Discovery Box| (0.20) | (Zec 3:1) | 2 tn The Hebrew term הַשָּׂטָן (hassatan, “the satan”) suggests not so much a personal name (as in almost all English translations) but an epithet, namely, “the adversary.” This evil being is also described this way in Job 1 and 2 and possibly 1 Chr 21:1. |
| (0.20) | (Zec 2:11) | 2 tc The LXX and Syriac have the third person masculine singular suffix in both places (“his people” and “he will settle”; cf. NAB, TEV) in order to avoid the Lord’s speaking of himself in the third person. Such resort is unnecessary, however, in light of the common shifting of person in Hebrew narrative (cf. 3:2). |
| (0.20) | (Zec 1:3) | 3 tn The Hebrew verb שׁוּב (shuv) is common in covenant contexts. To turn from the Lord is to break the covenant and to turn to him (i.e., to repent) is to renew the covenant relationship (cf. 2 Kgs 17:13). |
| (0.20) | (Hag 1:14) | 1 tn Heb “stirred up” (as in many English versions). Only one verb appears in the Hebrew text, but the translation “energized and encouraged” brings out its sense in this context. Cf. TEV “inspired”; NLT “sparked the enthusiasm of”; CEV “made everyone eager to work.” |
| (0.20) | (Hag 1:14) | 4 tn Heb “and the spirit of all the remnant of the people.” The Hebrew phrase שְׁאֵרִית הָעָם (sheʾerit haʿam) in this postexilic context is used as a technical term to refer to the returned remnant; see the note on the phrase “the whole remnant of the people” in v. 12. |
| (0.20) | (Hag 2:6) | 2 tn Or “the heavens.” The same Hebrew word, שָׁמַיִם (shamayim), may be translated “sky” or “heavens” depending on the context. Although many English versions translate the term as “heavens” here, the other three elements present in this context (earth, sea, dry ground) suggest “sky” is in view. |
| (0.20) | (Hag 2:6) | 1 tc The difficult MT reading עוֹד אַחַת מְעַט הִיא (ʿod ʾakhat meʿat hiʾ, “yet once, it is little”; cf. NAB “One moment yet, a little while”) appears as “yet once” in the LXX, omitting the last two Hebrew words. However, the point being made is that the anticipated action is imminent; thus the repetition provides emphasis. |
| (0.20) | (Hag 1:8) | 3 tn The Hebrew verb אֶכָּבְדָ (ʾekkavda) appears to be a defectively written cohortative (“that I may be glorified”). The cohortatives (note that the preceding אֶרְצֶה, ʾertseh, “I will be pleased,” may also be taken as cohortative) indicate purpose or result (cf. NIV, NRSV “so that”; CEV “so”) following the imperatives of v. 8a (“go up,” “bring back,” “build”). |
| (0.20) | (Zep 2:14) | 5 tn Heb “rubble [will be] on the threshold.” “Rubble” translates the Hebrew word חֹרֶב (khorev, “desolation”). Some emend to עֹרֵב (ʿorev, “raven”) following the LXX and Vulgate; Adele Berlin translates, “A voice shall shriek from the window—a raven at the sill” (Zephaniah [AB 25A], 104). |
| (0.20) | (Zep 2:11) | 3 tn The meaning of this rare Hebrew word is unclear. If the meaning is indeed “weaken,” then this line may be referring to the reduction of these gods’ territory through conquest (see Adele Berlin, Zephaniah [AB 25A], 110-11). Cf. NEB “reduce to beggary”; NASB “starve”; NIV “when he destroys”; NRSV “shrivel.” |
| (0.20) | (Zep 2:9) | 2 tn The Hebrew text reads וּמִכְרֵה־מֶלַח (umikhreh melakh, “and a [?] of salt”). The meaning of the first word is unclear, though “pit” (NASB, NIV, NRSV; NKJV “saltpit”), “mine,” and “heap” (cf. NEB “a rotting heap of saltwort”) are all options. The words “filled with” are supplied for clarification. |
| (0.20) | (Zep 2:1) | 2 tn Some relate this word to an Aramaic cognate meaning “to be ashamed.” With the negative particle it would then mean “unashamed” (cf. NIV “shameful”; NRSV “shameless”). However, elsewhere in biblical Hebrew the verb means “to desire,” or with the negative particle “undesirable.” Cf. also NEB “unruly.” |
| (0.20) | (Zep 2:3) | 3 tn The present translation assumes the Hebrew term מִשְׁפָּט (mishpat) here refers to God’s covenantal requirements and is a synonym for the Law. The word can mean “justice” and could refer more specifically to the principles of justice contained in the Law. In this case the phrase could be translated, “who have promoted the justice God demands.” |
| (0.20) | (Hab 3:14) | 1 tn Some take “warriors” with the following line, in which case one should translate, “you pierce [his] head with a spear; his warriors storm forward to scatter us” (cf. NIV). The meaning of the Hebrew term פְּרָזוֹ (perazo), translated here “his warriors,” is uncertain. |
| (0.20) | (Hab 3:16) | 3 tc Heb “beneath me I shook, which….” The Hebrew term אֲשֶׁר (’asher) appears to be a relative pronoun, but a relative pronoun does not fit here. The translation assumes a reading אֲשֻׁרָי (’ashuray, “my steps”) as well as an emendation of the preceding verb to a third plural form. |
| (0.20) | (Hab 3:4) | 1 tn Heb “[His] radiance is like light.” Some see a reference to sunlight, but the Hebrew word אוֹר (ʾor) here refers to lightning, as the context indicates (see vv. 4b, 9, 11). The word also refers to lightning in Job 36:32 and 37:3, 11, 15. |
| (0.20) | (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). |
| (0.20) | (Hab 2:20) | 1 tn Or “holy temple.” The Lord’s heavenly palace, rather than the earthly temple, is probably in view here (see Ps 11:4; Mic 1:2-3). The Hebrew word קֹדֶשׁ (qodesh, “holy”) here refers to the sovereign transcendence associated with his palace. |
| (0.20) | (Hab 2:3) | 1 tn Heb “For the vision is still for the appointed time.” The Hebrew word עוֹד (ʿod, “still”) is better emended to עֵד (ʿed, “witness”) in light of the parallelism (see the note on the word “turn out” in the following line). The “appointed time” refers to the time when the divine judgment anticipated in vv. 6-20 will be realized. |
| (0.20) | (Hab 1:9) | 2 tn Heb “The totality of their faces is to the east” (or “is forward”). The precise meaning of the Hebrew term מְגַמַּת (megammat) is unclear. For a discussion of options see J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 93. NEB has “a sea of faces rolls on”; NIV “their hordes advance like a desert wind”; NRSV “with faces pressing forward.” |
