Discovery Box| (0.25) | (Dan 10:5) | 3 sn The identity of the messenger is not specifically disclosed. Presumably he is an unnamed angel. Some interpreters identify him as Gabriel, but there is no adequate reason for doing so. |
| (0.25) | (Eze 7:22) | 2 sn Since the pronouns “it” are both feminine, they do not refer to the masculine “my treasured place”; instead they probably refer to Jerusalem or the land, both of which are feminine in Hebrew. |
| (0.25) | (Eze 6:10) | 1 tn Heb “not in vain did I speak to do to them this catastrophe.” The wording of the last half of v. 10 parallels God’s declaration after the sin of the golden calf (Exod 32:14). |
| (0.25) | (Lam 4:13) | 1 tn These words do not appear in the Hebrew but are supplied to make sense of the line. The introductory causal preposition מִן (min) (“because”) indicates that this phrase—or something like it—is implied through elision. |
| (0.25) | (Jer 39:3) | 2 tn Heb “sat.” The precise meaning of this phrase is not altogether clear, but J. Bright (Jeremiah [AB], 243) is undoubtedly correct in assuming that it had to do with setting up a provisional military government over the city. |
| (0.25) | (Jer 32:12) | 3 tc The translation follows a number of Hebrew mss and the Greek and Syriac versions in reading “the son of my uncles (= my cousin; בֶּן דֹּדִי, ben dodi).” The majority of Hebrew mss do not have the word “son of (בֶּן).” |
| (0.25) | (Jer 26:10) | 4 tn The translation follows many Hebrew mss and ancient versions in reading the word “house” (= temple) here. The majority of Hebrew mss do not have this word. It is, however, implicit in the construction “the New Gate of the Lord.” |
| (0.25) | (Jer 18:4) | 5 tn Heb “as it was right in his eyes to do [or work it].” For this idiom see Judg 14:3, 7; 1 Sam 18:20, 26; 2 Sam 17:4. |
| (0.25) | (Jer 11:4) | 6 tn The words “If you do” are not in the text. They have been supplied in the translation to break up a long sentence consisting of an imperative followed by a consequential sentence. |
| (0.25) | (Jer 10:9) | 6 sn There is an ironic pun in this last line. The Hebrew word translated “skillful workers” is the same word that is translated “wise people” in v. 7. The artisans do their work skillfully but they are not “wise.” |
| (0.25) | (Jer 10:2) | 1 tn Heb “Do not learn the way of the nations.” For this use of the word “ways” (דֶּרֶךְ, derekh) compare, for example, Jer 12:16 and Isa 2:6. |
| (0.25) | (Jer 8:7) | 4 tn Heb “do not know.” But here as elsewhere the word “know” is more than an intellectual matter. It is intended here to summarize both “know” and “follow” (Heb “observe”) in the preceding lines. |
| (0.25) | (Jer 7:14) | 3 tn Heb “I will do to the house that my name is called over it, that you are trusting in it, and to the place…, as I did to Shiloh.” |
| (0.25) | (Jer 4:2) | 1 tn Heb “If you [= you must; see the translator’s note on the word “do” later in this verse] swear/take an oath, ‘As the Lord lives,’ in truth, justice, and righteousness…” |
| (0.25) | (Jer 2:29) | 1 sn This is still part of the Lord’s case against Israel. See 2:9 for the use of the same Hebrew verb. The Lord here denies their counterclaims that they do not deserve to be punished. |
| (0.25) | (Isa 62:6) | 2 tn Heb “all day and all night continually they do not keep silent.” The following lines suggest that they pray for the Lord’s intervention and restoration of the city. |
| (0.25) | (Isa 33:23) | 2 tn Heb “they do not fasten the base of their mast.” On כֵּן (ken, “base”) see BDB 487 s.v. III כֵּן and HALOT 483 s.v. III כֵּן. |
| (0.25) | (Isa 10:11) | 1 tn The statement is constructed as a rhetorical question in the Hebrew text: “Is it not [true that] just as I have done to Samaria and its idols, so I will do to Jerusalem and its idols?’” |
| (0.25) | (Isa 1:23) | 4 sn Isaiah may have chosen the word for gifts (שַׁלְמוֹנִים, shalmonim; a hapax legomenon here), as a sarcastic pun on what these rulers should have been doing. Instead of attending to peace and wholeness (שָׁלוֹם, shalom), they sought after payoffs (שַׁלְמוֹנִים). |
| (0.25) | (Sos 1:15) | 4 tn Heb “Your eyes are doves.” This metaphor compares her eyes to doves. There is no lack of suggestions as to the point of the comparison: (1) Arabic love literature describes doves having sentimental eyes, the point here (Marcia Falk, Love Lyrics from the Bible, 113). (2) The comparison has to do with the color of her eyes (G. L. Carr, Song of Solomon [TOTC], 86). (3) The comparison has to do with the glistening color of the dove and its quick movements, that is, her eyes had a beautiful color and had lively motion (M. H. Pope, Song of Songs [AB], 356). (4) The comparison has to do with the fluttering of her eyes which reminded him of the fluttering of a dove’s wings (M. D. Goulder, The Song of Fourteen Songs [JSOTSup], 5). (5) The comparison has to do with gentleness and purity, as well as longing and simplicity (K&D 18:38). |
