Discovery Box| (0.5003795) | (Jon 2:8) |
1 tn Heb “those who pay regard to.” The verbal root שָׁמַר (shamar, “to keep, to watch”) appears in the Piel stem only here in biblical Hebrew, meaning “to pay regard to” (BDB 1037 s.v. שָׁמַר). This is metonymical for the act of worship (e.g., Qal “to observe” = to worship, Ps 31:7). |
| (0.5003795) | (Jon 2:9) |
2 tc The MT reads בְּקוֹל תּוֹדָה (bÿqol todah, “with a voice of thanksgiving”). Some |
| (0.5003795) | (Jon 4:4) |
2 tn Heb “Does it burn to you?” The verb חָרָה (kharah, “to burn”) functions figuratively here (hypocatastasis) to refer to strong anger (BDB 354 s.v. חָרָה). The verb is repeated from v. here%27s&tab=notes" ver="">1 and will be used again in v. here%27s&tab=notes" ver="">9. |
| (0.5003795) | (Jon 4:6) |
2 tn The noun קִיקָיוֹן (qiqayon, “plant”) has the suffixed ending וֹן- which denotes a diminutive (see IBHS 92 §5.7b), so it can be nuanced “little plant.” For the probable reason that the narrator used the diminutive form here, see the note on “little” in v. here%27s&tab=notes" ver="">10. |
| (0.5003795) | (Mic 1:9) |
5 tn Heb “the gate.” Kings and civic leaders typically conducted important business at the city gate (see 1 Kgs 22:10 for an example), and the term is understood here to refer by metonymy to the leadership who would be present at the gate. |
| (0.5003795) | (Mic 3:5) |
2 tn Heb “those who bite with their teeth and cry out, ‘peace.’” The phrase “bite with the teeth” is taken here as idiomatic for eating. Apparently these prophets were driven by mercenary motives. If they were paid well, they gave positive oracles to their clients, but if someone could not afford to pay them, they were hostile and delivered oracles of doom. |
| (0.5003795) | (Mic 3:8) |
2 tn Heb “am full of power, the Spirit of the |
| (0.5003795) | (Mic 4:5) |
1 tn Heb “walk each in the name of his god.” The term “name” here has the idea of “authority.” To “walk in the name” of a god is to recognize the god’s authority as binding over one’s life. |
| (0.5003795) | (Mic 4:9) |
1 tn The Hebrew form is feminine singular, indicating that Jerusalem, personified as a young woman, is now addressed (see v. here%27s&tab=notes" ver="">10). In v. here%27s&tab=notes" ver="">8 the tower/fortress was addressed with masculine forms, so there is clearly a shift in addressee here. “Jerusalem” has been supplied in the translation at the beginning of v. here%27s&tab=notes" ver="">9 to make this shift apparent. |
| (0.5003795) | (Mic 6:7) |
1 tn Heb “the fruit of my body for the sin of my soul.” The Hebrew term נֶפֶשׁ (nefesh) is often translated “soul,” but the word usually refers to the whole person; here “the sin of my soul” = “my sin.” |
| (0.5003795) | (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 |
| (0.5003795) | (Mic 7:1) |
3 tn Heb “I am like the gathering of the summer fruit, like the gleanings of the harvest.” Micah is not comparing himself to the harvested fruit. There is an ellipsis here, as the second half of the verse makes clear. The idea is, “I am like [one at the time] the summer fruit is gathered and the grapes are harvested.” |
| (0.5003795) | (Hab 1:14) |
1 tn The Hebrew word רֶמֶשׂ (remesh) usually refers to animals that creep, but here the referent seems to be marine animals that glide through the water (note the parallelism in the previous line). See also Ps 104:25. |
| (0.5003795) | (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. |
| (0.5003795) | (Hab 1:15) |
2 tn Apparently two different types of fishing nets are referred to here. The חֵרֶם (kherem, “throw net”) was used by fishermen standing on the shore (see Ezek 47:10), while the מִכְמֶרֶת (mikhmeret, “dragnet”) was used by men in a boat. See R. D. Patterson, Nahum, Habakkuk, Zephaniah (WEC), 165. |
| (0.5003795) | (Hab 2:5) |
2 tn Heb “who opens wide like Sheol his throat.” Here נֶפֶשׁ (nefesh) is understood in a physical sense, meaning “throat,” which in turn is figurative for the appetite. See H. W. Wolff, Anthropology of the Old Testament, 11-12. |
| (0.5003795) | (Hab 2:11) |
1 sn The house mentioned in vv. here%27s&tab=notes" ver="">9-10 represents the Babylonian empire, which became great through imperialism. Here the materials of this “house” (the stones in the walls, the wooden rafters) are personified as witnesses who testify that the occupants have built the house through wealth stolen from others. |
| (0.5003795) | (Hab 3:4) |
1 tn Heb “[His] radiance is like light.” Some see a reference to sunlight, but the Hebrew word אוֹר (’or) here refers to lightning, as the context indicates (see vv. here%27s&tab=notes" ver="">4b, 9, 11). The word also refers to lightning in Job 36:32 and 37:3, 11, 15. |
| (0.5003795) | (Hab 3:5) |
1 sn There are mythological echoes here, for in Canaanite literature the god Resheph aids Baal in his battles. See J. Day, “New Light on the Mythological Background of the Allusion to Resheph in Habakkuk III 5,” VT 29 (1979): 353-55. |
| (0.5003795) | (Hab 3:13) |
1 tn Heb “anointed one.” In light of the parallelism with “your people” in the preceding line this could refer to Israel, but elsewhere the Lord’s anointed one is always an individual. The Davidic king is the more likely referent here. |
