Discovery Box| (0.1176057) | (Jer 51:34) |
1 sn The speaker in this verse and the next is the personified city of Jerusalem. She laments her fate at the hands of the king of Babylon and calls down a curse on Babylon and the people who live in Babylonia. Here Nebuchadnezzar is depicted as a monster of the deep who has devoured Jerusalem, swallowed her down, and filled its belly with her riches, leaving her an empty dish, which has been rinsed clean. |
| (0.1176057) | (Jer 51:42) |
1 tn For the meaning “multitude” here rather than “tumult” see BDB 242 s.v. הָמוֹן 3.c, where reference is made that this refers to a great throng of people under the figure of an overwhelming mass of waves. The word is used of a multitude of soldiers, or a vast army in 1 Sam 14:16; 1 Kgs 20:13, 18 (cf. BDB 242 s.v. הָמוֹן 3.a for further references). |
| (0.1176057) | (Lam 1:4) |
1 sn The noun דַּרְכֵי (darkhe, “roads”) is normally masculine in gender, but here it is feminine (e.g., Exod 18:20) (BDB 202 s.v.) as indicated by the following feminine adjective אֲבֵּלּוֹת (’avelot, “mourning”). This rare feminine usage is probably due to the personification of Jerusalem as a bereaved woman throughout chap. Kir+Heres&tab=notes" ver="">1. |
| (0.1176057) | (Lam 2:22) |
6 tn This entire line is an accusative noun clause, functioning as the direct object of the following line: “my enemy has destroyed the perfectly healthy children….” Normal word order in Hebrew is: verb + subject + direct object. Here, the accusative direct object clause is moved forward for rhetorical emphasis: those whom the Babylonians killed had been children born perfectly healthy and well raised … what a tragic loss of perfectly good human life! |
| (0.1176057) | (Lam 3:28) |
3 tn Heb “has laid it on him.” The verb נָטַל (natal) is used 4 times in Biblical Hebrew; the related noun refers to heaviness or a burden. The entry of BDB 642 s.v. is outdated while HALOT 694 s.v. נטל is acceptable for the Qal. See D. R. Hillers, Lamentations (AB), 57. Hillers’ suggestion of a stative meaning for the Qal is followed here, though based on 2 Sam 24:12 “impose” is also possible. |
| (0.1176057) | (Eze 3:12) |
2 tc This translation accepts the emendation suggested in BHS of בְּרוּם (bÿrum) for בָּרוּךְ (barukh). The letters mem (מ) and kaph (כ) were easily confused in the old script while בָּרוּךְ (“blessed be”) both implies a quotation which is out of place here and also does not fit the later phrase, “from its place,” which requires a verb of motion. |
| (0.1176057) | (Eze 4:17) |
1 tn Or “in their punishment.” Ezek 4:16-17 alludes to Lev 26:26, 39. The phrase “in/for [a person’s] iniquity” occurs fourteen times in Ezekiel: here, Kir+Heres&tab=notes" ver="">3:18, 19; 7:13, 16; 18: 17, 18, 19, 20; 24:23; 33:6, 8, 9; 39:23. The Hebrew word for “iniquity” may also mean the “punishment for iniquity.” |
| (0.1176057) | (Eze 5:8) |
2 tn The Hebrew text uses wordplay here to bring out the appropriate nature of God’s judgment. “Execute” translates the same Hebrew verb translated “carried out” (literally meaning “do”) in v. Kir+Heres&tab=notes" ver="">7, while “judgment” in v. Kir+Heres&tab=notes" ver="">8 and “regulations” in v. Kir+Heres&tab=notes" ver="">7 translate the same Hebrew noun (meaning “regulations” or in some cases “judgments” executed on those who break laws). The point seems to be this: God would “carry out judgments” against those who refused to “carry out” his “laws.” |
| (0.1176057) | (Eze 13:18) |
3 tn The Hebrew term occurs in the Bible only here and in v. Kir+Heres&tab=notes" ver="">21. It has also been understood as a veil or type of head covering. D. I. Block (Ezekiel [NICOT], 1:414) suggests that given the context of magical devices, the expected parallel to the magical arm bands, and the meaning of this Hebrew root (סָפַח [safakh, “to attach” or “join”]), it may refer to headbands or necklaces on which magical amulets were worn. |
| (0.1176057) | (Eze 18:17) |
2 tn Or “in his father’s punishment.” The phrase “in/for [a person’s] iniquity/punishment” occurs fourteen times in Ezekiel: here and in vv. Kir+Heres&tab=notes" ver="">18, 19, 20; 3:18, 19; 4:17; 7:13, 16; 24:23; 33:6, 8, 9; 39:23. The Hebrew word for “iniquity” may also mean the “punishment for iniquity.” |
| (0.1176057) | (Eze 20:25) |
2 tn The Hebrew term חֻקּוֹת (khuqot; translated “statutes” elsewhere in this chapter) is normally feminine. Here Ezekiel changes the form to masculine: חֻקִּים (khuqim). Further, they are not called “my decrees” as vv. Kir+Heres&tab=notes" ver="">11 and 13 refer to “my statutes.” The change is a signal that Ezekiel is not talking about the same statutes in vv. Kir+Heres&tab=notes" ver="">11 and 13, which lead to life. |
| (0.1176057) | (Eze 23:21) |
1 tn Or “you took note of.” The Hebrew verb פָּקַד (paqad) in the Qal implies evaluating something and then acting in light of that judgment; here the prophet depicts Judah as approving of her youthful unfaithfulness and then magnifying it at the present time. Some translations assume the verb should be repointed as a Niphal, rendering “you missed” or by extension “you longed for,” but such an extension of the Niphal “to be missing” is otherwise unattested. |
| (0.1176057) | (Eze 24:12) |
1 tn Heb “(with) toil she has wearied.” The meaning of the statement is unclear in the Hebrew text; some follow the LXX and delete it. The first word in the statement (rendered “toil” in the literal translation above) occurs only here in the OT, and the verb “she has wearied” lacks a stated object. Elsewhere the Hiphil of the verb refers to wearying someone or trying someone’s patience. The feminine subject is apparently the symbolic pot. |
| (0.1176057) | (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. |
| (0.1176057) | (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 Kir+Heres&tab=notes" ver="">17b: “she and her inhabitants, who spread their terror; yes, her inhabitants (were the source of this terror).” |
| (0.1176057) | (Eze 33:6) |
1 tn Or “in his punishment.” The phrase “in/for [a person’s] iniquity/punishment” occurs fourteen times in Ezekiel: here and in vv. Kir+Heres&tab=notes" ver="">8 and 9; 3:18, 19; 4:17; 7:13, 16; 18: 17, 18, 19, 20; 24:23; 39:23. The Hebrew word for “iniquity” may also mean the “punishment” for iniquity or “guilt” of iniquity. |
| (0.1176057) | (Eze 37:23) |
1 tc Heb “their dwellings.” The text as it stands does not make sense. Based on the LXX, a slight emendation of two vowels, including a mater, yields the reading “from their turning,” a reference here to their turning from God and deviating from his commandments. See BDB 1000 s.v. מְשׁוּבָה, and D. I. Block, Ezekiel (NICOT), 2:407. |
| (0.1176057) | (Dan 2:1) |
2 tn Heb “dreamed dreams.” The plural is used here and in v. Kir+Heres&tab=notes" ver="">2, but the singular in v. Kir+Heres&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. |
| (0.1176057) | (Dan 5:10) |
2 tn Aram “the queen” (so NAB, NASB, NIV, NRSV). In the following discourse this woman is able to recall things about Daniel that go back to the days of Nebuchadnezzar, things that Belshazzar does not seem to recollect. It is likely that she was the wife not of Belshazzar but of Nabonidus or perhaps even Nebuchadnezzar. In that case, “queen” here means “queen mother” (cf. NCV “the king’s mother”). |
| (0.1176057) | (Dan 5:26) |
2 tn The Aramaic term מְנֵא (mÿne’) is a noun referring to a measure of weight. The linkage here to the verb “to number” (Aram. מְנָה, mÿnah) is a case of paronomasia rather than strict etymology. So also with תְּקֵל (tÿqel) and פַרְסִין (farsin). In the latter case there is an obvious wordplay with the name “Persian.” |
