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Discovery Box| (0.20) | (Eze 8:2) | 3 tc The MT reads: “what appeared to be his waist and downwards was fire.” The LXX omits “what appeared to be,” reading: “from his waist to below was fire.” Suggesting that “like what appeared to be” belongs before “fire,” D. I. Block (Ezekiel [NICOT], 1:277) points out the resulting poetic symmetry of form with the next line, as followed in the translation here. |
| (0.20) | (Eze 8:1) | 2 sn Hand in the OT can refer metaphorically to power, authority, or influence. In Ezekiel God’s hand being on the prophet is regularly associated with communication or a vision from God (3:14, 22; 8:1; 37:1; 40:1). |
| (0.20) | (Eze 5:6) | 3 sn One might conclude that the subject of the plural verbs is the nations/countries, but the context (vv. 5-6a) indicates that the people of Jerusalem are in view. The text shifts from using the feminine singular (referring to personified Jerusalem) to the plural (referring to Jerusalem’s residents). See L. C. Allen, Ezekiel (WBC), 1:73. |
| (0.20) | (Eze 3:22) | 1 sn Hand in the OT can refer metaphorically to power, authority, or influence. 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). |
| (0.20) | (Eze 3:12) | 2 tc This translation accepts the emendation suggested in BHS of בְּרוּם (berum, “in the lifting”) for בָּרוּךְ (barukh). The letters mem (מ) and kaf (כ) were easily confused in the old script, while בָּרוּךְ (“blessed be”) implies a quotation, which is out of place here. The word also does not fit the later phrase “from its place,” which requires a verb of motion. |
| (0.20) | (Eze 1:3) | 4 sn Hand in the OT can refer metaphorically to power, authority, or influence. In Ezekiel God’s “hand” being on the prophet is regularly associated with communication or a vision from God (3:14, 22; 8:1; 37:1; 40:1). |
| (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. |
| (0.20) | (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. |
| (0.20) | (Lam 4:10) | 2 tn Heb “eating.” The infinitive construct (from I בָּרָה, barah) is translated as a noun. Three passages employ the verb (2 Sam 3:35; 12:17; 13:5, 6, 10) for eating when one is ill or in mourning. |
| (0.20) | (Lam 3:49) | 2 tn Heb “without stopping.” The noun הַפוּגָה (hafugah, “stop”) is a hapax legomenon (word that occurs only once in Hebrew scriptures). The form of the noun is unusual, probably being derived from the denominative Hiphil verbal stem of the root פּוּג (pug, “to grow weary, ineffective, numb; become cold”). |
| (0.20) | (Lam 3:34) | 1 tn Heb “prisoners of earth/land.” The term אֶרֶץ (ʾerets) may refer to (1) the earth, (2) a country, or (3) the promised land in particular (as well as other referents). “Earth” is chosen here since the context presents God’s general principles in dealing with humanity. Given the historical circumstances, however, prisoners from the land of Israel are certainly in the background. |
| (0.20) | (Lam 3:5) | 2 tn The verb נָקַף (naqaf, “to surround”) refers to the military action of surrounding a besieged city with army encampments to prevent anyone in it from escaping (2 Kgs 6:14; 11:8; Pss 17:9; 88:18; Job 19:6). |
| (0.20) | (Lam 2:19) | 6 tc The BHS editors and many commentators suggest that the fourth bicolon in 2:19 is a late addition and should be deleted. Apart from the four sets of bicola in 1:7 and 2:19, every stanza in chapters 1-4 consists of three sets of bicola. |
| (0.20) | (Lam 2:10) | 1 tc Consonantal ישׁבו (yshvy) is vocalized by the MT as יֵשְׁבוּ (yeshevu), Qal imperfect third person masculine plural from יָשַׁב (yashav, “to sit”): “they sit on the ground.” However, the ancient versions (Aramaic Targum, Greek Septuagint, Syriac Peshitta, Latin Vulgate) reflect a Qal perfect vocalization: יָשְׁבוּ (yashevu, “they have sat [down]”). |
| (0.20) | (Lam 1:17) | 3 tc The MT reads בֵּינֵיהֶם (benehem, “in them” = “in their midst”). The BHS editors suggest that this is a textual variation from an original text of בְּעֵינֵיהֶם (beʿenehem, “in their eyes” = “in their view”). The ע (ʿayin) might have dropped out due to orthographic confusion. |
| (0.20) | (Lam 1:8) | 4 tn The verb הִזִּילוּהָ (hizziluha) is generally understood as a rare form of Hiphil perfect third person common plural + third person feminine singular suffix from I זָלַל (zalal, “to despise”): “they despise her.” This follows the I nun (ן) pattern with daghesh (dot) in zayin (ז) rather than the expected geminate pattern הִזִילּוּהָ (hizilluha) with daghesh in lamed (ל) (GKC 178-79 §67.l). |
| (0.20) | (Lam 1:6) | 1 tn Heb “the daughter of Zion.” This phrase is used as an epithet for the city. “Daughter” may seem extraneous in English but consciously joins the various epithets and metaphors of Jerusalem as a woman, a device used to evoke sympathy from the reader. |
| (0.20) | (Lam 1:4) | 5 tc The MT reads שְׁעָרֶיהָ (sheʿareha, “her gates”). The BHS editors suggest revocalizing the text to the participle שֹׁעֲרֶיהָ (shoʿareha, “her gatekeepers”) from שֹׁעֵר (shoʿer, “porter”; BDB 1045 s.v. שֹׁעֵר). The revocalization creates tight parallelism: “her gatekeepers”//“her priests,” but ruins the chiasm: (A) her gatekeepers, (B) her priests, (B’) her virgins, (A’) the city itself. |
| (0.20) | (Jer 51:30) | 1 tn Heb “Their strength is dry.” This is a figurative nuance of the word “dry” that BDB 677 s.v. נָשַׁת Qal.1 explains as meaning “fails.” The idea of “strength to do battle” is implicit from the context and is supplied in the translation here for clarity. |
| (0.20) | (Jer 51:9) | 1 tn The words “Foreigners living there will say” are not in the text but are implicit from the third line. These words are generally assumed by the commentaries and are explicitly added in TEV and NCV, which are attempting to clarify the text for the average reader. |
