Discovery Box| (0.50) | (Eze 34:4) | 1 tn The term translated “harshness” is used to describe the oppression the Israelites suffered as slaves in Egypt (Exod 1:13). |
| (0.50) | (Eze 33:24) | 1 sn Outside of its seven occurrences in Ezekiel the term translated “possession” appears only in Exod 6:8 and Deut 33:4. |
| (0.50) | (Eze 23:5) | 3 tn The term apparently refers to Assyrian military officers; it is better construed with the description that follows. See D. I. Block, Ezekiel (NICOT), 1:738. |
| (0.50) | (Eze 20:46) | 4 tn The Hebrew term can also mean “forest,” but a meaning of uncultivated wasteland fits the Negev region far better. See M. Greenberg, Ezekiel (AB), 2:418. |
| (0.50) | (Eze 16:8) | 2 tn See similar use of this term in Ezek 23:17; Prov 7:16; Song of Songs 4:10; 7:13. |
| (0.50) | (Eze 12:6) | 1 tn Apart from this context the Hebrew term occurs only in Gen 15:17, in reference to the darkness after sunset. It may mean twilight. |
| (0.50) | (Eze 10:9) | 3 tn Heb “Tarshish stone.” The meaning is uncertain. The term has also been translated “topaz” (NEB), “beryl” (KJV, NASB, NRSV), and “chrysolite” (RSV, NIV). |
| (0.50) | (Eze 9:2) | 4 tn Or “a scribe’s inkhorn.” The Hebrew term occurs in the OT only in Ezek 9 and is believed to be an Egyptian loanword. |
| (0.50) | (Lam 5:9) | 4 tn Heb “because of the sword.” The term “sword” is a metonymy of instrument (= sword) for the persons who use the instrument (= murderers or marauders). |
| (0.50) | (Lam 4:19) | 2 tn Or “in the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky,” depending on the context. |
| (0.50) | (Lam 4:20) | 1 tn Heb “the anointed one of the Lord.” The term “king” is added in the translation to clarify the referent of the phrase “the Lord’s anointed.” |
| (0.50) | (Lam 3:58) | 3 tn Heb “the causes of my soul.” The term נַפְשִׁי (nafshi, “my soul”) is a synecdoche of a part (= my soul) for the whole person (= me). |
| (0.50) | (Lam 3:49) | 1 tn Heb “my eye flows.” The term “eye” is a metonymy of association, standing for the “tears” which flow from one’s eyes. |
| (0.50) | (Lam 3:51) | 1 tn Heb “my eye causes grief to my soul.” The term “eye” is a metonymy of association, standing for that which one sees with the eyes. |
| (0.50) | (Lam 3:51) | 2 tn Heb “my soul.” The term נַפְשִׁי (nafshi, “my soul”) is a synecdoche of a part (= my soul) for the whole person (= me). |
| (0.50) | (Lam 3:24) | 1 tn Heb “My soul said…” The term נַפְשִׁי (nafshi, “my soul”) is a synecdoche of a part (= my soul) for the whole person (= I). |
| (0.50) | (Lam 3:17) | 1 tn Heb “my soul.” The term נַפְשִׁי (nafshi, “my soul”) is used as a synecdoche of part (= my soul) for the whole person (= I). |
| (0.50) | (Lam 3:10) | 2 tc The Kethib is written אַרְיֵה (ʾaryeh, “lion”), while the Qere is אֲרִי (ʾari, “lion”), simply a short spelling of the same term (BDB 71 s.v. אַרְיֵה). |
| (0.50) | (Lam 2:12) | 3 tn Heb “Where is bread and wine?” The terms “bread” and “wine” are synecdoches of specific (= bread, wine) for general (= food, drink). |
| (0.50) | (Lam 1:16) | 1 tn Heb “My eye, my eye.” The Hebrew text repeats the term for literary emphasis to stress the emotional distress of personified Jerusalem. |
