Discovery Box| (0.39424186666667) | (Lam 4:3) |
4 tc The MT Kethib form כִּי עֵנִים (ki ’enim) is by all accounts a textual corruption for כַּיְעֵנִים (kay’enim, “like ostriches”) which is preserved in the Qere and the medieval Hebrew |
| (0.39424186666667) | (Eze 6:13) |
1 sn By referring to every high hill…all the mountaintops…under every green tree and every leafy oak Ezekiel may be expanding on the phraseology of Deut 12:2 (see 1 Kgs 14:23; 2 Kgs 16:4; 17:10; Jer 2:20; 3:6, 13; 2 Chr 28:4). |
| (0.39424186666667) | (Eze 22:7) |
2 tn Widows and orphans are often coupled together in the OT (Deut 14:29; 16:11, 14; 24:19-21; 26:12-13; Jer 7:6; 22:3). They represented all who were poor and vulnerable to economic exploitation. |
| (0.39424186666667) | (Eze 27:9) |
3 sn The reference to “all the ships of the sea…within you” suggests that the metaphor is changing; previously Tyre had been described as a magnificent ship, but now the description shifts back to an actual city. The “ships of the sea” were within Tyre’s harbor. Verse 11 refers to “walls” and “towers” of the city. |
| (0.39424186666667) | (Eze 31:4) |
1 tn Heb “Waters made it grow; the deep made it grow tall. It (the deep) was flowing with its rivers around the place it (the tree) was planted, it (the deep) sent out its channels to all the trees of the field.” |
| (0.39424186666667) | (Dan 1:3) |
2 sn It is possible that the word Ashpenaz is not a proper name at all, but a general term for “innkeeper.” See J. J. Collins, Daniel (Hermeneia), 127, n. 9. However, the ancient versions understand the term to be a name, and the present translation (along with most English versions) understands the word in this way. |
| (0.39424186666667) | (Dan 1:20) |
1 tc The MT lacks the conjunction, reading the first word in the phrase as a construct (“wisdom of insight”). While this reading is not impossible, it seems better to follow Theodotion, the Syriac, the Vulgate, and the Sahidic Coptic, all of which have the conjunction. |
| (0.39424186666667) | (Dan 9:1) |
3 tc The present translation follows the MT in reading a Hophal (i.e., passive). Theodotion, the Syriac, and the Vulgate all presuppose the Hiphil (i.e., active). Even though this is the only occurrence of the Hophal of this verb in the Bible, there is no need to emend the vocalization to the Hiphil. |
| (0.39424186666667) | (Hos 9:8) |
6 tc Or “The prophet is like a trap along all of his paths.” The Aleppo Codex and Leningrad Codex ( |
| (0.39424186666667) | (Hos 12:3) |
1 tn The verb שָׂרָה (sarah) means “to strive, contend” (HALOT 1354 s.v. שׂרה) or “persevere, persist” (BDB 975 s.v. שָׂרָה; see Gen 32:29). Almost all English versions render the verb here in terms of the former: NAB, NASB “contended”; NRSV “strove”; TEV, CEV “fought against.” |
| (0.39424186666667) | (Hos 14:4) |
2 tn The noun נְדָבָה (nÿdavah, “voluntariness; free-will offering”) is an adverbial accusative of manner: “freely, voluntarily” (BDB 621 s.v. נְדָבָה 1). Cf. CEV “without limit”; TEV “with all my heart”; NLT “my love will know no bounds.” |
| (0.39424186666667) | (Amo 3:11) |
1 tc The MT reads “an enemy and around the land.” It is also possible to take the MT as an exclamation (“an enemy, and all about the land!”; see S. M. Paul, Amos [Hermeneia], 118; NJPS; cf. NLT).Most scholars and versions emend the text to יְסוֹבֵב (yÿsovev, Polel imperfect), “will encircle.” |
| (0.39424186666667) | (Amo 9:13) |
3 sn The plowman will catch up to the reaper. Plowing occurred in October-November, and harvesting in April-May (see P. King, Amos, Hosea, Micah, 109.) But in the future age of restored divine blessing, there will be so many crops the reapers will take all summer to harvest them, and it will be time for plowing again before the harvest is finished. |
| (0.39424186666667) | (Oba 1:1) |
7 tn Although the word “saying” is not in the Hebrew text, it has been supplied in the translation because what follows seems to be the content of the envoy’s message. Cf. ASV, NASB, NCV, all of which supply “saying”; NIV, NLT “to say.” |
| (0.39424186666667) | (Oba 1:9) |
1 sn Teman, like Sela, was a prominent city of Edom. The name Teman is derived from the name of a grandson of Esau (cf. Gen 36:11). Here it is a synecdoche of part for whole, standing for all of Edom. |
| (0.39424186666667) | (Jon 4:2) |
3 tn Heb “Is this not my saying while I was in my own country?” The rhetorical question implies a positive answer (“Yes, this was the very thing that Jonah had anticipated would happen all along!”) so it is rendered as an emphatic declaration in the translation. |
| (0.39424186666667) | (Nah 1:5) |
4 sn The phrase “the world and all its inhabitants” is used to stress the universal dimensions of God’s revelation of his glory and his acts of judgment (e.g., Pss 33:8; 98:7; Isa 18:3; 26:9, 18; Lam 4:12). |
| (0.39424186666667) | (Nah 3:12) |
1 sn Ironically, Sennacherib had recently planted fig trees along all the major avenues in Nineveh to help beautify the city, and had encouraged the citizens of Nineveh to eat from these fruit trees. How appropriate that Nineveh’s defenses would now be compared to fig trees whose fruit would be eaten by its enemies. |
| (0.39424186666667) | (Hab 2:8) |
3 tn Heb “because of the shed blood of humankind and violence against land, city.” The singular forms אֶרֶץ (’erets, “land”) and קִרְיָה (qiryah, “city”) are collective, referring to all the lands and cities terrorized by the Babylonians. |
| (0.39424186666667) | (Zep 2:9) |
2 tn The Hebrew text reads וּמִכְרֵה־מֶלַח (umikhreh-melakh, “and a [?] of salt”). The meaning of the first word is unclear, though “pit” (NASB, NIV, NRSV; NKJV “saltpit”), “mine,” and “heap” (cf. NEB “a rotting heap of saltwort”) are all options. The words “filled with” are supplied for clarification. |
