Discovery Box| (0.5003795) | (Jer 51:41) |
2 tn Heb “How Sheshach has been captured, the pride of the whole earth has been seized! How Babylon has become an object of horror among the nations!” For the usage of “How” here see the translator’s note on here%27s&tab=notes" ver="">50:23. |
| (0.5003795) | (Jer 51:49) |
3 tn The juxtaposition of גַם…גַם (gam...gam), often “both…and,” here indicates correspondence. See BDB 169 s.v. גַּם 4. Appropriately Babylon will fall slain just as her victims, including God’s covenant people, did. |
| (0.5003795) | (Jer 51:52) |
1 tn Heb “that being so, look, days are approaching.” Here לָכֵן (lakhen) introduces the Lord’s response to the people’s lament (v. here%27s&tab=notes" ver="">51). It has the force of “yes, but” or “that may be true.” See Judg 11:8 and BDB 486-87 s.v. כֵּן 3.d. |
| (0.5003795) | (Jer 51:56) |
4 tn The infinitive absolute emphasizes the following finite verb. Another option is to translate, “he certainly pays one back.” The translation assumes that the imperfect verbal form here describes the |
| (0.5003795) | (Jer 52:7) |
2 sn Heb “toward the Arabah.” The Arabah was the rift valley north and south of the Dead Sea. Here the intention was undoubtedly to escape across the Jordan to Moab or Ammon. It appears from here%27s&tab=notes" ver="">40:14; 41:15 that the Ammonites were known to harbor fugitives from the Babylonians. |
| (0.5003795) | (Lam 1:4) |
7 tn Heb “groan” or “sigh.” The verb אָנַח (’anakh) is an expression of grief (Prov 29:2; Isa 24:7; Lam 1:4, 8; Ezek 9:4; 21:11). BDB 58 s.v. here%27s&tab=notes" ver="">1 suggests that it means “sigh” but HALOT 70-71 s.v. prefers “groan” here. |
| (0.5003795) | (Lam 1:10) |
8 tn The noun קָהָל (qahal, “assembly”) does not refer here to the collective group of people assembled to worship the |
| (0.5003795) | (Lam 1:20) |
3 tn The participle נֶהְפַּךְ (nehpakh), Niphal participle masculine singular הָפַךְ (hafakh, “to turn over”) functions verbally, referring to progressive present-time action (from the speaker’s viewpoint). The verb הָפַךְ (hafakh) is used here to describe emotional distress (e.g., Ezek 4:8). |
| (0.5003795) | (Lam 2:11) |
2 tn Heb “because of tears.” The plural noun דִּמְעוֹת (dim’ot, “tears”) is an example of the plural of intensity or repeated behavior: “many tears.” The more common singular form דִּמְעָה (dim’ah) normally functions in a collective sense (“tears”); therefore, the plural form here does not indicate simple plural of number. |
| (0.5003795) | (Lam 3:8) |
3 tn The verb שָׂתַם (satam) is a hapax legomenon (term that appears in the Hebrew scriptures only once) that means “to stop up” or “shut out.” It functions as an idiom here, meaning “he has shut his ears to my prayer” (BDB 979 s.v.). |
| (0.5003795) | (Lam 3:11) |
2 tn “Since the Heb. וַיְפַשְּׁחֵנִי (vaypashÿkheni) occurs only here, and the translation relies on the Syriac and the Targum, it is not certain that the image of God as a predatory animal continues into this verse especially since [the beginning of the verse] is also of uncertain meaning” (D. R. Hillers, Lamentations [AB], 54). |
| (0.5003795) | (Lam 3:13) |
3 tn Heb “my kidneys.” In Hebrew anthropology, the kidneys are often portrayed as the most sensitive and vital part of man. Poetic texts sometimes portray a person fatally wounded, being shot by the |
| (0.5003795) | (Lam 3:34) |
1 tn Heb “prisoners of earth/land.” The term ארצ may refer to (1) the earth or (2) a country or (3) the promised land in particular (as well as other referents). “Earth” is chosen here since the context presents God’s general principles in dealing with humanity. Given the historical circumstances, however, prisoners from the land of Israel are certainly in the background. |
| (0.5003795) | (Lam 3:39) |
1 tn The Hebrew word here is אָדָם (’adam) which can mean “man” or “person.” The second half of the line is more personalized to the speaking voice of the defeated soldier using גֶּבֶר (gever, “man”). See the note at here%27s&tab=notes" ver="">3:1. |
| (0.5003795) | (Lam 4:6) |
3 tn Heb “the sin of.” The noun חַטָּאת (khatta’t) often means “sin, rebellion,” but here it probably functions in a metonymical (cause for effect) sense: “punishment for sin” (e.g., Zech 14:19). The context focuses on the severity of the punishment of Jerusalem rather than the depths of its degradation and depravity that led to the judgment. |
| (0.5003795) | (Lam 4:16) |
2 tn Heb “did not lift up.” The verb נָשָׂא (nasa’) means “to lift up” (the face); however, the specific contextual nuance here is probably “to show consideration” (e.g., Deut 28:50; Lam 4:16) (BDB 670 s.v. here%27s&tab=notes" ver="">1.b.3). |
| (0.5003795) | (Lam 4:16) |
3 tn The basic meaning of the verb חָנַן (khanan) is “to show favor [to], be gracious [to].” In some contexts this can mean “to spare” the lives of someone (Deut 7:2; 28:50; Job 19:21; Lam 4:16) (BDB 336 s.v. here%27s&tab=notes" ver="">1.c), though it is not clear whether that is the case here. |
| (0.5003795) | (Lam 4:19) |
1 tn The bird referred to here could be one of several species of eagles, but more likely is the griffin-vulture (cf. NEB “vultures”). However, because eagles are more commonly associated with swiftness than vultures in contemporary English, “eagles” was used in the translation. |
| (0.5003795) | (Eze 1:16) |
3 tn Or “like a wheel at right angles to another wheel.” Some envision concentric wheels here, while others propose “a globe-like structure in which two wheels stand at right angles” (L. C. Allen, Ezekiel [WBC], 1:33-34). The description given in v. here%27s&tab=notes" ver="">17 favors the latter idea. |
| (0.5003795) | (Eze 2:3) |
2 tc Heb “to the rebellious nations.” The phrase “to the rebellious nations” is omitted in the LXX. Elsewhere in Ezekiel the singular word “nation” is used for Israel (here%27s&tab=notes" ver="">36:13-15; 37:22). Here “nations” may have the meaning of “tribes” or refer to the two nations of Israel and Judah. |
