Discovery Box| (0.31) | (Mic 1:4) | 1 tn Or “melt” (NAB, NASB, NIV, NRSV, NLT). This is a figurative description of earthquakes, landslides, and collapse of the mountains, rather than some sort of volcanic activity (note the remainder of the verse). |
| (0.31) | (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). |
| (0.31) | (Oba 1:21) | 1 tc The present translation follows the reading מוּשָׁעִים (mushaʿim, “those who have been delivered”; cf. NRSV, CEV) rather than מוֹשִׁעִים (moshiʿim, “deliverers”; cf. NASB, NIV, NLT) of the MT (cf. LXX, Aquila, Theodotion, and Syriac). |
| (0.31) | (Oba 1:17) | 4 tc The present translation follows the reading מוֹרִשֵׁיהֶם (morishehem; literally, “those dispossessing them”; cf. NAB, NRSV, CEV) rather than מוֹרָשֵׁיהֶם (morashehem, “their possessions”) of the MT (cf. LXX, Syriac, and Vg, followed by KJV, ASV, NASB). |
| (0.31) | (Oba 1:4) | 2 tc The present translation follows the reading תָּשִׂים (tasim; active) rather than שִׁים (sim; passive) of the MT (cf. NAB “and your nest be set among the stars”). Cf. LXX, Syriac, and Vg. |
| (0.31) | (Oba 1:1) | 5 tn The Hebrew preposition לְ (le) is better translated here as “concerning” (so KJV, ASV, NASB, NRSV, NLT) or “about” (so NIV, NCV, TEV, CEV) Edom than as “to” Edom, although much of the book does speak directly to Edom. |
| (0.31) | (Amo 8:10) | 5 tn Heb “and its end will be like a bitter day.” The Hebrew preposition כְּ (kaf) sometimes carries the force of “in every respect,” indicating identity rather than mere comparison. |
| (0.31) | (Amo 8:5) | 7 sn Rigged scales may refer to bending the crossbar or shifting the center point of the scales to make the amount weighed appear heavier than it actually was, thus cheating the buyer. |
| (0.31) | (Amo 7:13) | 2 tn Heb “for it is a temple of a king and it is a royal house.” It is possible that the phrase “royal house” refers to a temple rather than a palace. See S. M. Paul, Amos (Hermeneia), 243. |
| (0.31) | (Amo 3:15) | 4 tn The translation assumes the form is from the Hebrew verb סָפָה (safah, “to sweep away”) rather than סוּף (suf, “to come to an end”), which is the choice of most versions. Either option effectively communicates the destruction of the structures. |
| (0.31) | (Amo 2:7) | 1 tn Most scholars now understand this verb as derived from the root II שָׁאַף (shaʾaf, “to crush; to trample”), an alternate form of שׁוּף (shuf), rather than from I שָׁאַף (shaʾaf, “to pant, to gasp”; cf. KJV, ASV, NASB). |
| (0.31) | (Hos 5:11) | 3 tn Heb “crushed of judgment” (רְצוּץ מִשְׁפָּט, retsuts mishpat). The second term is a genitive of cause (“crushed because of judgment” or “crushed under judgment”) rather than respect (“crushed in judgment,” as in many English versions). |
| (0.31) | (Hos 1:2) | 2 tn The preposition בְּ (bet) on בְּהוֹשֵׁעַ (behosheaʿ) functions instrumentally (BDB 89 s.v. בְּ III.2.b): “by, with, through Hosea,” rather than directionally: “to Hosea.” This use encompasses the entire prophetic revelation through Hosea to Israel. |
| (0.31) | (Dan 9:26) | 2 tc Some witnesses (e.g., the Syriac) understand a passive verb and the preposition עִם (ʿim, “with) rather than the noun עַם (ʿam, “people”), thus reading “the city and the sanctuary will be destroyed with the coming prince.” |
| (0.31) | (Dan 9:24) | 4 tn The Hebrew phrase לְכַלֵּא (lekhalleʾ) is apparently an alternative (metaplastic) spelling of the root כָּלָה (kalah, “to complete, finish”), rather than a form of כָּלָא (kalaʾ, “to shut up, restrain”), as has sometimes been supposed. |
| (0.31) | (Dan 4:36) | 2 tc The translation reads הָתְקְנֵת (hotqenet, “I was established”) rather than the MT הָתְקְנַת (hotqenat, “it was established”). The MT could read: “And regarding my kingdom, it was established.” |
| (0.31) | (Dan 4:22) | 1 sn Much of modern scholarship views this chapter as a distortion of traditions that were originally associated with Nabonidus rather than with Nebuchadnezzar. A Qumran text, the Prayer of Nabonidus, is often cited for parallels to these events. |
| (0.31) | (Dan 4:8) | 1 sn This explanation of the meaning of the name Belteshazzar may be more of a paronomasia than a strict etymology. See the note at 1:7. The king's god was Marduk, who was called Bel (“Lord”). |
| (0.31) | (Dan 2:43) | 4 tc The present translation reads הֵיךְ דִּי (hekh di) rather than the MT הֵא־כְדִי (heʾ khedi, “even as which”). It is a case of wrong word division. |
| (0.31) | (Eze 29:18) | 1 tn Heb “Nebuchadrezzar” is a variant and more exact spelling of Nebuchadnezzar, as the Babylonian name Nabu-kudurri-uṣur has an “r” rather than an “n” (so also in v. 19). |
