Discovery Box| (0.30) | (Jer 18:18) | 3 sn These are the three channels through whom God spoke to his people in the OT. See Jer 8:8-10 and Ezek 7:26. |
| (0.30) | (Jer 16:9) | 1 sn For the title “the Lord of Heaven’s Armies, the God of Israel,” see 7:3 and the study note on 2:19. |
| (0.30) | (Jer 14:22) | 1 tn The word הֶבֶל (hevel), often translated “vanities,” is a common pejorative epithet for idols or false gods. See already in 8:19 and 10:8. |
| (0.30) | (Jer 14:22) | 2 tn Heb “Is it not you, O Lord our God?” The words “who does” are supplied in the translation for English style. |
| (0.30) | (Jer 14:13) | 1 tn Heb “Lord Yahweh.” The translation follows the ancient Jewish tradition of substituting the Hebrew word for God for the proper name Yahweh. |
| (0.30) | (Jer 8:7) | 3 tn Heb “keep.” Ironically birds, which do not think, obey the laws of nature, but Israel does not obey the laws of God. |
| (0.30) | (Jer 7:20) | 1 tn Heb “Lord Yahweh.” The translation follows the ancient Jewish tradition of substituting the Hebrew word for God for the proper name Yahweh. |
| (0.30) | (Jer 4:10) | 2 tn Heb “Lord Yahweh.” The translation follows the ancient Jewish tradition of substituting the Hebrew word for God for the proper name Yahweh. |
| (0.30) | (Jer 3:2) | 3 tn Heb “You sat for them [the lovers, i.e., the foreign gods] beside the road like an Arab in the desert.” |
| (0.30) | (Isa 65:12) | 1 tn Heb “I assign you to the sword.” Some emend the Qal verb form מָנִיתִי (maniti, “I assign”) to the Piel מִנִּיתִי (minniti, “ I ordain”). The verb sounds like the name of the god Meni (מְנִי, meni, “Destiny, Fate”). The sound play draws attention to the irony of the statement. The sinners among God’s people worship the god Meni, apparently in an effort to ensure a bright destiny for themselves. But the Lord is the one who really determines their destiny and he has decreed their demise. |
| (0.30) | (Isa 57:14) | 1 tn Since God is speaking throughout this context, perhaps we should emend the text to “and I say.” However, divine speech is introduced in v. 15. |
| (0.30) | (Isa 57:15) | 1 tn Heb “the one who dwells forever.” שֹׁכֵן עַד (shokhen ʿad) is sometimes translated “the one who lives forever,” and understood as a reference to God’s eternal existence. However, the immediately preceding and following descriptions (“high and exalted” and “holy”) emphasize his sovereign rule. In the next line, he declares, “I dwell in an exalted and holy [place],” which refers to the place from which he rules. Therefore it is more likely that שֹׁכֵן עַד (shokhen ʿad) means “I dwell [in my lofty palace] forever” and refers to God’s eternal kingship. |
| (0.30) | (Isa 57:1) | 9 tn The translation assumes that this verse, in proverbial fashion, laments society’s apathy over the persecution of the godly. The second half of the verse observes that such apathy results in more widespread oppression. Since the next verse pictures the godly being taken to a place of rest, some interpret the second half of v. 1 in a more positive vein. According to proponents of this view, God removes the godly so that they might be spared suffering and calamity, a fact which the general populace fails to realize. |
| (0.30) | (Isa 55:11) | 2 sn Verses 8-11 focus on the reliability of the divine word and support the promises before (vv. 3-5, 7b) and after (vv. 12-13) this. Israel can be certain that repentance will bring forgiveness and a new covenantal relationship because God’s promises are reliable. In contrast to human plans (or “thoughts”), which are destined to fail (Ps 94:11) apart from divine approval (Prov 19:21), and human deeds (or “ways”), which are evil and lead to destruction (Prov 1:15-19; 3:31-33; 4:19), God’s plans are realized, and his deeds accomplish something positive. |
| (0.30) | (Isa 49:5) | 4 tn Heb “and my God is [perhaps, “having been”] my strength.” The disjunctive structure (vav [ו] + subject + verb) is interpreted here as indicating a causal circumstantial clause. |
| (0.30) | (Isa 46:1) | 1 sn Bel was the name of a Babylonian god. The name was originally associated with Enlil, but later was applied to Marduk. See HALOT 132 s.v. בֵּל. |
| (0.30) | (Isa 45:14) | 5 sn Israel’s vassals are portrayed as so intimidated and awed that they treat Israel as an intermediary to God or sub-deity. |
| (0.30) | (Isa 44:8) | 2 tn Heb “rock” or “rocky cliff,” a title that depicts God as a protective refuge in his role as sovereign king; thus the translation “sheltering rock.” |
| (0.30) | (Isa 37:12) | 2 tn Heb “Did the gods of the nations whom my fathers destroyed rescue them—Gozan and Haran, and Rezeph and the sons of Eden who are in Telassar?” |
| (0.30) | (Isa 37:4) | 1 tn Heb “all the words of the chief adviser whom his master, the king of Assyria, sent to taunt the living God.” |
