Discovery Box| (0.30) | (Amo 3:10) | 2 tn Heb “violence and destruction.” The expression “violence and destruction” stand metonymically for the goods the oppressors have accumulated by their unjust actions. |
| (0.30) | (Amo 2:4) | 6 sn Here the idolatry of the parents carried over to the children, who persisted in worshiping the idols to which their fathers were loyal. |
| (0.30) | (Amo 2:4) | 6 tn Heb “after which their fathers walked.” The expression “to walk after” is an idiom meaning “to be loyal to.” See S. M. Paul, Amos (Hermeneia), 75-76. |
| (0.30) | (Amo 1:5) | 6 sn According to Amos 9:7, the Arameans originally came from Kir. The Lord threatens to reverse their history and send them back there. |
| (0.30) | (Joe 2:22) | 2 tn Heb “their strength.” The trees and vines will produce a maximum harvest, in contrast to the failed agricultural conditions previously described. |
| (0.30) | (Hos 7:16) | 2 tn Heb “because their tongue.” The term “tongue” is used figuratively as a metonymy of cause (tongue) for effect (prayers to Baal). |
| (0.30) | (Hos 1:2) | 7 tn Heb “and children of harlotries.” However, TEV takes the phrase to mean the children will behave like their mother: “your children will be just like her.” |
| (0.30) | (Eze 21:29) | 3 sn The second half of the verse appears to state that the sword of judgment would fall upon the wicked Ammonites, despite their efforts to prevent it. |
| (0.30) | (Eze 16:37) | 1 sn Harlots suffered degradation when their nakedness was exposed (Jer 13:22, 26; Hos 2:12; Nah 3:5). |
| (0.30) | (Eze 14:11) | 1 sn I will be their God. See Exod 6:7; Lev 26:12; Jer 7:23; 11:4. |
| (0.30) | (Eze 11:3) | 1 tn The Hebrew verb may mean “think” in this context. This content of what they say (or think) represents their point of view. |
| (0.30) | (Eze 10:12) | 1 tc The phrase “along with their entire bodies” is absent from the LXX and may be a gloss explaining the following words. |
| (0.30) | (Eze 7:19) | 4 tn The “stumbling block of their iniquity” is a unique phrase of the prophet Ezekiel (Ezek 14:3, 4, 7; 18:30; 44:12). |
| (0.30) | (Eze 3:7) | 1 sn Moses (Exod 3:19) and Isaiah (Isa 6:9-10) were also told that their messages would not be received. |
| (0.30) | (Lam 3:63) | 1 tn Heb “their rising and their sitting.” The two terms שִׁבְתָּם וְקִימָתָם (shivtam veqimatam, “their sitting and their rising”) form a merism: two terms that are polar opposites are used to encompass everything in between. The idiom “from your rising to your sitting” refers to the earliest action in the morning and the latest action in the evening (e.g., Deut 6:7; Ps 139:3). The enemies mock Jerusalem from the moment they arise in the morning until the moment they sit down in the evening. |
| (0.30) | (Lam 3:27) | 3 sn Jeremiah is referring to the painful humiliation of subjugation to the Babylonians, particularly to the exile of the populace of Jerusalem. The Babylonians and Assyrians frequently used the phrase “bear the yoke” as a metaphor: their subjects were made as subservient to them as yoked oxen were to their masters. Because the Babylonian exile would last for seventy years, only those who were in their youth when Jerusalem fell would have any hope of living until the return of the remnant. For the middle-aged and elderly, the yoke of exile would be insufferable, but those who bore this “yoke” in their youth would have hope. |
| (0.30) | (Jer 46:5) | 1 sn The passage jumps forward in time here, moving from the Egyptian army being summoned to battle to a description of their being routed in defeat. |
| (0.30) | (Jer 44:12) | 1 tn Heb “they set their face to go.” Cf. 44:11; 42:14 and see the translator’s note at 42:15. |
| (0.30) | (Jer 23:30) | 2 tn Heb “who are stealing my words from one another.” However, context shows it is their own word that they claim is from the Lord (cf. next verse). |
| (0.30) | (Jer 18:12) | 2 sn This has been the consistent pattern of their behavior. See 7:24; 9:13; 13:10; 16:12. |
