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Discovery Box| (0.25) | (Eze 29:7) | 1 tc The Hebrew consonantal text (Kethib) implies בְכַפְּךָ (vekappeka, “by your hand”) but the marginal reading (Qere) has simply בַכַּף (vakkaf, “by the hand”). The LXX reads: “with their hand,” implying בְכַפָּם (vekappam). |
| (0.25) | (Eze 21:23) | 5 tn Heb “and he will remind of guilt to be captured.” The king would counter their objections by pointing out that they had violated their treaty with him (see 17:18), thus justifying their capture. |
| (0.25) | (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. |
| (0.25) | (Eze 16:4) | 1 tn Heb “in water you were not washed for cleansing” or “with water you were not washed smooth” (see D. I. Block, Ezekiel [NICOT], 1:473, n. 57, for a discussion of possible meanings of this hapax legomenon). |
| (0.25) | (Eze 3:14) | 2 sn In Ezekiel God’s “hand” being on the prophet is regularly associated with communication or a vision from God (1:3; 3:14, 22; 8:1; 37:1; 40:1). |
| (0.25) | (Eze 3:15) | 1 sn The name “Tel Abib” is a transliteration of an Akkadian term meaning “mound of the flood,” i.e., an ancient mound. It is not to be confused with the modern city of Tel Aviv in Israel. |
| (0.25) | (Eze 3:6) | 2 tc The MT reads: “if not,” but most ancient versions translate only “if.” The expression occurs with this sense in Isa 5:9 and 14:24. See also Ezek 34:8; 36:5; 38:19. |
| (0.25) | (Eze 1:4) | 6 tn The LXX translates חַשְׁמַל (khashmal) with the word ἤλεκτρον (ēlektron, “electrum”; so NAB), an alloy of silver and gold, perhaps envisioning a comparison to the glow of molten metal. |
| (0.25) | (Eze 1:4) | 2 sn Storms are often associated with appearances of God (see Nah 1:3; Ps 18:12). In some passages, the “storm” (סְעָרָה, seʿarah) may be a whirlwind (Job 38:1; 2 Kgs 2:1). |
| (0.25) | (Lam 5:6) | 1 tn Heb “we have given the hand”; cf. NRSV “We have made a pact.” This is a Semitic idiom meaning “to make a treaty with” someone, placing oneself in a subservient position as vassal. The prophets criticized these treaties. |
| (0.25) | (Lam 3:42) | 1 tn The Heb emphasizes the pronoun “We—we have sinned….” Given the contrast with the following, it means, “For our part, we have sinned….” A poetic reading in English would place vocal emphasis on “we” followed by a short pause. |
| (0.25) | (Lam 2:22) | 3 tn Heb “my terrors” or “my enemies.” The expression מְגוּרַי (meguray, “my terrors”) is difficult and may refer to either enemies, the terror associated with facing enemies, or both. |
| (0.25) | (Lam 2:6) | 4 tn Heb “In the fury of his anger” (זַעַם־אפּוֹ, zaʿam ʾappo). The genitive noun אפּוֹ (ʾappo, “his anger”) functions as an attributed genitive with the construct noun זַעַם (zaʿam, “fury, rage”): “his furious anger.” |
| (0.25) | (Lam 1:19) | 1 sn The term “lovers” is a figurative expression (hypocatastasis), comparing Jerusalem’s false gods and political alliance with Assyria to a woman’s immoral lovers. The prophet Hosea uses similar imagery (Hos 2:5, 7, 10, 13). |
| (0.25) | (Lam 1:16) | 2 tn Heb “with water.” The noun מַיִם (mayim, “water”) functions as an adverbial accusative of manner or impersonal instrument. The term מַיִם (mayim, “water”) is a metonymy of material (= water) for the thing formed (= tears). |
| (0.25) | (Lam 1:11) | 1 tn Heb “bread.” In light of its parallelism with אֹכֶל (ʾokhel, “food”) in the following line, it is possible that לֶחֶם (lekhem, “bread”) is used in its broader sense of food or nourishment. |
| (0.25) | (Lam 1:10) | 4 sn The syntax of the sentence is interrupted by the insertion of the following sentence, “they invaded…,” then continued with “whom…” The disruption of the syntax is a structural device intended to help convey the shock of the situation. |
| (0.25) | (Lam 1:5) | 1 tn Heb “her foes became [her] head” (הָיוּ צָרֶיהָ לְרֹאשׁ, hayu tsareha leroʾsh) or more idiomatically “have come out on top.” This is a Semitic idiom for domination or subjugation, with “head” as a metaphor for leader. |
| (0.25) | (Jer 51:7) | 1 tn The words “of her wrath” are not in the Hebrew text but are supplied in the translation to help readers who are not familiar with the figure of the “cup of the Lord’s wrath.” |
| (0.25) | (Jer 50:15) | 3 tn Heb “Because it is the Lord’s vengeance.” The first person has again been used because the Lord is the speaker, and the nominal expression has been turned into a verbal one more in keeping with contemporary English style. |
