Discovery Box| (0.02) | (Hos 10:8) | 1 tn Alternately, “Aven” (KJV, NAB, NRSV, NLT) for the city name “Beth Aven.” The term “Beth” (house) does not appear in the Hebrew text here but is implied (e.g., Hos 4:15). It is supplied in the translation for clarity. |
| (0.02) | (Hos 5:6) | 3 tn Heb “the Lord”; the phrase “the favor of” does not appear in Hebrew here but is supplied for the sake of clarity. It is implied by the metonymical (cause-effect) reference to the Lord, the source of favor and forgiveness. |
| (0.02) | (Hos 5:3) | 2 tn The phrase “the evil of” does not appear in the Hebrew text here but is implied by the metonymical (cause-effect) use of the term “Israel.” It is supplied in the translation for the sake of clarity. Cf. NCV “what they have done is not hidden from me.” |
| (0.02) | (Hos 2:23) | 2 tn The Hebrew text, carrying out the reference to the son born in 1:8-9, uses the third person masculine singular pronoun here; some English translations use third person plural (“they,” so KJV, NASB, NIV, CEV) in keeping with the immediate context, which refers to reestablished Israel. |
| (0.02) | (Hos 2:21) | 3 tn Heb “and they.” In the Hebrew text the plural pronoun is used because it refers back to the term translated “sky,” which is a dual form in Hebrew. Many English versions (e.g., NAB, NASB, NRSV) use the plural term “heavens” here, which agrees with a plural pronoun (cf. also NIV, NCV “skies”). |
| (0.02) | (Dan 10:2) | 1 tn Heb “three weeks of days.” The inclusion of “days” here and in v. 3 is perhaps intended to call attention to the fact that these weeks are very different in nature from those of chap. 9, which are “weeks of years.” |
| (0.02) | (Dan 9:27) | 2 tn The referent of the Hebrew word כְּנַף (kenaf, “wing”) is unclear here. The LXX and Theodotion have “the temple.” Some English versions (e.g., NAB, NIV) take this to mean “a wing of the temple,” but this is not clear. |
| (0.02) | (Dan 9:16) | 2 tn Heb “your anger and your rage.” The synonyms are joined here to emphasize the degree of God’s anger. This is best expressed in English by making one of the terms adjectival (cf. NLT “your furious anger”; CEV “terribly angry”). |
| (0.02) | (Dan 8:25) | 4 tn Heb “in peace.” The Hebrew word used here is difficult. It may refer to the security felt by those who did not realize the danger of imminent attack, or it may refer to the condition of being unaware of the impending danger. The latter idea is reflected in the present translation. See further, BDB 1017 s.v. שַׁלְוָה. |
| (0.02) | (Dan 8:2) | 4 tn The term אוּבַל (ʾuval = “stream, river”) is a relatively rare word in biblical Hebrew, found only here and in vv. 3 and 6. The Ulai was apparently a sizable artificial canal in Susa (cf. NASB, NIV, NCV) and not a river in the ordinary sense of that word. |
| (0.02) | (Dan 8:2) | 3 tn The Hebrew word בִּירָה (birah, “castle, palace”) usually refers to a fortified structure within a city, but here it is in apposition to the city name Susa and therefore has a broader reference to the entire city (against this view, however, see BDB 108 s.v. 2). Cf. NAB “the fortress of Susa”; TEV “the walled city of Susa.” |
| (0.02) | (Dan 7:25) | 4 sn Although the word times is vocalized in the MT as a plural, it probably should be regarded as a dual. The Masoretes may have been influenced here by the fact that in late Aramaic (and Syriac) the dual forms fall out of use. The meaning would thus be three and a half “times.” |
| (0.02) | (Dan 7:25) | 1 tn Aram “wear out” (so KJV, ASV, NRSV); NASB, NLT “wear down.” The word is a hapax legomenon in biblical Aramaic, but in biblical Hebrew it especially refers to wearing out such things as garments. Here it is translated “harass…continually.” |
| (0.02) | (Dan 7:9) | 2 tn Traditionally the Aramaic word נְקֵא (neqeʾ) has been rendered “pure,” but here it more likely means “of a lamb.” Cf. the Syriac neqyaʾ (“a sheep, ewe”). On this word, see further, M. Sokoloff, “ʾamar neqeʾ, ‘Lamb’s Wool’ (Dan 7:9),” JBL 95 (1976): 277-79. |
| (0.02) | (Dan 7:1) | 3 tn Aram “and visions of his head.” The Aramaic is difficult here. Some scholars add a verb thought to be missing (e.g., “the visions of his head [were alarming him]”), but there is no external evidence to support such a decision, and the awkwardness of the text at this point may be original. |
| (0.02) | (Dan 5:26) | 2 tn The Aramaic term מְנֵא (meneʾ) is a noun referring to a measure of weight. The linkage here to the verb “to number” (Aram. מְנָה, menah) is a case of paronomasia rather than strict etymology. So also with תְּקֵל (teqel) and פַרְסִין (farsin). In the latter case there is an obvious wordplay with the name “Persian.” |
| (0.02) | (Dan 4:26) | 1 sn The reference to heaven here is a circumlocution for God. There was a tendency in Jewish contexts to avoid direct reference to God. Compare the expression “kingdom of heaven” in the NT and such statements as: “I have sinned against heaven and in your sight” (Luke 15:21). |
| (0.02) | (Dan 4:13) | 2 tn Aram “a watcher and a holy one.” The expression is a hendiadys, as also in v. 23. This “watcher” is apparently an angel. The Greek OT (LXX) in fact has ἄγγελος (angelos, “angel”) here. Theodotion simply transliterates the Aramaic word (ʿir). The term is sometimes rendered “sentinel” (NAB) or “messenger” (NIV, NLT). |
| (0.02) | (Dan 1:10) | 3 tn Heb “Why should he see your faces thin from the young men who are according to your age?” The term translated “thin” occurs only here and in Gen 40:6, where it appears to refer to a dejected facial expression. The word is related to an Arabic root meaning “be weak.” See HALOT 277 s.v. II זעף. |
| (0.02) | (Eze 43:7) | 3 tn Heb “by their corpses in their death.” But the term normally translated “corpses” is better understood here as a reference to funeral pillars or funerary offerings. See D. I. Block, Ezekiel (NICOT), 2:583-85, and L. C. Allen, Ezekiel (WBC), 2:257. |
