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Discovery Box| (0.31) | (Mal 1:12) | 1 tn Heb “fruit.” The following word “food” in the Hebrew text (אָכְלוֹ, ʾokhlo) appears to be an explanatory gloss to clarify the meaning of the rare word נִיב (niv, “fruit”; see Isa 57:19 Qere; נוֹב, nov, “fruit,” in Kethib). Cf. ASV “the fruit thereof, even its food.” In this cultic context the reference is to the offerings on the altar. |
| (0.31) | (Zec 1:10) | 1 sn The stem used here (Hitpael) with the verb “walk” (הָלַךְ, halakh) suggests the exercise of dominion (cf. Gen 13:17; Job 1:7; 2:2-3; Ezek 28:14; Zech 6:7). The Lord is here about to claim sovereignty over the nations. Cf. NAB, NASB, NRSV, NLT “to patrol”; TEV “to go and inspect.” |
| (0.31) | (Zec 1:6) | 1 tc BHS suggests אֶתְכֶם (ʾetkhem, “you”) for the MT אֲבֹתֵיכֶם (ʾavotekhem, “your fathers”) to harmonize with v. 4. In v. 4 the ancestors would not turn but in v. 6 they appear to have done so. The subject in v. 6, however, is to be construed as Zechariah’s own listeners. |
| (0.31) | (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.” |
| (0.31) | (Zep 2:7) | 4 tn The referent of the pronominal subject (“they”) is unclear. It may refer (1) to the shepherds (in which case the first verb should be translated, “pasture their sheep,” cf. NEB), or (2) to the Judahites occupying the area, who are being compared to sheep (cf. NIV, “there they will find pasture”). |
| (0.31) | (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.” |
| (0.31) | (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. |
| (0.31) | (Hab 2:15) | 2 sn Forcing them to drink from the bowl of your furious anger. The Babylonian’s harsh treatment of others is compared to intoxicating wine which the Babylonians force the nations to drink so they can humiliate them. Cf. the imagery in Rev 14:10. |
| (0.31) | (Nah 3:12) | 1 sn Ironically, Sennacherib had recently planted fig trees along all the major avenues in Nineveh to help beautify the city, and had encouraged the citizens of Nineveh to eat from these fruit trees. How appropriate that Nineveh’s defenses would now be compared to fig trees whose fruit would be eaten by its enemies. |
| (0.31) | (Nah 3:5) | 2 sn Strip off your clothes. In the ancient Near East, the typical punishment for a prostitute was to strip her of her clothes publicly to expose her to open shame, embarrassment, and public ridicule. Because Nineveh had acted like a prostitute, the Lord would punish her as a prostitute. |
| (0.31) | (Nah 3:3) | 8 tc The MT reads לַגְּוִיָּה (laggeviyyah, “to the dead bodies”). The LXX reflects לְגוֹיָה (legoyah, “to her nations”) which arose due to confusion between the consonant ו (vav) and the vowel וֹ (holem-vav) in an unpointed text. |
| (0.31) | (Nah 2:3) | 7 tc Some scholars adopt the variant reading הַפְּרֹשִׁים (happeroshim, “the horses”) and relate הָרְעָלוּ (horʿalu) to Arabic raʿala (“to stand in row and rank”): “the horses stand in row and rank,” that is, at attention. However, it is preferable to retain the MT for the noun, with the verb given its normal Hebrew meaning. |
| (0.31) | (Nah 2:1) | 1 tn Heb “a scatterer.” The Hebrew term מֵפִיץ (mefits, “scatterer”) is either a collective singular referring to the Babylonian army or a singular of number referring to the Babylonian commander. Singular forms occur elsewhere in the vision of the fall of Nineveh (2:1-10), used in reference to the Babylonian commander (Nah 2:3, 5) |
| (0.31) | (Mic 7:17) | 2 tn The translation assumes that the phrase אֶל־יְהוָה אֱלֹהֵינוּ (ʾel yehvah ʾelohenu, “to the Lord our God”) goes with what precedes. Another option is to take the phrase with the following verb, in which case one could translate, “to the Lord our God they will turn in dread.” |
| (0.31) | (Mic 1:7) | 5 tn Heb “for from a prostitute’s wages she gathered, and to a prostitute’s wages they will return.” When the metal was first collected it was comparable to the coins a prostitute would receive for her services. The metal was then formed into idols, but now the Lord’s fiery judgment would reduce the metal images to their original condition. |
| (0.31) | (Jon 4:6) | 3 tc The consonantal form להציל is vocalized by the MT as לִהַצִּיל (lehatsil), a Hiphil infinitive construct from נָצַל (natsal, “to deliver, rescue”; BDB 664-65 s.v. נָצַל). However, the LXX’s τοῦ σκιάζειν (tou skiazein, “to shade”) reflects an alternate vocalization tradition of לְהָצֵיל (lehatsel), a Niphal infinitive construct from צָלַל (tsalal, “to shade”; see BDB 853 s.v. צָלַל). The MT vocalization is preferred for several reasons. First, it is the more difficult form with the assimilated nun. Second, the presence of the noun צֵל (tsel, “shadow”) just two words before helps to explain the origin of the LXX vocalization, which was influenced by this noun in the immediate context. Third, God’s primary motivation in giving the plant to Jonah was not simply to provide shade for him because the next day the Lord killed the plant (v. 7). God’s primary motivation was to create a situation to “rescue” Jonah from his bad attitude. Nevertheless, the narrator’s choice of the somewhat ambiguous consonantal form להציל might have been done to create a wordplay on נָצַל (“to rescue, deliver”) and צָלַל (“to shade”). Jonah thought that God was providing him shade, but God was really working to deliver him from his evil attitude, as the ensuing dialogue indicates. |
| (0.31) | (Jon 4:11) | 3 tn Heb “Should I not spare?”; or “Should I not show compassion?” The verb חוּס (khus) has a basic threefold range of meanings: (1) “to be troubled about”; (2) “to look with compassion upon”; and (3) “to show pity, to spare,” with respect to death/judgment (HALOT 298 s.v. חוס; BDB 299 s.v. חוּס). In v. 10 it refers to Jonah’s lament over the death of his plant, meaning “to be upset about” or “to be troubled about” (HALOT 298 s.v. 1.c). However, here in v. 11 it means, regarding judgment, “to show pity, spare” (BDB 298 s.v. b; HALOT 298 s.v. 2, 3; e.g., 1 Sam 24:11; Jer 21:7; Ezek 24:14). It is often used in contexts which contemplate whether God will or will not spare a sinful people from judgment (Ezek 5:11; 7:4, 9; 8:18; 9:5, 10; 20:17). So this repetition of the same verb but in a different sense creates a polysemantic wordplay in vv. 10-11. However, the wordplay is obscured by the appropriate translation for each usage—“be upset about” in v. 10 and “to spare” in v. 11—therefore, the translation above attempts to bring out the wordplay in English: “to be [even more] concerned about.” |
| (0.31) | (Jon 2:5) | 3 tn The noun סוּף (suf) normally refers to “reeds,” freshwater plants that grow in Egyptian rivers and marshes (Exod 2:3, 5; Isa 10:19), but here it refers to “seaweed” (HALOT 747 s.v. סוּף 1). Though the same freshwater plants do not grow in the Mediterranean, the name may be seen to fit similarly long plants growing in seawater. |
| (0.31) | (Jon 1:6) | 3 tn Heb “the god.” The article on הָאֱלֹהִים (haʾelohim) denotes previous reference to אֱלֹהֶיךָ (ʾelohekha, “your god”; see IBHS 242-43 §13.5.1d). The captain refers here to the “god” just mentioned, that is, whatever god Jonah might pray to (“your god”). |
| (0.31) | (Jon 1:5) | 1 tn Heb “they cried out, each one.” The shift from the plural verb וַיִּזְעֲקוּ (vayyizʿaqu, “they cried out to”) to the singular subject אִישׁ (ʾish, “each one”) is a rhetorical device used to emphasize that each one of the sailors individually cried out. In contrast, Jonah slept. |
