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Discovery Box| (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 3:3) | 1 sn I ate it. A similar idea of consuming God’s word is found in Jer 15:16 and Rev 10:10, where it is also compared to honey and may be specifically reminiscent of this text. |
| (0.25) | (Eze 2:1) | 1 sn The phrase son of man occurs ninety-three times in the book of Ezekiel. It simply means “human one” and distinguishes the prophet from the nonhuman beings that are present in the world of his vision. |
| (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 3:2) | 2 tn The Hiphil of הָלַךְ (halakh, “to walk”) may be nuanced either as “brought” (BDB 236 s.v. 1) or “caused to walk” (BDB 237 s.v. 5.a). |
| (0.25) | (Lam 2:9) | 3 tn Heb “her bars.” Since the literal “bars” could be misunderstood as referring to saloons, the phrase “the bars that lock her gates” has been used in the present translation. |
| (0.25) | (Lam 2:7) | 2 tn The Heb verb זָנַח (zanakh) is a rejection term often used in military contexts. Emphasizing emotion, it may mean “to spurn.” In military contexts it may be rendered “to desert.” |
| (0.25) | (Lam 1:19) | 5 tc The LXX adds καὶ οὐχ εὗρον (kai ouch heuron, “but they did not find it”). This is probably an explanatory scribal gloss, added to explicate what appeared to be ambiguous. The LXX often adds explanatory glosses in many OT books. |
| (0.25) | (Lam 1:11) | 6 sn The dagesh lene in כּי (ki) following the vowel ending the verb וְהַבִּיטָה (vehabbitah, “consider”) indicates a dramatic pause between calling for the Lord’s attention and stating the allegation to be seen and considered. |
| (0.25) | (Lam 1:8) | 3 sn The Piel participle of כָּבֵד (kaved) is infrequent and usually translated formulaically as those who honor someone. The feminine nuance may be best represented as “her admirers have despised her.” |
| (0.25) | (Jer 51:11) | 5 sn Verse 11c-f appears to be a parenthetical or editorial comment by Jeremiah to give some background for the attack that is summoned in vv. 11-12. |
| (0.25) | (Jer 50:27) | 3 tn Or “How terrible it will be for them”; Heb “Woe to them.” See the study note on 22:13; compare usage in 23:1 and 48:1. |
| (0.25) | (Jer 50:8) | 3 tn The words “Be the first to leave” are not in the text but spell out the significance of the simile that follows. They have been supplied in the translation for clarity. |
| (0.25) | (Jer 49:28) | 2 sn Hazor. Nothing is known about this Hazor other than what is said here in vv. 28, 30, 33. They appear to be nomadic tent dwellers, too, who had a loose association with the Kedarites. |
| (0.25) | (Jer 49:20) | 2 sn Teman here appears to be a poetic equivalent for Edom in a common figure of speech for Hebrew poetry where the part is put for the whole. “The people of Teman” is thus equivalent to all the people of Edom. |
| (0.25) | (Jer 48:18) | 2 tn Heb “inhabitant of Daughter Dibon.” “Daughter” is used here, as often in Jeremiah, for the personification of a city, a country, or its inhabitants. The word “inhabitant” is to be understood as a collective, as also in v. 19. |
| (0.25) | (Jer 48:10) | 1 tn Heb “who withholds his sword from bloodshed.” This verse is an editorial aside (or apostrophe) warning the Babylonian destroyers to be diligent in carrying out the work of the Lord in destroying Moab. |
| (0.25) | (Jer 48:8) | 1 tn Heb “The valley will be destroyed and the tableland laid waste.” However, in the context this surely refers to the towns and not to the valley and the tableland itself. |
| (0.25) | (Jer 44:29) | 2 tn Heb “This will be to you the sign, oracle of the Lord, that I will punish you in this place, in order that you may know that my threats against you for evil/disaster/harm will certainly stand [see the translator’s note on the preceding verse for the meaning of this word here].” The word “sign” refers to an event that is an omen or portent of something that will happen later (see BDB 16 s.v. אוֹת 2 and compare usage in 1 Sam 14:10 and 2 Kgs 19:29). The best way to carry that idea across in this context seems to be, “I will make something happen to prove [or portend].” Another possibility would be, “I will give you an omen that,” but many readers would probably not be familiar with “omen.” Again, the sentence has been broken in two and restructured to better conform with English style. |
