Discovery Box| (0.08) | (Amo 4:6) | 1 tn The Hebrew construction is emphatic (pronoun + verb). It underscores the stark contrast between the judgments that the Lord had been sending and the God of blessing Israel was celebrating in its worship (4:4-5). |
| (0.08) | (Amo 2:11) | 1 tn Or perhaps “religious devotees” (also in the following verse). The Hebrew term נָזִיר (nazir) refers to one who is “consecrated” or “devoted” to God (see Num 6:1-21). |
| (0.08) | (Hos 14:2) | 3 sn The repetition of the root לָקַח (laqakh) creates a striking wordplay in 14:2. If Israel will bring (לָקַח) its confession to God, he will accept (לָקַח) repentant Israel and completely forgive its sin. |
| (0.08) | (Hos 12:9) | 1 sn The Lord answers Ephraim’s self-assertion (“I am rich!”) with a self-introduction formula (“I am the Lord your God!”) that introduces judgment oracles and ethical instructions. |
| (0.08) | (Hos 10:1) | 1 tn The phrase “to Baal” does not appear in the Hebrew text here but is implied; it is supplied in the translation for the sake of clarity. Cf. NCV “altars for idols,” NLT “altars of their foreign gods.” |
| (0.08) | (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). |
| (0.08) | (Hos 2:5) | 2 sn This statement alludes to the practice of sexual rites in the Canaanite fertility cult that attempted to secure agricultural fertility from the Canaanite gods (note the following reference to wool, flax, olive oil, and wine). |
| (0.08) | (Hos 1:6) | 1 tn Heb “Then he said”; the referent (the Lord) does not appear in Hebrew but has been specified in the translation for clarity. Many English versions specify the speaker here (KJV “God”; ASV “Jehovah”; NASB, NIV, NRSV “the Lord”). |
| (0.08) | (Dan 7:9) | 1 tn Or “the Ancient One” (NAB, NRSV, NLT), although the traditional expression has been retained in the present translation because it is familiar to many readers (cf. TEV “One who had been living for ever”; CEV “the Eternal God”). |
| (0.08) | (Dan 4:8) | 1 sn This explanation of the meaning of the name Belteshazzar may be more of a paronomasia than a strict etymology. See the note at 1:7. The king's god was Marduk, who was called Bel (“Lord”). |
| (0.08) | (Dan 1:9) | 1 tn Heb “Then God granted Daniel loyal love and compassion before the overseer of the court officials.” The expression “loyal love and compassion” is a hendiadys; the two words combine to express one idea. |
| (0.08) | (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. |
| (0.08) | (Eze 32:18) | 2 sn Through this prophetic lament given by God himself, the prophet activates the judgment described therein. See D. I. Block, Ezekiel (NICOT), 2:217, and L. C. Allen, Ezekiel (WBC), 2:136-37. |
| (0.08) | (Eze 33:12) | 2 tn Heb “in the day of his rebellion.” The statement envisions a godly person rejecting what is good and becoming sinful. See D. I. Block, Ezekiel (NICOT), 2:247-48. |
| (0.08) | (Eze 30:3) | 1 tn Heb “a day of clouds.” The expression occurs also in Joel 2:2 and Zeph 1:15; it recalls the appearance of God at Mount Sinai (Exod 19:9, 16, 18). |
| (0.08) | (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. |
| (0.08) | (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). |
| (0.08) | (Eze 8:14) | 2 sn The worship of Tammuz included the observation of the annual death and descent into the netherworld of the god Dumuzi. The practice was observed by women in the ancient Near East over a period of centuries. |
| (0.08) | (Eze 8:16) | 2 sn The priests prayed to God between the porch and the altar on fast days (Joel 2:17). This is the location where Zechariah was murdered (Matt 23:35). |
| (0.08) | (Eze 8:11) | 1 sn Note the contrast between these seventy men who represented Israel and the seventy elders who ate the covenant meal before God, inaugurating the covenant relationship (Exod 24:1, 9). |
