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Discovery Box| (0.25) | (Mat 4:5) | 3 sn What the highest point of the temple refers to is unclear. Perhaps the most popular suggestion is that the word refers to the point on the temple’s southeast corner where it looms directly over a cliff some 450 ft (135 m) high. Others have suggested the reference could be to the roof of the temple or a projection of the roof; still others see a reference to the lintel of the temple’s high gate, or a tower in the temple courts. The Greek word itself could be literally translated “winglet” (a diminutive of the Greek word for “wing”) which may have been chosen as a wordplay on the reference to safety under the “wings” of God in Ps 91:4, the same psalm quoted by the devil in the following verse. |
| (0.25) | (Zec 14:10) | 2 tn The term עֲרָבָה (ʿaravah) refers to the rift valley, running from the Sea of Galilee via the Jordan Valley and the Dead Sea to the Gulf of Aqaba. Some translations use the Hebrew name “Arabah” (ASV, NIV) while others say “like a plain” (KJV, NAB, NASB, NCV, NRSV, NLT). While the plural form of the term refers to the gently sloping basin (plains) of the valley in the region just north of the Dead Sea, the singular elsewhere refers to sections of the rift valley or emphasizes the arid and inhospitable nature of the region (which does not fit here in light of the streams in v. 8). But the point may be simply to paint a picture of Jerusalem towering over everything else, so that Geba and Rimmon, which are themselves above the rift valley will be so far below Jerusalem. |
| (0.25) | (Nah 2:5) | 4 tn Or “in their trenches”; or “in their columns”; Heb “in their advance”; or “in their march.” The noun הֲלִיכָה (halikhah, “procession, journey”) is nuanced “march; advance” in a military context (BDB 237 s.v. 1.a; HALOT 246 s.v. 1.a). Similarly, the related verb הָלַךְ (halakh) means “to march, to advance” in battle contexts (Judg 1:10; Hab 1:6). This is related to the Assyrian noun alaktu (“to advance”) which is often used of military advances (CAD 1.1.299). The related Assyrian noun aliktu means “detachment of soldiers” (CAD 1.1.346). HALOT suggests that הֲלִיכָה is related to an Assyrian noun which is a technical military term: “trenches, columns” (HALOT 246 s.v. *הֲלִיכָה). This line could be rendered, “They stumble in their trenches” or “They stumble in their columns.” |
| (0.25) | (Nah 2:5) | 2 tc The MT reads the Qal imperfect third person masculine singular יִזְכֹּר (yizkor) from זָכַר (zakar); see above note on its meaning. The rarity of this meaning for זָכַר in Hebrew has led to textual variants and several proposed emendations. The LXX reflects the Niphal imperfect third person masculine plural יִזָּכְרוּ (yizzakheru): καὶ μνησθνήσονται οἱ μεγιστᾶντες (kai mnēsthnēsontai hoi megistantes, “And their mighty men will be remembered”; or “will remember themselves”). The BHS editors suggest emending to יִזָּכְרוּ on the basis of the LXX. The BHK editors proposed emending to Pilpel imperfect third person common plural יְכַרְכְרוּ (yekharkheru, “they prance, they whirl”) from II כָּרַר (karar, “to dance”). None of the emendations are necessary once the existence of the homonym (or additional meaning) for זָכַר (“to order”) is recognized. |
| (0.25) | (Nah 1:6) | 5 tn Or “burst into flames.” The Niphal perfect נִתְּצוּ (nittetsu) from נָתַץ (natats, “to break up, throw down”) may denote “are broken up” or “are thrown down.” The BHS editors suggest emending the MT’s נִתְּצוּ (nittetsu) to נִצְּתוּ (nitsetu, Niphal perfect from יָצַת [yatsat, “to burn, to kindle, to burst into flames”]): “boulders burst into flames.” This merely involves the simple transposition of the second and third consonants. This emendation is supported by a few Hebrew mss (cited in BHS apparatus). It is supported contextually by fire and heat motifs in 1:5-6. The same metathesis of נִתְּצוּ and נִצְּתּוּ occurs in Jer 4:26. |
| (0.25) | (Mic 5:2) | 5 sn In riddle-like fashion this verse alludes to David, as the references to Bethlehem and to his ancient origins/activities indicate. The passage anticipates the second coming of the great king to usher in a new era of national glory for Israel. Other prophets are more direct and name this coming ideal ruler “David” (Jer 30:9; Ezek 34:23-24; 37:24-25; Hos 3:5). Of course, this prophecy of “David’s” second coming is actually fulfilled through his descendant, the Messiah, who will rule in the spirit and power of his famous ancestor and bring to realization the Davidic royal ideal in an even greater way than the historical David (see Isa 11:1, 10; Jer 33:15). |
| (0.25) | (Mic 1:14) | 5 tn Or “will be a deception.” The term אַכְזָב (ʾakhzav) is often translated “deception,” derived from the verb I כָּזָב (“to deceive, lie”; HALOT 467-68 s.v. I כזב). However, it probably means “what is dried up,” since (1) the noun elsewhere refers to an empty well or dried river in summer (Jer 15:18; cf. Job 6:15-20) (HALOT 45 s.v. אַכְזָב); (2) the place-name “Achzib” (אַכְזִיב) literally means “place on the אַכְזָב [dried up river]” (HALOT 45 s.v. אַכְזָב); and (3) it is derived from the verb II כָּזָב (“to dry up [brook]”; Isa 58:11), which also appears in Mishnaic Hebrew and Arabic. The point of the metaphor is that Achzib will be as disappointing to the kings of Israel as a dried up spring in the summer is to a thirsty traveler in the Jordanian desert. |
| (0.25) | (Jon 1:3) | 4 sn Three times in chap. 1 (in vv. 3 and 10) Jonah’s voyage is described as an attempt to escape away from the Lord—from the Lord’s presence (and therefore his active awareness; compare v. 2). On one level, Jonah was attempting to avoid a disagreeable task, but the narrator’s description personalizes Jonah’s rejection of the task. Jonah’s issue is with the Lord himself, not just his commission. The narrator’s description is also highly ironic, as the rest of the book shows. Jonah tries to sail to Tarshish, in the opposite direction from Nineveh, as if by doing that he could escape from the Lord, when the Lord is the one who knows all about Nineveh’s wickedness and is involved in all that happens to Jonah throughout the book. Compare Jonah’s explanation when talking with the Lord (see 4:2). |
| (0.25) | (Amo 4:4) | 1 sn Bethel and Gilgal were important formal worship centers because of their importance in Israel’s history. Here the Lord ironically urges the people to visit these places so they can increase their sin against him. Their formal worship, because it was not accompanied by social justice, only made them more guilty in God’s sight by adding hypocrisy to their list of sins. Obviously, theirs was a twisted view of the Lord. They worshiped a god of their own creation in order to satisfy their religious impulses (see 4:5: “For you love to do this”). Note that none of the rituals listed in 4:4-5 have to do with sin. |
| (0.25) | (Hos 11:12) | 3 tn The verb רוּד (rud, “to roam about freely”) is used in a concrete sense to refer to someone wandering restlessly and roaming back and forth (BDB 923 s.v. רוּד; Judg 11:37). Here, it is used figuratively, possibly with positive connotations, as indicated by the preposition עִם (ʿim, “with”), to indicate accompaniment: “but Judah still goes about with God” (HALOT 1194 s.v. רוד). Some English versions render it positively: “Judah still walks with God” (RSV, NRSV), “but Judah stands firm with God” (NJPS), and “but Judah yet ruleth with God” (KJV, ASV). Other English versions adopt the negative connotation “to wander restlessly” and nuance עִם in an adversative sense (“against”): “Judah is still rebellious against God” (NAB), “Judah is restive under God” (REB), “Judah is unruly against God” (NIV), and “the people of Judah are still rebelling against me” (TEV). |
| (0.25) | (Hos 6:3) | 1 tn Lexical and syntactical questions create three possibilities for understanding this verb. The verb form וְנֵדְעָה (venedeʿah) is a vav plus first plural cohortative either from יָדַע (yadaʿ, “to know”) or דָּעָה (daʿah, “to seek”). If from יָדַע (yadaʿ), it could be finishing v. 2: “so that we may live before him and know him.” The object (“him”) is understood from the previous clause, or perhaps the object may be added to the verb by emending it to וְנֵדָעֵהוּ (venedaʿehu). Most translations treat it as beginning v. 3 and from יָדַע (yadaʿ), either “Let us know” (e.g. NASB, ESV, NKJV, NRSV) or “Let us acknowledge” (e.g. NIV). Several dictionaries (HALOT 228, NIDOTTE 959, and Concise DCH 81) treat it as from דָּעָה (daʿah). The idea of seeking or requesting fits well with the following verb, רָדַף (radaf, “to pursue”). |
| (0.25) | (Hos 2:16) | 5 sn There is a wordplay on the terms בַּעְלִי (baʿli, “my master”) and הַבְּעָלִים (habbeʿalim, “the Baals”), which are derived from the root בַּעַל (baʿal, “master; lord”). This wordplay is especially effective because the term בַּעַל can refer to one’s husband and is also the name of the Canaanite storm god, Baal. Referring to a spouse, the term normally means “husband; master.” It was a common, ordinary, nonpejorative term that was frequently used in an interchangeable manner with אִישׁ (ʾish, “husband; man”). Due to its identity in sound with the abhorrent Canaanite fertility god Baal, the repentant Israelites would be so spiritually sensitive that they would refrain from even uttering this neutral term for fear of recalling their former idolatry. The purpose of the exile is to end Israel’s worship of Baal and to remove syncretism. |
| (0.25) | (Eze 31:3) | 1 sn Either Egypt or the Lord compares Egypt to Assyria, which is described in vv. 3-17 through the metaphor of a majestic tree. See D. I. Block, Ezekiel (NICOT), 2:185. Like Egypt, Assyria had been a great world power, but in time God brought the Assyrians down. Egypt should learn from history the lesson that no nation, no matter how powerful, can withstand the judgment of God. Rather than following the text here, some prefer to emend the proper name Assyria to a similar sounding common noun meaning “boxwood” (see Ezek 27:6), which would make a fitting parallel to “cedar of Lebanon” in the following line. In this case vv. 3-18 in their entirety refer to Egypt, not Assyria. See L. C. Allen, Ezekiel (WBC), 2:121-27. |
| (0.25) | (Eze 29:3) | 2 tn Heb “jackals,” but many medieval Hebrew mss read correctly “the serpent.” The Hebrew term appears to refer to a serpent in Exod 7:9-10, 12; Deut 32:33; Ps 91:13. It also refers to large creatures that inhabit the sea (Gen 1:21; Ps 148:7). In several passages it is associated with the sea or with the multiheaded sea monster Leviathan (Job 7:12; Ps 74:13; Isa 27:1; 51:9). Because of the Egyptian setting of this prophecy and the reference to the creature’s scales (v. 4), many understand a crocodile to be the referent here (e.g., NCV “a great crocodile”; TEV “you monster crocodile”; CEV “a giant crocodile”). |
| (0.25) | (Eze 7:13) | 1 tc The translation follows the LXX for the first line of the verse, although the LXX has lost the second line due to homoioteleuton (similar endings of the clauses). The MT reads “The seller will not return to the sale.” This Hebrew reading has been construed as a reference to land redemption, the temporary sale of the use of property, with property rights returned to the seller in the year of Jubilee. But the context has no other indicator that land redemption is in view. If correct, the LXX evidence suggests that one of the cases of “the customer” has been replaced by “the seller” in the MT, perhaps due to hoimoioarcton (similar beginnings of the words). |
| (0.25) | (Eze 1:1) | 2 sn The Assyrians started the tactic of deportation, the large-scale forced displacement of conquered populations, in order to stifle rebellions. The task of uniting groups of deportees, gaining freedom from one’s overlords, and returning to retake one’s own country would be considerably more complicated than living in one’s homeland and waiting for an opportune moment to drive out the enemy’s soldiers. The Babylonians adopted this practice also, after defeating the Assyrians. The Babylonians deported Judeans on three occasions. The practice of deportation was reversed by the Persian conquerors of Babylon, who gained favor from their subjects by allowing them to return to their homeland. As polytheists, the Persians sought the favor of the gods of the various countries that had come under their control. |
| (0.25) | (Lam 4:21) | 3 tn Heb “the cup.” Judgment is often depicted as a cup of wine that God forces a person to drink, causing him to lose consciousness, with red wine drooling out of his mouth. He resembles corpses lying on the ground as a result of the actual onslaught of the Lord’s judgment. The drunkard, reeling and staggering, causing bodily injury to himself, is an apt metaphor to describe the devastating effects of God’s judgment. Just as a cup of poison kills all those who are forced to drink it, the cup of God’s wrath destroys all those who must drink it (e.g., Ps 75:9; Isa 51:17, 22; Jer 25:15, 17, 28; 49:12; 51:7; Lam 4:21; Ezek 23:33; Hab 2:16). |
| (0.25) | (Lam 1:8) | 2 tn Heb “she has become an object of head-nodding” (לְנִידָה הָיָתָה, leniydah hayatah). This reflects the ancient Near Eastern custom of shaking the head in scorn (e.g., Jer 18:16; Ps 44:15 [14 HT]), hence the translation “object of scorn.” There is debate whether נִידָה (nidah) means (1) “object of head-shaking” from נוּד (nud, “to shake,” BDB 626-27 s.v. נוּד); (2) “unclean thing” from נָדַה (nadah, “to be impure”); or (3) “wanderer” from נָדַד (nadad, “to wander,” BDB 622 s.v. I נָדַד). The LXX and Rashi connected it to נָדַד (nadad, “to wander”); however, several important early Greek recensions (Aquila and Symmachus) and Syriac translated it as “unclean thing.” The modern English versions are split: (1) “unclean thing” (NASB); “unclean” (NIV); (2) “a mockery” (NRSV). |
| (0.25) | (Jer 51:32) | 1 sn Babylon was a city covering over a thousand acres that was surrounded by two walls, the inner one 21 feet (6.3 m) thick and the outer one 11 feet (3.3 m) thick. To provide the city further security, other walls were built to its south and east, and irrigation ditches and canals to it north and east were flooded to prevent direct access. The “fords” were crossings for the Euphrates River, which ran right through the city, and for the ditches and canals. The “reed marshes” were low-lying areas around the city where reeds grew. Burning them would deprive any fugitives of places to hide and flush out any who had already escaped. |
| (0.25) | (Jer 51:27) | 1 tn Heb “Raise up a standard on the earth. Blow a ram’s horn among the nations. Consecrate nations against her.” According to BDB 651 s.v. נֵס 1, the raising of a standard was a signal of a war—a summons to assemble and attack (see usage in Isa 5:26; 13:2; Jer 51:12). The “blowing of the ram’s horn” was also a signal to rally behind a leader and join in an attack (see Judg 3:27; 6:34). For the meaning of “consecrate nations against her,” see the study note on 6:4. The usage of this phrase goes back to the concept of holy war, where soldiers had to be consecrated for battle by the offering of a sacrifice. The phrase has probably lost its ritual usage in later times and become idiomatic for making necessary preparations for war. |
