Discovery Box| (0.53483127027027) | (Jer 42:19) |
1 tn Heb “Know for certain that I warn you…” The idea of “for certain” is intended to reflect the emphatic use of the infinitive absolute before the volitive use of the imperfect (see IBHS 587-88 §35.3.1h and 509 §31.5b). The substitution “of this:” for “that” has been made to shorten the sentence in conformity with contemporary English style. |
| (0.53483127027027) | (Jer 48:5) |
2 tn Heb “the distresses of the cry of destruction.” Many commentaries want to leave out the word “distresses” because it is missing from the Greek version and the parallel passage in Isa 15:5. However, it is in all the Hebrew |
| (0.53483127027027) | (Jer 49:35) |
1 tn Heb “I will break the bow of Elam, the chief source of their might.” The phrase does not mean that God will break literal bows or that he will destroy their weapons (synecdoche of species for genus) or their military power (so Hos 1:5). Because of the parallelism, the “bow” here stands for the archers who wield the bow, and were the strongest force (or chief contingent) in their military. |
| (0.53483127027027) | (Jer 50:12) |
1 tn Heb “Your mother will be utterly shamed, the one who gave you birth…” The word “mother” and the parallel term “the one who gave you birth” are used metaphorically for the land of Babylonia. For the figure compare the usage in Isa 50:1 (Judah) and Hos 2:2, 5 (2:4, 7 HT) and see BDB 52 s.v. אֵם 2 and 408 s.v. יָלַד Qal.2.c. |
| (0.53483127027027) | (Jer 50:29) |
3 sn The Holy One of Israel is a common title for the |
| (0.53483127027027) | (Lam 1:1) |
11 tn The noun מַס (mas) means “forced labor, corveé slave, conscripted worker.” It refers to a subjugated population, subject to forced labor and/or heavy taxes (Gen 49:15; Exod 1:11; Deut 20:11; Josh 16:10; 17:13; Judg 1:28, 30, 33, 35; 1 Kgs 5:28; 9:15, 21; 12:18; 2 Chr 10:18; Isa 31:8; Lam 1:1). |
| (0.53483127027027) | (Lam 1:3) |
3 tn Heb “great servitude.” The noun עֲבֹדָה (’avodah, “servitude”) refers to the enforced labor and suffering inflicted upon conquered peoples who are subjugated into slavery (Exod 1:14; 2:23; 5:9, 11; 6:9; Deut 26:6; 1 Kgs 12:4; 1 Chr 26:30; 2 Chr 10:4; 12:8; Isa 14:3; Lam 1:3). |
| (0.53483127027027) | (Lam 1:9) |
4 tn The basic meaning of זָכַר (zakhar) is “to remember, call to mind” (HALOT 270 s.v. I זכר). Although it is often used in reference to recollection of past events or consideration of present situations, it also may mean “to consider, think about” the future outcome of conduct (e.g., Isa 47:7) (BDB 270 s.v. 5). The same term is used is 7a. |
| (0.53483127027027) | (Lam 1:10) |
2 tn Heb “all her desirable things.” The noun מַחְמָד (makhmad, “desirable thing”) refers to valuable possessions, such as gold and silver which people desire (e.g., Ezra 8:27). This probably refers, not to the valuable possessions of Jerusalem in general, but to the sacred objects in the temple in particular, as suggested by the rest of the verse. For the anthropomorphic image compare Song 5:16. |
| (0.53483127027027) | (Lam 1:15) |
6 tn Heb “an assembly.” The noun מוֹעֵד (mo’ed, “assembly”) is normally used in reference to the annual religious festive assemblies of Israel (Ezek 45:17; Hos 9:5; Zeph 3:18; Zech 8:19), though a number of English versions take this “assembly” to refer to the invading army which attacks the city (e.g., NAB, NIV, TEV, NLT). |
| (0.53483127027027) | (Lam 2:7) |
4 tn Heb “He delivered into the hand of the enemy.” The verb הִסְגִּיר (hisgir), Hiphil perfect 3rd person masculine singular from סָגַר (sagar), means “to give into someone’s control: to deliver” (Deut 23:16; Josh 20:5; 1 Sam 23:11, 20; 30:15; Job 16:11; Pss 31:9; 78:48, 50, 62; Lam 2:7; Amos 1:6, 9; Obad 14). |
| (0.53483127027027) | (Lam 3:8) |
2 tn The verb שׁוע (“to cry out”) usually refers to calling out to God for help or deliverance from a lamentable plight (e.g., Job 30:20; 36:13; 38:41; Pss 5:3; 18:7, 42; 22:25; 28:2; 30:3; 31:23; 88:14; 119:147; Isa 58:9; Lam 3:8; Jon 2:3; Hab 1:2). |
| (0.53483127027027) | (Lam 3:13) |
2 tn Heb “sons of his quiver.” This idiom refers to arrows (BDB 121 s.v. בֵּן 6). The term “son” (בֵּן, ben) is often used idiomatically with a following genitive, e.g., “son of flame” = sparks (Job 5:7), “son of a constellation” = stars (Job 38:22), “son of a bow” = arrows (Job 41:2), “son of a quiver” = arrows (Lam 3:13), “son of threshing-floor” = corn (Isa 21:10). |
| (0.53483127027027) | (Lam 3:21) |
2 tn Heb “to my heart.” The noun לֵבָב (levav, “heart”) has a broad range of meanings, including its use as a metonymy of association, standing for thoughts and thinking = “mind” (e.g., Deut 32:46; 1 Chr 29:18; Job 17:11; Ps 73:7; Isa 10:7; Hag 1:5, 7; 2:15, 18; Zech 7:10; 8:17). |
| (0.53483127027027) | (Lam 5:17) |
1 tn Heb “are faint” or “are sick.” The adjective דַּוָּי (davvay, “faint”) is used in reference to emotional sorrow (e.g., Isa 1:5; Lam 1:22; Jer 8:18). The related adjective דָּוֶה (daveh) means “(physically) sick” and “(emotionally) sad,” while the related verb דָּוָה (davah) means “to be sad.” The cognate Aramaic term means “sorrow,” and the cognate Syriac term refers to “misery.” |
| (0.53483127027027) | (Eze 29:7) |
3 tn Heb “you caused to stand for them all their hips.” An emendation which switches two letters but is supported by the LXX yields the reading “you caused all their hips to shake.” See L. C. Allen, Ezekiel (WBC), 2:103. In 2 Kgs 18:21 and Isa 36:6 trusting in the Pharaoh is compared to leaning on a staff. The oracle may reflect Hophra’s attempt to aid Jerusalem (Jer 37:5-8). |
| (0.53483127027027) | (Dan 9:11) |
3 tn Heb “the curse and the oath which is written.” The term “curse” refers here to the judgments threatened in the Mosaic law (see Deut 28) for rebellion. The expression “the curse and the oath” is probably a hendiadys (cf. Num 5:21; Neh 10:29) referring to the fact that the covenant with its threatened judgments was ratified by solemn oath and made legally binding upon the covenant community. |
| (0.53483127027027) | (Hos 11:5) |
1 tc Or “Will they not return to Egypt?” (so NIV). Following the LXX and BHS, the MT לֹא (lo’, “not”) should probably be read as לוֹ (lo, “to him”) and connected to the end of 11:4 rather than the beginning of 11:5. The textual confusion between לֹא and לוֹ probably reflects an unintentional scribal error due to a mistake in hearing (cf., e.g., Kethib/Qere in Ps 100:3). |
| (0.53483127027027) | (Hos 14:4) |
3 sn The verb שָׁב, shav, “will turn” (Qal perfect 3rd person masculine singular from שׁוּב, shuv, “to turn”) continues the wordplay on שׁוּב in 14:1-4[2-5]. If Israel will “return” (שׁוּב) to the |
| (0.53483127027027) | (Amo 2:15) |
2 tn For the idiom of “holding [or “standing”] one’s ground” in battle, there is a similar phrase in Ezek 13:5; also related is the expression “to hold one’s own against” (or “to withstand”) in Judg 2:14; 2 Kgs 10:4; Dan 8:7 (see S. M. Paul, Amos [Hermeneia], 97). Other options include “will not endure” or “will not survive.” |
