Discovery Box| (0.25) | (Mal 2:16) | 2 tn Heb “him who covers his garment with violence” (similar ASV, NRSV). Here “garment” is a metaphor for appearance and “violence” a metonymy of effect for cause. God views divorce as an act of violence against the victim. |
| (0.25) | (Zec 14:20) | 2 sn In the glory of the messianic age there will be no differences between the sacred (the bowls before the altar) and the profane (the cooking pots in the Lord’s temple)—all will be dedicated to his use. |
| (0.25) | (Zec 14:17) | 1 sn The reference to any…who refuse to go up to Jerusalem makes clear the fact that the nations are by no means “converted” to the Lord but are under his compulsory domination. |
| (0.25) | (Zec 11:13) | 1 tn Heb “splendor of splendor” (אֶדֶר הַיְקָר, ʾeder hayeqar). This expression sarcastically draws attention to the incredibly low value placed upon the Lord’s redemptive grace by his very own people. |
| (0.25) | (Zec 2:10) | 1 sn This individualizing of Zion as a daughter draws attention to the corporate nature of the covenant community and also to the tenderness with which the Lord regards his chosen people. |
| (0.25) | (Zep 3:5) | 4 tn Heb “at the light he is not missing.” Note that NASB (which capitalizes pronouns referring to Deity) has divided the lines differently: “Every morning He brings His justice to light; // He does not fail.” |
| (0.25) | (Hab 3:14) | 2 tc Heb “his shafts.” Some emend to “your shafts.” The translation above assumes an emendation to מַטֶּה (matteh, “shaft, spear”), the vav-yod (ו-י) sequence being derived from an original he (ה). |
| (0.25) | (Hab 2:9) | 1 tn Heb “Woe [to] the one who profits unjustly by evil unjust gain for his house.” On the term הוֹי (hoy) see the note on the word “dead” in v. 6. |
| (0.25) | (Hab 2:5) | 2 tn Heb “who opens wide like Sheol his throat.” Here נֶפֶשׁ (nefesh) is understood in a physical sense, meaning “throat,” which in turn is figurative for the appetite. See H. W. Wolff, Anthropology of the Old Testament, 11-12. |
| (0.25) | (Hab 1:11) | 2 tn Heb “and guilty is the one whose strength is his god.” This assumes that אָשֵׁם (ʾashem) is a predicate adjective meaning “guilty” and that it relates to what follows. |
| (0.25) | (Hab 1:12) | 2 tn Heb “My God, my holy one.” God’s “holiness” in this context is his sovereign transcendence as the righteous judge of the world (see vv. 12b-13a), thus the translation “My sovereign God.” |
| (0.25) | (Nah 1:6) | 4 tn Heb “Who can rise up against the heat of his anger?” The rhetorical question expects a negative answer which is translated as an emphatic denial to clarify the point. |
| (0.25) | (Mic 7:3) | 3 tn More literally, “the great one announces what his appetite desires and they weave it together.” Apparently this means that subordinates plot and maneuver to make sure the prominent man’s desires materialize. |
| (0.25) | (Mic 6:6) | 1 sn With what should I enter the Lord’s presence? The prophet speaks again, playing the role of an inquisitive worshiper who wants to know what God really desires from his followers. |
| (0.25) | (Mic 2:2) | 3 tn Heb “and a man and his inheritance.” The verb עָשַׁק (ʿashaq, “to oppress”; “to wrong”) does double duty in the parallel structure and is understood by ellipsis in the second line. |
| (0.25) | (Mic 1:2) | 5 tn Or “his holy temple” (KJV, NAB, NASB, NIV, NRSV, NLT). This refers to the Lord’s dwelling in heaven, however, rather than the temple in Jerusalem (note the following verse, which describes a theophany). |
| (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 3:9) | 3 tn Heb “from the burning of his nose/face.” See Exod 4:14; 22:24; 32:12; Num 25:4; 32:14; Deut 9:19. |
| (0.25) | (Jon 1:2) | 8 sn The term wickedness is personified here; it is pictured as ascending heavenward into the very presence of God. This figuratively depicts how God became aware of their evil—it had ascended into heaven right into his presence. |
| (0.25) | (Amo 9:7) | 1 sn Though Israel was God’s special covenant people (see 3:2a), the Lord emphasizes they are not inherently superior to the other nations subject to his sovereign rule. |
