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Discovery Box| (0.25) | (Hos 13:14) | 3 sn The two rhetorical questions in 13:14b function as words of encouragement, inviting personified Death and Sheol to draw near like foreign invading armies to attack and kill Israel (cf. TEV, CEV, NLT). |
| (0.25) | (Hos 11:12) | 3 tn The verb רוּד (rud, “to roam about freely”) is used in a concrete sense to refer to someone wandering restlessly and roaming back and forth (BDB 923 s.v. רוּד; Judg 11:37). Here, it is used figuratively, possibly with positive connotations, as indicated by the preposition עִם (ʿim, “with”), to indicate accompaniment: “but Judah still goes about with God” (HALOT 1194 s.v. רוד). Some English versions render it positively: “Judah still walks with God” (RSV, NRSV), “but Judah stands firm with God” (NJPS), and “but Judah yet ruleth with God” (KJV, ASV). Other English versions adopt the negative connotation “to wander restlessly” and nuance עִם in an adversative sense (“against”): “Judah is still rebellious against God” (NAB), “Judah is restive under God” (REB), “Judah is unruly against God” (NIV), and “the people of Judah are still rebelling against me” (TEV). |
| (0.25) | (Hos 11:4) | 4 tn Heb “their jaws” (so KJV, ASV, NASB). This noun (לְחִי, lekhiy) can also mean “cheek,” which is how the NIV, NRSV, NJB, NAB, and CEV take it here. |
| (0.25) | (Hos 9:6) | 1 tn The deictic particle הִנֵּה (hinneh, “Behold!”) is used frequently in prophetic announcements, introducing a solemn or important declaration, particularly in threats of judgment (BDB 244 s.v. הִנֵּה b.β). Many modern English versions leave this particle untranslated here. |
| (0.25) | (Hos 6:2) | 2 tn Heb “after two days” (so KJV, NIV, NRSV). The expression “after two days” is an idiom meaning “after a short time” (see, e.g., Judg 11:4; BDB 399 s.v. יוֹם 5.a). |
| (0.25) | (Hos 5:11) | 3 tn Heb “crushed of judgment” (רְצוּץ מִשְׁפָּט, retsuts mishpat). The second term is a genitive of cause (“crushed because of judgment” or “crushed under judgment”) rather than respect (“crushed in judgment,” as in many English versions). |
| (0.25) | (Hos 5:5) | 1 tn Heb “will stumble” (so NCV, NLT). The verb כָּשַׁל (kashal, “to stumble; to stagger; to totter”) is used figuratively to describe distress (Isa 59:10; Ps 107:12), the debilitating effects of misfortune and calamity (Isa 5:27), and toil in exile (Lam 5:13). It is often used figuratively to describe the overthrow of a people or nation through divine judgment (Isa 8:15; Jer 6:21; 50:32; Hos 4:5; 5:5; 14:2). The Niphal stem used here is also frequently used in reference to divine judgment: “be overthrown,” of nations and armies (Jer 6:15; 8:12; Dan 11:19, 33, 34, 41; BDB 505 s.v. כָּשַׁל 1.b). This figurative use of כָּשַׁל is often used in collocation with נָפַל (nafal, “to fall”; Isa 3:8; 31:3; 8:15; Jer 6:15; Dan 11:19). |
| (0.25) | (Hos 4:1) | 4 tn Heb “there is no truthfulness nor loyalty nor knowledge of God in the land.” Here “knowledge of God” refers to recognition of his authority and obedience to his will. |
| (0.25) | (Hos 2:18) | 4 tn Heb “and I will cause them to lie down in safety.” The causative nuance (“will make them”) is retained in several English versions (e.g., KJV, ASV, NASB, NRSV). |
| (0.25) | (Hos 2:6) | 1 tn The deictic particle הִנְנִי (hineni, “Behold!”) introduces a future-time-reference participle that refers to imminent future action: “I am about to” (TEV “I am going to”). |
| (0.25) | (Dan 11:14) | 3 tn Heb “sons of violence.” “Son(s)” is sometimes used idiomatically in Hebrew to indicate that someone is characterized by a certain quality. So the expression “sons of violence” means that these individuals will be characterized by violent deeds. |
| (0.25) | (Dan 11:6) | 7 sn Antiochus II eventually divorced Berenice and remarried his former wife Laodice, who then poisoned her husband, had Berenice put to death, and installed her own son, Seleucus II Callinicus (ca. 246-227 b.c.), as the Seleucid king. |
| (0.25) | (Dan 7:13) | 1 tc The LXX has ἐπί (epi, “upon”) here (cf. Matt 24:30; 26:64). Theodotion has μετά (meta, “with”) here (cf. Mark 14:62; Rev 1:7). |
| (0.25) | (Dan 6:10) | 2 sn In later rabbinic thought this verse was sometimes cited as a proof text for the notion that one should pray only in a house with windows (see b. Berakhot 34b). |
| (0.25) | (Dan 6:1) | 2 tn This is a technical term for an official placed in charge of a region of the empire (cf. KJV, NLT “prince[s]”; NCV, TEV “governors”). These satraps were answerable to a supervisor, who in turn answered to Darius. |
| (0.25) | (Dan 5:2) | 5 sn Making use of sacred temple vessels for an occasion of reveling and drunkenness such as this would have been a religious affront of shocking proportions to the Jewish captives. |
| (0.25) | (Dan 5:1) | 2 sn This scene of a Babylonian banquet calls to mind a similar grandiose event recorded in Esth 1:3-8. Persian kings were also renowned in the ancient Near Eastern world for their lavish banquets. |
| (0.25) | (Dan 4:22) | 1 sn Much of modern scholarship views this chapter as a distortion of traditions that were originally associated with Nabonidus rather than with Nebuchadnezzar. A Qumran text, the Prayer of Nabonidus, is often cited for parallels to these events. |
| (0.25) | (Dan 3:4) | 1 tn According to BDB 1097 s.v. כָּרוֹז the Aramaic word used here is a Greek loanword, but other scholars have argued instead for a Persian derivation (HALOT 1902 s.v. *כָּרוֹז). |
| (0.25) | (Eze 44:19) | 1 sn For a similar concept of transmitting holiness, see Exod 19:12-14; Lev 10:1-2; 2 Sam 6:7. Comparable laws concerning the priest are found in Lev 10 and 21. |
