Discovery Box| (0.20) | (Eze 29:14) | 1 tc Thus the MT, which reads וַהֲשִׁבֹתִי (vahashivoti, “I will cause to return”), a Hiphil of the verb שׁוּב (shuv, “to return”). The LXX, Syriac, and Vulgate translate as though the Hebrew had the vocalization וְהֹשַׁבְתִּי (vehoshavti, “I will cause to inhabit”), a Hiphil from יָשַׁב (yashav “to dwell”). |
| (0.20) | (Eze 28:13) | 2 tn The exact identification of each gemstone is uncertain. The list should be compared to that of the priest in Exod 28:17-20, which lists twelve stones in rows of three. The LXX apparently imports the Exod 28 list. See reference to the types of stones in L. C. Allen, Ezekiel (WBC), 2:91. |
| (0.20) | (Eze 24:25) | 3 tn In the Hebrew text there is no conjunction before “their sons and daughters.” For this reason one might assume that the preceding descriptive phrases refer to the sons and daughters, but verse 21 suggests otherwise. The descriptive phrases appear to refer to the “stronghold,” which parallels “my sanctuary” in verse 21. The children constitute a separate category. |
| (0.20) | (Eze 24:21) | 3 tn Heb “the object of compassion of your soul.” The accentuation in the traditional Hebrew text indicates that the descriptive phrases (“the source of your confident pride, the object in which your eyes delight, and your life’s passion”) modify the preceding “my sanctuary.” |
| (0.20) | (Eze 24:21) | 2 sn Heb “the delight of your eyes.” Just as Ezekiel was deprived of his beloved wife (v. 16, the “desire” of his “eyes”), so the Lord would be forced to remove the object of his devotion, the temple, which symbolized his close relationship to his covenant people. |
| (0.20) | (Eze 22:16) | 1 tc Several ancient versions read the verb as first person, in which case the Lord refers to how his people’s sin brings disgrace upon him. For a defense of the Hebrew text, see D. I. Block, Ezekiel (NICOT), 1:712, n. 68, and M. Greenberg, Ezekiel (AB), 2:457-58. |
| (0.20) | (Eze 21:21) | 2 sn Mesopotamian kings believed that the gods revealed the future through omens. They employed various divination techniques, some of which are included in the list that follows. A particularly popular technique was the examination and interpretation of the livers of animals. See R. R. Wilson, Prophecy and Society in Ancient Israel, 90-110. |
| (0.20) | (Eze 20:25) | 2 tn The Hebrew term חֻקּוֹת (khuqqot; translated “statutes” elsewhere in this chapter) is normally feminine. Here Ezekiel changes the form to masculine: חֻקִּים (khuqqim). Further, they are not called “my decrees” as vv. 11 and 13 refer to “my statutes.” The change is a signal that Ezekiel is not talking about the same statutes in vv. 11 and 13, which lead to life. |
| (0.20) | (Eze 19:10) | 1 tc The Hebrew text reads “in your blood,” but most emend to “in your vineyard,” assuming a ב/כ (beth/kaph) confusion. See L. C. Allen, Ezekiel (WBC), 1:284. Another attractive emendation assumes a faulty word division and yields the reading “like a vine full of tendrils, which/because…”; see D. I. Block, Ezekiel (NICOT), 1:607, n. 68. |
| (0.20) | (Eze 19:9) | 2 tc The term in the MT occurs only here and in Eccl 9:12, where it refers to a net for catching fish. The LXX translates this as “prison,” which assumes a confusion of dalet and resh took place in the MT. |
| (0.20) | (Eze 13:10) | 2 tn The Hebrew word only occurs here in the Bible. According to L. C. Allen (Ezekiel [WBC], 1:202-3), it is also used in the Mishnah of a wall of rough stones without mortar. This fits the context here, which compares the false prophetic messages to a nice coat of whitewash on a structurally unstable wall. |
| (0.20) | (Eze 10:10) | 1 tn Or “like a wheel at right angles to another wheel.” Some envision concentric wheels here, while others propose “a globe-like structure in which two wheels stand at right angles” (L. C. Allen, Ezekiel [WBC], 1:33-34). See also 1:16. |
| (0.20) | (Eze 7:7) | 1 sn The day refers to the day of the Lord, a concept which, beginning in Amos 5:18-20, became a common theme in the OT prophetic books. It refers to a time when the Lord intervenes in human affairs as warrior and judge. |
| (0.20) | (Eze 6:14) | 2 tc The Vulgate reads the name as “Riblah,” a city north of Damascus. The MT reads Diblah, a city otherwise unknown. The letters resh (ר) and dalet (ד) may have been confused in the Hebrew text. The town of Riblah was in the land of Hamath (2 Kgs 23:33), which represented the northern border of Israel (Ezek 47:14). |
| (0.20) | (Eze 3:9) | 1 tn The Hebrew term translated “diamond” is parallel to “iron” in Jer 17:1. The Hebrew uses two terms which are both translated at times as “flint,” but here one is clearly harder than the other. The translation “diamond” attempts to reflect this distinction in English. |
| (0.20) | (Eze 3:3) | 1 tc Heb “I ate,” a first common singular preterite plus paragogic he (ה). The ancient versions read “I ate it,” which is certainly the meaning in the context, and indicates they read the he as a third feminine singular pronominal suffix. The Masoretes typically wrote a mappiq in the he for the pronominal suffix but apparently missed this one. |
| (0.20) | (Eze 1:23) | 1 tc Heb “each had two wings covering and each had two wings covering,” a case of dittography. On the analogy of v. 11 and the support of the LXX, which reads the same for v. 11 and this verse, one should perhaps read “each had two wings touching another being and each had two wings covering.” |
| (0.20) | (Eze 1:16) | 3 tn Or “like a wheel at right angles to another wheel.” Some envision concentric wheels here, while others propose “a globe-like structure in which two wheels stand at right angles” (L. C. Allen, Ezekiel [WBC], 1:33-34). The description given in v. 17 favors the latter idea. |
| (0.20) | (Lam 4:13) | 2 tn There is no main verb in the verse; it is an extended prepositional phrase. One must either assume a verbal idea such as, “But it happened due to…,” or connect the verse to the following verses, which themselves are quite difficult. The former option was employed in the present translation. |
| (0.20) | (Lam 3:45) | 1 tn Heb “offscouring and refuse.” The two nouns סְחִי וּמָאוֹס (sekhi umaʾos) probably form a nominal hendiadys in which the first noun functions as an adjective and the second retains its full nominal sense: “filthy refuse,” i.e., “filthy scum.” |
