Discovery Box| (0.407505) | (Jon 2:3) |
4 tc The BHS editors suggest deleting either מְצוּלָה (mÿtsulah, “into the deep”) or בִּלְבַב יַמִּים (bilvav yammim, “into the heart of the sea”). They propose that one or the other is a scribal gloss on the remaining term. However, the use of an appositional phrase within a poetic colon is not unprecedented in Hebrew poetry. The MT is therefore best retained. |
| (0.407505) | (Jon 3:8) |
2 tn Heb “let them turn, a man from his evil way.” The alternation between the plural verb וְיָשֻׁבוּ (vÿyashuvu, “and let them turn”) and the singular noun אִישׁ (’ish, “a man, each one”) and the singular suffix on מִדַּרְכּוֹ (middarko, “from his way”) emphasizes that each and every person in the collective unity is called to repent. |
| (0.407505) | (Mic 5:1) |
1 sn Beginning with one%27s&tab=notes" ver="">5:1, the verse numbers through one%27s&tab=notes" ver="">5:15 in the English Bible differ by one from the verse numbers in the Hebrew text (BHS), with one%27s&tab=notes" ver="">5:1 ET = 4:14 HT, one%27s&tab=notes" ver="">5:2 ET = one%27s&tab=notes" ver="">5:1 HT, one%27s&tab=notes" ver="">5:3 ET = one%27s&tab=notes" ver="">5:2 HT, etc., through one%27s&tab=notes" ver="">5:15 ET = one%27s&tab=notes" ver="">5:14 HT. From one%27s&tab=notes" ver="">6:1 the verse numbers in the English Bible and the Hebrew Bible are again the same. |
| (0.407505) | (Mic 6:9) |
3 tn Heb (apparently) “Listen [to] the staff and the one who appointed it.” Verse one%27s&tab=notes" ver="">10 then begins with עוֹד (yod, “still” or “again”). The translation assumes an emendation to שִׁמְעוּ מַטֶּה וּמוֹעֵד הָעִיר (shim’u matteh umo’ed ha’ir, “listen, O tribe and the assembly of the city”). |
| (0.407505) | (Mic 6:15) |
1 tn Heb “you will tread olives.” Literally treading on olives with one’s feet could be harmful and would not supply the necessary pressure to release the oil. See O. Borowski, Agriculture in Iron Age Israel, 119. The Hebrew term דָּרַךְ (darakh) may have an idiomatic sense of “press” here, or perhaps the imagery of the following parallel line (referring to treading grapes) has dictated the word choice. |
| (0.407505) | (Mic 7:18) |
2 tn Heb “one who.” The prayer moves from direct address (second person) in v. one%27s&tab=notes" ver="">18a to a descriptive (third person) style in vv. one%27s&tab=notes" ver="">18b-19a and then back to direct address (second person) in vv. one%27s&tab=notes" ver="">19b-20. Due to considerations of English style and the unfamiliarity of the modern reader with alternation of persons in Hebrew poetry, the entire section has been rendered as direct address (second person) in the translation. |
| (0.407505) | (Nah 1:6) |
3 tn Heb “Who can rise up against…?” The verb יָקוּם (yaqum, “arise”) is here a figurative expression connoting resistance. Although the adversative sense of בְּ (bet) with יָקוּם (yaqum, “against him”) is attested, denoting hostile action taken against one’s enemy (Mic 7:6; Ps 27:12), the locative sense (“before him”) is preferred due to the parallelism with לִפְנֵי (lifney, “before him”). |
| (0.407505) | (Nah 1:12) |
4 tn The particle וְכֵן (vÿkhen, “and moreover”) functions as an emphatic comparative adverb of degree (BDB 486 s.v. כֵּן; IBHS 663, 665-67 §39.3.4). It draws a comparison between שְׁלֵמִים (shÿlemim, “strong”) and רַבִּים (rabbim, “many”) but goes one step further for emphasis. This creates an “A, what is more B!” parallelism: “They are strong – what is more – they are many!” |
| (0.407505) | (Nah 1:15) |
5 tc The LXX reflects the plural יוֹסִיפוּ (yosifu, “they shall [never]”). The MT reads the singular יוֹסִיף (yosif, “he shall [never]”) which is also found in the Dead Sea Scrolls (4QpNah). The subject of the verb is the singular noun בְּלִיַּעַל (bÿliyya’al, “the wicked one”) which is also misunderstood by the LXX (see below). |
| (0.407505) | (Hab 1:1) |
1 tn Heb “The burden” (so KJV, ASV). The Hebrew term מַשָּׂא (masa’), usually translated “oracle” (NAB, NEB, NASB, NIV, NRSV) or “utterance” (BDB 672 s.v. III מַשָּׂא), in prophetic literature is a technical term introducing a message from the |
| (0.407505) | (Hag 2:6) |
1 tc The difficult MT reading עוֹד אַחַת מְעַט הִיא (’od ’akhat mÿ’at hi’, “yet once, it is little”; cf. NAB “One moment yet, a little while”) appears as “yet once” in the LXX, omitting the last two Hebrew words. However, the point being made is that the anticipated action is imminent; thus the repetition provides emphasis. |
| (0.407505) | (Zec 5:6) |
2 tc The LXX and Syriac read עֲוֹנָם (’avonam, “their iniquity,” so NRSV; NIV similar) for the MT עֵינָם (’enam, “their eye”), a reading that is consistent with the identification of the woman in v. one%27s&tab=notes" ver="">8 as wickedness, but one that is unnecessary. In one%27s&tab=notes" ver="">4:10 the “eye” represented divine omniscience and power; here it represents the demonic counterfeit. |
| (0.407505) | (Zec 11:8) |
1 sn Zechariah is only dramatizing what God had done historically (see the note on the word “cedars” in one%27s&tab=notes" ver="">11:1). The “one month” probably means just any short period of time in which three kings ruled in succession. Likely candidates are Elah, Zimri, Tibni (1 Kgs 16:8-20); Zechariah, Shallum, Menahem (2 Kgs 15:8-16); or Jehoiakim, Jehoiachin, Zedekiah (2 Kgs 24:1–one%27s&tab=notes" ver="">25:7). |
| (0.407505) | (Mat 3:17) |
5 sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in him I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33). |
| (0.407505) | (Mat 12:4) |
3 sn Jesus’ response to the charge that what his disciples were doing was against the law is one of analogy: “If David did it for his troops in a time of need, then so can I with my disciples.” Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along. |
| (0.407505) | (Mat 15:6) |
1 sn Here Jesus refers to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner. According to contemporary Jewish tradition, the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. one%27s&tab=notes" ver="">4). |
| (0.407505) | (Mat 18:19) |
2 tn Grk “if two of you…agree about whatever they ask, it will be done for them by my Father who is in heaven.” The passive construction has been translated as an active one in keeping with contemporary English style, and the pronouns, which change from second person plural to third person plural in the Greek text, have been consistently translated as second person plural. |
| (0.407505) | (Mat 18:24) |
2 sn A talent was a huge sum of money, equal to 6,000 denarii. One denarius was the usual day’s wage for a worker. L&N 6.82 states, “a Greek monetary unit (also a unit of weight) with a value which fluctuated, depending upon the particular monetary system which prevailed at a particular period of time (a silver talent was worth approximately six thousand denarii with gold talents worth at least thirty times that much).” |
| (0.407505) | (Mat 21:12) |
3 sn Matthew (here, one%27s&tab=notes" ver="">21:12-27), Mark (one%27s&tab=notes" ver="">11:15-19) and Luke (19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (one%27s&tab=notes" ver="">2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another. |
| (0.407505) | (Mat 22:7) |
2 tn Grk “he sent his soldiers, destroyed those murderers.” The verb ἀπώλεσεν (apwlesen) is causative, indicating that the king was the one behind the execution of the murderers. In English the causative idea is not expressed naturally here; either a purpose clause (“he sent his soldiers to put those murderers to death”) or a relative clause (“he sent his soldier who put those murderers to death”) is preferred. |
