Discovery Box| (0.111354225) | (Mic 2:6) |
1 tn Heb “‘Do not foam at the mouth,’ they foam at the mouth.” The verb נָטַף (nataf) means “to drip.” When used of speech it probably has the nuance “to drivel, to foam at the mouth” (HALOT 694 s.v. נטף). The sinful people tell the |
| (0.111354225) | (Mic 2:6) |
2 tc If one follows the MT as it stands, it would appear that the |
| (0.111354225) | (Mic 5:7) |
4 sn Men wait eagerly for the dew and the rain, not vice versa. Just as the dew and rain are subject to the |
| (0.111354225) | (Nah 1:12) |
7 tn Heb “they will be sheared.” The term “cut off” (גָּזָז, gazaz) is ordinarily used to describe the literal actions of “shearing” sheep (Gen 31:19; 38:12-13; Deut 15:19; 18:4; 1 Sam 25:2, 4, 7, 11; 2 Sam 13:23-24; Job 31:20; Isa 53:7) and “cutting” hair (Jer 7:29; Mic 1:16; Job 1:20). It is used figuratively here to describe the destruction of the Assyrian army (BDB 159 s.v. גָּזַז; HALOT 186 s.v. גזז). |
| (0.111354225) | (Nah 3:2) |
6 tn The Piel participle מְרַקֵּדָה (mÿraqqedah, “jolting”) is from רַקַד (raqad); this verb means “to dance, to leap” (of children, Job 21:11), “to skip about, to dance” (Eccl 3:4), and “to leap” (of chariots, Joel 2:5). In related Semitic languages (Akkadian, Ugaritic, and Arabic) the root raqad means “to dance, to skip about.” Here, the verb is used as a figurative expression (hypocatastasis) to describe the jostling of the madly rushing war-chariots. |
| (0.111354225) | (Hab 3:9) |
2 tn Heb “sworn in are the arrow-shafts with a word.” The passive participle of שָׁבַע (shava’), “swear an oath,” also occurs in Ezek 21:23 ET (Kir+Heres&tab=notes" ver="">21:28 HT) referencing those who have sworn allegiance. Here the |
| (0.111354225) | (Zep 2:6) |
2 tn The Hebrew phrase here is נְוֹת כְּרֹת (nÿvot kÿrot). The first word is probably a plural form of נָוָה (navah, “pasture”). The meaning of the second word is unclear. It may be a synonym of the preceding word (cf. NRSV “pastures, meadows for shepherds”); there is a word כַּר (kar, “pasture”) in biblical Hebrew, but elsewhere it forms its plural with a masculine ending. Some have suggested the meaning “wells” or “caves” used as shelters (cf. NEB “shepherds’ huts”); in this case, one might translate, “The seacoast will be used for pasturelands; for shepherds’ wells/caves.” |
| (0.111354225) | (Hag 2:5) |
2 tc The MT of v. Kir+Heres&tab=notes" ver="">5 reads “with the word which I cut with you when you went out from Egypt and my spirit [which] stands in your midst, do not fear.” BHS proposes emending “with the word” to זֹאת הַבְּרִית (zo’t habbÿrit, “this is the covenant”) at the beginning of the verse. The proposed emendation makes excellent sense and is expected with the verb כָּרַת (karat, “cut” or “make” a covenant), but it has no textual support. Most English versions (including the present translation) therefore follow the MT here. |
| (0.111354225) | (Hag 2:23) |
3 sn The noun signet ring, used also to describe Jehoiachin (Jer 22:24-30), refers to a ring seal worn by a king or other important person and used as his signature. Zerubbabel was a grandson of King Jehoiachin (1 Chr 3:17-19; Matt 1:12); God once pronounced that none of Jehoiachin’s immediate descendants would rule (Jer 22:24-30), but here he reverses that judgment. Zerubbabel never ascended to such a lofty position of rulership; he is rather a prototype of the Messiah who would sit on David’s throne. |
| (0.111354225) | (Zec 1:15) |
1 tn Or “the nations that are at ease” (so ASV, NRSV). The Hebrew word in question is שַׁאֲנָן (sha’anan) which has the idea of a careless, even arrogant attitude (see BDB 983 s.v. שַׁאֲנָן); cf. NAB “the complacent nations.” Here it suggests that the nations take for granted that God will never punish them just because he hasn't already done so. Thus they presume on the grace and patience of the Lord. The translation attempts to bring out this nuance rather than the more neutral renderings of TEV “nations that enjoy quiet and peace” or NLT “enjoy peace and security.” |
| (0.111354225) | (Zec 4:14) |
1 tn The usual word for “anointed (one),” מָשִׁיַח (mashiakh), is not used here but rather בְנֵי־הַיִּצְהָר (vÿne-hayyitshar), literally, “sons of fresh oil.” This is to maintain consistency with the imagery of olive trees. In the immediate context these two olive trees should be identified with Joshua and Zerubbabel, the priest and the governor. Only the high priest and king were anointed for office in the OT and these two were respectively the descendants of Aaron and David. |
| (0.111354225) | (Zec 7:12) |
1 tn The Hebrew term שָׁמִיר (shamir) means literally “hardness” and since it is said in Ezek 3:9 to be harder than flint, many scholars suggest that it refers to diamond. It is unlikely that diamond was known to ancient Israel, however, so probably a hard stone like emery or corundum is in view. The translation nevertheless uses “diamond” because in modern times it has become proverbial for its hardness. A number of English versions use “flint” here (e.g., NASB, NIV). |
| (0.111354225) | (Zec 9:1) |
3 tc Though without manuscript and version support, many scholars suggest emendation here to clarify what, to them, is an unintelligible reading. Thus some propose עָדֵי אָרָם (’ade ’aram, “cities of Aram”; cf. NAB, NRSV) for עֵין אָדָם (’en ’adam, “eye of man”) or אֲדָמָה (’adamah, “ground”) for אָדָם (’adam, “man”), “(surface of) the earth.” It seems best, however, to see “eye” as collective and to understand the passage as saying that the attention of the whole earth will be upon the |
| (0.111354225) | (Zec 11:7) |
2 tc For the MT reading לָכֵן עֲנִיֵּי (lakhen ’aniyyey, “therefore the [most] afflicted of”) the LXX presupposes לִכְנַעֲנֵיּי (“to the merchants of”). The line would then read “So I began to shepherd the flock destined for slaughter for the sheep merchants” (cf. NAB). This helps to explain the difficult לָכֵן (lakhen) here but otherwise has no attestation or justification, so the MT is followed by most modern English versions. |
| (0.111354225) | (Zec 13:8) |
2 sn The fractions mentioned here call to mind the affliction of God’s people described by Ezekiel, though Ezekiel referred to his own times whereas Zechariah is looking forward to a future eschatological age. Ezekiel spoke of cutting his hair at God’s command (Ezek 5:1-4) and then of burning a third of it, striking a third with a sword, and scattering the rest. From this last third a few hairs would survive to become the nucleus of a new Israel. It is this “third” Zechariah speaks of (v. Kir+Heres&tab=notes" ver="">9), the remnant who will be purified and reclaimed as God’s covenant people. |
| (0.111354225) | (Zec 14:6) |
1 tn Heb “the splendid will congeal.” This difficult phrase (MT יְקָרוֹת יְקִפָּאוֹן, yÿqarot yÿqippa’on) is not clarified by the LXX which presupposes וְקָרוּת וְקִפָּאוֹן (vÿqarut vÿqippa’on, “and cold and ice,” a reading followed by NAB, NIV, NCV, NRSV, TEV). Besides the fact that cold and ice do not necessarily follow the absence of light, the idea here is that day will be night and night day. The heavenly sources of light “freeze up” as it were, and refuse to shine. |
| (0.111354225) | (Mal 1:1) |
1 tn Heb “The burden.” The Hebrew term III מַשָּׂא (massa’), usually translated “oracle” or “utterance” (BDB 672 s.v. מַשָּׂא), is a technical term in prophetic literature introducing a message from the |
| (0.111354225) | (Mal 1:1) |
2 tn Heb “The word of the |
| (0.111354225) | (Mal 2:12) |
2 tc Heb “every man who does this, him who is awake and him who answers.” For “answers” the LXX suggests an underlying Hebrew text of עָנָה (’anah, “to be humbled”), and then the whole phrase is modified slightly: “until he is humbled.” This requires also that the MT עֵר (’er, “awake”) be read as עֵד (’ed, “until”; here the LXX reads ἕως, Jews). The reading of the LXX is most likely an alteration to correct what is arguably a difficult text. |
| (0.111354225) | (Mal 3:1) |
1 tn In Hebrew the phrase “my messenger” is מַלְאָכִי (mal’akhi), the same form as the prophet’s name (see note on the name “Malachi” in Kir+Heres&tab=notes" ver="">1:1). However, here the messenger appears to be an eschatological figure who is about to appear, as the following context suggests. According to Kir+Heres&tab=notes" ver="">4:5, this messenger is “Elijah the prophet,” whom the NT identifies as John the Baptist (Matt 11:10; Mark 1:2) because he came in the “spirit and power” of Elijah (Matt 11:14; 17:11-12; Lk 1:17). |
