Discovery Box| (0.46529386666667) | (Eze 1:23) |
1 tc Heb “each had two wings covering and each had two wings covering,” a case of dittography. On the analogy of v. 11 and the support of the LXX, which reads the same for v. 11 and this verse, one should perhaps read “each had two wings touching another being and each had two wings covering.” |
| (0.46529386666667) | (Eze 3:22) |
1 sn Hand in the OT can refer metaphorically to power, authority, or influence. In Ezekiel God’s hand being on the prophet is regularly associated with communication or a vision from God (1:3; 3:14, 22; 8:1; 37:1; 40:1). |
| (0.46529386666667) | (Eze 6:13) |
1 sn By referring to every high hill…all the mountaintops…under every green tree and every leafy oak Ezekiel may be expanding on the phraseology of Deut 12:2 (see 1 Kgs 14:23; 2 Kgs 16:4; 17:10; Jer 2:20; 3:6, 13; 2 Chr 28:4). |
| (0.46529386666667) | (Eze 7:17) |
1 tn Heb “their knees will run with water.” The expression probably refers to urination caused by fright, which is how the LXX renders the phrase. More colloquial English would simply be “they will wet their pants,” but as D. I. Block (Ezekiel [NICOT], 1:261, n. 98) notes, the men likely wore skirts which were short enough to expose urine on the knees. |
| (0.46529386666667) | (Eze 8:1) |
2 sn Hand in the OT can refer metaphorically to power, authority, or influence. In Ezekiel God’s hand being on the prophet is regularly associated with communication or a vision from God (3:14, 22; 8:1; 37:1; 40:1). |
| (0.46529386666667) | (Eze 13:10) |
2 tn The Hebrew word only occurs here in the Bible. According to L. C. Allen (Ezekiel [WBC], 1:202-3) it is also used in the Mishnah of a wall of rough stones without mortar. This fits the context here comparing the false prophetic messages to a nice coat of whitewash on a structurally unstable wall. |
| (0.46529386666667) | (Eze 15:2) |
1 tn Most modern translations take the statement as a comparison (“how is vine wood better than any forest wood?”) based on the preposition מִן (min). But a comparison should have a word as an adjective or stative verb designating a quality, i.e., a word for “good/better” is lacking. The preposition is translated above in its partitive sense. |
| (0.46529386666667) | (Eze 15:2) |
1 sn Comparing Israel to the wood of the vine may focus on Israel’s inferiority to the other nations. For the vine imagery in relation to Israel and the people of God, see Ps 80:8-13; John 15:1-7; Rom 11:17-22. |
| (0.46529386666667) | (Eze 16:6) |
1 tc The translation reflects the Hebrew text, which repeats the statement, perhaps for emphasis. However, a few medieval Hebrew manuscripts, the Old Greek, and the Syriac do not include the repetition. The statement could have been accidentally repeated or the second occurrence could have been accidentally omitted. Based on the available evidence it is difficult to know which is more likely. |
| (0.46529386666667) | (Eze 26:1) |
1 tc Date formulae typically include the month. According to D. I. Block (Ezekiel [NICOT], 2:34, n. 27) some emend to “in the twelfth year in the eleventh month” based partially on the copy of the LXX from Alexandrinus, where Albright suggested that “eleventh month” may have dropped out due to haplography. |
| (0.46529386666667) | (Eze 27:6) |
3 tn Heb “from the coastlands (or islands) of Kittim,” generally understood to be a reference to the island of Cyprus, where the Phoenicians had a trading colony on the southeast coast. Many modern English versions have “Cyprus” (CEV, TEV), “the coastlands of Cyprus” (NASB), “the coasts of Cyprus” (NIV, NRSV), or “the southern coasts of Cyprus” (NLT). |
| (0.46529386666667) | (Eze 28:3) |
1 sn Or perhaps “Danel” (so TEV), referring to a ruler known from Canaanite legend. See the note on “Daniel” in 14:14. A reference to Danel (preserved in legend at Ugarit, near the northern end of the Phoenician coast) makes more sense here when addressing Tyre than in 14:14. |
| (0.46529386666667) | (Eze 37:1) |
1 sn Hand in the OT can refer metaphorically to power, authority, or influence. In Ezekiel God’s hand being on the prophet is regularly associated with communication or a vision from God (3:14, 22; 8:1; 37:1; 40:1). |
| (0.46529386666667) | (Eze 40:1) |
3 sn Hand in the OT can refer metaphorically to power, authority, or influence. In Ezekiel God’s hand being on the prophet is regularly associated with communication or a vision from God (3:14, 22; 8:1; 37:1; 40:1). |
| (0.46529386666667) | (Dan 3:12) |
1 sn Daniel’s absence from this scene has sparked the imagination of commentators, some of whom have suggested that perhaps he was unable to attend the dedication due to sickness or due to being away on business. Hippolytus supposed that Daniel may have been watching from a distance. |
| (0.46529386666667) | (Dan 7:9) |
2 tn Traditionally the Aramaic word נְקֵא (nÿqe’) has been rendered “pure,” but here it more likely means “of a lamb.” Cf. the Syriac neqya’ (“a sheep, ewe”). On this word see further, M. Sokoloff, “’amar neqe’, ‘Lamb’s Wool’ (Dan 7:9),” JBL 95 (1976): 277-79. |
| (0.46529386666667) | (Dan 11:1) |
1 sn The antecedent of the pronoun “I” is the angel, not Daniel. The traditional chapter division at this point, and the presence of a chronological note in the verse similar to ones used elsewhere in the book to position Daniel’s activities in relation to imperial affairs, sometimes lead to confusion on this matter. |
| (0.46529386666667) | (Hos 1:4) |
7 sn The proper name יִזְרְעֶאל (yizré’e’l, “Jezreel”) sounds like יִשְׂרָאֵל (yisra’el, “Israel”). This phonetic wordplay associates the sin at Jezreel with the judgment on Israel, stressing poetic justice. |
| (0.46529386666667) | (Hos 1:6) |
2 sn The negative particle לאֹ (lo’, “no, not”) and the root רָחַם (rakham, “compassion”) are repeated in 1:6, creating a wordplay between the name Lo-Ruhamah (literally “No-Pity”) and the announcement of divine judgment, “I will no longer have pity on the nation of Israel.” |
| (0.46529386666667) | (Hos 2:2) |
2 sn The suffix on the noun אִמְּכֶם (’immékhem, “your mother”) is a plural form (2nd person masculine). The children of Gomer represent the “children” (i.e., people) of Israel; Gomer represents the nation as a whole. |
