Discovery Box| (0.42525221153846) | (Eze 18:10) |
2 tn Heb “and he does, a brother, from one of these.” If “brother” is retained, it may be an adverbial accusative, “against a brother” (i.e., fellow Israelite). But the form is likely dittographic (note the אח [aleph-heth] combination in the following form). |
| (0.42525221153846) | (Eze 21:20) |
1 sn As the Babylonians approached from the north, one road would branch off to the left and lead down the east side of the Jordan River to Ammon. The other road would veer to the right and lead down west of the Jordan to Jerusalem. |
| (0.42525221153846) | (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). |
| (0.42525221153846) | (Eze 23:31) |
1 tn Heb “her cup.” A cup of intoxicating strong drink is used, here and elsewhere, as a metaphor for judgment because both leave one confused and reeling. (See Jer 25:15, 17, 28; Hab 2:16.) The cup of wrath is a theme also found in the NT (Mark 14:36). |
| (0.42525221153846) | (Eze 24:17) |
2 tn Heb “(For) the dead mourning you shall not conduct.” In the Hebrew text the word translated “dead” is plural, indicating that mourning rites are in view. Such rites would involve outward demonstrations of one’s sorrow, including wailing and weeping. |
| (0.42525221153846) | (Eze 24:25) |
3 tn In the Hebrew text there is no conjunction before “their sons and daughters.” For this reason one might assume that the preceding descriptive phrases refer to the sons and daughters, but verse one%27s&tab=notes" ver="">21 suggests otherwise. The descriptive phrases appear to refer to the “stronghold,” which parallels “my sanctuary” in verse one%27s&tab=notes" ver="">21. The children constitute a separate category. |
| (0.42525221153846) | (Dan 1:1) |
4 sn This attack culminated in the first of three major deportations of Jews to Babylon. The second one occurred in 597 |
| (0.42525221153846) | (Dan 2:25) |
1 sn Arioch’s claim is self-serving and exaggerated. It is Daniel who came to him, and not the other way around. By claiming to have found one capable of solving the king’s dilemma, Arioch probably hoped to ingratiate himself to the king. |
| (0.42525221153846) | (Dan 4:13) |
2 tn Aram “a watcher and a holy one.” The expression is a hendiadys; so also in v. one%27s&tab=notes" ver="">23. This “watcher” is apparently an angel. The Greek OT (LXX) in fact has ἄγγελος (angelo", “angel”) here. Theodotion simply transliterates the Aramaic word (’ir). The term is sometimes rendered “sentinel” (NAB) or “messenger” (NIV, NLT). |
| (0.42525221153846) | (Dan 5:30) |
2 sn The year was 539 |
| (0.42525221153846) | (Dan 9:16) |
2 tn Heb “your anger and your rage.” The synonyms are joined here to emphasize the degree of God’s anger. This is best expressed in English by making one of the terms adjectival (cf. NLT “your furious anger”; CEV “terribly angry”). |
| (0.42525221153846) | (Dan 9:26) |
1 sn The expression have nothing is difficult. Presumably it refers to an absence of support or assistance for the anointed one at the time of his “cutting off.” The KJV rendering “but not for himself,” apparently suggesting a vicarious death, cannot be defended. |
| (0.42525221153846) | (Hos 2:1) |
1 tn Heb “Say to….” The imperative אִמְרוּ (’imru, Qal imperative masculine plural) functions rhetorically, as an example of erotesis of one verbal form (imperative) for another (indicative). The imperative is used as a rhetorical device to emphasize the certainty of a future action. |
| (0.42525221153846) | (Hos 2:7) |
4 tn Heb “to my man, the first.” Many English translations (e.g., KJV, NAB, NRSV, TEV) take this as “my first husband,” although this implies that there was more than one husband involved. The text refers to multiple lovers, but these were not necessarily husbands. |
| (0.42525221153846) | (Joe 1:6) |
1 sn As becomes increasingly clear in what follows, this nation is to be understood figuratively. It refers to the locust invasion as viewed from the standpoint of its methodical, destructive advance across the land (BDB 156 s.v. גּוֹי 2). This term is used figuratively to refer to animals one other time (Zeph 2:14). |
| (0.42525221153846) | (Joe 2:25) |
1 sn The plural years suggests that the plague to which Joel refers was not limited to a single season. Apparently the locusts were a major problem over several successive years. One season of drought and locust invasion would have been bad enough. Several such years would have been devastating. |
| (0.42525221153846) | (Amo 2:15) |
3 tn The last two lines read literally, “The one fast in his feet will not rescue [his life], and the rider of the horse will not rescue his life.” The phrase “his life” does double duty in the parallelism and should be understood in both lines. |
| (0.42525221153846) | (Amo 3:1) |
2 tn One might expect a third person verb form (“he brought up”), since the |
| (0.42525221153846) | (Amo 3:13) |
3 tn These words are spoken to either the unidentified heralds addressed at the beginning of v. one%27s&tab=notes" ver="">9, or to the Egyptians and Philistines (see v. one%27s&tab=notes" ver="">9b). Another possibility is that one is not to look for a specific addressee but rather appreciate the command simply as a rhetorical device to grab the attention of the listeners and readers of the prophetic message. |
| (0.42525221153846) | (Amo 4:13) |
1 tn Heb “For look, the one who.” This verse is considered to be the first hymnic passage in the book. The others appear at one%27s&tab=notes" ver="">5:8-9 and 9:5-6. Scholars debate whether these verses were originally part of a single hymn or three distinct pieces deliberately placed in each context for particular effect. |
