALOT 1522 s.v. שׁלט; BDB 1020 s.v. שָׁלַט). The English versions have: “rule over” (KJV, YLT, Douay), “have power over” (NEB, ASV), “lord it over” (RSV, NIV), “have authority over” (NJPS), “exercise authority over” (NASB, NRSV); “have mastery over” (MLB); “tyrannize” (NAB). |
| (0.28) | (Pro 30:7) | 2 tn Assuming that the contents of vv. 7-9 are a prayer, several English versions have supplied a vocative phrase: “O Lord” (NIV); “O God” (NLT); others have supplied a similar phrase without the vocative “O”: NCV, CEV “Lord”; TEV “God.” |
