Results 1 - 19 of 19 for nests (0.001 seconds)
(1.00)(Hab 2:9)

tn <i>Hebi> “to place his nest in the heights in order to escape from the hand of disaster.”

(1.00)(Isa 31:5)

tn <i>Hebi> “just as birds fly.” The wordsover a nestare supplied in the translation for clarification.

(1.00)(Isa 16:2)

tn <i>Hebi> “like a bird fleeing, thrust away [from] a nest, the daughters of Moab are [at] the fords of Arnon.”

(1.00)(Psa 84:3)

tn <i>Hebi> “even a bird finds a home, and a swallow a nest for herself, [in] which she places her young.”

(0.86)(Hab 2:9)

sn Here the Babylonians are compared to a bird, perhaps an eagle, that builds its <i>nesti> in an inaccessible high place where predators cannot reach it.

(0.86)(Isa 10:14)

sn The Assyriansconquests were relatively unopposed, like robbing a birds nest of its eggs when the mother bird is absent.

(0.86)(Job 39:28)

tn The word could be taken as the predicate, but because of the conjunction it seems to be adding another description of the place of its nest.

(0.86)(Num 24:21)

sn A pun is made on the name Kenite by using the wordyour nest” (<span class="hebrew">קִנֶּךָspan>, <span class="translit">qinnekhaspan>); the location may be the rocky cliffs overlooking Petra.

(0.71)(Oba 1:4)

tc The present translation follows the reading <span class="hebrew">תָּשִׂיםspan> (<span class="translit">tasimspan>; active) rather than <span class="hebrew">שִׁיםspan> (<span class="translit">simspan>; passive) of the MT (cf. NABand your nest be set among the stars”). Cf. LXX, Syriac, and Vg.

(0.71)(Psa 84:3)

sn The psalmist here romanticizes the temple as a place of refuge and safety. As he thinks of the <i>birdsi> nesting near its roof, he envisions them finding protection in Gods presence.

(0.71)(Job 38:41)

tn The verse is difficult, making some suspect that a line has dropped out. The little birds in the nest hardly go wandering about looking for food. Dhorme suggestsand stagger for lack of food.”

(0.71)(Job 27:18)

tn <i>Hebi> <span class="hebrew">כָעָשׁspan> (<span class="translit">khaʿashspan>, “like a moth”), but this leaves room for clarification. Some commentators wanted to change it tobirds nestor justnest” (cf. NRSV) to make the parallelism; see <data ref="Bible:Job 4:14">Job 4:14data>. But the word is not found. The LXX has a double expression, “as moths, as a spider.” So several take it as the spiders web, which is certainly unsubstantial (cf. NAB, NASB, NLT; see <data ref="Bible:Job 8:14">Job 8:14data>).

(0.57)(Job 29:18)

tc The expression in the MT iswith my nest.” The figure is satisfactory for the contexta home with all the young together, a picture of unity and safety. In <data ref="Bible:Is 16:2">Isa 16:2data> the word can meannestlings,” and with the prepositionwiththat might be the meaning here, except that his children had grown up and lived in their own homes. The figure cannot be pushed too far. But the verse apparently has caused enormous problems because the versions offer a variety of readings and free paraphrases. The LXX hasMy age shall grow old as the stem of a palm tree, I shall live a long time.” The Vulgate has, “In my nest I shall die and like the palm tree increase my days.” G. R. Driver found an Egyptian word meaningstrength” (“Birds in the Old Testament,” <i>PEQi> 87 [1955]: 138-39). Several readin a ripe old ageinstead ofin my nest” (Pope, Dhorme; see P. P. Saydon, “Philological and Textual Notes to the Maltese Translation of the Old Testament,” <i>CBQi> 23 [1961]: 252). This requires the verb <span class="hebrew">זָקַןspan> (<span class="translit">zaqanspan>, “be old”), i.e., <span class="hebrew">בִּזְקוּנַיspan> (<span class="translit">bizqunayspan>, “in my old age”) instead of <span class="hebrew">קִנִּיspan> (<span class="translit">qinnispan>, “my nest”). It has support from the LXX.

(0.57)(Exo 19:4)

tn The figure compares the way a bird would teach its young to fly and leave the nest with the way Yahweh brought Israel out of Egypt. The bird referred to could be one of several species of eagles, but more likely is the griffin-vulture. The image is that of power and love.

(0.50)(Pro 27:8)

sn The reason for the wandering from the nest/place is not given, but it could be because of exile, eviction, business, or irresponsible actions. The saying may be generally observing that those who wander lack the security of their home and cannot contribute to their community (e.g., the massive movement of refugees). It could be portraying the unhappy plight of the wanderer without condemning him over the reason for the flight.

(0.50)(Job 29:18)

tc For <span class="hebrew">חוֹלspan> (<span class="translit">kholspan>, “sand”) the LXX has a word that islike the palm tree,” but which could also be translatedlike the phoenix” (cf. NAB, NRSV). This latter idea was developed further in rabbinical teaching (see R. Gordis, <i>Jobi>, 321). See also M. Dahood, “Nest and phoenix in <data ref="Bible:Job 29:18">Job 29:18data>, ” <i>Bibi> 48 (1967): 542-44. But the MT yields an acceptable sense here.

(0.49)(Jer 22:23)

tn <i>Hebi> “You who dwell in Lebanon, you who are nested in its cedars, how you….” The metaphor has been interpreted for the sake of clarity. The figure here has often been interpreted of the people of Jerusalem living in paneled houses or living in a city dominated by the temple and palace, which were built from the cedars of Lebanon. Some even interpret this as a reference to the king, who has been characterized as living in a cedar palace, in a veritable Lebanon (cf. vv. <data ref="Bible:Je 22:6-7">6-7data>, <data ref="Bible:Je 22:14">14data> and see also the alternate interpretation of <data ref="Bible:Je 21:13-14">21:13-14data>). However, the reference tonesting in the cedarsand the earlier reference tofeeling securesuggest that the figure is instead like that of <data ref="Bible:Eze 31:6">Ezek 31:6data> and <data ref="Bible:Da 4:12">Dan 4:12data>. See also <data ref="Bible:Hab 2:9">Hab 2:9data>, where a related figure is used. The forms foryou who dwellandyou who are nestedin the literal translation are feminine singular participles, referring again to personified Jerusalem. (The written forms of these participles are to be explained as participles with a <i>hireq campaginisi> according to GKC 253 §90.<i>mi>. The use of the participle before the preposition is to be explained according to GKC 421 §130.<i>ai>.)

(0.36)(Job 4:19)

tn The prepositional compound <span class="hebrew">לִפְנֵיspan> (<span class="translit">lifnespan>) normally has the sense ofbefore,” but it has been used already in <data ref="Bible:Job 3:24">3:24data> in the sense oflike.” That is the most natural meaning of this line. Otherwise, the interpretation must offer some explanation of a comparison between how quickly a moth and a human can be crushed. There are suggestions for different readings here; see for example G. R. Driver, “Linguistic and Textual Problems: Jeremiah,” <i>JQRi> 28 (1937/38): 97-129 for a change tobirds nest”; and J. A. Rimbach, “‘Crushed before the Moth’ (<data ref="Bible:Job 4:19">Job 4:19data>),” <i>JBLi> 100 (1981): 244-46, for a change of the verb tothey are pure before their Maker.” However, these are unnecessary emendations.

(0.36)(Exo 12:13)

tn The meaning of the verb is supplied in part from the near context of seeing the sign and omitting to destroy, as well as the verb at the start of verse <data ref="Bible:Ex 12:12">12data> “pass through, by, over.” <data ref="Bible:Is 31:5">Isa 31:5data> says, “Just as birds hover over a nest, so the <span class="smcaps">Lordspan> who commands armies will protect Jerusalem. He will protect and deliver it; as he <i>passes overi> he will rescue it.” The word does not occur enough times to enable one to delineate a clear meaning. It is probably not the same word asto limpfound in <data ref="Bible:1Ki 18:21">1 Kgs 18:21data>, <data ref="Bible:1Ki 18:26">26data>, unless there is a highly developed category of meaning there.