Discovery Box| (0.25) | (Zec 3:10) | 1 sn The imagery of fellowship under his vine and under his fig tree describes the peaceful dominion of the Lord in the coming messianic age (Mic 4:4; cf. 1 Kgs 4:25). |
| (0.25) | (Zec 2:8) | 1 tn Heb “After glory has he sent me” (similar KJV, NASB). What is clearly in view is the role of Zechariah who, by faithful proclamation of the message, will glorify the Lord. |
| (0.25) | (Zec 2:10) | 1 sn This individualizing of Zion as a daughter draws attention to the corporate nature of the covenant community and also to the tenderness with which the Lord regards his chosen people. |
| (0.25) | (Zec 1:16) | 1 tn Heb “I have turned in compassion.” This suggests that the Lord has responded to the “turning” (i.e., repentance) of the people (v. 6) and now, with great love and forgiveness, allows construction of the temple to proceed. |
| (0.25) | (Zep 3:4) | 1 sn Applied to prophets, the word פֹּחֲזִים (pokhazim, “proud”) probably refers to their audacity in passing off their own words as genuine prophecies from the Lord (see Jer 23:32). |
| (0.25) | (Zep 1:14) | 1 tn Heb “The great day of the Lord.” The words “of judgment” are supplied in the translation here and later in this verse for clarity. See the note on the expression “day of judgment” in v. 7. |
| (0.25) | (Hab 3:19) | 3 sn Difficult times are coming, but Habakkuk is confident the Lord will sustain him. Habakkuk will be able to survive, just as the deer negotiates the difficult rugged terrain of the high places without injury. |
| (0.25) | (Hab 3:8) | 4 tn Heb “you mount your horses.” As the next line makes clear, the Lord is pictured here as a charioteer, not a cavalryman. Note NRSV here, “when you drove your horses, // your chariots to victory.” |
| (0.25) | (Hab 3:9) | 3 sn As the Lord comes in a thunderstorm the downpour causes streams to swell to river-like proportions and spread over the surface of the ground, causing flash floods. |
| (0.25) | (Nah 1:4) | 4 sn The Assyrians waged war every spring after the Tigris and Euphrates rivers dried up, allowing them to cross. As the Mighty Warrior par excellence, the Lord is able to part the rivers to attack Assyria. |
| (0.25) | (Nah 1:2) | 4 tn The term נָקַם (naqam, “avenge, vengeance”) is used three times in 1:2 for emphasis. The Lord will exact just retribution against his enemies (the Assyrians) to avenge their wickedness against his people (Judah). |
| (0.25) | (Mic 7:19) | 3 tn Some prefer to read יִכְבֹּס (yikhbos, “he will cleanse”; see HALOT 459 s.v. כבס pi). If the MT is taken as it stands, sin is personified as an enemy that the Lord subdues. |
| (0.25) | (Mic 7:16) | 2 tn Heb “and their ears will be deaf.” Apparently this means the opposing nations will be left dumbfounded by the Lord’s power. Their inability to respond will make them appear to be deaf mutes. |
| (0.25) | (Mic 7:12) | 1 tn Heb “he.” The referent has been specified as “people,” referring either to the nations (coming to God with their tribute) or to the exiles of Israel (returning to the Lord). |
| (0.25) | (Mic 6:6) | 1 sn With what should I enter the Lord’s presence? The prophet speaks again, playing the role of an inquisitive worshiper who wants to know what God really desires from his followers. |
| (0.25) | (Mic 4:12) | 1 tn The words “to be threshed” are not in the Hebrew text, but have been supplied in the translation to make it clear that the Lord is planning to enable “Daughter Zion” to “thresh” her enemies. |
| (0.25) | (Mic 3:2) | 4 tn Heb “their skin from upon them.” The referent of the pronoun (“my people,” referring to Jacob and/or the house of Israel, with the Lord as the speaker) has been specified in the translation for clarity. |
| (0.25) | (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. |
| (0.25) | (Mic 1:7) | 1 sn The precious metal used by Samaria’s pagan worship centers to make idols is compared to a prostitute’s wages because Samaria had been unfaithful to the Lord and prostituted herself to pagan gods such as Baal. |
| (0.25) | (Jon 4:11) | 1 tn The emphatic use of the independent pronouns “you” and “I” (אַתָּה, ʾattah, and אֲנִי, ʾani) in vv. 10 and 11 creates an ironic comparison and emphasizes the strong contrast between the attitudes of Jonah and the Lord. |
