Discovery Box| (0.22) | (Jon 4:11) | 1 tn The emphatic use of the independent pronouns “you” and “I” (אַתָּה, ʾattah, and אֲנִי, ʾani) in vv. 10 and 11 creates an ironic comparison and emphasizes the strong contrast between the attitudes of Jonah and the Lord. |
| (0.22) | (Oba 1:16) | 3 sn The judgment is compared here to intoxicating wine, which the nations are forced to keep drinking (v. 16). Just as an intoxicating beverage eventually causes the one drinking it to become disoriented and to stagger, so God’s judgment would cause the panic-stricken nations to stumble around in confusion. This extended metaphor is paralleled in Jer 49:12, which describes God’s imminent judgment on Edom, “If even those who did not deserve to drink from the cup of my wrath have to drink from it, do you think you will go unpunished? You will not go unpunished, but you also will certainly drink from the cup of my wrath.” There are numerous parallels between Obadiah and the oracle against Edom in Jer 49:1-22, so perhaps the latter should be used to help understand the enigmatic metaphor here in v. 16. |
| (0.22) | (Oba 1:5) | 4 tn Heb “If grape pickers came to you.” The phrase “to harvest your vineyards” does not appear in the Hebrew but is supplied in the translation to clarify the point of the entire simile that is assumed. |
| (0.22) | (Amo 9:7) | 1 tn The Hebrew text has a rhetorical question, “Are you children of Israel not like the Cushites to me?” The rhetorical question has been converted to an affirmative statement in the translation for clarity. See the comment at 8:8. |
| (0.22) | (Amo 4:6) | 2 tn Heb “But I gave to you cleanness of teeth in all your cities, and lack of food in all your places.” The phrase “cleanness of teeth” is a vivid way of picturing the famine Israel experienced. |
| (0.22) | (Hos 12:6) | 3 tn The phrase “to return to you” does not appear in the Hebrew text but is implied; it is provided in the translation for clarity. This ellipsis fills out the implicit connotations of the verb קָוָה (qavah, “to wait for”). |
| (0.22) | (Hos 6:5) | 3 tn Heb “them.” The shift from the second person masculine singular referents (“your” and “you”) in 6:4-5 to the third person masculine plural referent (“them”) is an example of enallage, a poetic device used for emphasis. |
| (0.22) | (Hos 5:4) | 1 tn Heb “a spirit of harlotries”; cf. NIV “a spirit of prostitution,” and TEV “Idolatry has a powerful hold on them.” However, CEV takes this literally: “your constant craving for sex keeps you from knowing me.” |
| (0.22) | (Hos 2:23) | 3 tn The words “You are” do not appear in the Hebrew text but are implied. It is necessary to supply the phrase in the translation to prevent the reader from understanding the predicate “my God” as an exclamation (cf. NAB). |
| (0.22) | (Eze 34:31) | 1 tn Heb, “the sheep of my pasture, you are human.” See 36:37-38 for a similar expression. The possessive pronoun “my” is supplied in the translation to balance “I am your God” in the next clause. |
| (0.22) | (Eze 28:16) | 2 tn Heb “I defiled you.” The presence of the preposition “from” following the verb indicates that a verb of motion is implied as well. See L. C. Allen, Ezekiel (WBC), 2:91. |
| (0.22) | (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. |
| (0.22) | (Eze 22:16) | 1 tn The phrase “within yourself” is the same as the several previous occurrences of “within you” but adjusted to fit this clause, which is the culmination of the series of indictments. |
| (0.22) | (Eze 20:4) | 1 tn Heb “will you judge.” Here the imperfect form of the verb is probably used with a desiderative nuance. Addressed to the prophet, “judge” means to warn of or pronounce God’s impending judgment. |
| (0.22) | (Lam 5:22) | 2 tn Heb “Or have you actually rejected us?” The construction מָאֹס מְאַסְתָּנוּ (maʾos meʾastanu), an infinitive absolute plus finite verb of the same root, highlights the modality of the verb. |
| (0.22) | (Lam 2:15) | 1 tn Heb “clap their hands at you.” Clapping hands at someone was an expression of malicious glee, derision, and mockery (Num 24:10; Job 27:23; Lam 2:15). |
| (0.22) | (Lam 1:12) | 1 tc The Heb לוֹא אֲלֵיכֶם (loʾ ʾalekhem, “not to you”) is often considered awkward and difficult, but there is no textual evidence yet adduced to suggest a better original reading. |
| (0.22) | (Jer 51:36) | 1 tn Heb “I will avenge your vengeance [= I will take vengeance for you; the phrase involves a verb and a cognate accusative].” The meaning of the phrase has been spelled out in more readily understandable terms. |
| (0.22) | (Jer 48:46) | 1 tn Heb “Woe to you, Moab.” For the usage of this expression see 4:13, 31; 13:17; and the translator’s notes on 4:13 and 10:19. |
| (0.22) | (Jer 48:27) | 2 tn Heb “that you shook yourself.” But see the same verb in 18:16 in the active voice with the object “head” in a very similar context of contempt or derision. |
