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Discovery Box| (0.13) | (Hos 5:8) | 2 tc The MT reads the anomalous אַחֲרֶיךָ בִּנְיָמִין (ʾakharekha binyamin, “behind you, O Benjamin”), a reading followed by many English versions. The LXX reads ἐξέστη (exestē) which might reflect an alternate textual tradition of הַחֲרִדוּ בִּנְיָמִין (hakharidu binyamin, “Tremble in fear, O Benjamin”); the verb form would be a Hiphil imperative second person masculine plural from חָרַד (kharad, “to tremble, be terrified”; BDB 353 s.v. חָרַד). For discussion of this textual problem, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:236. |
| (0.13) | (Hos 5:2) | 1 tc The MT reads וְשַׁחֲטָה שֵׂטִים הֶעְמִיקוּ (veshakhatah setim heʿmiqu), “and rebels have made deep the slaughter.” The BHS editors propose וְשַׁחַת הַשִּׁטִּים הֶעְמִיקוּ (veshakhat hashittim heʿmiqu), “they have made the pit of Shittim [place of idolatry] deep” (cf. NRSV, TEV, NLT; see BDB 1006 s.v. שַׁחֲטָה). This involves: (1) phonological confusion between the similar sounding consonants ת (tav) and ט (tet), (2) redivision of words to take ה (hey) as the article with הַשִּׁטִּים rather than as a feminine noun ending of וְשַׁחֲטָה, and (3) revocalization of הַשִּׁטִּים with the two dagesh forte’s. Retaining the reading of the MT is preferable here. |
| (0.13) | (Hos 2:16) | 2 tc The MT reads תִּקְרְאִי (tiqreʾi, “you will call”; Qal imperfect second person feminine singular). The versions (LXX, Syriac, Vulgate) all reflect an alternate Vorlage of תִּקְרָא לִי (tiqraʾ li, “she will call me”; Qal imperfect third person feminine singular followed by preposition לְ, lamed, + first person common singular pronominal suffix). This textual variant undoubtedly arose under the influence of לִי תִּקְרְאִי (tiqreʾi li), which follows. Most English versions follow the reading of the MT (KJV, ASV, NASB, NIV, NRSV, NLT, CEV), but some follow the ancient versions and read the third person (“she”; so NAB, NCV, TEV). |
| (0.13) | (Hos 1:6) | 6 tn The phrase “their guilt” does not appear in Hebrew but is supplied in the translation for clarification. The ellipsis of the accusative direct object of נָשׂא אֶשָּׂא (nasoʾ ʾesaʾ, “I will certainly take away”) is an example of brachyology (abbreviation by word omission). The accusative “guilt” must be supplied frequently with נָשַׂא (see BDB 671 s.v. נָשָׂא 3.c; e.g., Num 14:19; Isa 2:9; Ps 99:8). Many recent English versions simplify this to “forgive them” (e.g., NASB, NIV, NCV, NRSV, TEV, NLT). |
| (0.13) | (Dan 10:4) | 2 tn The Hebrew text has חִדָּקֶל (hiddaqel). “Tigris” appears here in the LXX, since it is the Greek name for this river. Elsewhere in the OT “the great river” refers to the Euphrates (e.g., Gen 15:18; Josh 1:4), leading some interpreters to think that a mistake is involved in using the expression to refer to the Tigris. But it is doubtful that the expression had such a fixed and limited usage. The Syriac, however, does render the word here by “Euphrates” (Syr. perat) in keeping with biblical usage elsewhere. |
| (0.13) | (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. |
| (0.13) | (Eze 42:5) | 1 tn The verb יוֹכְלוּ (yokhelu) “took space” is listed by BDB 37 as אָכַל (’akhal, “eat, consume”), though it prefers to emend the text. HALOT also lists this verb as אכל (1:46) while also listing it under יכל,“prevail” (2:410-11). If אָכַל is correct, then the א (’alef) has dropped out. See the note at Ezek 21:28. BHS refers to a few medieval manuscripts and a Qumran manuscript including the א, יֹאכְלוּ instead of יוֹכְלוּ; both are pronounced the same. |
| (0.13) | (Eze 39:7) | 1 sn The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed, his very own character sets the standard for proper behavior. This expression is a common title for the Lord in the book of Isaiah. |
| (0.13) | (Eze 28:16) | 3 tn Heb “and I expelled you, O guardian cherub.” The Hebrew text takes the verb as first person and understands “guardian cherub” as a vocative, in apposition to the pronominal suffix on the verb. However, if the emendation in verse 14a is accepted (see the note above), then one may follow the LXX here as well and emend the verb to a third person perfect. In this case the subject of the verb is the guardian cherub. See L. C. Allen, Ezekiel (WBC), 2:91. |
| (0.13) | (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. |
| (0.13) | (Eze 21:10) | 1 tn Heb “Or shall we rejoice, scepter of my son? It despises every tree.” The translation understands the subject of the verb “despises,” which is a feminine form in the Hebrew text, to be the sword (which is a feminine noun) mentioned just before this. Alternatively, the line may be understood as “Let us not rejoice, O tribe of my son; it despises every tree.” The same word in Hebrew may be either “rod,” “scepter,” or “tribe.” The word sometimes translated as “or” or taken as an interrogative particle may be a negative particle. See D. I. Block, Ezekiel (NICOT), 1:672, n. 79. |
| (0.13) | (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.” |
| (0.13) | (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. |
| (0.13) | (Lam 4:1) | 4 tc The verb יִשְׁנֶא (yishneʾ, Qal imperfect third person feminine singular) is typically taken to be the only Qal imperfect of I שָׁנָהּ (shanah). Such a spelling with א (alef) instead of ה (he) is feasible. D. R. Hillers suggests the root שָׂנֵא (saneʾ, “to hate”): “Pure gold is hated.” This maintains the consonantal text and also makes sense in context. In either case the point is that gold no longer holds the same value, probably because there is nothing available to buy with it. |
| (0.13) | (Lam 4:1) | 1 sn According to W. F. Lanahan (“The Speaking Voice in the Book of Lamentations” JBL 93 [1974]: 48), the persona or speaking voice in chap. 4 is a bourgeois, the common man. This voice is somewhat akin to the reporter in chs 1-2 in that much of the description is in the third person. However, “the bourgeois has some sense of identity with his fellow-citizens,” seen in the shift to the first person plural. The alphabetic acrostic structure reduces to two bicola per letter. The first letter of only the first line in each stanza spells the acrostic. |
| (0.13) | (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. |
| (0.13) | (Lam 3:26) | 1 tn Heb “waiting and silently.” The two main words (plus two conjunctions) וְיָחִיל וְדוּמָם (veyakhil vedumam, “waiting and silently”) form a hendiadys where the first functions verbally and the second adverbially: “to wait silently.” The adverb דוּמָם (dumam, “silently”) also functions as a metonymy of association, standing for patience or rest (HALOT 217 s.v.). This metonymical nuance is captured well in less literal English versions: “wait in patience” (TEV) and “wait patiently” (CEV, NJPS). The more literal English versions do not express the metonymy as well: “quietly wait” (KJV, NKJV, ASV), “waits silently” (NASB), and “wait quietly” (RSV, NRSV, NIV). |
| (0.13) | (Lam 3:2) | 1 tn The verb נָהַג (nahag) describes the process of directing (usually a group of) something along a route, hence commonly “to drive,” when describing flocks, caravans, or prisoners and spoils of war (1 Sam 23:5; 30:2). But with people it may also have a positive connotation “to shepherd” or “to guide” (Pss 48:14; 80:1). The line plays on this through the reversal of expectations. Rather than being safely shepherded by the Lord their king, he has driven them away into captivity. |
| (0.13) | (Lam 3:1) | 3 tn The verb רָאָה (raʾah, “to see”) has a broad range of meanings, including (1) “to see” as to learn from experience and (2) “to see” as to experience (e.g., Gen 20:10; Ps 89:49; Eccl 5:17; Jer 5:12; 14:13; 20:18; 42:14; Zeph 3:15). Here it means that the speaker has experienced these things. The same Hebrew verb occurs in 2:20, where the Lord is asked to “see” (translated “Consider!”), although it is difficult to maintain this connection in an English translation. |
| (0.13) | (Lam 3:1) | 2 tn The noun גֶּבֶר (gever, “man”) refers to a strong man, distinguished from women, children, and other non-combatants whom he is to defend. According to W. F. Lanahan the speaking voice in this chapter is that of a defeated soldier (“The Speaking Voice in the Book of Lamentations” JBL 93 [1974]: 41-49.) F. W. Dobbs-Allsopp (Lamentations [IBC], 108) argues that is the voice of an “everyman,” although “one might not unreasonably suppose that some archetypal communal figure like the king does in fact stand in the distant background.” |
