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Discovery Box| (0.35) | (Eze 11:20) | 1 sn The expression They will be my people, and I will be their God occurs as a promise to Abraham (Gen 17:8), Moses (Exod 6:7), and the nation (Exod 29:45). |
| (0.35) | (Eze 1:14) | 1 tc The LXX omits v. 14 and may well be correct. The verse may be a later explanatory gloss of the end of v. 13 which was copied into the main text. See M. Greenberg, Ezekiel (AB), 1:46. |
| (0.35) | (Lam 3:57) | 1 tn The verb could be understood as a precative (“Draw near”). The perspective of the poem seems to be that of prayer during distress rather than a testimony that God has delivered someone. |
| (0.35) | (Lam 1:21) | 7 tn Heb “and.” Following a volitive use of the perfect, the vav (ו) prefixed to וְיִהְיוּ (veyihyu, “and let it be!”) introduces a purpose/result clause in a dependent volitive construction: “so that they may be like me!” |
| (0.35) | (Jer 51:47) | 2 tn Or “all her slain will fall in her midst.” In other words, her people will be overtaken by judgment and be unable to escape. The dead will lie in heaps in the very heart of the city and land. |
| (0.35) | (Jer 51:40) | 1 sn This statement is highly ironic in light of the fact that the Babylonians were compared to lions and lion cubs (v. 38). Here they are like lambs, rams, and male goats that are to be led off to be slaughtered. |
| (0.35) | (Jer 50:2) | 5 sn This refers to the fact that the idols that the Babylonians worshiped will not be able to protect them but will instead be carried off into exile with the Babylonians themselves (cf. Isa 46:1-2). |
| (0.35) | (Jer 41:8) | 1 tn Heb “But there were 10 men found among them and they said.” However, for the use of “were found” = “be, happened to be” see BDB 594 s.v. מָצָא 2.c and compare the usage in 41:3. |
| (0.35) | (Jer 31:37) | 2 tn Heb “If the heavens above could be measured or the foundations of the earth below be explored, then also I could reject all the seed of Israel for all they have done.” |
| (0.35) | (Jer 25:3) | 1 sn The year referred to would be 627 b.c. The same year is referred to in 1:2 in reference to his call to be a prophet. |
| (0.35) | (Jer 11:5) | 3 tn The words “Let it be so” are not in the text; they are an explanation of the significance of the term “Amen” for those who may not be part of the Christian or Jewish tradition. |
| (0.35) | (Isa 60:7) | 1 tn Heb “will serve you,” i.e., be available as sacrifices (see the next line). Another option is to understood these “rams” as symbolic of leaders who will be subject to the people of Zion. See v. 10. |
| (0.35) | (Isa 44:11) | 2 sn The point seems to be this: if the idols are the mere products of human hands, then those who trust in them will be disappointed, for man-made gods are incapable of helping their “creators.” |
| (0.35) | (Isa 38:14) | 4 tn Heb “stand surety for me.” Hezekiah seems to be picturing himself as a debtor who is being exploited; he asks that the Lord might relieve his debt and deliver him from the oppressive creditor. |
| (0.35) | (Isa 33:23) | 5 sn Judah’s victory over its enemies will be so thorough there will be more than enough plunder for everyone, even slow-moving lame men who would normally get left out in the rush to gather the loot. |
| (0.35) | (Isa 30:15) | 1 tn Heb “in returning and in quietness you will be delivered.” Many English versions render the last phrase “shall be saved” or something similar (e.g., NAB, NASB, NRSV). |
| (0.35) | (Isa 30:23) | 1 tn Heb “and he will give rain for your seed that you plant in the ground, and food [will be] the produce of the ground, and it will be rich and abundant.” |
| (0.35) | (Isa 29:9) | 2 tn Heb “Blind yourselves and be blind!” The Hitpalpel and Qal imperatival forms of שָׁעַע (shaʿaʿ, “be blind”) are combined to draw attention to the statement. The imperatives have the force of an emphatic assertion. |
| (0.35) | (Isa 8:9) | 2 tn The imperatival form (Heb “be shattered”) is rhetorical and expresses the speaker’s firm conviction of the outcome of the nations’ attack. See the note on “be broken.” |
| (0.35) | (Isa 4:1) | 5 sn This refers to the humiliation of being unmarried and childless. The women’s words reflect the cultural standards of ancient Israel, where a woman’s primary duties were to be a wife and mother. |
