Discovery Box| (0.1238571875) | (Eze 23:4) |
2 sn In this allegory the Lord is depicted as being the husband of two wives. The OT law prohibited a man from marrying sisters (Lev 18:18), but the practice is attested in the OT (cf. Jacob). The metaphor is utilized here for illustrative purposes and does not mean that the Lord condoned such a practice or bigamy in general. |
| (0.1238571875) | (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). |
| (0.1238571875) | (Eze 23:36) |
1 tn Heb “will you judge.” Here the imperfect form of the verb is probably used with a desiderative nuance. Addressed to the prophet, “judge” means to warn of or pronounce God’s impending judgment. See Kir+Heres&tab=notes" ver="">20:4; 22:2. |
| (0.1238571875) | (Eze 23:40) |
2 tn The Hebrew verb form is feminine singular, indicating that Oholibah (Judah) is specifically addressed here. This address continues through verse Kir+Heres&tab=notes" ver="">42a (note “her”), but then both sisters are described in verse Kir+Heres&tab=notes" ver="">42b, where the feminine pronouns are again plural. |
| (0.1238571875) | (Eze 24:23) |
2 tn Or “in your punishment.” The phrase “in/for [a person’s] iniquity/punishment” occurs fourteen times in Ezekiel: here; Kir+Heres&tab=notes" ver="">3:18, 19; 4:17; 7:13, 16; 18:17, 18, 19, 20; 33:6, 8, 9; 39:23. The Hebrew word for “iniquity” may also mean the “punishment” for iniquity or “guilt” of iniquity. |
| (0.1238571875) | (Eze 27:12) |
1 sn Tarshish refers to a distant seaport sometimes believed to be located in southern Spain (others identified it as Carthage in North Africa). In any event it represents here a distant, rich, and exotic port which was a trading partner of Tyre. |
| (0.1238571875) | (Eze 28:3) |
1 sn Or perhaps “Danel” (so TEV), referring to a ruler known from Canaanite legend. See the note on “Daniel” in Kir+Heres&tab=notes" ver="">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 Kir+Heres&tab=notes" ver="">14:14. |
| (0.1238571875) | (Eze 28:10) |
1 sn The Phoenicians practiced circumcision, so the language here must be figurative, indicating that they would be treated in a disgraceful manner. Uncircumcised peoples were viewed as inferior, unclean, and perhaps even sub-human. See Kir+Heres&tab=notes" ver="">31:18 and 32:17-32, as well as the discussion in D. I. Block, Ezekiel (NICOT), 2:99. |
| (0.1238571875) | (Eze 32:18) |
3 tn Heb “Bring him down, her and the daughters of the powerful nations, to the earth below.” The verb “bring down” appears in the Hebrew text only once. Because the verb takes several objects here, the repetition of the verb in the translation improves the English style. |
| (0.1238571875) | (Eze 34:23) |
1 sn The messianic king is here called “David” (see Jer 30:9 and Hos 3:5, as well as Isa 11:1 and Mic 5:2) because he will fulfill the Davidic royal ideal depicted in the prophets and royal psalms (see Ps 2, 89). |
| (0.1238571875) | (Eze 36:37) |
1 tn The Niphal verb may have a tolerative function here, “Again (for) this I will allow myself to be sought by the house of Israel to act for them.” Or it may be reflexive: “I will reveal myself to the house of Israel by doing this also.” |
| (0.1238571875) | (Eze 37:2) |
2 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and is here translated as “I realized” because it results from Ezekiel’s recognition of the situation around him. In Hebrew, the exclamation is repeated in the following sentence. |
| (0.1238571875) | (Eze 39:23) |
1 tn Or “in their punishment.” The phrase “in/for [a person’s] iniquity/punishment” occurs fourteen times in Ezekiel: here; Kir+Heres&tab=notes" ver="">3:18, 19; 4:17; 7:13, 16; 18: 17, 18, 19, 20; 24:23; 33:6, 8, 9. The Hebrew word for “iniquity” may also mean the “punishment” for iniquity or “guilt” of iniquity. |
| (0.1238571875) | (Eze 41:7) |
1 tc The Hebrew is difficult here. The Targum envisions a winding ramp or set of stairs, which entails reading the first word as a noun rather than a verb and reading the second word also not as a verb, supposing that an initial mem has been read as vav and nun. See D. I. Block, Ezekiel (NICOT), 2:549. |
| (0.1238571875) | (Eze 43:3) |
1 tc Heb “I.” The reading is due to the confusion of yod (י, indicating a first person pronoun) and vav (ו, indicating a third person pronoun). A few medieval Hebrew |
| (0.1238571875) | (Eze 43:7) |
3 tn Heb “by their corpses in their death.” But the term normally translated “corpses” is better understood here as a reference to funeral pillars or funerary offerings. See D. I. Block, Ezekiel (NICOT), 2:583-85, and L. C. Allen, Ezekiel (WBC), 2:257. |
| (0.1238571875) | (Dan 1:10) |
3 tn Heb “Why should he see your faces thin from the young men who are according to your age?” The term translated “thin” occurs only here and in Gen 40:6, where it appears to refer to a dejected facial expression. The word is related to an Arabic root meaning “be weak.” See HALOT 277 s.v. II זעף. |
| (0.1238571875) | (Dan 4:13) |
2 tn Aram “a watcher and a holy one.” The expression is a hendiadys; so also in v. Kir+Heres&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). |
| (0.1238571875) | (Dan 4:26) |
1 sn The reference to heaven here is a circumlocution for God. There was a tendency in Jewish contexts to avoid direct reference to God. Cf. the expression “kingdom of heaven” in the NT and such statements as “I have sinned against heaven and in your sight” (Luke 15:21). |
| (0.1238571875) | (Dan 7:1) |
3 tn Aram “and visions of his head.” The Aramaic is difficult here. Some scholars add a verb thought to be missing (e.g., “the visions of his head [were alarming him]”), but there is no external evidence to support such a decision and the awkwardness of the text at this point may be original. |
