Discovery Box| (0.11) | (Amo 9:7) | 1 sn Though Israel was God’s special covenant people (see 3:2a), the Lord emphasizes they are not inherently superior to the other nations subject to his sovereign rule. |
| (0.11) | (Amo 5:5) | 5 sn Again there is irony. The name Bethel means “house of God” in Hebrew. How surprising and tragic that Bethel, the “house of God” where Jacob received the inheritance given to Abraham, would be overrun by disaster. |
| (0.11) | (Amo 4:11) | 2 tn Heb “like God’s overthrow of Sodom and Gomorrah.” The divine name may be used in an idiomatic superlative sense here, in which case one might translate, “like the great [or “disastrous”] overthrow of Sodom and Gomorrah.” |
| (0.11) | (Hos 4:1) | 4 tn Heb “there is no truthfulness nor loyalty nor knowledge of God in the land.” Here “knowledge of God” refers to recognition of his authority and obedience to his will. |
| (0.11) | (Hos 1:9) | 4 tn Heb “I am not yours.” The divine name “God” is supplied in the translation for clarity even though the reading of the MT is followed (see previous tc note). Almost all English versions (including KJV, ASV, NASB) supply “God” here. |
| (0.11) | (Dan 5:3) | 2 tn Aram “the temple of the house of God.” The phrase seems rather awkward. The Vulgate lacks “of the house of God,” while Theodotion and the Syriac lack “of the house.” |
| (0.11) | (Dan 1:6) | 4 sn The names reflect a Jewish heritage. In Hebrew Daniel means “God is my judge”; Hananiah means “the Lord is gracious”; Mishael means “who is what God is?”; and Azariah means “the Lord has helped.” |
| (0.11) | (Eze 28:22) | 2 tn Or “reveal my holiness.” God’s “holiness” is fundamentally his transcendence as sovereign ruler of the world. The revelation of his authority and power through judgment is in view in this context. |
| (0.11) | (Eze 24:13) | 2 tn Heb “because I cleansed you.” In this context (see especially the very next statement), the statement must refer to divine intention and purpose. Despite God’s efforts to cleanse his people, they resisted him and remained morally impure. |
| (0.11) | (Eze 20:23) | 2 sn Though the Pentateuch does not seem to know of this episode, Ps 106:26-27 may speak of God’s oath to exile the people before they had entered Canaan. |
| (0.11) | (Eze 20:4) | 1 tn Heb “will you judge.” Here the imperfect form of the verb is probably used with a desiderative nuance. Addressed to the prophet, “judge” means to warn of or pronounce God’s impending judgment. |
| (0.11) | (Eze 6:10) | 1 tn Heb “not in vain did I speak to do to them this catastrophe.” The wording of the last half of v. 10 parallels God’s declaration after the sin of the golden calf (Exod 32:14). |
| (0.11) | (Eze 3:3) | 1 sn I ate it. A similar idea of consuming God’s word is found in Jer 15:16 and Rev 10:10, where it is also compared to honey and may be specifically reminiscent of this text. |
| (0.11) | (Eze 1:13) | 3 sn Burning coals of fire are also a part of David’s poetic description of God’s appearance (see 2 Sam 22:9, 13; Ps 18:8). |
| (0.11) | (Jer 51:49) | 3 tn The juxtaposition of גַם…גַם (gam…gam), often “both…and,” here indicates correspondence. See BDB 169 s.v. גַּם 4. Appropriately, Babylon will fall slain just as her victims, including God’s covenant people, did. |
| (0.11) | (Jer 51:55) | 1 tn The antecedent of the third masculine plural pronominal suffix is not entirely clear. It probably refers back to the “destroyers” mentioned in v. 53 as the agents of God’s judgment on Babylon. |
| (0.11) | (Jer 30:2) | 1 tn Heb “Thus says Yahweh of armies, the God of Israel, saying….” For significance of the title “Yahweh of armies, the God of Israel,” see the note at 2:19. |
| (0.11) | (Jer 16:19) | 1 tn The words “Then I said” are not in the text. They are supplied in the translation to show the shift from God, who has been speaking to Jeremiah, to Jeremiah, who here addresses God. |
| (0.11) | (Jer 1:9) | 1 sn The passage is reminiscent of Deut 18:18, which refers to the Lord’s promise of future revelation through a line of prophets who, like Moses, would speak God’s word. |
| (0.11) | (Isa 59:9) | 1 tn מִשְׁפָּט (mishpat), which refers to “justice” in the earlier verses, here refers to “justice from God,” or “vindication.” Because the people are unjust, God refuses to vindicate them before their enemies. See v. 11. |
