Discovery Box| (0.02) | (Eze 11:20) | 1 sn The expression They will be my people, and I will be their God occurs as a promise to Abraham (Gen 17:8), Moses (Exod 6:7), and the nation (Exod 29:45). |
| (0.02) | (Eze 8:14) | 2 sn The worship of Tammuz included the observation of the annual death and descent into the netherworld of the god Dumuzi. The practice was observed by women in the ancient Near East over a period of centuries. |
| (0.02) | (Eze 8:16) | 2 sn The priests prayed to God between the porch and the altar on fast days (Joel 2:17). This is the location where Zechariah was murdered (Matt 23:35). |
| (0.02) | (Eze 8:11) | 1 sn Note the contrast between these seventy men who represented Israel and the seventy elders who ate the covenant meal before God, inaugurating the covenant relationship (Exod 24:1, 9). |
| (0.02) | (Eze 6:4) | 1 sn This verse is probably based on Lev 26:30, in which God forecasts that he will destroy their high places, cut off their incense altars, and set their corpses by the corpses of their idols. |
| (0.02) | (Eze 1:24) | 1 tn Heb “Shaddai” (probably meaning “one of the mountain”), a title that depicts God as the sovereign ruler of the world who dispenses justice. The Old Greek translation omitted the phrase “voice of the Sovereign One.” |
| (0.02) | (Eze 1:4) | 2 sn Storms are often associated with appearances of God (see Nah 1:3; Ps 18:12). In some passages, the “storm” (סְעָרָה, seʿarah) may be a whirlwind (Job 38:1; 2 Kgs 2:1). |
| (0.02) | (Lam 3:57) | 1 tn The verb could be understood as a precative (“Draw near”). The perspective of the poem seems to be that of prayer during distress rather than a testimony that God has delivered someone. |
| (0.02) | (Lam 1:19) | 1 sn The term “lovers” is a figurative expression (hypocatastasis), comparing Jerusalem’s false gods and political alliance with Assyria to a woman’s immoral lovers. The prophet Hosea uses similar imagery (Hos 2:5, 7, 10, 13). |
| (0.02) | (Jer 51:44) | 1 sn In the ancient Near East the victory of a nation over another nation was attributed to its gods. The reference is a poetic way of referring to the fact that God will be victorious over Babylon and its chief god, Bel/Marduk (see the study note on 50:2 for explanation). The reference to the disgorging of what Bel had swallowed is to captured people and plundered loot that had been taken to Babylon under the auspices of the victory of Bel over the foreign god (cf. Dan 5:2-4). The plundered treasures and captive people will be set free, and nations will no longer need to pay homage to Bel because Babylon will be destroyed. |
| (0.02) | (Jer 50:6) | 2 sn The allusion here, if it is not merely a part of the metaphor of the wandering sheep, is to the worship of the false gods on the high hills (2:20; 3:2). |
| (0.02) | (Jer 48:7) | 2 sn The practice of carrying off the gods of captive nations has already been mentioned in the study note on 43:12. See also notes at Isa 46:1-2. |
| (0.02) | (Jer 44:21) | 1 tn The words “to other gods” are not in the text but are implicit from the context (cf. v. 17). They are supplied in the translation for clarity. It was not the act of sacrifice that was wrong but the recipient. |
| (0.02) | (Jer 43:10) | 2 tn Heb “Yahweh of Armies, the God of Israel.” Cf. 7:3 and see the study note on 2:19 for explanation of the translation and significance of this title. |
| (0.02) | (Jer 38:7) | 1 sn This individual, Ebed Melech, is mentioned only here. Later he will be promised deliverance from destruction when the city falls because he had shown trust in God (see Jer 39:16-18). |
| (0.02) | (Jer 35:18) | 1 tn Heb “Yahweh of Armies, the God of Israel.” For this title, which occurs again in the following verse, see the notes on 7:3 and the study note on 2:19. |
| (0.02) | (Jer 33:7) | 2 sn God offered to reunify Israel and Judah in the state they enjoyed before the division after Solomon. Cf. Jer 3:18; 30:3; 31:27 and see the study note on 30:3. |
| (0.02) | (Jer 32:33) | 2 sn This refers to God teaching them through the prophets whom he has sent, as indicated by the repeated use of this idiom elsewhere in 7:13, 25; 11:7; 25:3, 4; 26:5, 19. |
| (0.02) | (Jer 31:23) | 1 tn Heb “Yahweh of Armies, the God of Israel.” See 7:3 and the study note of 2:19 for the rendering of this title and an explanation of its significance. |
| (0.02) | (Jer 29:25) | 2 tn Heb “Tell Shemaiah the Nehelamite, ‘Thus says Yahweh of Armies, the God of Israel….” The indirect quotation is used in the translation to avoid the complexity of embedding a quotation within a quotation. |
