Discovery Box| (0.43) | (Hab 2:2) | 4 tn Heb “might run,” which here probably means “run [through it quickly with one’s eyes],” that is, read it easily. |
| (0.43) | (Mic 3:6) | 2 sn The reading of omens (Heb “divination”) was forbidden in the law (Deut 18:10), so this probably reflects the prophets’ view of how they received divine revelation. |
| (0.43) | (Amo 6:8) | 4 tn Heb “the city”; this probably refers to the city of Samaria (cf. 6:1), which in turn, by metonymy, represents the entire northern kingdom. |
| (0.43) | (Hos 3:1) | 2 tn Heb “a woman.” The probable referent is Gomer. Some English translations (e.g., NIV, NLT) specify the referent as “your wife.” |
| (0.43) | (Hos 1:6) | 4 tn The particle כִּי (ki) probably denotes cause (so NCV, TEV, CEV) or result here (GKC 505 §166.b; BDB 473 s.v. כִּי 3.c). |
| (0.43) | (Dan 11:7) | 2 sn The reference to one from her family line is probably to Berenice’s brother, Ptolemy III Euergetes (ca. 246-221 b.c.). |
| (0.43) | (Dan 8:12) | 4 sn Truth here probably refers to the Torah. According to 1 Macc 1:56, Antiochus initiated destruction of the sacred books of the Jews. |
| (0.43) | (Dan 6:10) | 4 sn This is apparently the only specific mention in the OT of prayer being regularly offered three times a day. The practice was probably not unique to Daniel, however. |
| (0.43) | (Dan 5:7) | 5 tn The term translated “golden collar” here probably refers to something more substantial than merely a gold chain (cf. NIV, NCV, NRSV, NLT) or necklace (cf. NASB). |
| (0.43) | (Eze 40:6) | 1 tn The Hebrew text adds “the one threshold 10½ feet deep.” This is probably an accidental duplication of what precedes. See D. I. Block, Ezekiel (NICOT), 2:517. |
| (0.43) | (Eze 38:17) | 2 tn The Hebrew text adds “years” here, but this is probably a scribal gloss on the preceding phrase. See L. C. Allen, Ezekiel (WBC), 2:201. |
| (0.43) | (Eze 19:5) | 1 sn The identity of this second lion is unclear; the referent is probably Jehoiakim or Zedekiah. If the lioness is Hamutal, then Zedekiah is the lion described here. |
| (0.43) | (Jer 51:27) | 4 sn This is probably a poetic or shorthand way of referring to the cavalry and chariotry where horse is put for “rider” and “driver.” |
| (0.43) | (Jer 23:10) | 1 tn Heb “adulterers.” But spiritual adultery is clearly meant, as also in 3:8-9; 9:2, and probably 5:7. |
| (0.43) | (Jer 17:15) | 2 tn Heb “Where is the word of the Lord? Let it come [or “come to pass”], please.” The use of “please” is probably sarcastic. |
| (0.43) | (Jer 9:16) | 2 tn Heb “I will send the sword after them.” The sword here is probably not completely literal but refers to death by violent means, including death by the sword. |
| (0.43) | (Jer 9:5) | 1 tn Heb “their tongues.” However, this is probably not a natural idiom in contemporary English, and the tongue may stand as a part for the whole anyway. |
| (0.43) | (Jer 6:4) | 2 tn Heb “Sanctify war.” This is probably an idiom from early Israel’s holy wars in which religious rites were to precede the battle. |
| (0.43) | (Isa 48:16) | 2 sn The speaker here is not identified specifically, but he is probably Cyrus, the Lord’s “ally” mentioned in vv. 14-15. |
| (0.43) | (Isa 48:18) | 3 tn Heb “and your righteousness like the waves of the sea.” צְדָקָה (tsedaqah) probably refers here to divine deliverance from enemies. See v. 19. |
