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Discovery Box| (0.25) | (Eze 20:39) | 2 tn Heb “and after, if you will not listen to me.” The translation leaves out “and after” for smoothness. The text is difficult. M. Greenberg (Ezekiel [AB], 1:374) suggests that it may mean “but afterwards, if you will not listen to me…” with an unspoken threat. |
| (0.25) | (Eze 20:9) | 3 tn Heb “to whom I made myself known before their eyes to bring them out from the land of Egypt.” The translation understands the infinitive construct (“to bring them out”) as indicating manner. God’s deliverance of his people from Egypt was an act of self-revelation in that it displayed his power and his commitment to his promises. |
| (0.25) | (Eze 18:10) | 2 tn Heb “and he does, a brother, from one of these.” If “brother” is retained, it may be an adverbial accusative: “against a brother” (i.e., fellow Israelite). But the form is likely dittographic, as the consonants that spell “brother” אח (alef-het) occur in the following word). |
| (0.25) | (Eze 15:2) | 1 tn Most modern translations take the statement as a comparison (“how is vine wood better than any forest wood?”) based on the preposition מִן (min). But a comparison should have a word as an adjective or stative verb designating a quality, i.e., a word for “good/better” is lacking. The preposition is translated above in its partitive sense. |
| (0.25) | (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. |
| (0.25) | (Eze 4:5) | 1 tn Heb “I have assigned for you that the years of their iniquity be the number of days.” Num 14:33-34 is an example of the reverse, where the days were converted into years, the number of days spying out the land becoming the number of years of the wilderness wanderings. |
| (0.25) | (Eze 1:25) | 1 tc The MT continues: “when they stood still, they lowered their wings,” an apparent dittography from the end of v. 24. The LXX commits haplography by homoioteleuton, leaving out vv. 25b and 26a by skipping from רֹאשָׁם (roʾsham, “their head”) in v. 25 to רֹאשָׁם in v. 26. |
| (0.25) | (Eze 1:13) | 1 tc The MT reads: “and the form of the creatures” (וּדְמוּת הַחַיּוֹת, udemut hakhayyot). The LXX reads: “and in the midst of the creatures,” suggesting an underlying Hebrew text of וּמִתּוֹךְ הַחַיּוֹת (umittokh hakhayyot). The subsequent description of something moving among the creatures supports the LXX. |
| (0.25) | (Lam 5:1) | 1 sn The speaking voice is now that of a choir singing the community’s lament in the first person plural. The poem is not an alphabetic acrostic like the preceding chapters but has 22 verses, the same as the number of letters in the Hebrew alphabet. |
| (0.25) | (Lam 4:14) | 2 tc The Hebrew word עִוְרִים (ʿivrim) appears to be an adjective based on the root I עִוֵּר (ʿivver, “blind”). The LXX, using a rare perfect optative of ἐγείρω (egeirō), seems to have read a form of II עוּר (ʿur, “to rise”), while the Syriac reads “her nobles,” possibly from reading שָׂרִים (sarim). The evidence is unclear. |
| (0.25) | (Lam 4:13) | 2 tn There is no main verb in the verse; it is an extended prepositional phrase. One must either assume a verbal idea such as, “But it happened due to…,” or connect the verse to the following verses, which themselves are quite difficult. The former option was employed in the present translation. |
| (0.25) | (Lam 3:45) | 1 tn Heb “offscouring and refuse.” The two nouns סְחִי וּמָאוֹס (sekhi umaʾos) probably form a nominal hendiadys in which the first noun functions as an adjective and the second retains its full nominal sense: “filthy refuse,” i.e., “filthy scum.” |
| (0.25) | (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). |
| (0.25) | (Lam 3:8) | 3 tn The verb שָׂתַם (satam) is a hapax legomenon (term that appears in the Hebrew scriptures only once) meaning “stop up” or “shut out.” It functions as an idiom here, meaning “he has shut his ears to my prayer” (BDB 979 s.v.). |
| (0.25) | (Lam 2:11) | 2 tn Heb “because of tears.” The plural noun דִּמְעוֹת (dimʿot, “tears”) is an example of the plural of intensity or repeated behavior: “many tears.” The more common singular form דִּמְעָה (dimʿah) normally functions in a collective sense (“tears”); therefore, the plural form here does not indicate simple plural of number. |
| (0.25) | (Lam 2:7) | 7 tn Heb “as on the day of an appointed time.” The term מוֹעֵד (moʿed, “appointed time”) refers to the religious festivals that were celebrated at appointed times in the Hebrew calendar (BDB 417 s.v. 1.b). In contrast to making festivals neglected (forgotten) in v 6, the enemy had a celebration that was entirely out of place. |
| (0.25) | (Lam 1:21) | 4 tc The MT reads הֵבֵאתָ (heveʾta, “you brought”) and is followed by the LXX. The Syriac Peshitta translates the verb with an imperative, implying an original text of הָבֵא אֵת (haveʾ ʾet), the imperative plus direct-object indicator. The MT’s reading would arise from dropping an א (ʾalef) followed by wrong word division. An alternate view is to understand the perfect as precative, a proposed unusual volitional nuance of the perfect. The precative may be used in reference to situations the speaker prays for and expects to be realized, a prayer, or a request of confidence (e.g., 2 Sam 7:29; Job 21:16; 22:18; Pss 3:8; 4:2; 7:7; 22:22; 31:5-6; 71:3; Lam 1:21). See IBHS 494-95 §30.5.4c, d. Most English versions employ a volitional nuance, whether precative or imperative of request (NRSV, NASB, NIV, TEV, NJPS, CEV). A few English versions adopt a prophetic perfect future-time nuance: “thou wilt bring the day that thou hast called” (KJV, ASV). |
| (0.25) | (Lam 1:15) | 2 tn Heb “bulls.” Metaphorically, bulls may refer to mighty ones, leaders, or warriors. F. W. Dobbs-Allsopp (Lamentations [IBC], 69) insightfully suggests that the Samek stanza presents an overarching dissonance by using terms associated with a celebratory feast (bulls, assembly, and a winepress) in sentences where God is abusing the normally expected celebrants, i.e., the “leaders” are the sacrifice. |
| (0.25) | (Lam 1:15) | 6 tn Heb “an assembly.” The noun מוֹעֵד (moʿed, “assembly”) is normally used in reference to the annual religious festive assemblies of Israel (Ezek 45:17; Hos 9:5; Zeph 3:18; Zech 8:19), though a number of English versions take this “assembly” to refer to the invading army that attacks the city (e.g., NAB, NIV, TEV, NLT). |
| (0.25) | (Lam 1:15) | 7 tn Heb “a winepress he has stomped.” The noun גַּת (gat, “winepress”) functions as an adverbial accusative of location: “in a winepress.” The translation reflects the synecdoche that is involved—one stomps the grapes that are in the winepress, not the winepress itself. |
