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Discovery Box| (0.18) | (Mat 6:11) | 1 tn Or “Give us bread today for the coming day,” or “Give us today the bread we need for today.” The term ἐπιούσιος (epiousios) does not occur outside of early Christian literature (other occurrences are in Luke 11:3 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376-77 s.v.; L&N 67:183, 206. |
| (0.18) | (Mal 4:6) | 2 tn Heb “[the] ban” (חֵרֶם, kherem). God’s prophetic messenger seeks to bring about salvation and restoration, thus avoiding the imposition of the covenant curse, that is, the divine ban that the hopelessly unrepentant must expect (see Deut 7:2; 20:17; Judg 1:21; Zech 14:11). If the wicked repent, the purifying judgment threatened in 4:1-3 will be unnecessary. |
| (0.18) | (Mal 3:8) | 1 tc The LXX presupposes an underlying Hebrew text of עָקַב (ʿaqav, “deceive”), a metathesis of קָבַע (qavaʿ, “rob”), in all four uses of the verb here (vv. 8-9). The intent probably is to soften the impact of “robbing” God, but the language of the passage is intentionally bold and there is no reason to go against the reading of the MT (which is followed here by most English versions). |
| (0.18) | (Zec 14:10) | 3 sn The expression from Geba to Rimmon may be a way of indicating the extent of all Judah from north (2 Kgs 23:8) to south (Josh 15:21-32). Since Geba (Heb. גֶּבַע) means “hill” and Rimmon resembles the word for height (Heb. רָמָה, ramah), this could also be a play on words suggesting that all the high country will be made low, like the rift valley, in comparison to Jerusalem. |
| (0.18) | (Zec 11:5) | 1 sn The expression those who buy them appears to be a reference to the foreign nations to whom Israel’s own kings “sold” their subjects. Far from being good shepherds, then, they were evil and profiteering. The whole section (vv. 4-14) refers to the past when the Lord, the Good Shepherd, had in vain tried to lead his people to salvation and life. |
| (0.18) | (Zec 11:7) | 1 sn The first person pronoun refers to Zechariah himself who, however, is a “stand-in” for the Lord as the actions of vv. 8-14 make clear. The prophet, like others before him, probably performed actions dramatizing the account of God’s past dealings with Israel and Judah (cf. Hos 1-3; Isa 20:2-4; Jer 19:1-15; 27:2-11; Ezek 4:1-3). |
| (0.18) | (Zec 10:12) | 2 tc The LXX and Syriac presuppose יִתְהַלָּלוּ (yithallalu, “they will glory”) for יִתְהַלְּכוּ (yithallekhu, “they will walk about”). Since walking about is a common idiom in Zechariah (cf. 1:10, 11; 6:7 [3x]) to speak of dominion, and dominion is a major theme of the present passage, there is no reason to reject the MT reading, which is followed by most modern English versions. |
| (0.18) | (Zec 10:2) | 1 tn The Hebrew word תְּרָפִים (terafim, “teraphim”) refers to small images used as means of divination and in other occult practices (cf. Gen 31:19, 34-35; 1 Sam 19:13, 16; Hos 3:4). A number of English versions transliterate the Hebrew term (cf. ASV, NAB, NASB, NRSV) or simply use the generic term “idols” (so KJV, NIV, TEV). |
| (0.18) | (Zec 5:2) | 1 tn Heb “20 cubits…10 cubits” (so NAB, NRSV). These dimensions (“30 feet long and 15 feet wide”) can hardly be referring to the scroll when unrolled since that would be all out of proportion to the normal ratio, in which the scroll would be 10 to 15 times as long as it was wide. More likely, the scroll is 15 feet thick when rolled, a hyperbole expressing the enormous amount and the profound significance of the information it contains. |
| (0.18) | (Zec 3:1) | 1 sn Joshua the high priest mentioned here is the son of the priest Jehozadak, mentioned also in Hag 1:1 (cf. Ezra 2:2; 3:2, 8; 4:3; 5:2; 10:18; Neh 7:7; 12:1, 7, 10, 26). He also appears to have been the grandfather of the high priest contemporary with Nehemiah ca. 445 b.c. (Neh 12:10). |
| (0.18) | (Zec 3:3) | 1 sn The Hebrew word צוֹאִים (tsoʾim) means “excrement.” This disgusting figure of speech suggests Joshua’s absolute disqualification for priestly service in the flesh, but v. 2 speaks of his having been rescued from that deplorable state by God’s grace. He is like a burning stick pulled out of the fire before it is consumed. This is a picture of cleansing, saving grace. |
| (0.18) | (Zec 2:8) | 2 tn Heb “gate” (בָּבָה, bavah) of the eye, that is, pupil. The rendering of this term by KJV as “apple” has created a well-known idiom in the English language, “the apple of his eye” (so ASV, NIV). The pupil is one of the most vulnerable and valuable parts of the body, so for Judah to be considered the “pupil” of the Lord’s eye is to raise her value to an incalculable price (cf. NLT “my most precious possession”). |
| (0.18) | (Zec 1:8) | 3 sn The Hebrew שְׂרֻקִּים (seruqqim) means “red” (cf. NIV, NCV, NLT “brown”). English translations such as “speckled” (KJV) or “dappled” (TEV) are based on the reading of the LXX ψαροί (psaroi) that attempts to bring the color of this horse into conformity with those described in Zech 6:2-3. However, since these are two different and unrelated visions, this is a methodological fallacy. |
| (0.18) | (Zep 2:7) | 6 tn Traditionally, “restore their captivity,” i.e., bring back their captives. This followed the understanding of the LXX and other versions (cf. KJV “turn away their captivity”). The Hebrew tradition is mixed, the consonantal text implies the reading שְׁבוּת (shevut) but it is vocalized as if שְׁבִית (shevit). It is more likely the noun means “fortunes” (HALOT 1386 s.v. שְׁבִית, שְׁבוּת) as in the expression “restore their fortunes” (cf. NEB, NASB, NIV, NRSV). |
| (0.18) | (Zep 2:7) | 3 tc Heb “on them.” But there is no clear antecedent to match the masculine plural pronoun. It is preferable to emend the text from עֲלֵיהֶם (ʿalehem) to עַל־הַיָּם (ʿal hayyam, “by the sea”). This emendation assumes a transposition of letters and then an improper word division in the MT (cf. NEB “They shall pasture their flocks by the sea”). See J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 192. |
| (0.18) | (Zep 2:1) | 1 tn The Hebrew text combines a Hitpolel imperative of קָשַׁשׁ (qashash) with a Qal imperative of the same root. Elsewhere this root appears in the polel stem with the meaning “gather stubble.” Zephaniah’s command is ironic, implying the people are like stubble or straw. As such, they are vulnerable to the Lord’s fiery judgment that will quickly consume them (see 1:18). See Adele Berlin, Zephaniah (AB 25A), 96. |
| (0.18) | (Zep 1:3) | 1 tn Heb “And the stumbling blocks [or, “ruins”] with the evil”; or “the things that make the evil stumble.” The line does not appear in the original form of the LXX; it may be a later scribal addition. The present translation assumes the “stumbling blocks” are idolatrous images of the aforementioned animals, birds, and fish. See J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 167, and Adele Berlin, Zephaniah (AB), 73-74. |
| (0.18) | (Hab 2:16) | 3 tc Heb “drink, even you, and show the foreskin.” Instead of הֵעָרֵל (heʿarel, “show the foreskin”) one of the Dead Sea scrolls has הֵרָעֵל (heraʿel, “stumble”). This reading also has support from several ancient versions and is followed by the NEB (“you too shall drink until you stagger”) and NRSV (“Drink, you yourself, and stagger”). For a defense of the Hebrew text, see P. D. Miller, Jr., Sin and Judgment in the Prophets, 63-64. |
| (0.18) | (Hab 1:5) | 2 tn The Hebrew text combines the Hitpael and Qal imperatival forms of the verb תָּמַה (tamah, “be amazed”). A literal translation might read, “Shock yourselves and be shocked!” The repetition of sounds draws attention to the statement. The imperatives here have the force of an emphatic assertion. On this use of the imperative in Hebrew, see GKC 324 §110.c and IBHS 572-73 §34.4c. |
| (0.18) | (Hab 1:12) | 3 tc The MT reads, “we will not die,” but an ancient scribal tradition has “you [i.e., God] will not die.” This is preferred as a more difficult reading that can explain the rise of the other variant. Later scribes who copied the manuscripts did not want to associate the idea of death with God in any way, so they softened the statement to refer to humanity. |
