Discovery Box| (0.31) | (Eze 47:9) | 1 tn Heb “two rivers,” perhaps under the influence of Zech 14:8. The translation follows the LXX and other ancient versions in reading the singular, which is demanded by the context (see vv. 5-7, 9b, 12). |
| (0.31) | (Eze 32:5) | 1 tc The Hebrew text is difficult here, apparently meaning “your height.” Following Symmachus and the Syriac, it is preferable to emend the text to read “your maggots.” See D. I. Block, Ezekiel (NICOT), 2:203. |
| (0.31) | (Eze 28:16) | 2 tn Heb “I defiled you.” The presence of the preposition “from” following the verb indicates that a verb of motion is implied as well. See L. C. Allen, Ezekiel (WBC), 2:91. |
| (0.31) | (Eze 26:17) | 2 tn Heb “O inhabitant.” The translation follows the LXX and understands a different Hebrew verb, meaning “cease,” behind the consonantal text. See L. C. Allen, Ezekiel [WBC], 2:72, and D. I. Block, Ezekiel (NICOT), 2:43. |
| (0.31) | (Eze 25:12) | 2 tn Heb “and they have become guilty, becoming guilty.” The infinitive absolute following the finite verb makes the statement emphatic and draws attention to the degree of guilt incurred by Edom due to its actions. |
| (0.31) | (Eze 24:18) | 1 tn This almost certainly refers to the following morning. For a discussion of various interpretive options in understanding the chronology reflected in verse 18, see D. I. Block, Ezekiel (NICOT), 1:790. |
| (0.31) | (Eze 21:20) | 1 tc The MT reads “Judah in fortified Jerusalem,” a geographic impossibility. The translation follows the LXX, which assumes בְּתוֹכָהּ (betokhah, “in it”) for בְּצוּרָה (betsurah, “fortified”). |
| (0.31) | (Eze 5:7) | 3 tc Some Hebrew mss and the Syriac omit the words “not even.” In this case they are being accused of following the practices of the surrounding nations. See Ezek 11:12. |
| (0.31) | (Lam 4:4) | 1 tn Heb “bread.” The term “bread” might function as a synecdoche of specific (= bread) for general (= food); however, the following parallel line does indeed focus on the act of breaking bread in two. |
| (0.31) | (Lam 1:21) | 7 tn Heb “and.” Following a volitive use of the perfect, the vav (ו) prefixed to וְיִהְיוּ (veyihyu, “and let it be!”) introduces a purpose/result clause in a dependent volitive construction: “so that they may be like me!” |
| (0.31) | (Lam 1:18) | 3 tc The Kethib is written עַמִּים (ʿammim, “peoples”), but the Qere, followed by many medieval Hebrew mss and the ancient versions (LXX and Aramaic Targum), reads הָעַמִּים (haʿammim, “O peoples”). The Qere is probably the original reading. |
| (0.31) | (Lam 1:11) | 6 sn The dagesh lene in כּי (ki) following the vowel ending the verb וְהַבִּיטָה (vehabbitah, “consider”) indicates a dramatic pause between calling for the Lord’s attention and stating the allegation to be seen and considered. |
| (0.31) | (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. |
| (0.31) | (Lam 1:10) | 4 sn The syntax of the sentence is interrupted by the insertion of the following sentence, “they invaded…,” then continued with “whom…” The disruption of the syntax is a structural device intended to help convey the shock of the situation. |
| (0.31) | (Jer 51:10) | 1 tn The words “The exiles from Judah will say” are not in the text but are implicit from the words that follow. They are supplied in the translation to clearly identify for the reader the referent of “us.” |
| (0.31) | (Jer 50:15) | 2 tn The meaning of this word is uncertain. The definition here follows that of HALOT 91 s.v. אָשְׁיָה, which defines it on the basis of an Akkadian word and treats it as a loanword. |
| (0.31) | (Jer 50:8) | 3 tn The words “Be the first to leave” are not in the text but spell out the significance of the simile that follows. They have been supplied in the translation for clarity. |
| (0.31) | (Jer 48:28) | 1 tn Heb “in the sides of the mouth of a pit/chasm.” The translation follows the suggestion of J. Bright, Jeremiah (AB), 321. The point of the simile is inaccessibility. |
| (0.31) | (Jer 46:14) | 1 tn Heb “Declare in Egypt and announce in Migdol and announce in Noph [= Memphis] and in Tahpanhes.” The sentence has been restructured to reflect the fact that the first command is a general one, followed by announcements in specific (representative?) cities. |
| (0.31) | (Jer 45:4) | 1 tn The words “The Lord told Jeremiah” are not in the text but are implicit in the address that follows: “Thus you shall say to him.” These words are supplied in the translation for clarity. |
