Discovery Box| (0.50351098039216) | (Lam 2:1) |
3 sn Chapter 2 continues the use of feminine epithets (e.g., “Daughter Zion”), although initially portraying Jerusalem as an object destroyed by the angered enemy, God. |
| (0.50351098039216) | (Lam 2:13) |
6 sn The rhetorical question implies a denial: “No one can heal you!” The following verses, 14-17, present four potential healers – prophets, passersby, enemies, and God. |
| (0.50351098039216) | (Lam 4:22) |
6 tn The verb פָּקַד (paqad) could be taken as a precative perfect, making a request to God. See the note at the beginning of the verse. |
| (0.50351098039216) | (Lam 4:22) |
8 tn The verb גִּלָּה (gillah) could be taken as a precative perfect, making a request to God. See the note at the beginning of the verse. |
| (0.50351098039216) | (Eze 5:15) |
4 tn Heb “in anger and in fury and in rebukes of fury.” The heaping up of synonyms emphasizes the degree of God’s anger. |
| (0.50351098039216) | (Eze 8:16) |
3 tc The LXX reads “twenty” instead of twenty-five, perhaps because of the association of the number twenty with the Mesopotamian sun god Shamash. |
| (0.50351098039216) | (Eze 14:11) |
1 sn I will be their God. See Exod 6:7; Lev 26:12; Jer 7:23; 11:4. |
| (0.50351098039216) | (Dan 5:20) |
2 sn The point of describing Nebuchadnezzar as arrogant is that he had usurped divine prerogatives, and because of his immense arrogance God had dealt decisively with him. |
| (0.50351098039216) | (Dan 8:10) |
1 tn Traditionally, “host.” The term refers to God’s heavenly angelic assembly, which he sometimes leads into battle as an army. |
| (0.50351098039216) | (Dan 8:11) |
1 sn The prince of the army may refer to God (cf. “whose sanctuary” later in the verse) or to the angel Michael (cf. 12:1). |
| (0.50351098039216) | (Dan 9:3) |
2 tn The Hebrew phrase translated “Lord God” here is אֲדֹנָי הָאֱלֹהִים (’adonay ha’elohim). |
| (0.50351098039216) | (Dan 9:17) |
2 tn Heb “let your face shine.” This idiom pictures God smiling in favor. See Pss 31:16; 67:1; 80:3, 7, 19. |
| (0.50351098039216) | (Hos 4:15) |
1 sn Beth Aven means “house of wickedness” in Hebrew; it is a polemic reference to “Bethel,” which means “house of God.” Cf. CEV “at sinful Bethel.” |
| (0.50351098039216) | (Hos 8:5) |
1 tn Heb “How long will they be able to be free from punishment?” This rhetorical question affirms that Israel will not survive much longer until God punishes it. |
| (0.50351098039216) | (Joe 1:1) |
4 sn The name Joel means in Hebrew “the |
| (0.50351098039216) | (Amo 2:7) |
6 tn Heb “my holy name.” Here “name” is used metonymically for God’s moral character or reputation, while “holy” has a moral and ethical connotation. |
| (0.50351098039216) | (Amo 5:5) |
1 sn Ironically, Israel was to seek after the Lord, but not at Bethel (the name Bethel means “the house of God” in Hebrew). |
| (0.50351098039216) | (Mic 6:1) |
2 sn As in some ancient Near Eastern treaties, the mountains are personified as legal witnesses that will settle the dispute between God and Israel. |
| (0.50351098039216) | (Hab 3:3) |
3 tn Or traditionally, “holy one.” The term קָדוֹשׁ (qadosh, “holy [one]”) here refers to God’s sovereignty. See v. 3b. |
| (0.50351098039216) | (Hab 3:3) |
4 sn The precise location of Mount Paran is unknown, but like Teman it was located to the southeast of Israel. Habakkuk saw God marching from the direction of Sinai. |
