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Discovery Box| (0.25) | (Eze 21:23) | 5 tn Heb “and he will remind of guilt to be captured.” The king would counter their objections by pointing out that they had violated their treaty with him (see 17:18), thus justifying their capture. |
| (0.25) | (Eze 21:24) | 2 tn Heb “Because you have brought to remembrance your guilt when your transgressions are uncovered so that your sins are revealed in all your deeds—because you are remembered, by the hand you will be seized.” |
| (0.25) | (Eze 21:26) | 1 tn Elsewhere in the Bible the turban is worn by priests (Exod 28:4, 37, 39; 29:6; 39:28, 31; Lev 8:9; 16:4), but here a royal crown is in view. |
| (0.25) | (Eze 18:7) | 2 tn The Hebrew term refers to seizure of property, usually by the rich (Isa 3:14; 10:2; Mic 2:2; see Lev 5:21, 22 HT [6:2, 3 ET]). |
| (0.25) | (Eze 14:10) | 1 tn Or “They will bear responsibility for their iniquity.” The Hebrew term “iniquity” (three times in this verse) often refers by metonymy to the consequence of sin (see Gen 4:13). |
| (0.25) | (Eze 8:14) | 2 sn The worship of Tammuz included the observation of the annual death and descent into the netherworld of the god Dumuzi. The practice was observed by women in the ancient Near East over a period of centuries. |
| (0.25) | (Eze 8:18) | 1 tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment. |
| (0.25) | (Eze 9:5) | 2 tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment. |
| (0.25) | (Eze 9:10) | 1 tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment. |
| (0.25) | (Eze 7:9) | 1 tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment. |
| (0.25) | (Eze 7:4) | 1 tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment. |
| (0.25) | (Eze 6:4) | 1 sn This verse is probably based on Lev 26:30, in which God forecasts that he will destroy their high places, cut off their incense altars, and set their corpses by the corpses of their idols. |
| (0.25) | (Eze 5:11) | 1 tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment. |
| (0.25) | (Lam 4:3) | 4 tc The MT Kethib form כִּי עֵנִים (ki ʿenim) is by all accounts a variation from an original text of כַּיְעֵנִים (kayʿenim, “like ostriches”) which is preserved in the Qere and the medieval Hebrew mss, and reflected in the LXX. |
| (0.25) | (Lam 3:42) | 1 tn The Heb emphasizes the pronoun “We—we have sinned….” Given the contrast with the following, it means, “For our part, we have sinned….” A poetic reading in English would place vocal emphasis on “we” followed by a short pause. |
| (0.25) | (Lam 3:20) | 3 tc The MT reads נַפְשִׁי (nafshi, “my soul”); however, the Masoretic scribes preserve an alternate textual tradition, included in some lists of the Tiqqune Sopherim (“corrections by the scribes”), of נַפְשֶׁךָ (nafshekha, “your soul”). |
| (0.25) | (Lam 3:19) | 3 tn The two nouns joined by ו (vav), לַעֲנָה וָרֹאשׁ (laʿana varoʾsh, “wormwood and poison”) form a nominal hendiadys. The first retains its full verbal sense and the second functions adjectivally: “bitter poison.” |
| (0.25) | (Lam 2:17) | 1 tn The verb בָּצַע (batsaʿ) has a broad range of meanings: (1) “to cut off, break off,” (2) “to injure” a person, (3) “to gain by violence,” (4) “to finish, complete,” and (5) “to accomplish, fulfill” a promise. |
| (0.25) | (Lam 1:18) | 3 tc The Kethib is written עַמִּים (ʿammim, “peoples”), but the Qere, followed by many medieval Hebrew mss and the ancient versions (LXX and Aramaic Targum), reads הָעַמִּים (haʿammim, “O peoples”). The Qere is probably the original reading. |
| (0.25) | (Lam 1:15) | 4 tn The verb is elided and understood from the preceding colon. Naming “my Lord” as the subject of the verb late, as it were, emphasizes the irony of the action taken by a person in this position. |
