Discovery Box| (0.31) | (Hos 6:2) | 2 tn Heb “after two days” (so KJV, NIV, NRSV). The expression “after two days” is an idiom meaning “after a short time” (see, e.g., Judg 11:4; BDB 399 s.v. יוֹם 5.a). |
| (0.31) | (Hos 4:14) | 1 tn The words “it is true” are supplied in the translation to indicate that this is a conclusion drawn on the preceding behavior (cf. NAB “So must a people”; NRSV “thus a people”; TEV “As the proverb says, ‘A people’”). |
| (0.31) | (Hos 4:10) | 1 tn Heb “by guarding harlotry.” The present translation assumes that the first word of v. 11 in the Hebrew text is to be taken with the infinitive at the end of v. 10 (so also NAB, NIV, NCV, NRSV). |
| (0.31) | (Hos 2:15) | 1 tn Heb “Valley of Achor,” so named because of the unfortunate incident recorded in Josh 7:1-26 (the name is explained in v. 26; the Hebrew term Achor means “disaster” or “trouble” [cf. TEV, CEV “Trouble Valley”]). |
| (0.31) | (Dan 11:14) | 3 tn Heb “sons of violence.” “Son(s)” is sometimes used idiomatically in Hebrew to indicate that someone is characterized by a certain quality. So the expression “sons of violence” means that these individuals will be characterized by violent deeds. |
| (0.31) | (Dan 10:5) | 3 sn The identity of the messenger is not specifically disclosed. Presumably he is an unnamed angel. Some interpreters identify him as Gabriel, but there is no adequate reason for doing so. |
| (0.31) | (Dan 5:15) | 1 tn The Aramaic text does not have “and.” The term “astrologers” is either an appositive for “wise men” (cf. KJV, NKJV, ASV, RSV, NRSV), or the construction is to be understood as asyndetic (so the translation above). |
| (0.31) | (Dan 4:25) | 5 sn Nebuchadnezzar’s insanity has features that are associated with the mental disorder boanthropy, in which the person so afflicted imagines himself to be an ox or a similar animal and behaves accordingly. |
| (0.31) | (Eze 29:18) | 1 tn Heb “Nebuchadrezzar” is a variant and more exact spelling of Nebuchadnezzar, as the Babylonian name Nabu-kudurri-uṣur has an “r” rather than an “n” (so also in v. 19). |
| (0.31) | (Eze 23:34) | 3 sn The severe action is more extreme than beating the breasts in anguish (Isa 32:12; Nah 2:7). It is also ironic, for these are the very breasts she so blatantly offered to her lovers (vv. 3, 21). |
| (0.31) | (Eze 21:24) | 2 tn Heb “Because you have brought to remembrance your guilt when your transgressions are uncovered so that your sins are revealed in all your deeds—because you are remembered, by the hand you will be seized.” |
| (0.31) | (Eze 20:7) | 1 tn Heb “each one, the detestable things of his eyes, throw away.” The Pentateuch does not refer to the Israelites worshiping idols in Egypt, but Josh 24:14 appears to suggest that they did so. |
| (0.31) | (Eze 1:4) | 6 tn The LXX translates חַשְׁמַל (khashmal) with the word ἤλεκτρον (ēlektron, “electrum”; so NAB), an alloy of silver and gold, perhaps envisioning a comparison to the glow of molten metal. |
| (0.31) | (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!” |
| (0.31) | (Jer 40:6) | 2 tn Heb “So Jeremiah went to Gedaliah…and lived with him among the people who had been left in the land.” The long Hebrew sentence has been divided in two to better conform with contemporary English style. |
| (0.31) | (Jer 38:1) | 1 tn The name is spelled “Jucal” in the Hebrew text here rather than “Jehucal” as in Jer 37:3. The translation uses the same spelling throughout so that the English reader can identify these as the same individual. |
| (0.31) | (Jer 34:5) | 1 tn Heb “And like the burning [of incense] for your fathers, the former kings who were before you, so will they burn [incense] for you.” The sentence has been reversed for easier style and the technical use of the terms interpreted. |
| (0.31) | (Jer 27:18) | 3 tn Heb “…speaking to them, let them entreat the Lord…so that the valuable articles…will not go to Babylon.” The long original sentence has been broken up for the sake of English style. |
| (0.31) | (Jer 11:20) | 1 tn The words “So I said” are not in the text but are implicit from the context. They are supplied in the translation for clarity to show the shift in address. |
| (0.31) | (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. |
