Discovery Box| (0.42525221153846) | (Isa 40:26) |
3 tn Heb “the one who brings out by number their host.” The stars are here likened to a huge army that the Lord leads out. Perhaps the next line pictures God calling roll. If so, the final line may be indicating that none of them dares “go AWOL.” (“AWOL” is a military acronym for “absent without leave.”) |
| (0.42525221153846) | (Isa 45:19) |
3 tn The translation above assumes that צֶדֶק (tsedeq) and מֵישָׁרִים (mesharim) are adverbial accusatives (see one%27s&tab=notes" ver="">33:15). If they are taken as direct objects, indicating the content of what is spoken, one might translate, “who proclaims deliverance, who announces justice.” |
| (0.42525221153846) | (Isa 47:4) |
1 tc The Hebrew text reads, “Our redeemer – the Lord who commands armies [traditionally, the Lord of hosts] is his name, the Holy One of Israel.” The ancient Greek version adds “says” before “our redeemer.” אָמַר (’amar) may have accidentally dropped from the text by virtual haplography. Note that the preceding word אָדָם (’adam) is graphically similar. |
| (0.42525221153846) | (Isa 51:9) |
5 tn Hebrew תַּנִּין (tannin) is another name for the symbolic sea monster. See the note at one%27s&tab=notes" ver="">27:1. In this context the sea creature represents Egypt. See the note on the title “Proud One” earlier in this verse. |
| (0.42525221153846) | (Isa 65:20) |
3 tn Heb “for the child as a son of one hundred years will die.” The point seems to be that those who die at the age of a hundred will be considered children, for the average life span will be much longer than that. The category “child” will be redefined in light of the expanded life spans that will characterize this new era. |
| (0.42525221153846) | (Isa 65:20) |
4 tn Heb “the one who misses.” חָטָא (khata’) is used here in its basic sense of “miss the mark.” See HALOT 305 s.v. חטא. Another option is to translate, “and the sinner who reaches the age of a hundred will be cursed.” |
| (0.42525221153846) | (Isa 66:17) |
1 tn Heb “the ones who consecrate themselves and the ones who purify themselves toward the orchards [or “gardens”] after the one in the midst.” The precise meaning of the statement is unclear, though it is obvious that some form of idolatry is in view. |
| (0.42525221153846) | (Jer 2:11) |
1 tn Heb “have exchanged their glory [i.e., the God in whom they glory].” This is a case of a figure of speech where the attribute of a person or thing is put for the person or thing. Compare the common phrase in Isaiah, the Holy One of Israel, obviously referring to the |
| (0.42525221153846) | (Jer 3:8) |
1 tc Heb “she [‘her sister, unfaithful Judah’ from the preceding verse] saw” with one Hebrew |
| (0.42525221153846) | (Jer 4:23) |
2 tn Heb “formless and empty.” This is a case of hendiadys (two nouns joined by “and” both describe the same thing): one noun retains its full nominal force, the other functions as an adjective. The words תֹהוּ וָבֹהוּ (tohu vavohu) allude to Gen 1:2, hyperbolically picturing a reversal of creation and return to the original precreation chaos. |
| (0.42525221153846) | (Jer 5:13) |
2 tc Heb “the word is not in them.” The MT has a highly unusual form here, the Piel perfect with the definite article (הַדִּבֵּר, haddibber). It is undoubtedly best to read with the LXX (Greek version) and one Hebrew |
| (0.42525221153846) | (Jer 6:3) |
3 tn Heb “They will graze each one his portion.” For the use of the verb “graze” to mean “strip” or “devastate” see BDB 945 s.v. רָעָה 2.c. For a similar use of the word normally meaning “hand” to mean portion compare 2 Sam 19:43 (19:44 HT). |
| (0.42525221153846) | (Jer 8:6) |
2 tn Heb “What have I done?” The addition of the word “wrong” is implicit in the context and is supplied in the translation for clarity. The rhetorical question does not function as a denial of wrongdoing, but rather as contrite shock at one’s own wrongdoing. It is translated as a declaration for the sake of clarity. |
| (0.42525221153846) | (Jer 8:17) |
4 tn Heb “they will bite you.” There does not appear to be any way to avoid the possible confusion that literal snakes are meant here except to paraphrase. Possibly one could say “And they will attack you and ‘bite’ you,” but the enclosing of the word “bite” in quotations might lead to even further confusion. |
| (0.42525221153846) | (Jer 13:19) |
2 tn Heb “There is no one to open them.” The translation is based on the parallel in Josh 6:1 where the very expression in the translation is used. Opening the city would have permitted entrance (of relief forces) as well as exit (of fugitives). |
| (0.42525221153846) | (Jer 14:14) |
3 tn Heb “divination and worthlessness.” The noun “worthlessness” stands as a qualifying “of” phrase (= to an adjective; an attributive genitive in Hebrew) after a noun in Zech 11:17; Job 13:4. This is an example of hendiadys where two nouns are joined by “and” with one serving as the qualifier of the other. |
| (0.42525221153846) | (Jer 14:19) |
2 tn Heb “does your soul despise.” Here as in many places the word “soul” stands as part for whole for the person himself emphasizing emotional and volitional aspects of the person. However, in contemporary English one does not regularly speak of the “soul” in contexts such as this but of the person. |
| (0.42525221153846) | (Jer 15:14) |
1 tc This reading follows the Greek and Syriac versions and several Hebrew |
| (0.42525221153846) | (Jer 18:4) |
4 tn Heb “he would turn and work.” This is an example of hendiadys where one of the two verbs joined by “and” becomes the adverbial modifier of the other. The verb “turn” is very common in this construction (see BDB 998 s.v. שׁוּב Qal.8 for references). |
| (0.42525221153846) | (Jer 18:7) |
2 tn Heb “One moment I may speak about a nation or kingdom to…” So also in v. one%27s&tab=notes" ver="">9. The translation is structured this way to avoid an awkward English construction and to reflect the difference in disposition. The constructions are, however, the same. |
