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Discovery Box| (0.19) | (Dan 3:5) | 1 sn The word zither (Aramaic קִיתָרוֹס [qitaros]), and the words for harp (Aramaic פְּסַנְתֵּרִין [pesanterin]) and pipes (Aramaic סוּמְפֹּנְיָה [sumponeyah]), are of Greek derivation. Though much has been made of this in terms of suggesting a date in the Hellenistic period for the writing of the book, it is not surprising that a few Greek cultural terms, all of them the names of musical instruments, should appear in this book. As a number of scholars have pointed out, the bigger surprise (if, in fact, the book is to be dated to the Hellenistic period) may be that there are so few Greek loanwords in Daniel. |
| (0.19) | (Dan 3:1) | 5 sn The dimensions of the image (90 feet high and 9 feet wide) imply that it did not possess normal human proportions, unless a base for the image is included in the height dimension. The ancient world knew of other tall statues. For example, the Colossus of Rhodes—the huge statue of Helios which stood (ca. 280-224 b.c.) at the entrance to the harbor at Rhodes and was one of the seven wonders of the ancient world—was said to be 70 cubits (105 ft or 32 m) in height, which would make it even taller than Nebuchadnezzar’s image. |
| (0.19) | (Eze 42:5) | 1 tn The verb יוֹכְלוּ (yokhelu) “took space” is listed by BDB 37 as אָכַל (’akhal, “eat, consume”), though it prefers to emend the text. HALOT also lists this verb as אכל (1:46) while also listing it under יכל,“prevail” (2:410-11). If אָכַל is correct, then the א (’alef) has dropped out. See the note at Ezek 21:28. BHS refers to a few medieval manuscripts and a Qumran manuscript including the א, יֹאכְלוּ instead of יוֹכְלוּ; both are pronounced the same. |
| (0.19) | (Eze 38:2) | 4 tn Heb “the prince, the chief of Meshech and Tubal.” Some translate “the prince of Rosh, Meshech and Tubal,” but it is more likely that the Hebrew noun in question is a common noun in apposition to “prince,” rather than a proper name. See D. I. Block, Ezekiel (NICOT), 2:434-35. As Block demonstrates, attempts by some popular writers to identify these proper names with later geographical sites in Russia are anachronistic. See as well E. Yamauchi, Foes From the Northern Frontier, 19-27. |
| (0.19) | (Eze 28:16) | 3 tn Heb “and I expelled you, O guardian cherub.” The Hebrew text takes the verb as first person and understands “guardian cherub” as a vocative, in apposition to the pronominal suffix on the verb. However, if the emendation in verse 14a is accepted (see the note above), then one may follow the LXX here as well and emend the verb to a third person perfect. In this case the subject of the verb is the guardian cherub. See L. C. Allen, Ezekiel (WBC), 2:91. |
| (0.19) | (Eze 21:27) | 1 tn Heb “A ruin, a ruin, a ruin I will make it.” The threefold repetition of the noun “ruin” is for emphasis and draws attention to the degree of ruin that would take place. See IBHS 233 §12.5a and GKC 431-32 §133.k. The pronominal suffix (translated “it”) on the verb “make” is feminine in Hebrew. The probable antecedent is the “turban/crown” (both nouns are feminine in form) mentioned in verse 26. The point is that the king’s royal splendor would be completely devastated as judgment overtook his realm and brought his reign to a violent end. |
| (0.19) | (Eze 21:3) | 5 sn Ezekiel elsewhere pictures the Lord’s judgment as discriminating between the righteous and the wicked (9:4-6; 18:1-20; see as well Pss 1 and 11) and speaks of the preservation of a remnant (3:21; 6:8; 12:16). Perhaps here he exaggerates for rhetorical effect in an effort to subdue any false optimism. See L. C. Allen, Ezekiel (WBC), 2:25-26; D. I. Block, Ezekiel (NICOT), 1:669-70; and W. Zimmerli, Ezekiel (Hermeneia), 1:424-25. The words do not require all the people in each category to be cut off. |
| (0.19) | (Eze 20:26) | 3 sn God sometimes punishes sin by inciting the sinner to sin even more, as the biblical examples of divine hardening and deceit make clear. See Robert B. Chisholm, Jr., “Divine Hardening in the Old Testament,” BSac 153 (1996): 410-34; idem, “Does God Deceive?” BSac 155 (1998): 11-28. For other instances where the Lord causes individuals to act unwisely or even sinfully as punishment for sin, see 1 Sam 2:25; 2 Sam 17:14; 1 Kgs 12:15; 2 Chr 25:20. |
| (0.19) | (Eze 7:23) | 1 tc The Hebrew word “the chain” occurs only here in the OT. The reading of the LXX (“and they will make carnage”) seems to imply a Hebrew text of הַבַּתּוֹק (habbattoq, “disorder, slaughter”) instead of הָרַתּוֹק (haratoq, “the chain”). The LXX is also translating the verb as a third person plural future and taking this as the end of the preceding verse. As M. Greenberg (Ezekiel [AB], 1:154) notes, this may refer to a chain for a train of exiles, but “the context does not speak of exile but of the city’s fall. The versions guess desperately, and we can do little better.” |
| (0.19) | (Eze 3:14) | 1 tn The traditional interpretation is that Ezekiel embarked on his mission with bitterness and anger, either reflecting God’s attitude toward the sinful people or his own feelings about having to carry out such an unpleasant task. L. C. Allen (Ezekiel [WBC], 1:13) takes “bitterly” as a misplaced marginal note and understands the following word, normally translated “anger,” in the sense of fervor or passion. He translates, “I was passionately moved” (p. 4). Another option is to take the word translated “bitterly” as a verb meaning “strengthened” (attested in Ugaritic). See G. R. Driver, Canaanite Myths and Legends, 152. |
| (0.19) | (Lam 3:3) | 2 tn The idiom “to turn the hand against” someone is a figurative expression denoting hostility. The term “hand” (יָד, yad) is often used in idioms denoting hostility (Exod 9:3, 15; Deut 2:15; Judg 2:15; 1 Sam 5:3, 6, 9; 6:9; 2 Sam 24:16; 2 Chr 30:12; Ezra 7:9; Job 19:21; Ps 109:27; Jer 15:17; 16:21; Ezek 3:14). The reference to God’s “hand” is anthropomorphic. |
| (0.19) | (Lam 2:19) | 2 tn The noun לֵבָב (levav, “heart”) functions here as a metonymy of association for the thoughts and emotions in the heart. The Hebrew לֵבָב (levav) includes the mind, so in some cases the translation “heart” implies an inappropriate division between the cognitive and affective. This context is certainly emotionally loaded, but as part of a series of admonitions to address God in prayer, these emotions are inextricably bound with the thoughts of the mind. The singular “heart” is retained in the translation to be consistent with the personification of Jerusalem (cf. v. 18). |
| (0.19) | (Lam 2:8) | 3 tn Heb “they languished together.” The verbs אָבַל (ʾaval, “to lament”) and אָמַל (ʾamal, “languish, mourn”) are often used in contexts of funeral laments in secular settings. The Hebrew prophets often use these terms to describe the aftermath of the Lord’s judgment on a nation. Based on parallel terms, אָמַל (ʾamal) may describe either mourning or deterioration and so makes for a convenient play on meaning when destroyed objects are personified. Incorporating this play into the translation, however, may obscure the parallel between this line and the deterioration of the gates beginning in v. 9. |
| (0.19) | (Lam 2:7) | 6 tn Heb “they gave voice” (קוֹל נָתְנוּ, kol natenu). The verb נָתַן (natan, “to give”) with the noun קוֹל (kol, “voice, sound”) is an idiom meaning: “to utter a sound, make a noise, raise the voice” (e.g., Gen 45:2; Prov 2:3; Jer 4:16; 22:20; 48:34) (HALOT 734 s.v. נתן 12; BDB 679 s.v. נָתַן 1.x). Contextually, this describes the shout of victory by the Babylonians celebrating their conquest of Jerusalem. |
| (0.19) | (Lam 2:1) | 6 tn Heb “the footstool of His feet.” The noun הֲדֹם (hadom, “footstool”), always joined with רַגְלַיִם (raglayim, “feet”), is used figuratively in reference to the dwelling place of God (BDB 213 s.v. הֲדֹם), either of the Lord’s temple in Jerusalem (Isa 60:13; Lam 2:1) or of the ark as the place above which the Lord is enthroned (Pss 99:5; 132:7; 1 Chr 28:2). Once it refers to God’s enemies (Ps 110:1). |
| (0.19) | (Lam 1:21) | 1 tc The MT reads שָׁמְעוּ (shameʿu, “They heard”), Qal perfect third person common plural from שָׁמַע (shamaʿ, “to hear”). The LXX ἀκούσατε (akousate) reflects שִׁמְעוּ (shimʿu, “Hear!”), the imperative second person masculine plural form of the same stem and root. Most English versions follow the MT (KJV, NASB, NIV, NJPS, CEV), but several follow the LXX (RSV, NRSV, TEV). Internal evidence favors the MT. The poet has been addressing God (v. 20) and continues to describe his distress, including what the enemy does. The description later in this verse also uses the Qal perfect third person common plural form שָׁמְעוּ (shameʿu, “they heard”). The MT vocalization is most likely original. |
| (0.19) | (Lam 1:9) | 9 tc The MT reads עָנְיִי (ʿonyi, “my affliction”) as reflected in all the ancient versions (LXX, Aramaic Targum, Latin Vulgate, Syriac Peshitta) and the medieval Hebrew mss. The Bohairic version and Ambrosius, however, read “her affliction,” which led the BHS editors to suggest a Vorlage of עָנְיָהּ (ʿonyah, “her affliction”). External evidence strongly favors the MT reading. The third person feminine singular textual variant probably arose out of an attempt to harmonize this form with all the other third person feminine singular forms in 1:1-11a. The MT is undoubtedly the original reading. |
| (0.19) | (Lam 1:7) | 10 tc The MT reads מִשְׁבַּתֶּהָ (mishbatteha, “her annihilation”) from the noun מִשְׁבָּת (mishbat, “cessation, annihilation”), which is derived from the root שָׁבַת (shavat, “to cease”). The LXX mistakenly connected this with the root יָשַׁב (yashav, “to dwell”), reading μετοικεσίᾳ αὐτῆς (metoikesia autēs) which reflects שִׁבְתָּהּ (shivtah, “her dwelling”). The MT is favored on the basis of internal evidence: (1) The MT is the more difficult reading, being a hapax legomenon, (2) the LXX is guilty of simply misunderstanding the root and wrongly vocalizing the consonantal text, and (3) the LXX does not make good sense contextually, while the MT does. |
| (0.19) | (Lam 1:6) | 5 tn Heb “the pursuer” or “the chaser.” The term רָדַף (radaf, “to chase, pursue”) here refers to a hunter (e.g., 1 Sam 26:20). It is used figuratively (hypocatastasis) of military enemies who “hunt down” those who flee for their lives (e.g., Gen 14:15; Lev 26:7, 36; Judg 4:22; Pss 7:6; 69:27; 83:16; 143:3; Isa 17:13; Lam 5:5; Amos 1:11). |
| (0.19) | (Jer 51:26) | 1 tn This is a fairly literal translation of the original, which reads, “No one will take from you a stone for a cornerstone or a stone for foundations.” There is no unanimity in the commentaries, with many feeling that the figure of the burned mountain continues, and others feeling that the figure here shifts to a burned city whose stones are too burned to be used in building. The latter is the interpretation adopted here (see, e.g., F. B. Huey, Jeremiah, Lamentations [NAC], 423; W. L. Holladay, Jeremiah [Hermeneia], 2:426; NCV). |
