Discovery Box| (0.42) | (Mic 2:7) | 3 tn The Hebrew word רוּחַ (ruakh) often means “Spirit” when used of the Lord, but here it seems to have an abstract sense, “patience.” See BDB 925 s.v. 3.d. |
| (0.42) | (Amo 4:11) | 2 tn Heb “like God’s overthrow of Sodom and Gomorrah.” The divine name may be used in an idiomatic superlative sense here, in which case one might translate, “like the great [or “disastrous”] overthrow of Sodom and Gomorrah.” |
| (0.42) | (Hos 9:11) | 2 tn Heb “no childbearing, no pregnancy, no conception.” The preposition מִן (min) prefixed to the three parallel nouns functions in a privative sense, indicating deprivation (BDB 583 s.v. מִן 7). |
| (0.42) | (Dan 2:2) | 2 tn Heb “Chaldeans.” The term Chaldeans (Hebrew כַּשְׂדִּים, kasdim) is used in the book of Daniel both in an ethnic sense and, as here, to refer to a caste of Babylonian wise men and astrologers. |
| (0.42) | (Eze 47:8) | 2 tn Heb “to the sea, those which are brought out.” The reading makes no sense. The text is best emended to read “filthy” (i.e., stagnant). See L. C. Allen, Ezekiel (WBC), 2:273. |
| (0.42) | (Eze 40:38) | 1 tc The MT reads “jambs of the gates,” which does not make sense in a context discussing one chamber. The emendation to “porch” is similar to v. 14. See D. I. Block, Ezekiel (NICOT), 2:530. |
| (0.42) | (Eze 40:14) | 2 tc The MT reads “jambs,” which does not make sense in context. Supposing a confusion of י (yod) for ו (vav), the text may be emended to read “porch.” See D. I. Block, Ezekiel (NICOT), 2:518. |
| (0.42) | (Eze 23:21) | 2 tn Heb “when (they) did,” but the verb makes no sense here and is better emended to “when (they) fondled,” a verb used in vv. 3 and 8. See L. C. Allen, Ezekiel (WBC), 2:43. |
| (0.42) | (Eze 14:3) | 2 tn Or “I will not reveal myself to them.” The Hebrew word is used in a technical sense here of seeking an oracle from a prophet (2 Kgs 1:16; 3:11; 8:8). |
| (0.42) | (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. |
| (0.42) | (Lam 4:13) | 1 tn These words do not appear in the Hebrew but are supplied to make sense of the line. The introductory causal preposition מִן (min) (“because”) indicates that this phrase—or something like it—is implied through elision. |
| (0.42) | (Lam 3:19) | 3 tn The two nouns joined by ו (vav), לַעֲנָה וָרֹאשׁ (laʿana varoʾsh, “wormwood and poison”) form a nominal hendiadys. The first retains its full verbal sense and the second functions adjectivally: “bitter poison.” |
| (0.42) | (Lam 3:8) | 1 tn Heb “I call and I cry out.” The verbs אֶזְעַק וַאֲשַׁוֵּעַ (ʾezʿaq vaʾashavveaʿ, “I call and I cry out”) form a verbal hendiadys where the second retains its full verbal sense while the first functions adverbially: “I cry out desperately.” |
| (0.42) | (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. |
| (0.42) | (Jer 49:19) | 4 tn For the use of the interrogative מִי (mi) in the sense of “whoever” and functioning like an adjective, see BDB 567 s.v. מִי g and compare the usage in Prov 9:4, 16. |
| (0.42) | (Jer 49:19) | 5 tn For this verb in the sense of “arraign” or “call before the bar of justice,” compare Job 9:19 and see BDB 417 s.v. יָעַד Hiph. |
| (0.42) | (Jer 40:4) | 3 tn Or “Stay here”; Heb “Forbear.” The imperative is used in a permissive sense: “you may forbear.” See GKC 324 §110.b and compare usage in Gen 50:6. |
| (0.42) | (Jer 20:8) | 4 tn Heb “the word of the Lord.” For the use of כִּי…כִּי (ki…ki) here in the sense of “for…and,” see KBL 432 s.v. כּי 10. |
| (0.42) | (Jer 13:9) | 2 tn In a sense this phrase, which is literally “according to thus” or simply “thus,” points both backward and forward: backward to the acted-out parable and forward to the explanation which follows. |
| (0.42) | (Isa 57:10) | 3 tn Heb “the life of your hand you find.” The term חַיָּה (khayyah, “life”) is here used in the sense of “renewal” (see BDB 312 s.v.) while יָד (yad) is used of “strength.” |
