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Discovery Box| (0.15) | (Hos 6:5) | 7 sn In 6:3 unrepentant Israel uttered an overconfident boast that the Lord would rescue the nation from calamity as certainly as the “light of the dawn” (שַׁחַר, shakhar) “comes forth” (יֵצֵא, yetseʾ) every morning. Playing upon the early morning imagery, the Lord responded in 6:4 that Israel’s prerequisite repentance was as fleeting as the early morning dew. Now in 6:5, the Lord announces that he will indeed appear as certainly as the morning; however, it will not be to rescue but to punish Israel: punishment will “come forth” (יֵצֵא) like the “light of the dawn” (אוֹר). |
| (0.15) | (Hos 1:2) | 1 tn The construct noun תְּחִלַּת (tekhillat, “beginning of”) displays a wider use of the construct state here, preceding a perfect verb דִּבֶּר (dibber, “he spoke”; Piel perfect third person masculine singular) rather than a genitive noun. This is an unusual temporal construction (GKC 422 §130.d). It may be rendered, “When he (= the Lord) began to speak” (cf. ASV, NASB, NIV, NRSV, TEV, and most other modern English versions, all of which are similar). This time-determinative was not correctly understood by the LXX or by the KJV “The beginning of the word of the Lord.” |
| (0.15) | (Dan 7:4) | 2 sn The identity of the first animal, derived from v. 17 and the parallels in chap. 2, is Babylon. The reference to the plucking of its wings is probably a reference to the time of Nebuchadnezzar’s insanity (cf. chap. 4). The latter part of v. 4 then describes the restoration of Nebuchadnezzar. The other animals have traditionally been understood to represent respectively Media-Persia, Greece, and Rome, although most of modern scholarship identifies them as Media, Persia, and Greece. For a biblical parallel to the mention of lion, bear, and leopard together, see Hos 13:7-8. |
| (0.15) | (Dan 5:2) | 2 tn Or “ancestor”; or “predecessor” (also in vv. 11, 13, 18). The Aramaic word translated “father” can on occasion denote these other relationships. Concerning the difficulty in tracing the lineage of Belshazzar, whose actual father was Nabonidus, back to Nebuchadnezzar, J. Goldingay, Daniel (WBC), 108, argues that, “The two chief points in neo-Babylonian history are the empire’s rise under Nebuchadnezzar and its fall under Nabonidus/Belshazzar, so that ‘Nebuchadnezzar the father of Belshazzar’ summarizes and reflects the general historical facts of the period.” |
| (0.15) | (Dan 5:1) | 1 sn As is clear from the extra-biblical records, it was actually Nabonidus (ca. 556-539 b.c.) who was king of Babylon at this time. However, Nabonidus spent long periods of time at Teima, and during those times Belshazzar his son was de facto king of Babylon. This arrangement may help to explain why later in this chapter Belshazzar promises that the successful interpreter of the handwriting on the wall will be made third ruler in the kingdom. If Belshazzar was in effect second ruler in the kingdom, this would be the highest honor he could grant. |
| (0.15) | (Dan 3:25) | 1 sn The phrase like that of a god is in Aramaic “like that of a son of the gods.” Many patristic writers understood this phrase in a christological sense (i.e., “the Son of God”). But it should be remembered that these are words spoken by a pagan who is seeking to explain things from his own polytheistic frame of reference; for him the phrase “like a son of the gods” is equivalent to “like a divine being.” Despite the king’s description though, the fourth person probably was an angel who had come to deliver the three men, or was a theophany. |
| (0.15) | (Dan 3:5) | 1 sn The word zither (Aramaic קִיתָרוֹס [qitaros]), and the words for harp (Aramaic פְּסַנְתֵּרִין [pesanterin]) and pipes (Aramaic סוּמְפֹּנְיָה [sumponeyah]), are of Greek derivation. Though much has been made of this in terms of suggesting a date in the Hellenistic period for the writing of the book, it is not surprising that a few Greek cultural terms, all of them the names of musical instruments, should appear in this book. As a number of scholars have pointed out, the bigger surprise (if, in fact, the book is to be dated to the Hellenistic period) may be that there are so few Greek loanwords in Daniel. |
| (0.15) | (Dan 2:15) | 1 tn The Aramaic word מְהַחְצְפָה (mehakhtsefah) may refer to the severity of the king’s decree (i.e., “harsh”; so HALOT 1879 s.v. חצף; BDB 1093 s.v. חֲצַף), although it would seem that in a delicate situation such as this Daniel would avoid this kind of criticism of the king’s actions. The translation above understands the word to refer to the immediacy, not harshness, of the decree. See further, F. Rosenthal, Grammar, 50, §116; E. Vogt, Lexicon linguae aramaicae, 67. |
| (0.15) | (Eze 38:2) | 4 tn Heb “the prince, the chief of Meshech and Tubal.” Some translate “the prince of Rosh, Meshech and Tubal,” but it is more likely that the Hebrew noun in question is a common noun in apposition to “prince,” rather than a proper name. See D. I. Block, Ezekiel (NICOT), 2:434-35. As Block demonstrates, attempts by some popular writers to identify these proper names with later geographical sites in Russia are anachronistic. See as well E. Yamauchi, Foes From the Northern Frontier, 19-27. |
| (0.15) | (Eze 27:9) | 2 tn Heb “strengthening damages.” Here “to strengthen” means to repair. The word for “damages” occurs several times in 1 Kgs 12 about some type of damage to the temple, which may have referred to or included cracks. Since the context describes Tyre in its glory, we do not expect this reference to damages to be of significant scale, even if there are repairmen. This may refer to using pitch to seal the seams of the ship, which had to be done periodically and could be considered routine maintenance rather than repair of damage. |
| (0.15) | (Eze 23:20) | 1 tn Heb “She lusted after their concubines (?), whose flesh was the flesh of donkeys.” The phrase “their concubines” is difficult here. The pronoun is masculine plural, suggesting that the Egyptian men are in view, but how concubines would fit into the picture envisioned here is not clear. It is possible that the term refers here to the Egyptians’ genitals. The relative pronoun that follows introduces a more specific description of them. Some suggest that Ezekiel uses the term in an idiomatic sense of “paramour,” which is reflected in the translation above. |
| (0.15) | (Eze 22:4) | 2 tn Heb “and you have come to your years.” This appears to mean that she has arrived at the time when her years (i.e., life) would end, though it may mean that her years of punishment will begin. Because “day” and “time” are so closely associated in the immediate context (see 21:25, 29), some prefer to emend the text and read: “you have brought near your time.” See L. C. Allen, Ezekiel (WBC), 2:31, as well as the translator’s note on verse 3. |
| (0.15) | (Eze 21:28) | 2 tn Heb “to contain, endure,” from כוּל (khul). Since that sense is difficult here, most take the text to read either “to consume” or “for destruction.” GKC 186 §68.i suggests that the form represents the Hiphil of אָכַל (’akhal, “consume”). The ’alef (א) would have dropped out, as it sometimes does and might do with אָכַל in Ezek 42:5. D. I. Block (Ezekiel [NICOT], 1:693) prefers seeing כוּל as a byform of כָּלָה (kalah, “be complete”), with a meaning like “consume” in the Hiphil. The weakness of Block’s suggestion is that כָּלָה does not elsewhere exhibit a Hiphil. |
| (0.15) | (Eze 18:2) | 1 tn This word occurs three times, in the Qal stem here and the parallel passage in Jer 31:29-30, and in the Piel stem at Eccl 10:10. In the latter passage it refers to the bluntness of an ax that has not been sharpened. Here the “bluntness” of the teeth is not due to grinding them down because of the bitter taste of sour grapes but to the fact that they have lost their “edge,” “bite,” or “sharpness” because they are numb from the sour taste. For this meaning for the word, see W. L. Holladay, Jeremiah (Hermeneia), 2:197. |
| (0.15) | (Eze 7:7) | 2 tc The LXX reads “neither tumult nor birth pains.” The LXX varies at many points from the MT in this chapter. The context suggests that one or both of these would be present on a day of judgment, thus favoring the MT. Perhaps more significant is the absence of “the mountains” in the LXX. If the ר (resh) in הָרִים (harim, “the mountains” not “on the mountains”) were a ד (dalet), which is a common letter confusion, then it could be from the same root as the previous word, הֵד (hed), meaning “the day is near—with destruction, not joyful shouting.” |
| (0.15) | (Eze 2:2) | 2 tn Or “spirit.” The NIV has “the Spirit,” but the absence of the article in the Hebrew text makes this unlikely. Elsewhere in Ezekiel the Lord’s Spirit is referred to as “the Spirit of the Lord” (11:5; 37:1), “the Spirit of God” (11:24), or “my (that is, the Lord’s) Spirit” (36:27; 37:14; 39:29). Some identify the “spirit” of 2:2 as the spirit that energized the living beings; however, that “spirit” is called “the spirit” (1:12, 20) or “the spirit of the living beings” (1:20-21; 10:17). Still others see the term as referring to an impersonal “spirit” of strength or courage, that is, the term may also be understood as a disposition or attitude. The Hebrew word often refers to a wind in Ezekiel (1:4; 5:10, 12; 12:4; 13:11, 13; 17:10, 21; 19:12; 27:26; 37:9). In 37:5-10 a “breath” originates in the “four winds” and is associated with the Lord’s life-giving breath (see v. 14). This breath enters into the dry bones and gives them life. In a similar fashion the breath of 2:2 (see also 3:24) energizes paralyzed Ezekiel. Breath and wind are related. On the one hand, it is a more normal picture to think of breath rather than wind entering someone, but since wind represents an external force, it seems more likely for wind rather than breath to stand someone up (unless we should understand it as a disposition). It may be that one should envision the breath of the speaker moving like a wind to revive Ezekiel, helping him to regain his breath and invigorating him to stand. A wind also transports the prophet from one place to another (3:12, 14; 8:3; 11:1, 24; 43:5). |
| (0.15) | (Eze 1:10) | 1 tc The MT has an additional word at the beginning of v. 11, וּפְנֵיהֶם (ufenehem, “and their faces”), which is missing from the LXX. As the rest of the verse only applies to wings, “their faces” would have to somehow be understood in the previous clause. But this would be very awkward and is doubly problematic since “their faces” are already introduced as the topic at the beginning of v. 10. The Hebrew scribe appears to have copied the phrase “and their faces and their wings” from v. 8, where it introduces the content of 9-11. Only “and (as for) their wings” belongs here. |
| (0.15) | (Lam 5:20) | 1 sn The verbs “to forget” and “to remember” are often used figuratively in scripture when God is the subject, particularly in contexts of judgment (God forgets his people) and restoration of blessing (God remembers his people). In this case, the verb “to forget” functions as a hypocatastasis (implied comparison), drawing a comparison between God’s judgment and rejection of Jerusalem to a person forgetting that Jerusalem even exists. God’s judgment of Jerusalem was so intense and enduring that it seemed as though he had forgotten her. The synonymous parallelism makes this clear. |
| (0.15) | (Lam 4:12) | 2 tn Heb “they did not believe that.” The verb הֶאֱמִינוּ (heʾeminu), Hiphil perfect third person common plural from אָמַן (ʾaman, “to believe”), ordinarily is a term of faith and trust, but occasionally it functions cognitively: “to think that” (Job 9:16; 15:22; Ps 116:10; Lam 4:12) and “to be convinced that” (Ps 27:13) (HALOT 64 s.v. I אמן hif.1). The semantic relationship between “to believe” = “to think” is metonymical, that is, effect for cause. |
| (0.15) | (Lam 4:6) | 4 tn Heb “without a hand turned.” The preposition ב (bet) after the verb חוּל (khul) in Hos 11:6 is adversative: “the sword will turn against [Assyria’s] cities.” Other contexts with חוּל (khul) plus ב (bet) are not comparable (ב [bet] often being locative). However, it is not certain that hands must be adversarial, as the sword clearly is in Hos 11:6. The present translation pictures the suddenness of Sodom’s overthrow as an easier fate than the protracted military campaign and subsequent exile and poverty of Judah’s survivors. |
