Discovery Box| (0.45962339130435) | (Dan 3:12) |
1 sn Daniel’s absence from this scene has sparked the imagination of commentators, some of whom have suggested that perhaps he was unable to attend the dedication due to sickness or due to being away on business. Hippolytus supposed that Daniel may have been watching from a distance. |
| (0.45962339130435) | (Dan 8:7) |
5 sn The goat of Daniel’s vision represents Greece; the large horn represents Alexander the Great. The ram stands for Media-Persia. Alexander’s rapid conquest of the Persians involved three battles of major significance which he won against overwhelming odds: Granicus (334 |
| (0.45962339130435) | (Hos 12:4) |
4 tc The Leningrad Codex and the Allepo Codex both read 1st person common plural עִמָּנוּ (’immanu, “with us”). The LXX and Peshitta both reflect an alternate Hebrew Vorlage of 3rd person masculine singular עִמוֹ (’imo, “with him”). The BHS editors suggest emending the MT in favor of the Greek and Syriac. The internal evidence of he%27s&tab=notes" ver="">12:4-5 favors the 3rd person masculine singular reading. It is likely that the 1st person common plural ־נוּ reading on עִמָּנוּ arose due to a misunderstanding of the 3rd person masculine singular ־נוּ suffix on יִמְצָאֶנּוּ (yimtsa’ennu, “he found him”; Qal imperfect 3rd person masculine singular + 3rd person masculine singular suffix) which was probably misunderstood as the 1st person common plural suffix: “he found us.” Several English versions follow the LXX and Syriac: “there he spoke with him” (RSV, NAB, NEB, NIV, NJPS, TEV). Others follow the MT: “there he spoke with us” (KJV, NASB, CEV). The Hebrew University Old Testament Project, which tends to preserve the MT whenever possible, adopts the MT reading but gives it only a “C” rating. See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:262-63. |
| (0.45962339130435) | (Hos 12:14) |
1 tn The noun תַּמְרוּרִים (tamrurim, “bitter things”) functions as an adverbial accusative of manner, modifying the finite verb: “He bitterly provoked Him to anger” (GKC 375 §118.q). The plural form of the noun functions as a plural of intensity: “very bitterly.” For the adverbial function of the accusative, see IBHS 172-73 §10.2.2e. |
| (0.45962339130435) | (Hos 14:2) |
3 sn The repetition of the root לָקַח (laqakh) creates a striking wordplay in he%27s&tab=notes" ver="">14:2. If Israel will bring (לָקַח) its confession to God, he will accept (לָקַח) repentant Israel and completely forgive its sin. |
| (0.45962339130435) | (Amo 3:1) |
2 tn One might expect a third person verb form (“he brought up”), since the |
| (0.45962339130435) | (Amo 5:7) |
4 sn In v. he%27s&tab=notes" ver="">7 the prophet begins to describe the guilty Israelites, but then interrupts his word picture with a parenthetical, but powerful, description of the judge they must face (vv. he%27s&tab=notes" ver="">8-9). He resumes his description of the sinners in v. he%27s&tab=notes" ver="">10. |
| (0.45962339130435) | (Amo 5:25) |
1 tn Heb “Did you bring me…?” This rhetorical question expects a negative answer. The point seems to be this: Since sacrifices did not characterize God’s relationship with Israel during the nation’s formative years, the people should not consider them to be so fundamental. The |
| (0.45962339130435) | (Amo 9:11) |
3 tc The MT reads a third masculine singular suffix, which could refer back to David. However, it is possible that an original third feminine singular suffix (יה-, yod-hey) has been misread as masculine (יו-, yod-vav). In later Hebrew script a ה (he) resembles a יו- (yod-vav) combination. |
| (0.45962339130435) | (Oba 1:13) |
4 tn Heb “in the day of his distress.” In this and the following phrase at the end of v. he%27s&tab=notes" ver="">13 the suffix is 3rd person masculine singular. As collective singulars both occurrences have been translated as plurals (“they suffered distress…endured distress” rather than “he suffered distress…endured distress”). |
| (0.45962339130435) | (Jon 1:5) |
8 tn Following a vav-disjunctive introducing parenthetical material, the suffixed-conjugation verb יָרַד (yarad) functions as a past perfect here: “he had gone down” (see IBHS 490-91 §30.5.2). This describes Jonah’s previous actions before the onset of the storm. |
| (0.45962339130435) | (Jon 1:6) |
2 sn The imperatives “arise!” and “cry out!” are repeated from v. he%27s&tab=notes" ver="">2 for ironic effect. The captain’s words would have rung in Jonah’s ears as a stinging reminder that the |
| (0.45962339130435) | (Jon 1:14) |
2 tn Pss 115:3 and 135:6 likewise use these verbs (חָפֵץ and עָשָׂה, khafets and ’asah; “to delight” and “to do, make”) in speaking of the |
| (0.45962339130435) | (Jon 2:2) |
3 sn Sheol was a name for the place of residence of the dead, the underworld (see Job 7:9-10; Isa 38:17-18). Jonah pictures himself in the belly of Sheol, its very center – in other words he is as good as dead. |
| (0.45962339130435) | (Jon 2:9) |
4 tn Heb “what I have vowed I will pay.” Jonah promises to offer a sacrifice and publicly announce why he is thankful. For similar pledges, see Pss 22:25-26; 50:14-15; 56:12; 69:29-33; 71:14-16, 22-24; 86:12-13; 116:12-19. |
| (0.45962339130435) | (Mic 6:9) |
2 tn Heb “one who sees your name is wisdom.” It is probably better to emend יִרְאֶה (yir’eh, “he sees”) to יִרְאָה (yir’ah, “fearing”). One may then translate, “fearing your name is wisdom.” The |
| (0.45962339130435) | (Nah 1:7) |
2 tn The preposition לְ (lamed) probably functions in an emphatic asseverative sense, suggested by D. L. Christensen, “The Acrostic of Nahum Reconsidered,” ZAW 87 (1975): 22. This explains the preceding statement: the |
| (0.45962339130435) | (Hab 1:15) |
1 tn Heb “he”; the referent (the Babylonian tyrant) has been specified in the translation for clarity (cf. NASB “The Chaldeans”; NIV “The wicked foe”; NRSV “The enemy”). Babylonian imperialism is here compared to a professional fisherman who repeatedly brings in his catch and has plenty to eat. |
| (0.45962339130435) | (Zep 2:11) |
3 tn The meaning of this rare Hebrew word is unclear. If the meaning is indeed “weaken,” then this line may be referring to the reduction of these gods’ territory through conquest (see Adele Berlin, Zephaniah [AB 25A], 110-11). Cf. NEB “reduce to beggary”; NASB “starve”; NIV “when he destroys”; NRSV “shrivel.” |
| (0.45962339130435) | (Zec 1:14) |
1 tn Heb “jealous for” (so KJV, ASV); NIV, NRSV “very jealous for”; CEV “very protective of.” The meaning is that Jerusalem/Zion is the special object of God’s grace and purposes. This results in his unusual protection of his people, a protection not accorded others with whom he does not have such a close relationship. |
