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Discovery Box| (0.20) | (Zec 12:6) | 1 sn On that day (referring to the day of the Lord) the Davidic monarchy will be restored and the Lord’s people will recognize once more the legitimacy and divine sanction of David’s dynasty. But there will also be a democratizing that will not give Jerusalem and its rulers undue priority over the people of the countryside (v. 7). |
| (0.20) | (Zec 4:10) | 2 tn This term is traditionally translated “plumb line” (so NASB, NIV, NLT; cf. KJV, NRSV “plummet”), but it is more likely that the Hebrew בְּדִיל (bedil) is to be derived not from בָּדַל (badal), “to divide,” but from a root meaning “tin.” This finds support in the ancient Near Eastern custom of placing inscriptions on tin plates in dedicatory foundation deposits. |
| (0.20) | (Zec 3:9) | 3 sn Inscriptions were common on ancient Near Eastern cornerstones. This inscription speaks of the redemption achieved by the divine resident of the temple, the Messiah, who will in the day of the Lord bring salvation to all Israel (cf. Isa 66:7-9). |
| (0.20) | (Zec 2:8) | 3 tc A scribal emendation (tiqqun sopherim) has apparently altered an original “my eye” to “his eye” in order to allow the prophet to be the speaker throughout vv. 8-9. This alleviates the problem of the Lord saying, in effect, that he has sent himself on the mission to the nations. |
| (0.20) | (Zec 1:11) | 1 sn The angel of the Lord is a special being who throughout the OT represents God himself and on occasion almost approaches divine hypostatization or incarnation (cf. Gen 18:2, 13, 17, 22; Exod 23:20-21; Josh 5:13-15; Judg 6:11-24; 13:2-20). |
| (0.20) | (Hag 2:15) | 2 sn Before one stone was laid on another in the Lord’s temple is best taken as referring to the laying of the present temple’s foundation, sixteen years earlier (536 b.c.; see Ezra 3:8). Cf. NCV “before you started laying stones”; TEV “before you started to rebuild”; NLT “before you began to lay (started laying CEV) the foundation.” |
| (0.20) | (Hag 2:23) | 1 sn The expression on that day appears as a technical eschatological term in a number of other OT passages (cf., e.g., Isa 2:11, 17, 20; 3:7, 18; Amos 8:3, 9; Hos 2:18, 21). |
| (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) | (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) | (Hab 3:5) | 2 sn There are mythological echoes here, for in Canaanite literature the god Resheph aids Baal in his battles. See J. Day, “New Light on the Mythological Background of the Allusion to Resheph in Habakkuk III 5, ” VT 29 (1979): 353-55. |
| (0.20) | (Hab 3:2) | 6 tn Heb “make known.” The implied object is “your deeds”; the pronoun “them,” referring to “deeds” in the previous line, was employed in the translation to avoid redundancy. The suffix on the form חַיֵּיהוּ (khayyehu, “revive it”) does double duty in the parallelism. |
| (0.20) | (Hab 2:15) | 2 tc Heb “pouring out your anger and also making drunk”; or “pouring out your anger and [by] rage making drunk.” The present translation assumes that the final khet (ח) on מְסַפֵּחַ (mesappeakh, “pouring”) is dittographic and that the form should actually be read מִסַּף (missaf, “from a bowl”). |
| (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 1:15) | 2 tn Apparently two different types of fishing nets are referred to here. The חֵרֶם (kherem, “throw net”) was used by fishermen standing on the shore (see Ezek 47:10), while the מִכְמֶרֶת (mikhmeret, “dragnet”) was used by men in a boat. See R. D. Patterson, Nahum, Habakkuk, Zephaniah (WEC), 165. |
| (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.” |
| (0.20) | (Nah 3:10) | 1 tc The MT reads לַגֹּלָה (laggolah, “as a captive”) with the preposition לְ (lamed) denoting essence/identity. On the other hand, 4QpNah reads בגולה (“as a captive”) with the preposition בְּ (bet) denoting essence/identity (“as a captive”). The LXX’s αἰξμάλωτος (aixmalōtos, “as a prisoner”) does not reveal which preposition was the original. |
| (0.20) | (Nah 3:9) | 2 tn Or “Cush was limitless and Egypt was strong.” The NIV treats the two nations (“Cush and Egypt”) as a hendiadys of the predicate and translates them as one clause. On the other hand, NJPS treats them separately and translates them in two different clauses. |
| (0.20) | (Nah 2:2) | 3 tn The preposition כְּ (kaf) on כִּגְאוֹן (kigʾon, “the glory of Israel”) may be comparative (“like the glory of Israel”) or emphatic (“the glory of Jacob, indeed, the glory of Israel”). See J. O’Rourke, “Book Reviews and Short Notes: Review of Nahum in the Light of Northwest Semitic by Kevin J. Cathcart,” CBQ 36 (1974): 397. |
| (0.20) | (Mic 4:3) | 5 sn This implement was used to prune the vines, i.e., to cut off extra leaves and young shoots (M. Klingbeil, NIDOTTE 1:1117-18). It was a short knife with a curved hook at the end sharpened on the inside like a sickle. |
