Discovery Box| (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 7:5) | 1 tn The Hebrew term often refers to moral evil (see Ezek 6:10; 14:22), but in many contexts it refers to calamity or disaster, sometimes as punishment for evil behavior. |
| (0.25) | (Eze 6:9) | 1 tn The words “they will realize” are not in the Hebrew text; they are added here for stylistic reasons since this clause assumes the previous verb “to remember” or “to take into account.” |
| (0.25) | (Eze 5:7) | 3 tc Some Hebrew mss and the Syriac omit the words “not even.” In this case they are being accused of following the practices of the surrounding nations. See Ezek 11:12. |
| (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) | (Eze 2:3) | 3 tn The Hebrew term used here is the strongest word available for expressing a covenant violation. The word is used in the diplomatic arena to express a treaty violation (2 Kgs 1:1; 3:5, 7). |
| (0.25) | (Eze 1:24) | 2 tn The only other occurrence of the Hebrew word translated “tumult” is in Jer 11:16. It indicates a noise like that of the turmoil of a military camp or the sound of an army on the march. |
| (0.25) | (Lam 4:13) | 1 tn These words do not appear in the Hebrew but are supplied to make sense of the line. The introductory causal preposition מִן (min) (“because”) indicates that this phrase—or something like it—is implied through elision. |
| (0.25) | (Lam 4:5) | 6 tn The Hebrew word אַשְׁפַּתּוֹת (ʾashpatot) can also mean “ash heaps.” Though not used as a combination elsewhere, to “embrace ash heaps” might also envision a state of mourning or even dead bodies lying on the ash heaps. |
| (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 3:60) | 1 tc The MT reads לִי (li, “to me”), but many medieval Hebrew mss and the ancient versions (Aramaic Targum, Syriac Peshitta, Latin Vulgate) all reflect a Vorlage of עָלָי (ʿalay, “against me”). |
| (0.25) | (Lam 3:18) | 1 tn Heb “and my hope from the Lord.” The hope is for deliverance. The words “I have lost all” have been supplied in the translation in order to clarify the Hebrew idiom for the English reader. |
| (0.25) | (Lam 3:14) | 1 tc The MT reads עַמִּי (ʿammi, “my people”). Many medieval Hebrew mss read עַמִּים (ʿammim, “peoples”), as reflected also in the Syriac Peshitta. The internal evidence (contextual congruence) favors the variant עַמִּים (ʿammim, “peoples”). |
| (0.25) | (Lam 1:22) | 2 tn The parallel statements “afflict them” and “just as you have afflicted me” in the translation mirror the Hebrew wordplay between עוֹלֵל לָמוֹ (ʿolel lamo, “May you deal with them”) and עוֹלַלְתָּ לִי (ʿolalta li, “you dealt with me”). |
| (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 1:14) | 5 tc Here the MT reads אֲדֹנָי (ʾadonay, “the Lord”), the perpetual Qere reading for יהוה (YHWH, “Yahweh”), but a multitude of Hebrew mss read consonantal יהוה (YHWH, traditionally translated “the Lord”). |
| (0.25) | (Lam 1:9) | 10 tn Heb “an enemy.” While it is understood that the enemy is Jerusalem’s, not using the pronoun in Hebrew leaves room to imply to God that the enemy is not only Jerusalem’s but also God’s. |
| (0.25) | (Jer 51:58) | 2 tn The text has the plural “walls,” but many Hebrew mss read the singular “wall,” which is also supported by the ancient Greek version. The modifying adjective “thick” is singular as well. |
| (0.25) | (Jer 51:7) | 1 tn The words “of her wrath” are not in the Hebrew text but are supplied in the translation to help readers who are not familiar with the figure of the “cup of the Lord’s wrath.” |
