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Discovery Box| (0.15) | (Hos 7:16) | 1 tc The MT reads the enigmatic יָשׁוּבוּ לֹא עָל (yashuvu loʾ ʿal), which is taken variously: “they turn, but not upward” (NASB); “they do not turn to the Most High” (NIV); and “they return, but not to the most High” (KJV). The BHS editors suggest יָשׁוּבוּ לַבַּעַל (yashuvu labbaʿal, “they turn to Baal”; so RSV) or יָשׁוּבוּ לַבְּלִיַּעַל (yashuvu labbeliyyaʿal, “they turn to Belial”), which is reflected by the LXX. |
| (0.15) | (Hos 7:5) | 3 tc The MT vocalizes the consonants החלו as הֶחֱלוּ a Hiphil perfect third person common plural from I חָלָה (“to become sick”). However, this is syntactically awkward. The BHS editors suggest revocalizing it as Hiphil infinitive construct + third person masculine singular suffix from חָלַל (khalal, “to begin”) or Hiphil perfect third person common plural from חָלַל. For a discussion of this textual problem, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:240. |
| (0.15) | (Hos 6:2) | 1 tn The Piel of חָיָה (khayah) may mean: (1) to keep/preserve persons alive from the threat of premature death (1 Kgs 20:31; Ezek 13:18; 18:27); (2) to restore the dead to physical life (Deut 32:39; 1 Sam 2:6; cf. NCV “will put new life in us”); or (3) to restore the dying back to life from the threat of death (Ps 71:20; BDB 311 s.v. חָיָה). |
| (0.15) | (Hos 3:3) | 1 tn Heb “and you will not be for” or “you will not come to belong to”; cf. NIV “be intimate with.” This is an uncommon and roundabout way of referring to sexual relations and perhaps refers to moving in with another man. “Another” is supplied from context, since she is clearly to live with Hosea. If it means she should not be intimate with any man, including Hosea, that could also picture the many days without a king mentioned in the next verse. |
| (0.15) | (Dan 10:5) | 5 tn The location of this place and even the exact form of the Hebrew name אוּפָז (ʾufaz) are uncertain. Apparently it was a source for pure gold. (See Jer 10:9.) The Hebrew word פָּז (paz, “refined gold” or “pure gold”) is more common in the OT than אוּפָז, and some scholars emend the text of Dan 10:5 to read this word. Cf. also “Ophir” (1 Kgs 9:28; Isa 13:12; Job 22:24; 28:16). |
| (0.15) | (Dan 10:1) | 3 tn The meaning of the Hebrew word צָבָא (tsavaʾ) is uncertain in this context. The word most often refers to an army or warfare. It may also mean “hard service,” and many commentators take that to be the sense here (i.e., “the service was great”). The present translation assumes the reference to be to the spiritual conflicts described, for example, in 10:16-11:1. |
| (0.15) | (Dan 9:24) | 1 tn Heb “sevens.” Elsewhere the term is used of a literal week (a period of seven days); cf. Gen 29:27-28; Exod 34:22; Lev 12:5; Num 28:26; Deut 16:9-10; 2 Chr 8:13; Jer 5:24; Dan 10:2-3. Gabriel unfolds the future as if it were a calendar of successive weeks. Most understand the reference here as seventy “sevens” of years, or a total of 490 years. |
| (0.15) | (Dan 8:4) | 3 tn In the Hiphil the Hebrew verb גָּדַל (gadal, “to make great; to magnify”) can have either a positive or a negative sense. For the former, used especially of God, see Ps 126:2, 3 and Joel 2:21. In this chapter (8:4, 8, 11, 25) the word has a pejorative sense, describing the self-glorification of this king. The sense seems to be that of vainly assuming one’s own superiority through deliberate hubris. |
| (0.15) | (Dan 7:18) | 1 sn The expression holy ones is either a reference to angels, to human beings devoted to God, or to both. The context is an earthly kingdom the holy ones will possess, and man was appointed to rule the earth (Gen 1:28). The holy ones are defeated and harassed by an earthly ruler in 7:21, 25, and human rulers cannot defeat and harass angels. So the holy ones are almost certainly human beings devoted to God. |
| (0.15) | (Dan 5:10) | 2 tn Aram “the queen” (so NAB, NASB, NIV, NRSV). In the following discourse this woman is able to recall things about Daniel that go back to the days of Nebuchadnezzar, things that Belshazzar does not seem to recollect. It is likely that she was the wife not of Belshazzar but of Nabonidus or perhaps even Nebuchadnezzar. In that case, “queen” here means “queen mother” (cf. NCV “the king’s mother”). |
| (0.15) | (Dan 2:1) | 2 tn Heb “dreamed dreams.” The plural is used here and in v. 2, but the singular in v. 3. The plural “dreams” has been variously explained. Some interpreters take the plural as denoting an indefinite singular (so GKC 400 §124.o). But it may be that it is describing a stream of related dreams, or a dream state. In the latter case, one might translate: “Nebuchadnezzar was in a trance.” See further, J. A. Montgomery, Daniel (ICC), 142. |
| (0.15) | (Dan 2:1) | 4 tn Heb “his sleep left (?) him.” The use of the verb הָיָה (hayah, “to be”) here is unusual. The context suggests a meaning such as “to be finished” or “gone” (cf. Dan 8:27). Some scholars emend the verb to read נָדְדָה (nadedah, “fled”); cf. Dan 6:19. See further, DCH 2:540 s.v. היה I Ni.3; HALOT 244 s.v. היה nif; BDB 227-28 s.v. הָיָה Niph.2. |
| (0.15) | (Eze 24:12) | 1 tn Heb “(with) toil she has wearied.” The meaning of the statement is unclear in the Hebrew text; some follow the LXX and delete it. The first word in the statement (rendered “toil” in the literal translation above) occurs only here in the OT, and the verb “she has wearied” lacks a stated object. Elsewhere the Hiphil of the verb refers to wearying someone or trying someone’s patience. The feminine subject is apparently the symbolic pot. |
| (0.15) | (Eze 24:25) | 2 tn Heb “the uplifting of their soul.” According to BDB 672 s.v. מַשָּׂא 2, the term “uplifting” refers to “that to which they lift up their soul, their heart’s desire.” However, this text is the only one listed for this use. It seems more likely here that the term has its well-attested nuance of “burden, load,” referring to that which weighs them down emotionally and is a constant source of concern or worry. |
| (0.15) | (Eze 18:17) | 2 tn Or “in his father’s punishment.” The phrase “in/for [a person’s] iniquity/punishment” occurs fourteen times in Ezekiel: here and in vv. 18, 19, 20; 3:18, 19; 4:17; 7:13, 16; 24:23; 33:6, 8, 9; 39:23. The Hebrew word for “iniquity” may also mean the “punishment for iniquity.” |
| (0.15) | (Eze 14:7) | 1 sn The ger (גֵּר) “resident foreigner” had a different status in different countries. In Israel the foreigners going by this term are (or are supposed to be) fully integrated into Israel’s social fabric and worshipers of Yahweh. Such an attachment to the Lord is a prior condition to the possibility of separating from the Lord. See also the notes at Exod 12:19 and Deut 29:11. |
| (0.15) | (Eze 7:6) | 4 tn In each of the three cases of the verb translated with forms of “to come,” the form may either be a participle (“comes/is coming”) or a perfect (“has come”). Either form would indicate that the end is soon to arrive. This last form appears also to be feminine, although “end” is masculine. This shift may be looking ahead to the next verse, whose first noun (“Doom”) is feminine. |
| (0.15) | (Eze 5:8) | 2 tn The Hebrew text uses wordplay here to bring out the appropriate nature of God’s judgment. “Execute” translates the same Hebrew verb translated “carried out” (literally meaning “do”) in v. 7, while “judgment” in v. 8 and “regulations” in v. 7 translate the same Hebrew noun (meaning “regulations” or in some cases “judgments” executed on those who break laws). The point seems to be this: God would “carry out judgments” against those who refused to “carry out” his “laws.” |
| (0.15) | (Eze 4:17) | 1 tn Or “in their punishment.” Ezek 4:16-17 alludes to Lev 26:26, 39. The phrase “in/for [a person’s] iniquity” occurs fourteen times in Ezekiel: here, 3:18, 19; 7:13, 16; 18:17, 18, 19, 20; 24:23; 33:6, 8, 9; 39:23. The Hebrew word for “iniquity” may also mean the “punishment for iniquity.” |
| (0.15) | (Eze 3:27) | 2 tn Heb “the listener will listen, and the refuser will refuse.” Because the word for listening can also mean obeying, the nuance may be that the obedient will listen, or that the one who listens will obey. Also, although the verbs are not jussive as pointed in the MT, some translate them with a volitive sense: “the one who listens—let that one listen, the one who refuses—let that one refuse.” |
