Discovery Box| (0.25) | (Oba 1:17) | 4 tc The present translation follows the reading מוֹרִשֵׁיהֶם (morishehem; literally, “those dispossessing them”; cf. NAB, NRSV, CEV) rather than מוֹרָשֵׁיהֶם (morashehem, “their possessions”) of the MT (cf. LXX, Syriac, and Vg, followed by KJV, ASV, NASB). |
| (0.25) | (Oba 1:5) | 3 tn Heb “Would they not have stolen only their sufficiency?” The rhetorical question is used to make an emphatic assertion, which is perhaps best represented by the indicative form in the translation. |
| (0.25) | (Amo 6:12) | 2 sn The botanical imagery, when juxtaposed with the preceding rhetorical questions, vividly depicts and emphasizes how the Israelites have perverted justice and violated the created order by their morally irrational behavior. |
| (0.25) | (Amo 1:13) | 4 sn The Ammonites ripped open Gilead’s pregnant women in conjunction with a military invasion designed to expand their territory. Such atrocities, although repugnant, were not uncommon in ancient Near Eastern warfare. |
| (0.25) | (Hos 11:4) | 4 tn Heb “their jaws” (so KJV, ASV, NASB). This noun (לְחִי, lekhiy) can also mean “cheek,” which is how the NIV, NRSV, NJB, NAB, and CEV take it here. |
| (0.25) | (Hos 10:1) | 1 tn The phrase “to Baal” does not appear in the Hebrew text here but is implied; it is supplied in the translation for the sake of clarity. Cf. NCV “altars for idols,” NLT “altars of their foreign gods.” |
| (0.25) | (Hos 7:5) | 2 tc The MT preserves the awkward first person common plural suffix reading מַלְכֵּנוּ (malakenu, “our king”). The BHS editors suggest reading the third person masculine plural suffix מַלְכָּם (malkam, “their king”; so CEV), as reflected in the Aramaic Targum. |
| (0.25) | (Hos 6:5) | 2 tn Heb “by the prophets” (so KJV, NRSV). The prophets are pictured as the executioners of Israel and Judah because they announced their imminent destruction. The prophetic word was endowed with the power of fulfillment. |
| (0.25) | (Dan 5:1) | 2 sn This scene of a Babylonian banquet calls to mind a similar grandiose event recorded in Esth 1:3-8. Persian kings were also renowned in the ancient Near Eastern world for their lavish banquets. |
| (0.25) | (Eze 29:7) | 1 tc The Hebrew consonantal text (Kethib) implies בְכַפְּךָ (vekappeka, “by your hand”) but the marginal reading (Qere) has simply בַכַּף (vakkaf, “by the hand”). The LXX reads: “with their hand,” implying בְכַפָּם (vekappam). |
| (0.25) | (Eze 22:26) | 2 tn Heb “hide their eyes from.” The idiom means to disregard or ignore something or someone (see Lev 20:4; 1 Sam 12:3; Prov 28:27; Isa 1:15). |
| (0.25) | (Eze 16:26) | 1 tn Heb “your neighbors, large of flesh.” The word “flesh” is used here of the genitals. It may simply refer to the size of their genitals in general, or that they are lustful. |
| (0.25) | (Eze 14:10) | 1 tn Or “They will bear responsibility for their iniquity.” The Hebrew term “iniquity” (three times in this verse) often refers by metonymy to the consequence of sin (see Gen 4:13). |
| (0.25) | (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). |
| (0.25) | (Eze 8:18) | 1 tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment. |
| (0.25) | (Eze 9:5) | 2 tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment. |
| (0.25) | (Eze 9:10) | 1 tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment. |
| (0.25) | (Eze 7:16) | 1 sn The simile compares doves that flee their valley home for the mountains, where they coo in mournful discomfort. For doves moaning or mourning see Isa 38:14; 59:11; Ezek 7:16 and Nah 2:7. |
| (0.25) | (Eze 7:9) | 1 tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment. |
| (0.25) | (Eze 7:4) | 1 tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment. |
