Discovery Box| (0.46074659615385) | (Eze 20:7) |
1 tn Heb “each one, the detestable things of his eyes, throw away.” The Pentateuch does not refer to the Israelites worshiping idols in Egypt, but Josh 24:14 appears to suggest that they did so. |
| (0.46074659615385) | (Eze 20:16) |
1 tn The words “I did this” are not in the Hebrew text, but are supplied for stylistic reasons. Verses one%27s&tab=notes" ver="">15-16 are one long sentence in the Hebrew text. The translation divides this sentence into two for stylistic reasons. |
| (0.46074659615385) | (Eze 20:24) |
1 tn The words “I did this” are not in the Hebrew text, but are supplied for stylistic reasons. Verses one%27s&tab=notes" ver="">23-24 are one long sentence in the Hebrew text. The translation divides this sentence into two for stylistic reasons. |
| (0.46074659615385) | (Eze 40:38) |
1 tc The MT reads “jambs of the gates” which does not make sense in a context discussing one chamber. The emendation to “porch” is similar to v. one%27s&tab=notes" ver="">14. See D. I. Block, Ezekiel (NICOT), 2:530. |
| (0.46074659615385) | (Dan 1:9) |
1 tn Heb “Then God granted Daniel loyal love and compassion before the overseer of the court officials.” The expression “loyal love and compassion” is a hendiadys; the two words combine to express one idea. |
| (0.46074659615385) | (Dan 6:10) |
2 sn In later rabbinic thought this verse was sometimes cited as a proof text for the notion that one should pray only in a house with windows. See b. Berakhot 34b. |
| (0.46074659615385) | (Dan 9:25) |
4 sn The accents in the MT indicate disjunction at this point, which would make it difficult, if not impossible, to identify the “anointed one/prince” of this verse as messianic. The reference in v. one%27s&tab=notes" ver="">26 to the sixty-two weeks as a unit favors the MT accentuation, not the traditional translation. If one follows the MT accentuation, one may translate “From the going forth of the message to restore and rebuild Jerusalem until an anointed one, a prince arrives, there will be a period of seven weeks. During a period of sixty-two weeks it will again be built, with plaza and moat, but in distressful times.” The present translation follows a traditional reading of the passage that deviates from the MT accentuation. |
| (0.46074659615385) | (Dan 11:6) |
6 tc The present translation reads יַלְדָּה (yaldah, “her child”) rather than the MT יֹלְדָהּ (yolÿdah, “the one who begot her”). Cf. Theodotion, the Syriac, and the Vulgate. |
| (0.46074659615385) | (Dan 12:7) |
2 tc The present translation reads יַד־נֹפֵץ (yad-nofets, “hand of one who shatters”) rather than the MT נַפֵּץ־יַד (nappets-yad, “to shatter the hand”). |
| (0.46074659615385) | (Joe 1:17) |
2 tc This line is textually uncertain. The MT reads “the seed shrivels in their shovels/clods.” One Qumran manuscript (4QXXIIc) reads “the heifers decay in [their] s[talls].” LXX reads “the heifers leap in their stalls.” |
| (0.46074659615385) | (Amo 1:6) |
1 sn Gaza was one of the five major Philistine cities (along with Ashdod, Ashkelon, Ekron, and Gath). It was considered to mark the southern limit of Canaan at the point on the coast where it was located (Gen 10:19). |
| (0.46074659615385) | (Amo 2:11) |
1 tn Or perhaps “religious devotees” (also in the following verse). The Hebrew term נָזִיר (nazir) refers to one who “consecrated” or “devoted” to God (see Num 6:1-21). |
| (0.46074659615385) | (Amo 4:11) |
2 tn Heb “like God’s overthrow of Sodom and Gomorrah.” The divine name may be used in an idiomatic superlative sense here, in which case one might translate, “like the great [or “disastrous”] overthrow of Sodom and Gomorrah.” |
| (0.46074659615385) | (Mic 1:4) |
4 tn The words “the rocks will slide down” are supplied in the translation for clarification. This simile elaborates on the prior one and further develops the imagery of the verse’s first line. |
| (0.46074659615385) | (Mic 1:8) |
3 tn Heb “naked.” This probably does not refer to complete nudity, but to stripping off one’s outer garments as an outward sign of the destitution felt by the mourner. |
| (0.46074659615385) | (Mic 2:4) |
2 tn Or “exchange.” The LXX suggests a reading יִמַּד (yimmad) from מָדַד (madad, “to measure”). In this case one could translate, “the property of my people is measured out [i.e., for resale].” |
| (0.46074659615385) | (Mic 2:4) |
4 tc The Hebrew term שׁוֹבֵב (shovev, “the one turning back”) elsewhere has the nuance “apostate” (cf. NASB) or “traitor” (cf. NIV). The translation assumes an emendation to שָׁבָה (shavah, “captor”). |
| (0.46074659615385) | (Mic 5:1) |
2 sn Slash yourself. Slashing one’s body was a form of mourning. See Deut 14:1; 1 Kgs 18:28; Jer 16:6; 41:5; 47:5. |
| (0.46074659615385) | (Mic 7:3) |
3 tn More literally, “the great one announces what his appetite desires and they weave it together.” Apparently this means that subordinates plot and maneuver to make sure the prominent man’s desires materialize. |
| (0.46074659615385) | (Hab 1:3) |
4 tn Heb “and there is conflict and strife he lifts up.” The present translation takes the verb יִשָּׂא (yisa’) in the sense of “carry, bear,” and understands the subject to be indefinite (“one”). |
