Discovery Box| (0.25) | (Mar 10:21) | 2 sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10. |
| (0.25) | (Mat 19:21) | 2 sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10. |
| (0.25) | (Zep 2:1) | 1 tn The Hebrew text combines a Hitpolel imperative of קָשַׁשׁ (qashash) with a Qal imperative of the same root. Elsewhere this root appears in the polel stem with the meaning “gather stubble.” Zephaniah’s command is ironic, implying the people are like stubble or straw. As such, they are vulnerable to the Lord’s fiery judgment that will quickly consume them (see 1:18). See Adele Berlin, Zephaniah (AB 25A), 96. |
| (0.25) | (Hab 2:5) | 3 sn Sheol is the proper name of the subterranean world which was regarded as the land of the dead. In ancient Canaanite thought Death was a powerful god whose appetite was never satisfied. In the OT Sheol/Death, though not deified, is personified as greedy and as having a voracious appetite. See Prov 30:15-16; Isa 5:14; also see L. I. J. Stadelmann, The Hebrew Conception of the World, 168. |
| (0.25) | (Oba 1:5) | 5 sn According to the Mosaic law, harvesters were required to leave some grain behind in the fields for the poor (Lev 19:9; 23:22; see also Ruth 2); there was a similar practice with grapes and olives (Lev 19:10; Deut 24:21). Regarding gleanings left behind from grapes, see Judg 8:2; Jer 6:9; 49:9; Mic 7:1. |
| (0.25) | (Amo 5:13) | 1 tn Or “the wise”; or “the prudent.” Another option is to translate “the successful, prosperous” and understand this as a reference to the rich oppressors. See G. V. Smith, Amos, 169-70. In this case the following verb will also have a different nuance, that is, the wealthy remain silent before the abuses they perpetuate. See the note on the verb translated “keeps quiet” later in this verse. |
| (0.25) | (Dan 1:3) | 3 sn The word court official (Hebrew saris) need not mean “eunuch” in a technical sense (see Gen 37:36, where the term refers to Potiphar, who had a wife), although in the case of the book of Daniel there was in Jewish literature a common tradition to that effect. On the OT usage of this word see HALOT 769-70 s.v. סָרֹיס. |
| (0.25) | (Eze 24:17) | 5 tn Heb “the bread of men.” The translation follows the suggestion accepted by M. Greenberg (Ezekiel [AB], 2:509) that this refers to a meal brought by comforters to the one mourning. Some repoint the consonantal text to read “the bread of despair” (see L. C. Allen, Ezekiel [WBC], 2:56), while others, with support from the Targum and Vulgate, emend the consonantal text to read “the bread of mourners” (see D. I. Block, Ezekiel [NICOT], 1:784). |
| (0.25) | (Eze 5:7) | 1 tn Traditionally this difficult form has been derived from a hypothetical root הָמוֹן (hamon), supposedly meaning “be in tumult/uproar,” but such a verb occurs nowhere else. It is more likely that it is to be derived from a root מָנוֹן (manon), meaning “disdain” (see L. C. Allen, Ezekiel [WBC], 1:52). A derivative from this root is used in Prov 29:21 of a rebellious servant. See HALOT 600 s.v. מָנוֹן. |
| (0.25) | (Eze 1:13) | 2 tc The MT reads: “and the form of the creatures—their appearance was like burning coals of fire.” The LXX reads: “in the midst of the creatures was a sight like burning coals of fire.” The MT may have adjusted “appearance” to “their appearance” to fit their reading of the beginning of the verse (see the note on “in the middle”). See M. Greenberg, Ezekiel (AB), 1:46. |
| (0.25) | (Lam 1:10) | 3 tn Heb “she watched,” or “she saw.” The verb רָאָה (raʾah, “to see”) has a broad range of meanings, including “to see” a spectacle causing grief (Gen 21:16; 44:34; Num 11:15; 2 Kgs 22:20; 2 Chr 34:28; Esth 8:6) or abhorrence (Isa 66:24). The words “in horror” are added to “she watched” to bring out this nuance. |
| (0.25) | (Jer 33:6) | 1 tn Heb “Behold, I am healing.” For usage of the particle “behold” to indicate certainty, see the translator’s note on 1:6. These are the great and hidden things that the Lord promised to reveal. The statements in v. 5 have been somewhat introductory. See the usage of הִנְנִי (hineni) after the introductory “Thus says the Lord” in Jer 32:28, 37. |
| (0.25) | (Jer 31:22) | 5 tn The meaning of this last line is uncertain. The translation has taken it as proverbial for something new and unique. For a fairly complete discussion of most of the options see C. Feinberg, “Jeremiah,” EBC 6:571. For the nuance of “protecting” for the verb here see BDB 686 s.v. סָבַב Po‘ 1 and compare the usage in Deut 32:10. |
| (0.25) | (Jer 31:14) | 1 tn Heb “I will satiate the priests with fat.” However, the word translated “fat” refers literally to the fat ashes of the sacrifices (see Lev 1:16; 4:2 and cf. BDB 206 s.v. דֶּשֶׁן 2). The word is used more abstractly for “abundance” or “rich food” (see Job 36:16 and BDB 206 s.v. דֶּשֶׁן 1). The people and the priests were prohibited from eating the fat (Lev 7:23-24). |
| (0.25) | (Jer 31:20) | 1 tn Heb “Is Ephraim a dear son to me or a child of delight?” For the substitution of Israel for Ephraim and the plural pronouns for the singular, see the note on v. 18. According to BDB 210 s.v. הֲ 1.c the question is rhetorical, having the force of an impassioned affirmation. See 1 Sam 2:27 and Job 41:9 (41:1 HT) for parallel usage. |
| (0.25) | (Jer 25:29) | 2 tn This is an example of a question without the formal introductory particle following a conjunctive vav introducing an opposition. (See Joüon 2:609 §161.a.) It is also an example of the use of the infinitive before the finite verb in a rhetorical question involving doubt or denial. (See Joüon 2:422-23 §123.f, and compare usage in Gen 37:8.) |
| (0.25) | (Jer 23:21) | 1 sn The image is that of a messenger bearing news from the king. See 2 Sam 18:19-24; Jer 51:31; Isa 40:9; 52:7; and Hab 2:2 (the tablet/scroll bore the message the runner was to read to the intended recipients of his message). Their message has been given in v. 17 (see notes there for cross references). |
| (0.25) | (Jer 20:13) | 1 sn While it may be a little confusing to modern readers to see the fluctuation in moods and the shifts in addressee in a prayer and complaint like this, it was not at all unusual for Israel, where these were often offered in the temple in the conscious presence of God before fellow worshipers. For another example of these same shifts, see Ps 22, which is a prayer of David in a time of deep distress. |
| (0.25) | (Jer 17:17) | 1 tn Heb “do not be a source of dismay for me.” For this nuance of מְחִתָּה (mekhittah) rather than “terror,” as many of the English versions have it, see BDB 370 s.v. מְחִתָּה 1.b and the usage in Prov 21:15. Compare also the usage of the related verb that occurs in the next verse (see also BDB 369 s.v. חָתַת Qal.2). |
| (0.25) | (Jer 13:16) | 2 sn For the metaphorical use of these terms the reader should consult O. A. Piper, “Light, Light and Darkness,” IDB 3:130-32. For the association of darkness with the Day of the Lord, the time when he will bring judgment, see, e.g., Amos 5:18-20. For the association of darkness with exile see Isa 9:1-2 (8:23-9:1 HT). |
