Discovery Box| (0.25) | (Hab 2:19) | 2 tn Though the Hebrew text has no formal interrogative marker here, the context indicates that the statement should be taken as a rhetorical question anticipating the answer, “Of course not!” (so also NIV, NRSV). |
| (0.25) | (Hab 2:3) | 4 tn Heb “If it should delay, wait for it.” The Hebrew word חָזוֹן (khazon, “vision, message”) is the subject of the third person verbs in v. 3 and the antecedent of the pronominal suffix in the phrase “for it.” |
| (0.25) | (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. |
| (0.25) | (Hab 1:8) | 6 tn Heb “they fly like a vulture/an eagle quickly to devour.” The direct object “their prey” is not included in the Hebrew text but is implied, and has been supplied in the translation for clarity. |
| (0.25) | (Nah 3:9) | 6 tn The Hebrew noun עָזָר (ʿazar) has been understood in two ways: (1) In the light of the Ugaritic root ǵzr (“hero, valiant one, warrior”), several scholars posit the existence of the Hebrew root II עָזַר (“warrior”), and translate בְּעֶזְרָתֵךְ (beʿezratekh) as “in your army” (M. Dahood, Psalms, 1:210; P. Miller, “Ugaritic ǴZR and Hebrew ʿZR II,” UF 2 [1970]: 168). (2) It is better to relate the Hebrew עָזָר to Canaanite izirtu (“military help”) which appears several times in the El-Amarna correspondence: “Let him give you soldiers and chariots as help for you so that they may protect the city” (EA 87:13) and “I have provided help for Tyre” (EA 89:18); see K. J. Cathcart, “More Philological Studies in Nahum,” JNWSL 7 (1979): 11. |
| (0.25) | (Nah 1:11) | 1 tn The words “O Nineveh” are not in the Hebrew text, but are supplied in the translation for clarity. The preceding pronoun is feminine singular, indicating the personified city is in view. See 2:1 (2:2 HT). |
| (0.25) | (Mic 6:8) | 5 tn Or “to love faithfully.” The Hebrew word חֶסֶד (khesed) is complex, sometimes translated “lovingkindness,” faithfulness,” or “loyal love.” It has also been understood as covenant loyalty. חֶסֶד is either the object or the manner of the infinitive “to love.” |
| (0.25) | (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.” |
| (0.25) | (Mic 5:12) | 1 tn Heb “magic charms” (so NCV, TEV); NIV, NLT “witchcraft”; NAB “the means of divination.” The precise meaning of this Hebrew word is uncertain, but note its use in Isa 47:9, 12. |
| (0.25) | (Mic 4:12) | 1 tn The words “to be threshed” are not in the Hebrew text, but have been supplied in the translation to make it clear that the Lord is planning to enable “Daughter Zion” to “thresh” her enemies. |
| (0.25) | (Mic 5:1) | 2 tn The Hebrew verb גָדַד (gadad) can be translated “slash yourself” or “gather in troops.” A number of English translations are based on the latter meaning (e.g., NASB, NIV, NLT). |
| (0.25) | (Mic 2:7) | 3 tn The Hebrew word רוּחַ (ruakh) often means “Spirit” when used of the Lord, but here it seems to have an abstract sense, “patience.” See BDB 925 s.v. 3.d. |
| (0.25) | (Mic 2:4) | 4 tc The Hebrew term שׁוֹבֵב (shovev, “the one turning back”) elsewhere has the nuance “apostate” (cf. NASB) or “traitor” (cf. NIV). The translation assumes an emendation to שָׁבָה (shavah, “captor”). |
| (0.25) | (Mic 1:8) | 2 tn Or “stripped.” The precise meaning of this Hebrew word is unclear. It may refer to walking barefoot (see 2 Sam 15:30) or to partially stripping oneself (see Job 12:17-19). |
| (0.25) | (Jon 4:2) | 6 tn Or “know.” What Jonah knew then he still knows about the Lord’s character, which is being demonstrated in his dealings with both Nineveh and Jonah. The Hebrew suffixed tense accommodates both times here. |
| (0.25) | (Jon 2:2) | 1 sn The eight verses of Jonah’s prayer in Hebrew contain twenty-seven first person pronominal references to himself. There are fifteen second- or third person references to the Lord. |
| (0.25) | (Jon 1:10) | 1 tn Heb “Then the men feared…” The vav-consecutive describes the consequence of Jonah’s statement. The phrase “Hearing this” does not appear in the Hebrew text but is supplied in the translation for the sake of clarity. |
| (0.25) | (Oba 1:19) | 3 tn The Hebrew text does not have the words “the people of,” but they are supplied in the translation since “the foothills” functions as a synecdoche referring to residents of this region. |
| (0.25) | (Oba 1:13) | 5 tc In the MT the verb is feminine plural, but the antecedent is unclear. The Hebrew phrase תִּשְׁלַחְנָה (tishlakhnah) here should probably be emended to read תִּשְׁלַח יָד (tishlakh yad), although yad (“hand”) is not absolutely essential to this idiom. |
| (0.25) | (Oba 1:5) | 4 tn Heb “If grape pickers came to you.” The phrase “to harvest your vineyards” does not appear in the Hebrew but is supplied in the translation to clarify the point of the entire simile that is assumed. |
