Discovery Box| (0.63342290322581) | (Lam 1:16) |
6 tn The verb שָׁמֵם (shamem) means “to be desolated.” The verb is used used in reference to land destroyed in battle and left “deserted” (Isa 49:8; Ezek 33:28; 35:12, 15; 36:4). When used in reference to persons, it describes the aftermath of a physical attack, such as rape (2 Sam 13:20) or military overthrow of a city (Isa 54:1; Lam 1:13, 16; 3:11). |
| (0.63342290322581) | (Lam 1:19) |
4 tn The noun נֶפֶשׁ (nefesh) functions as a metonymy (= soul) of association (= life) (e.g., Gen 44:30; Exod 21:23; 2 Sam 14:7; Jon 1:14). When used with נֶפֶשׁ (nefesh), the Hiphil הָשִׁיב (hashiv) of שׁוּב (shuv, “to turn, return”) may mean “to preserve a person’s life,” that is, to keep a person alive (Lam 1:14, 19). |
| (0.63342290322581) | (Lam 1:21) |
5 tn The term יוֹם (yom, “day”) is often used as a metonymy of association, standing for the event associated with that particular time period: judgment (e.g., Isa 2:12; 13:6, 9; Jer 46:10; Lam 2:22; Ezek 13:5; 30:3; Amos 5:18, 20; Obad 15; Zeph 1:7, 14; Zech 14:1; Mal 3:23) (BDB 399 s.v. 3). |
| (0.63342290322581) | (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). |
| (0.63342290322581) | (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). |
| (0.63342290322581) | (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.” |
| (0.63342290322581) | (Lam 5:21) |
1 tc The Kethib is וְנָשׁוּב (vÿnashuv, “and we will return,” ו [vav] conjunction + Qal imperfect 1st person common plural from שׁוּב [shuv, “to return”]). The Qere is וְנָשׁוּבָה (vÿnashuvah, “and let us return,” ו [vav] conjunction + Qal cohortative 1st person common plural from שׁוּב [shuv, “to return”]). |
| (0.63342290322581) | (Eze 10:14) |
2 sn The living creature described here is thus slightly different from the one described in Ezek 1:10, where a bull’s face appeared instead of a cherub’s. Note that some English versions harmonize the two descriptions and read the same here as in 1:10 (cf. NAB, NLT “an ox”; TEV, CEV “a bull”). This may be justified based on v. 22, which states the creatures’ appearance was the same. |
| (0.63342290322581) | (Eze 16:16) |
1 tc The text as written in the MT is incomprehensible (“not coming [plural] and he will not”). Driver has suggested a copying error of similar-sounding words, specifically לֹא (lo’) for לוֹ (lo). The feminine participle בָאוֹת (va’ot) has also been read as the feminine perfect בָאת (va’t). See L. C. Allen, Ezekiel (WBC), 1:228, n. 15.b, and D. I. Block, Ezekiel (NICOT), 1:486, n. 137. |
| (0.63342290322581) | (Eze 19:7) |
2 tc The Hebrew text reads “widows” instead of “strongholds,” apparently due to a confusion of ר (resh) and ל (lamed). L. C. Allen (Ezekiel [WBC], 1:284) favors the traditional text, understanding “widows” in the sense of “women made widows.” D. I. Block, (Ezekiel [NICOT], 1:602) also defends the Hebrew text, arguing that the image is that of a dominant male lion who takes over the pride and by copulating with the females lays claim to his predecessor’s “widows.” |
| (0.63342290322581) | (Dan 8:1) |
1 sn Dan 8:1 marks the switch from Aramaic (= 2:4b-7:28) back to Hebrew as the language in which the book is written in its present form. The remainder of the book from this point on (8:1-12:13) is in Hebrew. The bilingual nature of the book has been variously explained, but it most likely has to do with the book’s transmission history. |
| (0.63342290322581) | (Hos 1:11) |
3 tn Alternatively, “gain possession of the land” (cf. NRSV) or “rise up from the land” (cf. NIV). This clause may be understood in two ways: (1) Israel will gain ascendancy over the land or conquer the land (e.g., Exod 1:10; cf. NAB “come up from other lands”) or (2) Israel will be “planted” in the land (Hos 2:24-25; cf. NLT “will…plant his people”). |
| (0.63342290322581) | (Hos 5:1) |
7 sn The noun רֶשֶׁת (reshet, “net”) is used (1) literally of a net used to catch birds (Prov 1:17) and (2) in figurative descriptions of the wicked plotting to ensnare their victims (Prov 29:5; Pss 9:16; 10:9; 25:15; 31:5; 35:7; 57:7; 140:6; Job 18:8; BDB 440 s.v. רֶשֶׁת). |
| (0.63342290322581) | (Hos 5:11) |
2 sn The term רְצוּץ (rÿtsuts, “crushed”) is a metaphor for weakness (e.g., 2 Kgs 18:21; Isa 36:6; 42:3) and oppression (e.g., Deut 28:33; 1 Sam 12:3, 4; Amos 4:1; Isa 58:6). Here it is used as a figure to describe the devastating effects of the |
| (0.63342290322581) | (Hos 13:3) |
2 tn The phrase כְּעֲנַן־בֹּקֶר (kÿ’anan-boqer, “like a cloud of the morning”) occurs also in Hos 6:4 in a similar simile. The Hebrew poets and prophets refer to morning clouds as a simile for transitoriness (Job 7:9; Isa 44:22; Hos 6:4; 13:3; HALOT 858 s.v. עָנָן 1.b; BDB 778 s.v. עָנָן 1.c). |
| (0.63342290322581) | (Hos 13:16) |
1 sn Beginning with 13:16, the verse numbers through 14:9 in the English Bible differ by one from the verse numbers in the Hebrew text (BHS), with 13:16 ET = 14:1 HT, 14:1 ET = 14:2 HT, etc., through 14:9 ET = 14:10 HT. Thus ch. 14 in the Hebrew Bible has 10 verses. |
| (0.63342290322581) | (Amo 3:14) |
6 sn The horns of an ancient altar projected upwards from the four corners and resembled an animal’s horns in appearance. Fugitives could seek asylum by grabbing hold of these corners (see Exod 21:14; 1 Kgs 1:50; 2:28). When the altar’s horns were cut off, there would be no place of asylum left for the |
| (0.63342290322581) | (Jon 2:5) |
1 tn Heb “as far as the throat.” The noun נֶפֶשׁ (nefesh) refers sometimes to the throat or neck (Pss 69:1[2]; 105:18; 124:4, 5; Isa 5:14; HALOT 712 s.v. נֶפֶשׁ 2). The water was up to Jonah’s neck (and beyond), so that his life was in great danger (cf. Ps 69:1). |
| (0.63342290322581) | (Jon 3:9) |
4 tn The imperfect verb נֹאבֵד (no’ved, “we might not die”) functions in a modal sense, denoting possibility. The king’s hope parallels that of the ship’s captain in 1:6. See also Exod 32:7-14; 2 Sam 12:14-22; 1 Kgs 8:33-43; 21:17-29; Jer 18:6-8; Joel 2:11-15. |
| (0.63342290322581) | (Nah 2:1) |
5 tn The Qal infinitive absolute נָצוֹר (notsar, from נָצַר [nastar], “to guard”) is used in an imperatival sense as the following string of imperatives suggests. The imperatival use of the infinitive absolute is often used to introduce a series of imperatives with special urgency (e.g., Deut 1:16; 2 Sam 24:12; 2 Kgs 5:10). See IBHS 593-94 §35.5.1; R. J. Williams, Hebrew Syntax, 42, §211. |
