Discovery Box| (0.28) | (Zec 12:3) | 2 sn In Israel’s and Judah’s past they had been uprooted by various conquerors such as the Assyrians and the Babylonians. In the eschaton, however, they will be so “heavy” with God’s glory and so rooted in his promises that no nation will be able to move them. |
| (0.28) | (Zec 10:10) | 1 sn I will bring them back from Egypt…from Assyria. The gathering of God’s people to their land in eschatological times will be like a reenactment of the exodus, but this time they will come from all over the world (cf. Isa 40:3-5; 43:1-7, 14-21; 48:20-22; 51:9-11). |
| (0.28) | (Zec 10:4) | 3 tn This is not the usual word to describe a king of Israel or Judah (such as מֶלֶךְ, melekh, or נָשִׂיא, nasiʾ), but נוֹגֵשׂ, noges, “dictator” (cf. KJV “oppressor”). The author is asserting by this choice of wording that in the messianic age God’s rule will be by force. |
| (0.28) | (Zec 10:1) | 1 tn Heb “the latter rain.” This expression refers to the last concentration of heavy rainfall in the spring of the year in Palestine, about March or April. Metaphorically and eschatologically (as here) the “latter rain” speaks of God’s outpouring of blessing in the end times (cf. Hos 6:3; Joel 2:21-25). |
| (0.28) | (Zec 8:8) | 1 sn The affirmation They will be my people, and I will be their God speaks of covenant renewal, a restoration of the unbroken fellowship the Lord desired to have with his people but which their disloyalty had shattered. In the eschaton God and Israel will be in covenant union once again (cf. Jer 31:33). |
| (0.28) | (Zec 4:10) | 1 tn Heb “these seven.” Eyes are clearly intended in the ellipsis as v. 10b shows. As in 3:9 the idea is God’s omniscience. He who knows the end from the beginning rejoices at the completion of his purposes. |
| (0.28) | (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. |
| (0.28) | (Hag 1:12) | 4 tn Heb “and according to the words of Haggai the prophet just as the Lord their God sent him.” Some English versions (e.g., NAB, NIV, NCV) take the last clause as causal: “because the Lord their God had sent him.” |
| (0.28) | (Hab 3:3) | 7 tn Heb “praise.” This could mean that the earth responds in praise as God’s splendor is observed in the skies. However, the Hebrew term תְּהִלָּה (tehillah, “praise”) can stand by metonymy for what prompts it (i.e., fame, glory, deeds). |
| (0.28) | (Nah 1:5) | 4 sn The phrase “the world and all its inhabitants” is used to stress the universal dimensions of God’s revelation of his glory and his acts of judgment (e.g., Pss 33:8; 98:7; Isa 18:3; 26:9, 18; Lam 4:12). |
| (0.28) | (Mic 7:17) | 2 tn The translation assumes that the phrase אֶל־יְהוָה אֱלֹהֵינוּ (ʾel yehvah ʾelohenu, “to the Lord our God”) goes with what precedes. Another option is to take the phrase with the following verb, in which case one could translate, “to the Lord our God they will turn in dread.” |
| (0.28) | (Oba 1:16) | 2 sn This reference to drinking portrays the profane activities of those who had violated Jerusalem’s sanctity. The following reference to drinking on the part of the nations portrays God’s judgment upon them. They will drink, as it were, from the cup of divine retribution. |
| (0.28) | (Amo 8:14) | 4 sn Your god is not identified. It may refer to another patron deity who was not the God of Israel, a local manifestation of the Lord that was worshiped by the people there, or, more specifically, the golden calf image erected in Dan by Jeroboam I (see 1 Kgs 12:28-30). |
| (0.28) | (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 Lord places a higher priority on justice than he does on empty ritual. |
| (0.28) | (Amo 5:13) | 2 tn Or “moans, laments,” from a homonymic verbal root. If the rich oppressors are in view, then the verb (whether translated “will be silenced” or “will lament”) describes the result of God’s judgment upon them. See G. V. Smith, Amos, 170. |
| (0.28) | (Amo 2:1) | 1 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3. |
| (0.28) | (Amo 1:13) | 1 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3. |
| (0.28) | (Amo 1:11) | 1 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3. |
| (0.28) | (Amo 1:11) | 4 sn It is likely that “brother” refers here to a treaty partner (see the note on the word “brotherhood” in 1:9). However, it is possible, if Israel is in view, that Edom’s ancient blood relationship to God’s people is alluded to here. Cf. NCV, NLT “their relatives, the Israelites.” |
| (0.28) | (Amo 1:9) | 1 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3. |
