Discovery Box| (0.25) | (Eze 24:14) | 3 tc Some medieval Hebrew mss and the major ancient versions read a first person verb here. Most Hebrew mss read have an indefinite subject, “they will judge you,” which could be translated, “you will be judged.” |
| (0.25) | (Eze 24:13) | 2 tn Heb “because I cleansed you.” In this context (see especially the very next statement), the statement must refer to divine intention and purpose. Despite God’s efforts to cleanse his people, they resisted him and remained morally impure. |
| (0.25) | (Eze 23:37) | 2 tn Heb “they have passed to them for food.” The verb is commonly taken to refer to passing children through fire, especially as an offering to the pagan god Molech. See Jer 32:35. |
| (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 20:37) | 2 sn The metaphor may be based in Lev 27:32 (see also Jer 33:13 and Matt 25:32-33). A shepherd would count his sheep as they passed beneath his staff. |
| (0.25) | (Eze 20:23) | 2 sn Though the Pentateuch does not seem to know of this episode, Ps 106:26-27 may speak of God’s oath to exile the people before they had entered Canaan. |
| (0.25) | (Eze 20:7) | 1 tn Heb “each one, the detestable things of his eyes, throw away.” The Pentateuch does not refer to the Israelites worshiping idols in Egypt, but Josh 24:14 appears to suggest that they did so. |
| (0.25) | (Eze 16:29) | 1 tn Heb “Chaldea.” The name of the tribal group ruling Babylon (“Chaldeans”) and the territory from which they originated (“Chaldea”) are used as metonymy for the whole empire of Babylon. |
| (0.25) | (Eze 16:26) | 1 tn Heb “your neighbors, large of flesh.” The word “flesh” is used here of the genitals. It may simply refer to the size of their genitals in general, or that they are lustful. |
| (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 11:20) | 1 sn The expression They will be my people, and I will be their God occurs as a promise to Abraham (Gen 17:8), Moses (Exod 6:7), and the nation (Exod 29:45). |
| (0.25) | (Eze 7:16) | 1 sn The simile compares doves that flee their valley home for the mountains, where they coo in mournful discomfort. For doves moaning or mourning see Isa 38:14; 59:11; Ezek 7:16 and Nah 2:7. |
| (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 5:8) | 3 sn This is one of the ironies of the passage. The Lord set Israel among the nations for honor and praise as they would be holy and obey God’s law, as told in Ezek 5:5 and Deut 26:16-19. The practice of these laws and statutes would make the peoples consider Israel wise. (See Deut 4:5-8, where the words for laws and statutes are the same as those used here). Since Israel did not obey, they are made a different kind of object lesson to the nations, not by their obedience but in their punishment, as told in Ezek 5:8 and Deut 29:24-29. Yet Deut 30 goes on to say that when they remember the cursings and blessings of the covenant and repent, God will restore them from the nations to which they have been scattered. |
| (0.25) | (Lam 4:9) | 4 tn Heb “they flow away.” The verb זוּב (zuv, “to flow, gush”) is used figuratively here, meaning “to pine away” or “to waste away” from hunger. See also the next note. |
| (0.25) | (Lam 1:21) | 7 tn Heb “and.” Following a volitive use of the perfect, the vav (ו) prefixed to וְיִהְיוּ (veyihyu, “and let it be!”) introduces a purpose/result clause in a dependent volitive construction: “so that they may be like me!” |
| (0.25) | (Lam 1:19) | 5 tc The LXX adds καὶ οὐχ εὗρον (kai ouch heuron, “but they did not find it”). This is probably an explanatory scribal gloss, added to explicate what appeared to be ambiguous. The LXX often adds explanatory glosses in many OT books. |
| (0.25) | (Lam 1:10) | 4 sn The syntax of the sentence is interrupted by the insertion of the following sentence, “they invaded…,” then continued with “whom…” The disruption of the syntax is a structural device intended to help convey the shock of the situation. |
| (0.25) | (Lam 1:3) | 4 tn The antecedent of “she” is “Judah,” which functions as a synecdoche of nation (= Judah) for the inhabitants of the nation (= people). Thus, “she” (= Judah) is tantamount to “they” (= former inhabitants of Judah). |
| (0.25) | (Jer 51:40) | 1 sn This statement is highly ironic in light of the fact that the Babylonians were compared to lions and lion cubs (v. 38). Here they are like lambs, rams, and male goats that are to be led off to be slaughtered. |
