Discovery Box| (0.31) | (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.” |
| (0.31) | (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). |
| (0.31) | (Isa 57:5) | 2 tn The term אֵלִים (ʾelim) may be from a root meaning “mighty ones,” referring to mighty trees. The form may also refer to “gods,” a less common masculine plural of (ʾel). This would fit the context of idolatry (lusting after gods). |
| (0.31) | (Isa 54:8) | 1 tn According to BDB 1009 s.v. שֶׁטֶף the noun שֶׁצֶף here is an alternate form of שֶׁטֶף (shetef, “flood”). Some relate the word to an alleged Akkadian cognate meaning “strength.” |
| (0.31) | (Isa 43:27) | 2 tn On the meaning of the term לִיץ (lits), see HALOT 590 s.v. מֵלִיץ. This may refer to the nation’s prophets, priests, and/or kings. |
| (0.31) | (Isa 33:19) | 2 tn Heb “a people too deep of lip to hear.” The phrase “deep of lip” must be an idiom meaning “lips that speak words that are unfathomable [i.e., incomprehensible].” |
| (0.31) | (Isa 33:19) | 3 tn Heb “derision of tongue there is no understanding.” The Niphal of לָעַג (laʿag) occurs only here. In the Qal and Hiphil the verb means “to deride, mock.” A related noun is used in 28:11. |
| (0.31) | (Isa 33:1) | 3 tc The form in the Hebrew text appears to derive from an otherwise unattested verb נָלָה (nalah). The translation follows the Qumran scroll 1QIsaa in reading ככלתך, a Piel infinitival form from the verbal root כָּלָה (kalah), meaning “finish.” |
| (0.31) | (Isa 21:5) | 1 tn The precise meaning of the verb in this line is debated. Some prefer to derive the form from the homonymic צָפֹה (tsafoh, “keep watch”) and translate “post a guard” (cf. KJV “watch in the watchtower”; ASV “set the watch”). |
| (0.31) | (Isa 14:17) | 2 tn Heb “and his prisoners did not let loose to [their] homes.” This really means, “he did not let loose his prisoners and send them back to their homes.” On the elliptical style, see GKC 366 §117.o. |
| (0.31) | (Isa 11:15) | 1 tn The verb is usually understood as “put under the ban, destroy,” or emended to חָרָב (kharav, “dry up”). However, HALOT 354 s.v. II חרם proposes a homonymic root meaning “divide.” |
| (0.31) | (Isa 9:5) | 1 tn Heb “Indeed every boot marching with shaking.” On the meaning of סְאוֹן (seʾon, “boot”) and the related denominative verb, both of which occur only here, see HALOT 738 s.v. סְאוֹן. |
| (0.31) | (Isa 7:19) | 2 tn The meaning of this word (נַהֲלֹל, nahalol) is uncertain; some understand this as referring to another type of thorn bush. For bibliography, see HALOT 676 s.v. I *נַהֲלֹל. |
| (0.31) | (Isa 7:3) | 1 tn The name means “a remnant will return.” Perhaps in this context, where the Lord is trying to encourage Ahaz, the name suggests that only a few of the enemy invaders will return home; the rest will be defeated. |
| (0.31) | (Isa 7:2) | 2 tn Heb “rests upon.” Most understand the verb as נוּחַ (nuakh, “rest”), but HALOT 685 s.v. II נחה proposes that this is a hapax legomenon which means “stand by.” |
| (0.31) | (Ecc 12:5) | 5 tn The verb סָבַל (saval, “to bear a heavy load”) means “to drag oneself along” as a burden (BDB 687 s.v. סָבַל) or “to become thick; to move slowly forward; to clear off” (HALOT 741 s.v. סבל). |
| (0.31) | (Ecc 4:12) | 1 tn The verbal root תָּקַף (taqaf) means “to overpower; to prevail over” e.g., Job 14:20; 15:24; Eccl 4:12; 6:10 (HALOT 1786 s.v. תקף). |
| (0.31) | (Ecc 1:16) | 2 tn Heb “I, look, I have made great and increased wisdom.” The expression הִגְדַּלְתִּי וְהוֹסַפְתִּי (higdalti vehosafti) is a verbal hendiadys; it means that Qoheleth had become the wisest man in the history of Jerusalem. |
| (0.31) | (Pro 31:16) | 1 tn The word “considered” means “to plan carefully” in accordance with her purposes. The word is often used in the book of Proverbs for devising evil, but here it is used positively of the woman’s wise investment. |
| (0.31) | (Pro 31:8) | 1 sn The instruction to “open your mouth” is a metonymy of cause; it means “speak up for” (so NIV, TEV, NLT) or in this context “serve as an advocate in judgment” (cf. CEV “you must defend”). |
