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Discovery Box| (0.20) | (Joe 1:8) | 2 tn Or “a young woman” (TEV, CEV). See the note on the phrase “husband to be” in the next line. The word בְּתוּלָה (betulah) can be used as a technical term for “virgin” but often just refers to a young woman, perhaps to a woman who has not had children. |
| (0.20) | (Dan 12:13) | 4 sn The deuterocanonical writings known as the Story of Susanna and Bel and the Dragon appear respectively as chapters 13 and 14 of the book of Daniel in the Greek version of this book. Although these writings are not part of the Hebrew/Aramaic text of Daniel, they were popular among certain early communities who valued traditions about the life of Daniel. |
| (0.20) | (Dan 8:25) | 4 tn Heb “in peace.” The Hebrew word used here is difficult. It may refer to the security felt by those who did not realize the danger of imminent attack, or it may refer to the condition of being unaware of the impending danger. The latter idea is reflected in the present translation. See further, BDB 1017 s.v. שַׁלְוָה. |
| (0.20) | (Dan 8:16) | 1 sn The only angels whose names are given in the OT are Gabriel (Dan 8:16; 9:21; cf. Luke 1:19, 26) and Michael (Dan 10:13, 21; 12:1; cf. Jude 9; Rev 12:7). The name Gabriel means in Hebrew “man of God,” and Michael means “who is like God?” |
| (0.20) | (Dan 7:27) | 1 tn If the “holy ones” are angels, then this probably refers to the angels as protectors of God’s people. If the “holy ones” are God’s people, then this is an appositional construction, “the people who are the holy ones.” See 8:24 for the corresponding Hebrew phrase and the note there. |
| (0.20) | (Dan 2:25) | 1 sn Arioch’s claim is self-serving and exaggerated. It is Daniel who came to him, and not the other way around. By claiming to have found one capable of solving the king’s dilemma, Arioch probably hoped to ingratiate himself to the king. |
| (0.20) | (Dan 2:36) | 1 tn Various suggestions have been made concerning the plural “we.” It could be an editorial plural translatable as “I.” However, Daniel has portrayed himself as an agent of God, who revealed the matter (vv. 28, 30), so we can express that reality. |
| (0.20) | (Dan 1:10) | 3 tn Heb “Why should he see your faces thin from the young men who are according to your age?” The term translated “thin” occurs only here and in Gen 40:6, where it appears to refer to a dejected facial expression. The word is related to an Arabic root meaning “be weak.” See HALOT 277 s.v. II זעף. |
| (0.20) | (Dan 1:8) | 2 sn Various reasons have been suggested as to why such food would defile Daniel. Perhaps it had to do with violations of Mosaic law with regard to unclean foods, or perhaps it was food that had been offered to idols. Daniel’s practice in this regard is strikingly different from that of Esther, who was able successfully to conceal her Jewish identity. |
| (0.20) | (Eze 33:31) | 6 tn The present translation understands the term often used for “unjust gain” in a wider sense, following M. Greenberg, who also notes that the LXX uses a term that can describe either sexual or ritual pollution. See M. Greenberg, Ezekiel (AB), 2:687. |
| (0.20) | (Eze 22:10) | 2 tn Heb “(one who is) unclean due to the impurity they humble within you.” The use of the verb “to humble” suggests that these men forced themselves upon women during menstruation. Having sexual relations with a woman during her period was forbidden by the Law (Lev 18:19; 20:18). |
| (0.20) | (Eze 22:7) | 2 tn Widows and orphans are often coupled together in the OT (Deut 14:29; 16:11, 14; 24:19-21; 26:12-13; Jer 7:6; 22:3). They represented all who were poor and vulnerable to economic exploitation. |
| (0.20) | (Lam 3:37) | 1 tn Heb “Who is this, he spoke and it came to pass?” The general sense is to ask whose commands are fulfilled. The phrase “he spoke and it came to pass” is taken as an allusion to the creation account (see Gen 1:3). |
| (0.20) | (Lam 2:10) | 4 tn Heb “the virgins of Jerusalem.” The term “virgins” is a metonymy of association, standing for single young women who are not yet married. These single women are in grief because their potential suitors have been killed. The elders, old men, and young women function together as a merism for all of the survivors (F. W. Dobbs-Allsopp, Lamentations [IBC], 92). |
| (0.20) | (Jer 51:5) | 1 sn The verses from v. 5 to v. 19 all speak of the Lord in the third person. The prophet, who is the spokesman for the Lord, (50:1) thus is speaking. However, the message is still from God because this was all what he spoke “through the prophet Jeremiah.” |
| (0.20) | (Jer 51:1) | 1 sn The destructive wind is a figurative reference to the “foreign people” who will “winnow” Babylon and drive out all the people (v. 2). This figure has already been used in 4:11-12 and in 49:36. See the study note on 4:11-12 and the translator’s notes on 22:22 and 49:36. |
| (0.20) | (Jer 50:21) | 2 sn The commands in this verse and in vv. 26-27 are directed to the armies from the north, who are referred to in v. 3 as “a nation from the north” and in v. 9 as a “host of mighty nations from the land of the north.” The addressee in this section shifts from one referent to another. |
| (0.20) | (Jer 50:16) | 1 tn Heb “Cut off the sower from Babylon, and the one who wields the sickle at harvest time.” For the meaning “kill” for the root “cut off,” see BDB 503 s.v. כָּרַת Qal.1.b and compare usage in Jer 11:19. The verb is common in this nuance in the Hiphil; see BDB 504 s.v. כָּרַת Hiph, 2.b. |
| (0.20) | (Jer 50:9) | 3 tc Read Heb מַשְׂכִּיל (maskil), with a number of Hebrew mss and some of the versions, in place of מַשְׁכִּיל (mashkil, “one who kills children”), with the majority of Hebrew mss and some of the versions. See BHS note d for the details. |
| (0.20) | (Jer 50:13) | 1 tn Heb “From [or Because of] the wrath of the Lord it will be uninhabited.” The causal connection is spelled out more clearly and actively, and the first person has been used because the speaker is the Lord. The referent “it” has been spelled out clearly from the later occurrence in the verse, “all who pass by Babylon.” |
