Discovery Box| (0.407505) | (Jer 50:2) |
4 tn The Hebrew word used here (גִּלּוּלִים, gillulim) is always used as a disdainful reference to idols. It is generally thought to have originally referred to “dung pellets” (cf. KBL 183 s.v. גִלּוּלִים). It is only one of several terms used in this way, such as “worthless things” (אַלִילִים, ’alilim), “vanities,” or “empty winds” (הֲבָלִים, havalim). |
| (0.407505) | (Jer 50:16) |
1 tn Heb “Cut off the sower from Babylon, and the one who wields the sickle at harvest time.” For the meaning “kill” for the root “cut off” see BDB 503 s.v. כָּרַת Qal.1.b and compare usage in Jer 11:19. The verb is common in this nuance in the Hiphil, cf. BDB 504 s.v. כָּרַת Hiph, 2.b. |
| (0.407505) | (Jer 50:29) |
3 sn The Holy One of Israel is a common title for the |
| (0.407505) | (Jer 50:34) |
1 sn Heb “their redeemer.” The Hebrew term “redeemer” referred in Israelite family law to the nearest male relative who was responsible for securing the freedom of a relative who had been sold into slavery. For further discussion of this term as well as its metaphorical use to refer to God as the one who frees Israel from bondage in Egypt and from exile in Assyria and Babylonia see the study note on one%27s&tab=notes" ver="">31:11. |
| (0.407505) | (Lam 5:21) |
1 tn The cohortative after a volitive indicates purpose (“so that”). There is a wordplay in Hebrew between “Bring us back” (Hiphil imperative of שׁוּב [shuv, “to return”]) and “let us return” (Qal imperfect of שׁוּב [shuv, “to return”]). This repetition of the root שׁוּב (shuv) is significant; it depicts a reciprocal relationship between God’s willingness to allow the nation to return to him on one hand and its national repentance on the other. |
| (0.407505) | (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 one%27s&tab=notes" ver="">1:10 (cf. NAB, NLT “an ox”; TEV, CEV “a bull”). This may be justified based on v. one%27s&tab=notes" ver="">22, which states the creatures’ appearance was the same. |
| (0.407505) | (Eze 24:17) |
5 tn Heb “the bread of men.” The translation follows the suggestion accepted by M. Greenberg (Ezekiel [AB], 2:509) that this refers to a meal brought by comforters to the one mourning. Some repoint the consonantal text to read “the bread of despair” (see L. C. Allen, Ezekiel [WBC], 2:56), while others, with support from the Targum and Vulgate, emend the consonantal text to read “the bread of mourners” (see D. I. Block, Ezekiel [NICOT], 1:784). |
| (0.407505) | (Eze 24:25) |
2 tn Heb “the uplifting of their soul.” According to BDB 672 s.v. מַשָּׂא 2, the term “uplifting” refers to “that to which they lift up their soul, their heart’s desire.” However, this text is the only one listed for this use. It seems more likely that the term has its well-attested nuance of “burden, load,” here and refers to that which weighs them down emotionally and is a constant source of concern or worry. |
| (0.407505) | (Eze 26:17) |
3 tn Heb “she and her inhabitants who placed their terror to all her inhabitants.” The relationship of the final prepositional phrase to what precedes is unclear. The preposition probably has a specifying function here, drawing attention to Tyre’s inhabitants as the source of the terror mentioned prior to this. In this case, one might paraphrase verse one%27s&tab=notes" ver="">17b: “she and her inhabitants, who spread their terror; yes, her inhabitants (were the source of this terror).” |
| (0.407505) | (Dan 2:1) |
2 tn Heb “dreamed dreams.” The plural is used here and in v. one%27s&tab=notes" ver="">2, but the singular in v. one%27s&tab=notes" ver="">3. The plural “dreams” has been variously explained. Some interpreters take the plural as denoting an indefinite singular (so GKC 400 §124.o). But it may be that it is describing a stream of related dreams, or a dream state. In the latter case, one might translate: “Nebuchadnezzar was in a trance.” See further, J. A. Montgomery, Daniel (ICC), 142. |
| (0.407505) | (Dan 8:4) |
3 tn In the Hiphil the Hebrew verb גָּדַל (gadal, “to make great; to magnify”) can have either a positive or a negative sense. For the former, used especially of God, see Ps 126:2, 3; Joel 2:21. In this chapter (one%27s&tab=notes" ver="">8:4, 8, 11, 25) the word has a pejorative sense, describing the self-glorification of this king. The sense seems to be that of vainly assuming one’s own superiority through deliberate hubris. |
| (0.407505) | (Hos 4:2) |
1 tn Heb “they break out and bloodshed touches bloodshed.” The Hebrew term פָּרַץ (parats, “to break out”) refers to violent and wicked actions (BDB 829 s.v. פָּרַץ 7; HALOT 972 s.v. פרץ 6.c). It is used elsewhere in a concrete sense to describe breaking through physical barriers. Here it is used figuratively to describe breaking moral barriers and restraints (cf. TEV “Crimes increase, and there is one murder after another”). |
| (0.407505) | (Hos 8:4) |
3 tn Heb “in order to be cut off.” The text gives the impression that they made the idols for this purpose, but the language is ironic and sarcastic, bringing out the futility of their efforts. One could paraphrase, “they made idols…but only so that they might be destroyed.” Though they had other plans for the idols, God’s judgment would bring their intentions to naught. |
| (0.407505) | (Hos 11:12) |
1 sn Beginning with one%27s&tab=notes" ver="">11:12, the verse numbers through one%27s&tab=notes" ver="">12:14 in the English Bible differ by one from the verse numbers in the Hebrew text (BHS), with one%27s&tab=notes" ver="">11:12 ET = one%27s&tab=notes" ver="">12:1 HT, one%27s&tab=notes" ver="">12:1 ET = one%27s&tab=notes" ver="">12:2 HT, etc., through one%27s&tab=notes" ver="">12:14 ET = 12:15 HT. From one%27s&tab=notes" ver="">13:1 to one%27s&tab=notes" ver="">13:16 the verse numbers in the English Bible and the Hebrew Bible are again the same. |
| (0.407505) | (Hos 13:16) |
1 sn Beginning with one%27s&tab=notes" ver="">13:16, the verse numbers through one%27s&tab=notes" ver="">14:9 in the English Bible differ by one from the verse numbers in the Hebrew text (BHS), with one%27s&tab=notes" ver="">13:16 ET = one%27s&tab=notes" ver="">14:1 HT, one%27s&tab=notes" ver="">14:1 ET = one%27s&tab=notes" ver="">14:2 HT, etc., through one%27s&tab=notes" ver="">14:9 ET = 14:10 HT. Thus ch. one%27s&tab=notes" ver="">14 in the Hebrew Bible has 10 verses. |
| (0.407505) | (Joe 2:2) |
5 tn Heb “A huge and powerful people”; KJV, ASV “a great people and a strong.” Many interpreters understand Joel 2 to describe an invasion of human armies, either in past history (e.g., the Babylonian invasion of Palestine in the sixth century |
| (0.407505) | (Joe 2:10) |
1 sn Witnesses of locust invasions have described the visual effect of large numbers of these creatures crawling over one another on the ground. At such times the ground is said to appear to be in motion, creating a dizzying effect on some observers. The reference in v. one%27s&tab=notes" ver="">10 to the darkening of the sun and moon probably has to do with the obscuring of visibility due to large numbers of locusts swarming in the sky. |
| (0.407505) | (Joe 2:20) |
1 sn The allusion to the one from the north is best understood as having locusts in view. It is not correct to say that this reference to the enemy who came form the north excludes the possibility of a reference to locusts and must be understood as human armies. Although locust plagues usually approached Palestine from the east or southeast, the severe plague of 1915, for example, came from the northeast. |
| (0.407505) | (Amo 6:12) |
1 tc Heb “Does one plow with oxen?” This obviously does not fit the parallelism, for the preceding rhetorical question requires the answer, “Of course not!” An error of fusion has occurred in the Hebrew, with the word יָם (yam, “sea”) being accidentally added as a plural ending to the collective noun בָּקָר (baqar, “oxen”). A proper division of the consonants produces the above translation, which fits the parallelism and also anticipates the answer, “Of course not!” |
| (0.407505) | (Amo 9:1) |
4 tn Heb “cut them off on the head of all of them.” The translation assumes the objective suffix on the verb refers to the tops of the pillars and that the following prepositional phrase refers to the people standing beneath. Another option is to take this phrase as referring to the pillars, in which case one could translate, “Knock all the tops of the pillars off.” |
