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Discovery Box| (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 8:12) | 2 tn Heb “in (the course of) rebellion.” The meaning of the phrase is difficult to determine. It could mean “due to rebellion,” referring to the failures of the Jews, but this is not likely since it is not a point made elsewhere in the book. The phrase more probably refers to the rebellion against God and the atrocities against the Jews epitomized by Antiochus. |
| (0.20) | (Dan 7:25) | 4 sn Although the word times is vocalized in the MT as a plural, it probably should be regarded as a dual. The Masoretes may have been influenced here by the fact that in late Aramaic (and Syriac) the dual forms fall out of use. The meaning would thus be three and a half “times.” |
| (0.20) | (Dan 4:15) | 2 sn The function of the band of iron and bronze is not entirely clear, but it may have had to do with preventing the splitting or further deterioration of the portion of the tree that was left after being chopped down. By application it would then refer to the preservation of Nebuchadnezzar’s life during the time of his insanity. |
| (0.20) | (Dan 3:12) | 1 sn Daniel’s absence from this scene has sparked the imagination of commentators, some of whom have suggested that perhaps he was unable to attend the dedication due to sickness or absence prompted by business. Hippolytus supposed that Daniel may have been watching from a distance. |
| (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) | (Eze 43:7) | 3 tn Heb “by their corpses in their death.” But the term normally translated “corpses” is better understood here as a reference to funeral pillars or funerary offerings. See D. I. Block, Ezekiel (NICOT), 2:583-85, and L. C. Allen, Ezekiel (WBC), 2:257. |
| (0.20) | (Eze 30:17) | 2 tn Heb “they will go.” The pronoun and verb are feminine plural, indicating that the cities just mentioned are the antecedent of the pronoun and the subject of the verb. The translation makes this clear by stating the subject as “the cities.” |
| (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 18:9) | 1 tc The MT reads לַעֲשׂוֹת אֱמֶת (laʿasot ʾemet, “to do with integrity”), while the LXX reads “to do them,” presupposing לַעֲשׂוֹת אֹתָם (laʿasot ʾotam). The ם (mem) and ת (tav) have been reversed in the MT. The LXX reflects the original, supported by similar phrasing in Ezekiel 11:20; 20:19. |
| (0.20) | (Eze 12:13) | 1 sn The Chaldeans were a group of people in the country south of Babylon from which Nebuchadnezzar came. The Chaldean dynasty his father established became the name by which the Babylonians are regularly referred to in the book of Jeremiah, while Jeremiah’s contemporary, Ezekiel, uses both terms. |
| (0.20) | (Eze 12:10) | 1 sn The prince in Jerusalem refers to King Zedekiah. The Hebrew termנָשִׂיא (nasi’, “leader, chief prince”) refers to one lifted up and here means the leader of Jerusalem. The idea in the message is: “As goes the king, so goes the city.” The fortunes of the city are bound up in and symbolized by the king. |
| (0.20) | (Eze 11:13) | 1 tc The LXX reads this statement as a question. Compare this to the question in 9:8. It is possible that the interrogative particle has been omitted by haplography. However, an exclamatory statement as in the MT also makes sense, and the LXX may have simply tried to harmonize this passage with 9:8. |
| (0.20) | (Eze 7:17) | 1 tn Heb “their knees will run with water.” The expression probably refers to urination caused by fright, which is how the LXX renders the phrase. More colloquial English would simply be “they will wet their pants,” but as D. I. Block (Ezekiel [NICOT], 1:261, n. 98) notes, the men likely wore skirts which were short enough to expose urine on the knees. |
| (0.20) | (Eze 7:6) | 3 tc With different vowels the verb rendered “it has awakened” would be the noun “the end,” as in “the end is upon you.” The verb would represent a phonetic wordplay. The noun by virtue of repetition would continue to reinforce the idea of the end. Whether verb or noun, this is the only instance to occur with this preposition. |
| (0.20) | (Eze 6:13) | 1 sn By referring to every high hill…all the mountaintops…under every green tree and every leafy oak Ezekiel may be expanding on the phraseology of Deut 12:2 (see 1 Kgs 14:23; 2 Kgs 16:4; 17:10; Jer 2:20; 3:6, 13; 2 Chr 28:4). |
| (0.20) | (Eze 6:9) | 2 tn Heb “how I was broken by their adulterous heart.” The image of God being “broken” is startling but perfectly natural within the metaphorical framework of God as offended husband. The idiom must refer to the intense grief that Israel’s unfaithfulness caused God. For a discussion of the syntax and semantics of the Hebrew text, see M. Greenberg, Ezekiel (AB), 1:134. |
| (0.20) | (Lam 5:17) | 2 tn Heb “our eyes are dim.” The physical description of losing sight is metaphorical, perhaps for being blinded by tears or, more abstractly, for being unable to see (= envision) any hope. The collocation “darkened eyes” is too rare to clarify the nuance. |
| (0.20) | (Lam 5:7) | 3 tc The Kethib is written אֲנַחְנוּ (ʾanakhnu, “we”), but the Qere reads וַאֲנַחְנוּ (vaʾanakhnu, “but we”). The Qere is supported by many medieval Hebrew mss, as well as most of the ancient versions (Aramaic Targum, Syriac Peshitta, Latin Vulgate). The ו (vav) prefixed to וַאֲנַחְנוּ (vaʾanakhnu) functions either in a disjunctive sense (“but”) or resultant sense (“so”). |
| (0.20) | (Lam 4:14) | 3 sn Tremper Longman (Jeremiah, Lamentations [New International Biblical Commentary], 384) notes that the priests are unclean by the blood on their garments, but blood from wounds did not make a person unclean. Murder made a person guilty but not ceremonially unclean. Jeremiah chose the vocabulary of ceremonial defilement to stress the wrongness of what they did. |
