Discovery Box| (0.02) | (Hab 3:10) | 3 sn Lifting the hands here suggests panic and is accompanied by a cry for mercy (see Ps 28:2; Lam 2:19). The forces of chaos cannot withstand the Lord’s power revealed in the storm. |
| (0.02) | (Hab 3:8) | 2 sn The following context suggests these questions should be answered, “Yes.” The rivers and the sea, symbolizing here the hostile nations (v. 12), are objects of the Lord’s anger (vv. 10, 15). |
| (0.02) | (Hab 3:5) | 2 tn Because of parallelism with the previous line, the meaning “pestilence” is favored for רֶשֶׁף (reshef) here, but usage elsewhere suggests a destructive bolt of fire may be in view. See BDB 958 s.v. |
| (0.02) | (Hab 3:5) | 1 tn Or “goes.” The imperfect form of a dynamic verbal root may be either present or future. Here it is translated in parallel to the future tense in v. 4. |
| (0.02) | (Hab 2:18) | 2 tn Heb “so that the one who forms it fashions it?” Here כִּי (ki) is taken as resultative after the rhetorical question. For other examples of this use, see R. J. Williams, Hebrew Syntax, 73, §450. |
| (0.02) | (Hab 3:2) | 4 tn Heb “in the midst of years.” The meaning of the phrase, which occurs only here in the OT, is uncertain (cf. NIV “in our day”; NEB, NASB “in the midst of the years”). |
| (0.02) | (Hab 2:19) | 2 tn Though the Hebrew text has no formal interrogative marker here, the context indicates that the statement should be taken as a rhetorical question anticipating the answer, “Of course not!” (so also NIV, NRSV). |
| (0.02) | (Hab 2:15) | 3 sn Metaphor and reality are probably blended here. This may refer to the practice of publicly humiliating prisoners of war by stripping them naked. See J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 124. |
| (0.02) | (Hab 2:7) | 1 sn Your creditors will suddenly attack. The Babylonians are addressed directly here. They have robbed and terrorized others, but now the situation will be reversed as their creditors suddenly attack them. |
| (0.02) | (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. |
| (0.02) | (Hab 1:14) | 1 tn The Hebrew word רֶמֶשׂ (remesh) usually refers to animals that creep, but here the referent seems to be marine animals that glide through the water (note the parallelism in the previous line). See also Ps 104:25. |
| (0.02) | (Hab 1:6) | 3 tn Heb “hasty, quick.” Some translate here “impetuous” (so NEB, NASB, NIV, NRSV) or “rash,” but in this context greed may very well be the idea. The Babylonians move quickly and recklessly ahead in their greedy quest to expand their empire. |
| (0.02) | (Hab 1:8) | 4 tn The precise nuance of the rare verb פּוּשׁ (push) is unclear here. Elsewhere it is used of animals jumping or leaping (see Jer 50:11; Mal 4:2). |
| (0.02) | (Hab 1:13) | 1 tn Heb “[you] are too pure of eyes.” God’s “eyes” here signify what he looks at with approval. His “eyes” are “pure” in that he refuses to tolerate any wrongdoing in his presence. |
| (0.02) | (Nah 3:18) | 1 sn The term shepherd was frequently used in the ancient Near East in reference to kings and other leaders (royal, political, military). Here, the expression your shepherds is an implied comparison (hypocatastasis) referring to the royal/military leadership of Assyria. |
| (0.02) | (Nah 2:11) | 4 tn The verb הָלַךְ (halakh, “to go, to walk”) is occasionally used of animals (1 Sam 6:12). Here it is nuanced “prowled” in the light of the hunting or stalking imagery in vv. 12-13. |
| (0.02) | (Mic 6:16) | 7 tn Heb “and the reproach of my people you will bear.” The second person verb is plural here, in contrast to the singular forms used in vv. 13-15. |
| (0.02) | (Mic 6:7) | 1 tn Heb “the fruit of my body for the sin of my soul.” The Hebrew term נֶפֶשׁ (nefesh) is often translated “soul,” but the word usually refers to the whole person; here “the sin of my soul” = “my sin.” |
| (0.02) | (Mic 4:13) | 2 sn Jerusalem (Daughter Zion at the beginning of the verse; cf. 4:8) is here compared to a powerful ox which crushes the grain on the threshing floor with its hooves. |
| (0.02) | (Mic 2:7) | 3 tn The Hebrew word רוּחַ (ruakh) often means “Spirit” when used of the Lord, but here it seems to have an abstract sense, “patience.” See BDB 925 s.v. 3.d. |
