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Discovery Box| (0.31) | (Eze 1:1) | 5 tn Or “saw visions from God.” References to divine visions occur also in Ezek 8:3 and 40:2. |
| (0.31) | (Lam 5:21) | 1 tn The cohortative after a volitive indicates purpose (“so that”). There is a wordplay in Hebrew between “Bring us back” (Hiphil imperative of שׁוּב [shuv, “to return”]) and “let us return” (Qal imperfect of שׁוּב). This repetition of the root שׁוּב is significant; it depicts a reciprocal relationship between God’s willingness to allow the nation to return to him, on the one hand, and its national repentance, on the other. |
| (0.31) | (Lam 3:56) | 1 tn The verb could be understood as a precative (“Hear my plea”) parallel to the following volitive verb, “do not close.” |
| (0.31) | (Lam 3:20) | 2 tn The infinitive absolute followed by an imperfect of the same root is an emphatic rhetorical statement: זָכוֹר תִּזְכּוֹר (zakhor tizkor, “continually think”). Although the basic meaning of זָכַר (zakhar) is “to remember, call to mind” (HALOT 270 I זכר), here it refers to consideration of a present situation: “to consider, think about” something present (BDB 270 s.v. זָכַר 5). The referent of the third person feminine singular form of תִּזְכּוֹר (tizkor) is the feminine singular noun נַפְשִׁי (nafshi, “my soul”). |
| (0.31) | (Lam 2:20) | 4 tn Heb “infants of healthy childbirth.” The genitive-construct phrase עֹלֲלֵי טִפֻּחִים (ʿolale tippukhim) functions as an attributive genitive construction: “healthy newborn infants.” The noun טִפֻּחִים (tippukhim) appears only here. It is related to the verb טָפַח (tafakh), meaning “to give birth to a healthy child” or “to raise children” depending on whether the Arabic or Akkadian cognate is emphasized. For the related verb, see below at 2:22. |
| (0.31) | (Lam 2:3) | 5 tn Heb “from the presence of the enemy.” This figurative expression refers to the approach of the attacking army. |
| (0.31) | (Lam 1:10) | 3 tn Heb “she watched,” or “she saw.” The verb רָאָה (raʾah, “to see”) has a broad range of meanings, including “to see” a spectacle causing grief (Gen 21:16; 44:34; Num 11:15; 2 Kgs 22:20; 2 Chr 34:28; Esth 8:6) or abhorrence (Isa 66:24). The words “in horror” are added to “she watched” to bring out this nuance. |
| (0.31) | (Lam 1:9) | 8 tn The words “she cried” do not appear in the Hebrew. They are added to indicate that personified Jerusalem is speaking. |
| (0.31) | (Lam 1:9) | 4 tn The basic meaning of זָכַר (zakhar) is “to remember, call to mind” (HALOT 270 s.v. I זכר). Although it is often used in reference to recollection of past events or consideration of present situations, it also may mean “to consider, think about” the future outcome of conduct (e.g., Isa 47:7) (BDB 270 s.v. 5). The same term is used in Lam 1:7a. |
| (0.31) | (Lam 1:3) | 5 tn The preposition בִּין (bin) is used in reference to a location: “between” (BDB 107 s.v. 1). |
| (0.31) | (Jer 52:21) | 1 tn Heb “18 cubits.” A “cubit” was a unit of measure, approximately equivalent to a foot and a half. |
| (0.31) | (Jer 52:21) | 2 tn Heb “12 cubits.” A “cubit” was a unit of measure, approximately equivalent to a foot and a half. |
| (0.31) | (Jer 52:22) | 1 tn Heb “5 cubits.” A “cubit” was a unit of measure, approximately equivalent to a foot and a half. |
| (0.31) | (Jer 51:56) | 2 tn The Piel form (which would be intransitive here, see GKC 142 §52.k) should probably be emended to Qal. |
| (0.31) | (Jer 51:58) | 3 tn The infinitive absolute emphasizes the following finite verb. Another option is to translate, “will certainly be demolished.” |
| (0.31) | (Jer 51:40) | 1 tn Heb “I will bring them down like lambs to be slaughtered, like rams and he-goats.” |
| (0.31) | (Jer 49:12) | 1 sn The reference here is to the cup of God’s wrath that is connected with the punishment of war at the hands of the Babylonians, referred to already in Jer 25:15-29. Those who do not deserve to drink are the innocent victims of war who get swept away with the guilty. Edom was certainly not one of the innocent victims, as is clear from this judgment speech and those referred to in the study note on 49:7. |
| (0.31) | (Jer 47:6) | 3 sn The passage is highly figurative. The sword of the Lord, which is itself a figure of the destructive agency of the enemy armies, is here addressed as a person and is encouraged by rhetorical questions (questions designed to dissuade) and commands to “be quiet,” “be at rest,” and “be silent,” all of which aim to get the Lord to call off the destruction against the Philistines. |
| (0.31) | (Jer 46:28) | 2 tn The translation “entirely unpunished” is intended to reflect the emphatic construction of the infinitive absolute before the finite verb. |
| (0.31) | (Jer 46:27) | 1 sn Jer 46:27-28 are virtually the same as 30:10-11. The verses are more closely related to that context than to this. But the presence of a note of future hope for the Egyptians may have led to a note of encouragement also to the Judeans who were under threat of judgment at the same time (cf. the study notes on 46:2, 13 and 25:1-2 for the possible relative dating of these prophecies). |
