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Discovery Box| (0.43) | (Jer 37:13) | 2 sn Nothing further is known about Irijah. It is generally agreed that the Hananiah mentioned here is not the same as the false prophet of the same name whom Jeremiah confronted approximately six years earlier (28:1, 5, 10, 15). |
| (0.43) | (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. |
| (0.43) | (Jer 30:5) | 2 tn Heb “We have heard the sound of panic and of fear, and there is no peace.” It is generally agreed that the person of the verb presupposes that this is an unintroduced quote of the people. |
| (0.43) | (Jer 22:10) | 1 tn The word “king” is not in the original text of either the first or the third line. It is implicit in the connection and is supplied in the translation for clarity. |
| (0.43) | (Jer 10:9) | 6 sn There is an ironic pun in this last line. The Hebrew word translated “skillful workers” is the same word that is translated “wise people” in v. 7. The artisans do their work skillfully but they are not “wise.” |
| (0.43) | (Jer 8:22) | 2 tn Heb “Is there no balm in Gilead? Is there no physician there?” In this context the questions are rhetorical and expect a positive answer, which is made explicit in the translation. |
| (0.43) | (Jer 6:3) | 3 sn There is another wordplay involving the root תָּקַע (taqaʿ). Here it is the verb for pitching tents, while in v. 1 it was used for sounding the trumpet. It is the root for the place name “Tekoa.” |
| (0.43) | (Jer 5:19) | 1 tn The word, “Jeremiah,” is not in the text but the second person address in the second half of the verse is obviously to him. The word is supplied in the translation here for clarity. |
| (0.43) | (Jer 1:16) | 1 tn The Hebrew particle (the vav [ו] consecutive), which is often rendered in some English versions as “and” and in others is simply left untranslated, is rendered here epexegetically, reflecting a summary statement. |
| (0.43) | (Isa 34:16) | 1 sn It is uncertain what particular scroll is referred to here. Perhaps the phrase simply refers to this prophecy and is an admonition to pay close attention to the details of the message. |
| (0.43) | (Isa 29:16) | 1 tn Heb “your overturning.” The predicate is suppressed in this exclamation. The idea is, “O your perversity! How great it is!” See GKC 470 §147.c. The people “overturn” all logic by thinking their authority supersedes God’s. |
| (0.43) | (Isa 10:30) | 1 tc The Hebrew text reads “Poor [is] Anathoth.” The parallelism is tighter if עֲנִיָּה (ʿaniyyah, “poor”) is emended to עֲנִיהָ (ʿaniha, “answer her”). Note how the preceding two lines have an imperative followed by a proper name. |
| (0.43) | (Ecc 5:11) | 3 tn The form is plural in the Hebrew text, but the plural is one of intensification; it is used here to emphasize the owner’s authority over his wealth. See GKC 399 §124.i. See v 13 as well. |
| (0.43) | (Ecc 6:7) | 3 tn The term נֶפֶשׁ (nefesh, “desire; appetite”) is used as a metonymy of association, that is, the soul is associated with man’s desires and appetites (BDB 660 s.v. נֶפֶשׁ 5.c; 6.a). |
| (0.43) | (Ecc 2:17) | 2 tn The term הַחַיִּים (hakhayyim, “life”) functions as a metonymy of association, that is, that which is associated with life, that is, the profitlessness and futility of human secular achievement. |
| (0.43) | (Ecc 1:9) | 1 tn Heb “what is.” The Hebrew verbal form is a perfect. Another option is to translate, “What has been.” See the next line, which speaks of the past and the future. |
| (0.43) | (Pro 30:20) | 4 sn This is the amazing part of the observation. It is one thing to sin, for everyone sins, but to dismiss the act of adultery so easily, as if it were no more significant than a meal, is incredibly brazen. |
| (0.43) | (Pro 30:14) | 4 tn The Hebrew form לֶאֱכֹל (leʾekhol) is the Qal infinitive construct; it indicates the purpose of this generation’s ruthless power—it is destructive. The figure is an implied comparison (known as hypocatastasis) between “devouring” and “destroying.” |
| (0.43) | (Pro 30:1) | 4 sn The word translated “says” (נְאֻם, neʾum) is a verbal noun; it is also a term that describes an oracle. It is usually followed by the subjective genitive: “the oracle of this man to Ithiel.” |
| (0.43) | (Pro 28:11) | 2 sn The idiom “in his own eyes” means “in his own opinion,” that is, his self conceit. The rich person thinks he is wise because he is rich, that he has made all the right choices. |
