Discovery Box| (0.46775819607843) | (Hos 1:6) |
1 tn Heb “Then he said”; the referent (the |
| (0.46775819607843) | (Hos 2:23) |
3 tn The words “You are” do not appear in the Hebrew text, but are implied. It is necessary to supply the phrase in the translation to prevent the reader from understanding the predicate “my God” as an exclamation (cf. NAB). |
| (0.46775819607843) | (Hos 12:9) |
1 sn The |
| (0.46775819607843) | (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). |
| (0.46775819607843) | (Amo 4:6) |
1 tn The Hebrew construction is emphatic (pronoun + verb). It underscores the stark contrast between the judgments that the Lord had been sending with the God of blessing Israel was celebrating in its worship (4:4-5). |
| (0.46775819607843) | (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.” |
| (0.46775819607843) | (Amo 9:7) |
1 sn Though Israel was God’s special covenant people (see 3:2a), the Lord emphasizes they are not inherently superior to the other nations subject to his sovereign rule. |
| (0.46775819607843) | (Oba 1:1) |
4 tn Heb “Lord |
| (0.46775819607843) | (Oba 1:15) |
3 sn God’s judgment would not be confined to Edom. Edom would certainly be punished in just measure for its wrongdoing, but “the day of the Lord” would also encompass judgment of the nations (v. 15). |
| (0.46775819607843) | (Mic 6:6) |
1 sn With what should I enter the |
| (0.46775819607843) | (Mic 7:12) |
1 tn Heb “they.” The referent has been specified as “people,” referring either to the nations (coming to God with their tribute) or to the exiles of Israel (returning to the |
| (0.46775819607843) | (Mic 7:14) |
3 sn The point seems to be that Israel is in a vulnerable position, like sheep in a thicket populated by predators, while rich pastureland (their homeland and God’s blessings) is in view. |
| (0.46775819607843) | (Hab 1:11) |
2 tn Heb “and guilty is the one whose strength is his god.” This assumes that אָשֵׁם (’ashem) is a predicate adjective meaning “guilty” and that it relates to what follows. |
| (0.46775819607843) | (Hab 1:13) |
1 tn Heb “[you] are too pure of eyes.” God’s “eyes” here signify what he looks at with approval. His “eyes” are “pure” in that he refuses to tolerate any wrongdoing in his presence. |
| (0.46775819607843) | (Zep 1:9) |
1 sn The point of the statement all who hop over the threshold is unclear. A ritual or superstition associated with the Philistine god Dagon may be in view (see 1 Sam 5:5). |
| (0.46775819607843) | (Zep 3:9) |
1 sn I will then enable the nations to give me acceptable praise. This apparently refers to a time when the nations will reject their false idol-gods and offer genuine praise to the one true God. |
| (0.46775819607843) | (Zec 4:7) |
3 sn Grace is a fitting response to the idea that it was “not by strength and not by power” but by God’s gracious Spirit that the work could be done (cf. v. 6). |
| (0.46775819607843) | (Zec 5:3) |
1 tn The Hebrew word translated “curse” (אָלָה, ’alah) alludes to the covenant sanctions that attend the violation of God’s covenant with Israel (cf. Deut 29:12, 14, 20-21). |
| (0.46775819607843) | (Zec 5:3) |
2 sn Stealing and swearing falsely (mentioned later in this verse) are sins against mankind and God respectively and are thus violations of the two major parts of the Ten Commandments. These two stipulations (commandments 8 and 3) represent the whole law. |
| (0.46775819607843) | (Zec 9:17) |
1 sn This expostulation best fits the whole preceding description of God’s eschatological work on behalf of his people. His goodness is especially evident in his nurturing of the young men and women of his kingdom. |
