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Discovery Box| (0.27) | (Amo 6:7) | 2 sn Religious banquets. This refers to the מַרְזֵחַ (marzeakh), a type of pagan religious banquet popular among the upper class of Israel at this time and apparently associated with mourning. See P. King, Amos, Hosea, Micah, 137-61; J. L. McLaughlin, The “Marzeah” in the Prophetic Literature (VTSup). Scholars debate whether at this banquet the dead were simply remembered or actually venerated in a formal, cultic sense. |
| (0.27) | (Amo 5:13) | 1 tn Or “the wise”; or “the prudent.” Another option is to translate “the successful, prosperous” and understand this as a reference to the rich oppressors. See G. V. Smith, Amos, 169-70. In this case the following verb will also have a different nuance, that is, the wealthy remain silent before the abuses they perpetuate. See the note on the verb translated “keeps quiet” later in this verse. |
| (0.27) | (Eze 26:17) | 3 tn Heb “she and her inhabitants who placed their terror to all her inhabitants.” The relationship of the final prepositional phrase to what precedes is unclear. The preposition probably has a specifying function here, drawing attention to Tyre’s inhabitants as the source of the terror mentioned prior to this. In this case, one might paraphrase verse 17b: “she and her inhabitants, who spread their terror; yes, her inhabitants (were the source of this terror).” |
| (0.27) | (Jer 43:10) | 5 tn The Greek version reads the verbs in this sentence as third person (“he will set”) and second person (“you have buried”). This fits the context better, but it is difficult to explain how the Hebrew could have arisen from this smoother reading. The figure of substitution (metonymy of cause for effect) is probably involved: “I will have him set” and “I have had you bury.” The effect of these substitutions is to emphasize the sovereignty of God. |
| (0.27) | (Jer 33:6) | 3 tn The meaning and text of this word are questioned by KBL 749 s.v. עֲתֶרֶת. However, KBL also emends both occurrences of the verb from which BDB 801 s.v. עֲתֶרֶת derives this noun. BDB is more likely correct in seeing this and the usage of the verb in Prov 27:6 and Ezek 35:13 as Aramaic loan words from a root meaning to be rich (equivalent to the Hebrew עָשַׁר, ʿashar). |
| (0.27) | (Jer 31:22) | 1 tn The translation “dilly-dally” is suggested by J. Bright, Jeremiah (AB), 276. The verb occurs only here in this stem (the Hitpael) and only one other time in any other stem (the Qal in Song 5:6). The dictionaries define it as “to turn this way and that” (cf., e.g., BDB 330 s.v. חָמַק Hithp.). In the context it refers to turning this way and that looking for the way back. |
| (0.27) | (Jer 23:5) | 5 sn This has been the constant emphasis in this section. See 22:3 for the demand, 22:15 for its fulfillment, and 22:13 for its abuse. The ideal king would follow in the footsteps of his illustrious ancestor David (2 Sam 8:15), who set this forth as an ideal for his dynasty (2 Sam 23:3). David's son Solomon prayed for it to be true in his reign (Ps 72:1-2). |
| (0.27) | (Jer 14:9) | 1 tn This is the only time this word occurs in the Hebrew Bible. The lexicons generally take it to mean “confused” or “surprised” (cf., e.g., BDB 187 s.v. דָּהַם). However, the word has been found in a letter from the seventh century in a passage where it must mean something like “be helpless”; see W. L. Holladay, Jeremiah (Hermeneia), 1:433, for discussion and bibliography of an article where this letter is dealt with. |
| (0.27) | (Jer 13:12) | 2 sn Some scholars understand this as a popular proverb like that in Jer 31:29 and Ezek 18:2. Instead this is probably a truism; the function of wine jars is to be filled with wine. This may relate to the preceding verses where the Lord set forth his intention for Israel. It forms the basis for a ironic threat of judgment because they have failed to fulfill his purpose. |
| (0.27) | (Jer 10:19) | 3 tn Some interpret this as a resignation to the punishment inflicted and translate, “But I said, ‘This is my punishment, and I will just need to bear it.’” This is unlikely given the meaning and usage of the word rendered “sickness” (חֳלִי, kholi), the absence of the pronoun “my,” and the likelihood that the particle אַךְ (ʾak) means “only” rather than “indeed” (cf. BDB s.v. אַךְ 2.b and compare its usage in v. 24). |
| (0.27) | (Isa 30:1) | 4 tn Heb “and pouring out a libation, but not [from] my spirit.” This translation assumes that the verb נָסַךְ (nasakh) means “pour out,” and that the cognate noun מַסֵּכָה (massekhah) means “libation.” In this case “pouring out a libation” alludes to a ceremony that formally ratifies an alliance. Another option is to understand the verb נָסַךְ as a homonym meaning “weave,” and the cognate noun מַסֵּכָה as a homonym meaning “covering.” In this case forming an alliance is likened to weaving a garment. |
| (0.27) | (Pro 19:1) | 3 tc The Syriac and Tg. Prov 19:1 read “rich” instead of MT “fool.” This makes tighter antithetical parallelism than MT and is followed by NAB. However, the MT makes sense as it stands; this is an example of metonymical parallelism. The MT reading is also supported by the LXX. The Hebrew construction uses וְהוּא (vehuʾ), “and he [is],” before “fool.” This may be rendered “one who is perverse while a fool” or “a fool at the same time.” |
| (0.27) | (Pro 17:16) | 1 tn Heb “why is this that…?” The combination of לָמָּה (lammah, “for what?, why?”) and זֶּה (zeh, “this”) does not simply seek a reason, but can add an incredulous tone to the question. Cf. Gen 25:32; Exod 2:20; 5:22; 17:3; Num 11:20; 1 Sam 17:28; 20:8; 26:18. Colloqially this might be expressed as “Why in the world…?” or “Why ever would…?” |
| (0.27) | (Psa 87:3) | 1 tn Heb “glorious things are spoken about you.” The translation assumes this is a general reference to compliments paid to Zion by those who live within her walls and by those who live in the surrounding areas and lands. Another option is that this refers to a prophetic oracle about the city’s glorious future. In this case one could translate, “wonderful things are announced concerning you.” |
| (0.27) | (Job 37:21) | 3 tn Heb “and cleaned them.” The referent is the clouds (v. 18), which has been supplied in the translation for clarity. There is another way of reading this verse: the word translated “bright” means “dark; obscured” in Syriac. In this interpretation the first line would mean that they could not see the sun because it was darkened by the clouds, but then the wind came and blew the clouds away. Dhorme, Gray, and several others take it this way, as does the NAB. |
| (0.27) | (Job 34:30) | 1 tn This last verse is difficult because it is unbalanced and cryptic. Some have joined the third line of v. 29 with this entire verse to make a couplet. But the same result is achieved by simply regarding this verse as the purpose of v. 29. But there still are some words that must be added. In the first colon, “[he is over the nations]…preventing from ruling.” And in the second colon, “laying” has to be supplied before “snares.” |
| (0.27) | (Job 32:8) | 1 tn This is the word נְשָׁמָה (neshamah, “breath”); according to Gen 2:7 it was breathed into Adam to make him a living person (“soul”). With that divine impartation came this spiritual understanding. Some commentators identify the רוּחַ (ruakh) in the first line as the Spirit of God; this “breath” would then be the human spirit. Whether Elihu knew that much, however, is hard to prove. |
| (0.27) | (Job 31:10) | 1 tn Targum Job interpreted the verb טָחַן (takhan, “grind”) in a sexual sense, and this has influenced other versions and commentaries. But the literal sense fits well in this line. The idea is that she would be a slave for someone else (or someone else’s wife). The second line of the verse then might build on this to explain what kind of a slave—a concubine (see A. B. Davidson, Job, 215). |
| (0.27) | (Job 27:19) | 1 tc The verb is the Niphal יֵאָסֵף (yeʾasef), from אָסַף (ʾasaf, “to gather”). So, “he lies down rich, but he is not gathered.” This does not make much sense. It could mean “he will not be gathered for burial,” but that does not belong here. Many commentators accept the variant יֹאסִף (yoʾsif) stood for יוֹסִיף (yosif, “will [not] add”). This is what the LXX and the Syriac have. This leads to the interpretive translation that “he will do so no longer.” |
| (0.27) | (Job 18:4) | 2 tn There is a good deal of study on this word in this passage, and in Job in general. M. Dahood suggested a root עָזַב (ʿazav) meaning “to arrange; to rearrange” (“The Root ʿzb II in Job,” JBL 78 [1959]: 303-9). But this is refuted by H. G. M. Williamson, “A Reconsideration of ʿzb II in Biblical Hebrew,” ZAW 97 (1985): 74-85. |
