Discovery Box| (0.57622994594595) | (Isa 29:21) |
1 tn Heb “the ones who make a man a sinner with a word.” The Hiphil of חָטָא (khata’) here has a delocutive sense: “declare a man sinful/guilty.” |
| (0.57622994594595) | (Isa 36:20) |
1 tn Heb “that the Lord might rescue Jerusalem from my hand?” The logic runs as follows: Since no god has ever been able to withstand the Assyrian onslaught, how can the people of Jerusalem possibly think the Lord will rescue them? |
| (0.57622994594595) | (Isa 37:14) |
2 tn In the parallel text in 2 Kgs 19:14 the verb has the plural suffix, “them,” but this probably reflects a later harmonization to the preceding textual corruption (of “letter” to “letters”). |
| (0.57622994594595) | (Isa 38:11) |
1 tn The Hebrew text has יָהּ יָהּ (yah yah, the abbreviated form of יְהוָה [yÿhvah] repeated), but this is probably a corruption of יְהוָה. |
| (0.57622994594595) | (Isa 41:25) |
3 tn The Hebrew text has וְיָבֹא (vÿyavo’, “and he comes”), but this is likely a corruption of an original וַיָּבָס (vayyavas), from בּוּס (bus, “step on”). |
| (0.57622994594595) | (Isa 44:5) |
1 tn The Hebrew text has a Qal verb form, “and another will call by the name of Jacob.” With support from Symmachus (an ancient Greek textual witness), some read the Niphal, “and another will be called by the name of Jacob.” |
| (0.57622994594595) | (Isa 44:24) |
2 tn The consonantal text (Kethib) has “Who [was] with me?” The marginal reading (Qere) is “from with me,” i.e., “by myself.” See BDB 87 s.v. II אֵת 4.c. |
| (0.57622994594595) | (Isa 47:15) |
2 tn Heb “that for which you toiled, your traders from your youth.” The omen readers and star gazers are likened to merchants with whom Babylon has had an ongoing economic relationship. |
| (0.57622994594595) | (Isa 49:24) |
1 tc The Hebrew text has צָדִיק (tsadiq, “a righteous [one]”), but this makes no sense in the parallelism. The Qumran scroll 1QIsaa reads correctly עריץ (“violent [one], tyrant”; see v. 25). |
| (0.57622994594595) | (Isa 51:19) |
1 tc The Hebrew text has אֲנַחֲמֵךְ (’anakhamekh), a first person form, but the Qumran scroll 1QIsaa reads correctly יִנַחֲמֵךְ (yinakhamekh), a third person form. |
| (0.57622994594595) | (Isa 57:1) |
4 tn The Hebrew term בְּאֵין (bÿ’en) often has the nuance “when there is no.” See Prov 8:24; 11;14; 14:4; 15:22; 26:20; 29:18. |
| (0.57622994594595) | (Isa 65:4) |
4 tc The marginal reading (Qere), supported by the Qumran scroll 1QIsaa, reads מְרַק (mÿraq, “broth”), while the consonantal text (Kethib) has פְרַק (feraq, “fragment”). |
| (0.57622994594595) | (Jer 2:15) |
1 sn The reference to lions is here a metaphor for the Assyrians (and later the Babylonians, see Jer 50:17). The statement about lions roaring over their prey implies that the prey has been vanquished. |
| (0.57622994594595) | (Jer 3:2) |
2 tn Heb “Where have you not been ravished?” The rhetorical question expects the answer “nowhere,” which suggests she has engaged in the worship of pagan gods on every one of the hilltops. |
| (0.57622994594595) | (Jer 3:13) |
2 tn The words “You must confess” are repeated to convey the connection. The Hebrew text has an introductory “that” in front of the second line and a coordinative “and” in front of the next two lines. |
| (0.57622994594595) | (Jer 4:8) |
1 tn Or “wail because the fierce anger of the |
| (0.57622994594595) | (Jer 4:22) |
1 tn These words are not in the text but are supplied in the translation to show clearly the shift in speaker. Jeremiah has been speaking; now the |
| (0.57622994594595) | (Jer 4:28) |
2 tn Heb “has spoken and purposed.” This is an example of hendiadys where two verbs are joined by “and” but one is meant to serve as a modifier of the other. |
| (0.57622994594595) | (Jer 5:28) |
3 sn There is a wordplay in the use of this word which has twice been applied in v. 22 to the sea not crossing the boundary set for it by God. |
| (0.57622994594595) | (Jer 6:3) |
2 tn Heb “They will thrust [= pitch] tents around it.” The shepherd imagery has a surprisingly ominous tone. The beautiful pasture filled with shepherds grazing their sheep is in reality a city under siege from an attacking enemy. |
