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Discovery Box| (0.25) | (Dan 3:12) | 1 sn Daniel’s absence from this scene has sparked the imagination of commentators, some of whom have suggested that perhaps he was unable to attend the dedication due to sickness or absence prompted by business. Hippolytus supposed that Daniel may have been watching from a distance. |
| (0.25) | (Dan 3:1) | 2 sn There is no need to think of Nebuchadnezzar’s image as being solid gold. No doubt the sense is that it was overlaid with gold (cf. Isa 40:19; Jer 10:3-4), with the result that it presented a dazzling self-compliment to the greatness of Nebuchadnezzar’s achievements. |
| (0.25) | (Eze 38:2) | 2 sn This may refer to a Lydian king in western Asia Minor in the seventh century b.c. Apart from Ezek 38-39, the only other biblical reference to this king/nation is in Rev 20:8. For a study of the names appearing in this verse, see E. Yamauchi, Foes From the Northern Frontier, 19-27. |
| (0.25) | (Eze 36:15) | 2 tc The MT reads תַכְשִׁלִי (takhshiliy, “you will cause to stumble”), a Hiphil of כָּשַׁל (kashal, “to stumble”). This is a metathesis for תְשַׁכְּלִי (teshakkeliy), “you will deprive of children”), a Piel from the root שָׁכַל (shakhal), which is used in the previous verses. |
| (0.25) | (Eze 32:27) | 2 tc Heb “and their iniquities were over their bones.” The meaning of this statement is unclear. In light of the parallelism (see “swords”) it is preferable to emend עֲוֹנֹתָם (ʿavonotam; “their iniquities”) to צִנּוֹתָם or צִנָּתָם (tsinnotam or tsinnatam; “their shields” or “their shield”) See L. C. Allen, Ezekiel (WBC), 2:135. |
| (0.25) | (Eze 28:13) | 2 tn The exact identification of each gemstone is uncertain. The list should be compared to that of the priest in Exod 28:17-20, which lists twelve stones in rows of three. The LXX apparently imports the Exod 28 list. See reference to the types of stones in L. C. Allen, Ezekiel (WBC), 2:91. |
| (0.25) | (Eze 28:3) | 1 sn Or perhaps “Danel” (so TEV), referring to a ruler known from Canaanite legend. See the note on “Daniel” in 14:14. A reference to Danel (preserved in legend at Ugarit, near the northern end of the Phoenician coast) makes more sense here when addressing Tyre than in 14:14. |
| (0.25) | (Eze 27:12) | 1 sn Tarshish refers to a distant seaport sometimes believed to be located in southern Spain (others identified it as Carthage in North Africa). In any event it represents here a distant, rich, and exotic port that was a trading partner of Tyre. |
| (0.25) | (Eze 27:6) | 2 tc The Hebrew reads, “Your deck they made ivory, daughter of Assyria.” The syntactically difficult “ivory” is understood here as dittography and omitted, though some construe this to refer to ivory inlays. “Daughter of Assyria” is understood here as improper word division, and the vowels are repointed as “cypresses” and translated as “cypress wood.” |
| (0.25) | (Eze 24:21) | 2 sn Heb “the delight of your eyes.” Just as Ezekiel was deprived of his beloved wife (v. 16, the “desire” of his “eyes”), so the Lord would be forced to remove the object of his devotion, the temple, which symbolized his close relationship to his covenant people. |
| (0.25) | (Eze 23:36) | 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. See 20:4 and 22:2. |
| (0.25) | (Eze 22:10) | 2 tn Heb “(one who is) unclean due to the impurity they humble within you.” The use of the verb “to humble” suggests that these men forced themselves upon women during menstruation. Having sexual relations with a woman during her period was forbidden by the Law (Lev 18:19; 20:18). |
| (0.25) | (Eze 22:2) | 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 upon the city. See 20:4. |
| (0.25) | (Eze 21:30) | 1 sn Once the Babylonian king’s sword (vv. 19-20) has carried out its assigned task, the Lord commands a halt. The resheathed sword will return to the land where it was created, and there itself face judgment. The pronouns continue to be second person feminine singular. The sword figuratively represents the Babylonian nation, whose land is the locus of judgment. |
| (0.25) | (Eze 21:30) | 2 tn In the Hebrew text of vv. 30-32 the second person verbal and pronominal forms are generally feminine singular. This continues the address of the personified Babylonian sword from verse 29 (the Hebrew word for “sword” is feminine). “Return” is masculine, either due to the Hebrew preference for the masculine gender, or to the fact that soldiers were men. |
| (0.25) | (Eze 21:27) | 2 tn The pronoun “this” is feminine, while the following negated verb (“will not be”) is masculine. Some emend the verb to a feminine form (see BHS), In this case the statement refers to the destiny of the king's turban crown (symbolizing his reign). See the previous note. It ultimately denotes kingship in Israel, as with “not this” in v. 26. |
| (0.25) | (Eze 20:39) | 2 tn Heb “and after, if you will not listen to me.” The translation leaves out “and after” for smoothness. The text is difficult. M. Greenberg (Ezekiel [AB], 1:374) suggests that it may mean “but afterwards, if you will not listen to me…” with an unspoken threat. |
| (0.25) | (Eze 18:9) | 1 tc The MT reads לַעֲשׂוֹת אֱמֶת (laʿasot ʾemet, “to do with integrity”), while the LXX reads “to do them,” presupposing לַעֲשׂוֹת אֹתָם (laʿasot ʾotam). The ם (mem) and ת (tav) have been reversed in the MT. The LXX reflects the original, supported by similar phrasing in Ezekiel 11:20; 20:19. |
| (0.25) | (Eze 13:10) | 2 tn The Hebrew word only occurs here in the Bible. According to L. C. Allen (Ezekiel [WBC], 1:202-3), it is also used in the Mishnah of a wall of rough stones without mortar. This fits the context here, which compares the false prophetic messages to a nice coat of whitewash on a structurally unstable wall. |
| (0.25) | (Eze 13:9) | 2 tn The reference here is probably to a civil list (as in Ezra 2:16; Neh 7:64) rather than to a “book of life” (Exod 32:32; Isa 4:3; Ps 69:29; Dan 12:1). This registry may have been established at the making of David’s census (2 Sam 24:2, 9). |
