Discovery Box| (0.552825175) | (Pro 22:4) |
2 tn “Humility” is used here in the religious sense of “piety”; it is appropriately joined with “the fear of the |
| (0.552825175) | (Pro 24:25) |
4 tn The expression is בִרְכַּת־טוֹב (birkat-tov, “blessing of good”); the genitive “good” has to be an attributive genitive modifying “blessings.” The word is general enough to mean any number of things – rich, healthy, pleasing, etc. The parallelism here narrows the choice. Some English versions interpret the “blessing” here as prosperity (cf. NAB, TEV, CEV). |
| (0.552825175) | (Pro 27:7) |
1 tn Traditionally, “soul” (so KJV, ASV). The Hebrew text uses נֶפֶשׁ (nefesh) here for the subject – the full appetite [“soul”]. The word refers to the whole person with all his appetites. Here its primary reference is to eating, but it has a wider application than that – possession, experience, education, and the like. |
| (0.552825175) | (Pro 28:6) |
4 sn This is another “better” saying, contrasting a poor person who has integrity with a rich person who is perverse. Of course there are rich people with integrity and perverse poor people, but that is not of interest here. If it came to the choices described here, honest poverty is better than corrupt wealth. |
| (0.552825175) | (Pro 29:7) |
2 tn The Hebrew word used here is דִּין (din), which typically means “judgment,” but can also mean “strife” and “cause.” Here it refers to the “cause” of the poor (so KJV, ASV), their plea, their case, their legal rights. A righteous person is sympathetic to this. |
| (0.552825175) | (Isa 1:11) |
2 tn The verb שָׂבַע (sava’, “be satisfied, full”) is often used of eating and/or drinking one’s fill. See BDB 959 s.v. שָׂבַע. Here sacrifices are viewed, in typical ancient Near Eastern fashion, as food for the deity. God here declares that he has eaten and drunk, as it were, his fill. |
| (0.552825175) | (Isa 9:20) |
1 tn Or “cut.” The verb גָּזַר (gazar) means “to cut.” If it is understood here, then one might paraphrase, “They slice off meat on the right.” However, HALOT 187 s.v. I גזר, proposes here a rare homonym meaning “to devour.” |
| (0.552825175) | (Isa 20:2) |
2 tn The word used here (עָרוֹם, ’arom) sometimes means “naked,” but here it appears to mean simply “lightly dressed,” i.e., stripped to one’s undergarments. See HALOT 883 s.v. עָרוֹם. The term also occurs in vv. here%27s&tab=notes" ver="">3, 4. |
| (0.552825175) | (Isa 22:6) |
4 sn The Elamites and men of Kir may here symbolize a fierce army from a distant land. If this oracle anticipates a Babylonian conquest of the city (see here%27s&tab=notes" ver="">39:5-7), then the Elamites and men of Kir are perhaps viewed here as mercenaries in the Babylonian army. See J. N. Oswalt, Isaiah (NICOT), 1:410. |
| (0.552825175) | (Isa 22:13) |
2 tn The prophet here quotes what the fatalistic people are saying. The introductory “you say” is supplied in the translation for clarification; the concluding verb “we die” makes it clear the people are speaking. The six verbs translated as imperatives are actually infinitives absolute, functioning here as finite verbs. |
| (0.552825175) | (Isa 22:16) |
1 tn Heb “What to you here? And who to you here?” The point of the second question is not entirely clear. The interpretation reflected in the translation is based on the following context, which suggests that Shebna has no right to think of himself so highly and arrange such an extravagant burial place for himself. |
| (0.552825175) | (Isa 49:8) |
2 tn Heb “a covenant of people.” A person cannot literally be a covenant; בְּרִית (bÿrit) is probably metonymic here, indicating a covenant mediator. Here עָם (’am, “people”) appears to refer to Israel. See the note at here%27s&tab=notes" ver="">42:6. |
| (0.552825175) | (Isa 52:5) |
2 tn The verb appears to be a Hiphil form from the root יָלַל (yalal, “howl”), perhaps here in the sense of “mock.” Some emend the form to יְהוֹלָּלוֹ (yÿhollalo) and understand a Polel form of the root הָלַל meaning here “mock, taunt.” |
| (0.552825175) | (Isa 52:14) |
2 tn Heb “such was the disfigurement.” The noun מִשְׁחַת (mishkhat) occurs only here. It may be derived from the verbal root שָׁחַת (shakhat, “be ruined”; see BDB 1007-8 s.v. שָׁחַת). The construct form appears here before a prepositional phrase (cf. GKC 421 §130.a). |
| (0.552825175) | (Isa 53:1) |
2 sn The speaker shifts here from God to an unidentified group (note the first person plural pronouns throughout vv. here%27s&tab=notes" ver="">1-6). The content of the speech suggests that the prophet speaks here as representative of the sinful nation Israel. The group acknowledges its sin and recognizes that the servant suffered on their behalf. |
| (0.552825175) | (Isa 54:14) |
1 tn Heb “in righteousness [or “vindication”] you will be established.” The precise meaning of צְדָקָה (tsÿdaqah) here is uncertain. It could mean “righteousness, justice,” indicating that the city will be a center for justice. But the context focuses on deliverance, suggesting that the term means “deliverance, vindication” here. |
| (0.552825175) | (Jer 6:8) |
2 sn The wordplay begun with “sound…in Tekoa” in v. here%27s&tab=notes" ver="">1 and continued with “they will pitch” in v. here%27s&tab=notes" ver="">3 is concluded here with “turn away” (וּבִתְקוֹעַ תִּקְעוּ [uvitqoa’ tiq’u] in v. here%27s&tab=notes" ver="">1, תָּקְעוּ [taq’u] in v. here%27s&tab=notes" ver="">3 and תֵּקַע [teqa’] here). |
| (0.552825175) | (Jer 15:8) |
3 tn This word is used only here and in Hos 11:9. It is related to the root meaning “to rouse” (so BDB 735 s.v. I עִיר). Here it refers to the excitement or agitation caused by terror. In Hos 11:9 it refers to the excitement or arousal of anger. |
| (0.552825175) | (Jer 16:18) |
3 sn For earlier references to the term used here see Jer 2:7 where it applies as here to the land, Jer 10:16; 12:8-9 where it applies to the people, and Jer 12:7 where it applies to the temple. |
| (0.552825175) | (Jer 20:12) |
2 sn This verse is almost an exact duplication of the petition in one of Jeremiah’s earlier prayers and complaints. See Jer 11:20 and notes there for explanation of the Hebrew psychology underlying the use of “kidneys and heart” here. For the thoughts expressed here see Ps 17. |
