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Discovery Box| (0.25) | (Zec 13:1) | 3 sn This reference to the fountain opened up…to cleanse them from sin and impurity is anticipatory of the cleansing from sin that lies at the heart of the NT gospel message (Rom 10:9-10; Titus 3:5). “In that day” throughout the passage (vv. 1, 2, 4) locates this cleansing in the eschatological (church) age (John 19:37). |
| (0.25) | (Zec 10:12) | 1 tc Heb “I will strengthen them in the Lord.” Because of the perceived problem of the Lord saying he will strengthen the people “in the Lord,” both BHK and BHS suggest emending גִּבַּרְתִּים (gibbartim, “I will strengthen them”) to גְּבֻרָתָם (gevuratam, “their strength”). This is unnecessary, however, for the Lord frequently refers to himself in that manner (see Zech 2:11). |
| (0.25) | (Zec 9:9) | 1 tn The Hebrew term צַדִּיק (tsaddiq) ordinarily translated “righteous,” frequently occurs, as here, with the idea of conforming to a standard or meeting certain criteria. The Messianic king riding into Jerusalem is fully qualified to take the Davidic throne (cf. 1 Sam 23:3; Isa 9:5-6; 11:4; 16:5; Jer 22:1-5; 23:5-6). |
| (0.25) | (Zec 9:9) | 2 tn The Hebrew term נוֹשָׁע (noshaʿ) a Niphal participle of יָשַׁע (yashaʿ, “to save”) could mean “one delivered” or, if viewed as active, “one bringing salvation” (similar KJV, NIV, NKJV). It is preferable to take the normal passive use of the Niphal and understand that the king, having been delivered, is as a result “victorious” (so also NRSV, TEV, NLT). |
| (0.25) | (Zec 9:14) | 1 tn The verb הָלַך (halakh) means “to walk” or more generally “to go.” In this military setting it might be understood as marching (ESV, NASB, NIV), attacking (NLV), or sallying, which is making a sudden offensive thrust especially from a defensive position. |
| (0.25) | (Zec 7:13) | 1 tn Heb “he.” Since the third person pronoun refers to the Lord, it has been translated as a first person pronoun (“I”) to accommodate English style, which typically does not exhibit switches between persons of pronouns in the same immediate context as Hebrew does. |
| (0.25) | (Zec 6:8) | 2 sn The immediate referent of peace about the northland is to the peace brought by Persia’s conquest of Babylonia, a peace that allowed the restoration of the Jewish people (cf. 2 Chr 36:22-23; Isa 44:28; 45:1-2). However, there is also an eschatological dimension, referring to a time when there will be perfect and universal peace. |
| (0.25) | (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. |
| (0.25) | (Zec 4:3) | 1 sn The vision apparently describes two olive trees providing olive oil by pipes to a large basin atop the menorah. From this basin two pipes extend to each of the seven lamps of the menorah, for a total of fourteen pipes in all. See vv. 11-12. |
| (0.25) | (Zec 3:7) | 1 tn Heb “walk,” a frequent biblical metaphor for lifestyle or conduct; TEV “If you [+ truly CEV] obey.” To “walk” in the ways of the Lord is to live life as he intends (cf. Deut 8:6; 10:12-22; 28:9). |
| (0.25) | (Zec 3:7) | 2 sn The statement you will be able to preside over my temple (Heb “house,” a reference to the Jerusalem temple) is a hint of the increasingly important role the high priest played in the postexilic Jewish community, especially in the absence of a monarchy. It also suggests the messianic character of the eschatological priesthood in which the priest would have royal prerogatives. |
| (0.25) | (Hag 2:18) | 3 sn The day work…was resumed. This does not refer to the initial founding of the Jerusalem temple in 536 b.c. but to the renewal of construction three months earlier (see 1:15). This is clear from the situation described in v. 19 which accords with the food scarcities of that time already detailed in Hag 1:10-11. |
| (0.25) | (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. |
| (0.25) | (Hag 1:15) | 1 sn The twenty-fourth day of the sixth month of King Darius’ second year was September 21, 520 b.c., twenty-three days after the original command by Haggai to rebuild (1:1). The text does not state the reason for the delay, but it may have resulted from the pressing need to bring in the late summer harvest. |
| (0.25) | (Hag 2:12) | 1 sn This is probably not an appeal to the Torah (i.e., the Pentateuch) as such but to a priestly ruling (known in postbiblical Judaism as a pesaq din). There is, however, a Mosaic law that provides the basis for the priestly ruling (Lev 6:27). |
| (0.25) | (Hag 2:7) | 2 tn Though the subject here is singular (חֶמְדַּה, khemdah; “desire”), the preceding plural predicate mandates a collective subject, “desired (things)” or, better, an emendation to a plural form, חֲמֻדֹת (khamudot, “desirable [things],” hence “treasures”). Cf. ASV “the precious things”; NASB “the wealth”; NRSV “the treasure.” In the OT context this has no direct reference to the coming of the Messiah. |
| (0.25) | (Hag 2:5) | 1 sn My Spirit. It is theologically anachronistic to understand “Spirit” here in the NT sense as a reference to third person of the Trinity, the Holy Spirit; nevertheless during this postexilic period the conceptual groundwork was being laid for the doctrine of the Holy Spirit later revealed in the NT. |
| (0.25) | (Hag 2:3) | 1 sn Solomon’s temple was demolished in 586 b.c., 66 years prior to Haggai’s time. There surely would have been some older people who remembered the former splendor of that magnificent structure and who lamented the contrast to the small, unimpressive temple they were building (see Ezra 3:8-13). |
| (0.25) | (Hag 2:1) | 2 tc The MT has בְּיַד (beyad, “by the hand of” = “through” [so NAB, NIV, NLT] as in 1:1, 3); the Murabba’at Dead Sea text reads אֶל (ʾel, “to”), perhaps because the following command is given to the prophet. |
| (0.25) | (Hag 1:9) | 1 tn Heb “Turning for much—look! It is [become] little!” The term פָּנֹה (panoh) means “turning [the head],” and here it is in order to look around. The term הִנֵּה (hinneh, “look”) is an interjection drawing attention to the point being made. |
