Yeh Manipal ke liye maine MET diya tha, aur koi kah raha tha ki boards ke marks bhi count honge (KCET jaise), yeh sach hai kya ?
Yah sirf minimum percentage in boards wala criteria hai (like JEE mai 75%)
MET theek gaya tha lekin boards PCM mai 220 aye hai ........

I created some Sanskrit names for Sonic characters to make them give off an epic aura similar to Haku's full name(Nigihayami Kohaku Nushi) from Spirited Away. I'd be glad to accept grammatical corrections from replies since I'm not an expert in Sanskrit. The list is arranged in alphabetical order.

Name structure

(Meaning of each character's first name) + [(Body colouPlant)+(Body parts pertaining to character's ability)]

Name lists

Original name - Sanskrit name - Meaning of the name - Pronunciation
Amy Rose - प्रिया षतपुष्पीर्मौ(Priyā Ṣatapuṣpīrmaú) - Beloved(f.) 2 rose-arms - Prih-yah Shah-tah-puush-peer-mow
Big the Cat - बृहत् मीललोहितौपादाउ(Bṛhat Nīlalohitaúpā́dāu) - Height 2 purple-feet - Brr-haht Nee-lah-loh-hih-tow-paa-dow
Blaze the Cat - ज्वाला निललोहित​बीन्दु(Jvālā Nīlalohitabindu) - Blaze violet-bindi - Jvaa-laa Nee-lah-loh-hih-tah-bin-duu
Charmy Bee - करणम् कालपाण्डूपक्षौ(Karaṇam Kālapāṇḍūpakṣaú) - Charm 2 black-yellow-wings - Kah-rah-nam Kaa-lah-paarn-doo-pak-show
Cheese - क्षीरजः पीत​नीलौपक्षौ(Kṣirajaḥ Pītanīlaupakṣaú) - Cheese 2 yellow-blue-wings - Kshih-rah-jahh Pee-tah-nee-low-pak-show
Cream the Rabbit - शरस् कद्रूष्रुति(Śáras Kádrūśrútī) - Cream 2 brown-ears - Shah-ras Kah-droo-shruu-tee
Espio the Chameleon - चरक​ निललोहितत्वच​(Caraka Nīlalohitatvaca) - Spy purple-skin - Chah-rah-kah Nee-lah-loh-hih-tah-tvah-chah
E-123 Omega - अण्डहुँ काललोहितबाहु(Aṇḍáhuṃ Kālalohitaúbāhū́) - Egg-Hum(last syllable) 2 black-red-arms - An-dah-huum Kaa-lah-loh-hih-tow-baa-hoo
Ivo "Eggman" Robotnik - अण्डपुरुष यन्त्र​मानवन​​(Aṇḍápúruṣa Yantramānavána) - Egg-man robot-maker - Arn-dah-puu-ruu-shah Yan-trah-maa-nah-vah-nah
Knuckles the Echidna - वज्रमुष्टि रुधिरौहस्तौ(Vájramuṣṭí Rudhiraúhástau) - Knuckles(thunder-fist) 2 red-hands - Vaj-rah-muush-tih ruu-d'hih-row-has-tow
Miles "Tails" Prower - सहस्रपदाः पीतौशेपौ(Sahásrapadā́ḥ​ Pītauśépau) - 1000-steps 2 yellow-tails - Sah-hah-srah-pah-daahh Pee-tow-sheh-pow
Rouge the Bat - रुधिरी श्वेतौपक्षौ(Rudhirī Śvetaúpakṣaú) - Owner-of-red-jewel(f.) 2 white-wings - Ruu-d'hih-ree Shveh-tow-pak-show
Shadow the Hedgehog - छाया कृष्णाङ्गाः(Chāyā́ Kṛṣṇā́ṅgāḥ) - Shadow black-limbs - Chhaa-yaa Krish-naang-gaah
Silver the Hedgehog - रूप्य ​रजतशिरः(Rūpya Rajataśíraḥ) - Silver silvery-head - Roo-pyah Rah-jah-tah-shih-rahh
Sonic the Hedghog - आशुवात​ नीलौपादौ​(Āśúvā́ta Nīlaupā́dau) - Fast-wind 2 blue-legs - Aa-shuu-vaa-tah Nee-low-paa-dow
Vector the Crocodile - धरत​ हरित​ग्रीवा(Dharata Haritagrīvā́) - Bearer green-neck - D'hah-rah-tah- Hah-rih-tah-gree-vaa

Aşkınızı ifade etmenin birçok güzel yolu var, işte farklı dillerde "Seni seviyorum" demenin bazı yolları:
Avrupa Dilleri:

• Fransızca: Je t'aime (juh tehm)
• İspanyolca: Te amo (teh kyero)
• İtalyanca: Ti amo (tee ah-moh)
• Portekizce: Te amo (teh ah-moh)
• Almanca: Ich liebe dich (ihk lee-buh deekh)
• Rusça: Я люблю тебя (ya lyublyu tebya)
• Lehçe: Kocham cię (koh-ham tshee)
• Yunanca: Σ'αγαπώ (se a-ga-po)
• Fince: Rakastan sinua (rah-kahs-tan see-noo-ah)
• Macarca: Szeretlek (sehr-et-lek)
• Çekçe: Miluji tě (mee-loo-yee tě)

Asya Dilleri:

• Japonca: 愛しています (aishiteru)
• Korece: 사랑해 (saranghae)
• Çince: 我爱你 (wǒ ài nǐ)
• Arapça: أحبك (ʾaḥibbik)
• İbranice: אני אוהב אותך (ani ohev otkha)
• Hintçe: मैं तुमसे प्यार करता हूँ (main tumse pyar karta hoon)
• Tayca: รักเธอ (rakเธอ)
• Vietnamca: Yêu em (yêu em)

Afrika Dilleri:

• Swahili: Nakupenda (nah-koo-pen-dah)
• Yoruba: Mo ni fẹ́ rẹ́ (mo nee feh reh)
• Hausa: Ina son kauna (ee-nah sohn kah-oo-nah)
• Zulu: Ngiyakuthanda (ngee-yah-koo-thaan-dah)

Güney Amerika Dilleri:

• Brezilya Portekizcesi: Te amo (teh ah-moh)
• İspanyolca: Te amo (teh kyero)
• Quechua: Te amo (teh ah-moh)
• Guarani: Rohayhu che ndéve (roh-ah-ee-hoo cheh ndeh-veh)

Kuzey Amerika Dilleri:

• İngilizce: I love you (ahy luhv yoo)
• Fransızca: Je t'aime (juh tehm)
• İspanyolca: Te amo (teh kyero)
• Nahuatl: In tlazocamati (in tlah-soh-kah-mah-tee)
• Cherokee: ᎠᏴ ᏃᏣᏍᎦ (a-ne-da-hla-sga)

Okyanusya Dilleri:

• Maori: Te aroha au ki a koe (teh ah-roh-hah ow kee ah koh-eh)
• Hawaii: Aloha au ia oe (ah-loh-hah ow ee-ah oh-eh)
• Fiji: Au doko kece e to (ow doh-koh keh-seh eh toh)

Bunlar sadece birkaç örnek. Dünyada "Seni seviyorum" demenin birçok farklı yolu var. En önemli olan, duygularınızı samimi ve kalpten gelen bir şekilde ifade etmektir.

Simulated Auto tune slow the frequency down and I'm in control Kill the dull and make your sleep brighter light the trauma with a lighter Little voice a big fighter Candles melt quick in a place without time it's a paranoid paradise It's para clown full lies no time but it's just jokes hinting at a problem, mans laughing, maslaughter Balloons pop quick when your climbing the walls at a theory which makes you sick queasy at the sick idea of feeling better from a scorn admiitance Falling to a spiral of birds got a broken wing Foreign day with a stranger sun That only exists if you believe in it Fire in your eyes tears of blood pixelighted static on sighted conclusion inclusion incursions delusions deluding this version of creatures not worth to bite your pineal gland Ego server and pink weed mind control Letting babies cry all night it's puppies ravenous in the fire light Light a white sheet on fire and Were all going camping Settle the crittles the moist just dampening Amping up all the customer stores some new treasure your plan fell the season cuz it's lased with treason reason and a pitchfork
Cookoo birds singing all the way to a creepy mathematical time count to the bomb of the radical bitch feeds on your criticism you keeps you creepy you cannot deceive her it's all in your nature it's cracking a statue and breaking the picture
Send it all the way to hell and back again to make a friend to make the little big cracks in the back of your neck snap and a grip of death Sharing is caring and you think it's not fire but I took a taste of forbidden love it's an STD call necromancy
Cheap cheap cheap butter me up with a fucked up past captain doesn't care saved your rot for a whole new cast shaking all the way to the back of your brain and the crazy falls first but your never gonna last
Tip toe on the window flow flow let the poison sink in chiki chiki kah kah and the rooster gonna laugh and lah lah oh no you got rot bot Program every bone it's a sappy hoe Lick all the venom it's a villain plot
Take me to far under water and I smell ur perfume it's a ghost of trader now pay up now it's your plot time got no plot armor
Farther . . . . Farther than the end of the week woke up morning I still saw his eyes it was a psychopath but now I feel safe cause I remember what you gave me it was lately a purchase of diversion culture culprit cook up shit I had already buyed
Shut down melt down lower down and the mind go a little bit faster
I was freaked out shut down had to put it on cruise control mood control everything in amphitheatre reality said me to see a group cholos gonna jump me Follow behind put the rewind back on too much isolation I got super powers Abuse of power bitches want my tricky snap back dick too tear a grand canyon rip in a map of Utah with the bitch that wanna move yah toxic drama blow my motherboard like Osama
Mother ship I got abducted couldn't fuck with government that took a shook fucking cult in a town

Pronounced Kah-yah. Just why the invisible a at the end?

Gw kerja di company malaysia, 2019 join HQ disana dibawah company utama, gw entitled buat bayar income tax malaysia waktu itu, tapi gak pernah di cut atau laporan sendiri, kata org MDEC (kinda badan yg manage expats) bisa jadi masalah pas keluar border di imigrasi atau perpanjang visa, tapi sampe akhir 2020 gada masalah
trus awal 2021 company buka cabang di indo, gw dipindahin ke indo dan remote sampe sekarang (karna covid juga sih), di cabang sini gw dipotong bpjs & pph21, setiap akhir taun juga dikasih bukti pemotongan pajak, tapi gw gapernah lapor spt, karna gw gapaham 😅
diluar gaji, gw juga ada freelance work, kalo pas lagi ok bisa smpe 20jt/bln, average sih 4jt an
gw buta bgt di urusan perpajakan, kira2 imbasnya apa yah? trus kalo mau cari info harus hubungi kemana?
gw mau lapor spt tahun ini, kira2 gmn yah, ada saran kah?

Permisi, mau nanya mengenai cc jenius. Saya melakukan pembelian smartphone desember lalu di toped dengan tenor 3 bulan. Tertulis bahwa saya harus bayar sekitar 7.9jt perbulan. Tapi sudah februari ini kok saya belum ditagih ya? di billing statementnya malah tertulis ada kolom "new retail payment" yang bikin tagihan saya jadi negatif??? jadi billing statement saya pada bulan februari ini malah -2jt?? (lah, ini maksudnya saya jadi dapet duit kah?i?) apakah ini bug pada aplikasi atau memang begini yah? ini saya mau bayar kok malah tidak diperbolehkan? Sebelumnya saya belum pernah pakai kartu kredit karena biasanya saya memilih untuk bayar cash. jadi saya cukup awam untuk hal ini.

ZECHARIAH   Chapter Fourteen יד Jerusalem and the peoples  

The last days  
“This chapter contains another account of the last great siege of Jerusalem by the forces of heathenism. It is parallel to that in 12:1-1:6, but entirely different in detail and much more saturated with the supernatural atmosphere of apocalytic [sic]. The differences both of detail and spirit are so great that it is hardly possible to conceive of it as being by the same author as the previous account.” (Dentan, 1956, pp. VI 1,110)  

-1. “Behold, a day comes to YHVH,
and allotted [וחלק, VeHooLahQ] your plunder [שללך, ShahLahLKhah] within you.  
-2. ‘And [I] gathered [את, ’ehTh (indicator of direct object; no English equivalent)] all the nations unto Jerusalem to war,
and [was] captured [ונלכדה, VeNeeLKeDaH], the city,
and [were] spoiled [ונשסו, VeNahShahÇOo], the houses,
and the women will be raped^20.  
And will go out half the city in exile,
and [the] rest [ויתר, VahYehThehR] [of] the people will not be cut off from the city.’  
-3. And will go out, YHVH, and war in nations the those,
as a day [of] His warring in day [of] battle [קרב, QRahB].  
-4. And stood, His legs, in day the that upon Mount the Olives,
(that upon facing Jerusalem from [the] east [מקדם, MeeQehDehM]),
and cleft [ונבקע, VeNeeBQah`] Mount the Olives,
from its half [מחציב, MayHehTseeYB] eastward [מזרחה, MeeZRahHaH] and seaward, a valley [גיא, GaY’] great, very,
and drew [מש, MahSh] half the mountain northward, and half of it [וחציו, VeHehTseeYV] southward [נגבה, NeGBaH].  
-5. And you fled [ונסתם, VeNahÇThehM] [through] [the] valley of my mountains in order to [כי, KeeY] reach [יגיע, YahGeeY`ah] Valley [of] The Mountains unto ’ahTsahL [“Elbow”, Azal]^21,
and you fled as that you fled because of [מפני, MeePNaY] the earthquake [הרעש, *HahRahahSh*] in days ofooZee-YaH [“My Strength is YHVH, Uzziah], king [of] YeHOo-DaH [“YHVH Knew”, Judah], and came, YHVH my Gods, all the sanctified with you.  

The RSV alone among the versions I have at hand has verse 5 start with “And the valley of my mountains shall be stopped up, for the valley of the mountains shall touch the side of it;” which is simply not in my Hebrew Bible. I put this to Nerdy Biblical Language Majors (Facebook), and learned that the RSV used the LXX contra the Hebrew because of the former’s antiquity (and the general difficulties of the text). [Nerdy Biblical Language Majors Facebook](www.facebook.com/groups/NerdyLanguageMajors/?multi_permalinks=6420709958031619¬if_id=1705286868472245¬if_t=feedback_reaction_generic&ref=notif)  
^20]The text has תשגלנה (ThShGLNH) unpointed (vowel sounds not added to the consonants), which usually indicates an error; the word תשכבנה (TheeShKhahBNaH, “will be bedded”) is supplied in the margin. The root of the original is שגל (ShahGahL “have sexual intercourse with (a woman)”]. I translated the original as “raped”, as appropriate to the context, and because “English does not have a one-word, standard, transitive verb for this act. All expressions with the same meaning are phrases, slang, or colloquial.” (http://dictionary.reference.com/browse/fucked) In other words the Masoretes softened the original with a euphemism for reasons of propriety. The dictionary notwithstanding, the King James Version and the RSV both use the word “ravish”.  

²¹ “… the word was perhaps originally yṣl… If so, it may be the proper name of the short valley called Yaṣūl [אצל, ’ahTseeL – “elbow” see pin on map], which empties into the Kidron south of Jerusalem.” (Cody, TNJBC 1990, pp. 358-359)  
-6. “And was in day the that,
will not be light bright [יקרות, YeQahROTh] and frost [וקפאון, VeQeePah’ON for יקפון],
-7. And was day one,” (it is known to YHVH),
“not day and not night,
and was to time [of] evening will be light.  

“God’s victory over the heathen will be the prelude to a general transformation of nature. Winter and night will be abolished; the world will bask in perpetual springtime and in the unfailing light of day (cf. Rev. [Revelation] 21:25). The words in parentheses (RSV [Revised Standard Version]) are the wistful sigh of a reader or copyist who acknowledges that only God knows when this wonderful time will come.” (Dentan, TIB 1956, pp. VI 1,111)  

-8. ‘And it will be on that day will go forth living water from Jerusalem,
half of them unto the sea the first [הקדמוני, HahQahDMONeeY],
and half of them unto the sea the last;
in summer and in winter it will be.’”  

“Living water” is running water; the east sea is the Dead Sea; the last sea is the Mediterranean. These are rivers, not wadis; they flow year round, not just in the rainy season.  

-9. “And was YHVH to king upon all the land in day the that;
will be, YHVH one, and His name one.  
-10. He will render [יסוב, YeeÇOB] all the land as [the] `ahRahBaH [Arava],  

Figure 11 The Arava - the Palestinian section of the Great Rift that stretches from Turkey to Ethiopia http://religion.wikia.com/wiki/Jordan_Valley_(Middle_East)  

from GeBah` [“Ridge”, Geba] to ReeMON [“Pomegranate”, Rimmon], south [נגב, NehGehB].
Jerusalem: and her height [וראמה, VeRah’ahMaH] and will settle below her,
to from Gate BeeNYahMeeN [“Son [of the] Right”, Benjamin] until [the] place [of] Gate the First, until Gate of the Presence [הפנים, *HahPeeNeeYM] and Tower HahNahN-’ayL [“Grace [of] God”, Hananeel] unto Wine Cellars of [יקבי, YeeQBaY] the King.  

“The rest of the land will sink to the level of the Jordan Valley, while Jerusalem will be exalted on a high hill above it (Isa. [Isaiah] 2:2). Geba to Rimmon represents the approximate limits of the pre-exilic kingdom of Judah (II Kings 23:8). Geba is about ten miles north of Jerusalem; Rimmon about ten miles north of Beer-sheba.” (Dentan, TIB 1956, pp. VI 1,112)  
This may be reflected in the fact that new construction and reconstructions of Jerusalem moved it higher and higher up the Mt. Moriah ridge between the Kidron and Tyropoeon (aka Central) valleys, and its suburbs extended even to the Mt. Scopus and the Mount of Olives. No part of the original city of David is within Jerusalem’s current walls.  
Figure 12  
“From Benjamin’s gate, which was probably on the north side of Jerusalem; unto the place of the first gate, supposed to be that called the old gate, Neh. [Nehemiah] iii, 6; xii, 39, placed by Lightfoot towards the south-west.  
Unto the corner gate] See 2 Kings xiv, 13.  
The tower of Hananeel] This tower and the corner gate seem to be placed as two extremities of the city.  
Unto the king’s winepresses.] Near to the king’s gardens – southward.-See Newcome.” (Adam Clarke, 1831, p. IV 520)  

-11. “And [they] will settle in her,
and devotion [חרם, HayRehM] will not be [any-]more,
and will settle, Jerusalem, to security.  

“… ḥḗrem … was the ban which was sometimes placed upon a captured city, whereby all that was in it was offered as a holocaust to the god of the conqueror (Josh. [Joshua] 6:17-19, 24).” (Dentan, TIB 1956, pp. VI 1,112)  

-12. “And that will be the plague [המגפה, HahMahGayPhaH] that will plague [יגף, YeeGoPh], YHVH, [את, ’ehTh] all the peoples that armed [צבאו, TsahB’Oo] upon Jerusalem:
[will] rot [המק, HahMayQ], his flesh, and he standing upon his legs,
and his eyes will rot [תמקנה, TheeMahQNaH] in their holes,
and his tongue will rot [תמק, TheeMahQ] in their mouth.  

Figure 13 Raiders of the Lost Arc  
“The details of this horrifying verse are typical of the savagery which is part of the literary stock of apocalyptic, and which is found even in the N.T. [New Testament] apocalypse (e.g. [for example], Rev. 19:17-18; cf. Ezek. [Ezekiel] 39:17) … The continuation of this verse is in vs. [verse] 15.” (Dentan, TIB 1956, pp. VI 1,112)  

-13. “And was in day the that there will be a tumult of [מהומת, MeHOoMahTh] YHVH multitudinous in them,
and will grasp [והחזיקו, VeHeeHZeeYQOo] [each] man [the] hand [of] his neighbor,
and ascend [ועלתה, Ve`ahLThaH] his hand upon [the] hand [of] his neighbor.
-14. And also YeHOo-DaH will war in Jerusalem and will be gathered wealth [חל, HayL] [of] all the nations surrounding: gold and silver and garments to multitude very.  
-15. And yes, there will be a plague of the horse, the mule [הפרד, HahPehRehD], the camel, and the donkey, all the cattle [הבהמה, HahBeHayMaH] that will be in camps the those, a plague like that.  
-16. And was all the remnant [הנותר, HahNOThahR] from all the nations,
the comers upon Jerusalem and ascend whenever [מדי, MeeDaY], year in year,
to worship to King YHVH Armies,
and to pilgrim [את, ’ehTh] Pilgrimage [of] the Booths.  

“The external bond of unity among the nations is to be the celebration of the feast of tabernacles, which formed a part of the old Jewish New Year celebration. It was originally the principal feast of the whole year, and the thought of Yahweh’s enthronement as king of the universe was one of the leading ideas associated with it.” (Dentan, TIB 1956, pp. VI 1,113)  
“As Jerusalem was sifted in the final battle, with a remnant left (13:8-9); 14:2), so will it be with the foreign nations. From that remnant of all the nations, pilgrims will come to Jerusalem to worship Yahweh there… It is significant that in the Jerusalem of the coming age envisaged in this passage there is no earthly king, no priest, no prophet. In 13:7-9 a sword was called to strike the shepherd (probably a symbol for king or civil ruler), without provision for a new shepherd to preside over the remnant. According to 13:2-6, prophets are to be eradicated from the future community along with idols. Priests are completely ignored in all of Zech [Zechariah] 9-14. Yahweh’s presence is associated here with the city, not with the Temple. When the Temple is mentioned (14:20-21), its holiness is diffused so that it becomes a property of the entire city. The oracular sentiments of 10:3a; 11:4-17; 13:2-9; 14:20-21, and the oracular silences of 14:16-21 and of Zech 9-14 generally, manifest a disillusionment with all the key elements of establishment. This attitude stands in sharp contrast to the attitudes favorable to the establishment which we find in Zech 1-8.” (Cody, TNJBC 1990, p. 359)  

-17. “And were [those] that will not ascend from [מאת, May’ayTh] families [of] the land unto Jerusalem to worship to King YHVH Armies,
and not upon them will be the rain.  

“That there was a ritual action for obtaining rain, performed during the feast of Booths, has been proposed by M. Delcor (… 1970…).” (Cody, TNJBC 1990, p. 359)  

-18. “And if a family of MeeTsRahYeeM [Egypt] will not ascend and does not come,
and not upon them will be the plague that plagued, YHVH, [את, ’ehTh] nations that did not ascend to pilgrim [את, ’ehTh] Pilgrimage [of] the Tabernacles;
-19. that will be sin of MeeTsRahYeeM and sin of all the nations that do not ascend to pilgrim [את, ’ehTh] Pilgrimage [of] the Tabernacles.  

“Rather pedantically the prophet makes special provision for Egyptians, who, he remembers, are not dependent on rainfall for the growth of their crops.” (Dentan, TIB 1956, pp. VI 1,113)  

-20. “In day the that will be upon bells [מצילות, MeTseeYLOTh] [of] the horse “Sacred to YHVH”,
and were the pots [הסירות, HahÇeeYROTh] in House YHVH as bowls [כמזרקים, KahMeeZRahQeeYM] before the altar.  

“Horses, regarded by the old prophets as an offense to God (Hos. [Hosea]14:2), will now be consecrated to his service and will wear upon the bells of their harness the same inscription as is found on the breastplate of the high priest (Exod. [Exodus] 39:30).” (Dentan, TIB 1956, pp. VI 1,114)  
“The meanest utensil in the house of God, Neh. x, 29, shall be as the vessels of silver and gold used in solemn sacrifice.” (Adam Clarke, 1831, pp. IV 521-522)  

-21. “And was every pot in Jerusalem and YeHOo-DaH sanctified to YHVH Armies,
and came all the sacrifices and took from them, and boiled [ובשלו, OoBeeShLOo] in them,
and will not be a merchant [כנעני, KeNah`ahNeeY] [any-]more in House YHVH Armies in day the that.”  

“The sacrificial cooking reserved to priests and to Levites in Ezek [Ezekiel] 46:19-24 will be an activity open to anyone.” (Cody, TNJBC 1990, p. 359) “… since every vessel in Jerusalem will be sacred because of its surroundings… there will no longer be need for merchants to sit in the temple for the purpose of changing secular utensils, brought by the pilgrims, for utensils specially consecrated to the service of God.” (Dentan, TIB 1956, pp. VI 1,114) “… as was the custom when our blessed Lord cleansed the Temple.” (Adam Clarke, 1831, p. IV 522)  

BIBLIOGRAPHY  
Adam Clarke, L. F. (1831).
The Holy Bible containing the Old and New Testament... with Commentary and Critical Notes
(first ed., Vols. IV JER-MAL). New York: J. Emory and B. Waugh.  
Carmi, T. (1981).
The Penguin Book of Hebrew Verse
(first ed.). (T. Carmi, Trans.) New York: Viking Press and Penguin Books Canada Limited.  
Cody, A. O. (1990).
The New Jerome Biblical Commentary [TIB].
(S. J. Raymond E. Brown, Ed.) Englewood Cliffs, New Jersey, USA: Prentice-Hall, Inc.  
Dentan, R. C. (1956).
The Interpreters' Bible [TIB],
The Holy Scriptures in the King James and Revised Standard Versions with general articles and Introduction, Exegesis, Exposition for each book of the Bible
(Volume VI: Lamentations, Ezekiel, Daniel, Twelve Prophets).
(W. R. George Arthur Buttrick, Ed.) Nashville, Tennessee, USA: Abingdon Press.  
Thomas, E. W. (1956). The Interpreters' Bible [TIB]
(Volume VI: Lamentations, Ezekiel, Daniel, Twelve Prophets). (W. R. George Arthur Buttrick, Ed.) Nashville, Tennessee, USA: Abingdon Press.  
Study Aids  
The Interlinear Bible,
Hebrew, Greek, English, With Strong’s Concordance Numbers Above Each Word, Jay. Green, Sr., Hendrickson Publishers. A gift from my parents. Essential, but even the pocket dictionary has a better binding.  
The Comprehensive Concordance of the Bible: Together With Dictionaries of the Hebrew and Greek Words of the Original, With References to the English, by James Strong,
Mendenhall Sales, Inc.
Also a gift (or appropriation) from my parents. Excellent binding. A most curious introduction. Lacks perfection; when the number is wrong, you’re really stuck. There is one word in II Chronicles for which I never did find a definition. Way out of date; a concordance is essential, according to my cousin, Dr. John Cook one should consider Mandelkern’s.  
ספר הבריתות, תורה נביאים כתובים והברית החדשה
[ÇehPhehR HahBReeYThOTh, ThORaH NeBeeY’eeYM KeThOoBeeYM VeHahBReeYTh HeHahDahShaH,
The Book of the Covenants: Instruction, Prophets, Writings, and the New Covenant]
The Bible Society in Israel, Jerusalem, Israel, 1991
Will survive anything short of untrained puppies, but the back is broken now. Easy to read “Arial” type font. A gift from Joy; the one I read and annotate.  
Compendious Hebrew-English Dictionary,
Comprising a Complete Vocabulary of biblical, Mishnaic, Medieval and Modern Hebrew,
complied by Reuben Avinoam (Grossmann) in collaboration with H. Sachs, revised and edited by M. H. Segal,
The Dvir Publishing Co. Tel-Aviv, 1950. Part of a three volume set (the others being English-Hebrew and a supplement). A hand me down from dad. My first recourse when the pocket dictionary fails me.  
Hebrew-English, English-Hebrew Dictionary in three volumes,
by Israel Efros, Ph.D., Judah Ibn-Shmuel Kaufman Ph.D, Benjamin Silk, B.C.L.,
Edited by Judah Ibn-Shmuel Kaufman, Ph.D.,
The Dvir Publishing Co. Tel-Aviv, 1950
The Megiddo pocket dictionary is basically a copy of this, but often leaves out cultic terms, so this one is often useful. The back of the Hebrew-English volume is gone, and it has fallen in half, but the pages are sewn; one might say that it is doing about as well as I am.  
המלון החדש
[HahMahLON HehHahDahSh, The New Dictionary]
by Abraham Even Shoshan,
a Hebrew-Hebrew dictionary in seven volumes, Sivan Press Ltd., Jerusalem, Israel, 1970 – The gold standard, given to me by Mom; sorry Homer.  
An Amateur's Journey Through the Bible

ZECHARIAH  
Chapter Eleven  
-1. “Open, Lebanon, your doors,
and will consume, fire, in your cedars [בארזיך, Be’ahRZehYKhah].
-2. Wail [הילל, HaYLayL] in fir [ברוש, BeROSh], for fell cedar that [the] mighty [אדרים, ’ahDeeReeYM] robbed [שדדו, ShooDahDOo].
Wail, oaks of [אלוני, ’ahLONaY] BahShahN [Bashan]^16, for descended, forest the vintage [הבציר, HahBahTseeYR].
-3. Voice wailing of [יללת, YeeLeLahTh] the shepherds, for [is] robbed their might.
Voice roar of Lion-cubs, for robbed [is] pride [of] the YahRDayN [“Descender”, the Jordan river].  

¹⁶ Bashan is the ancient, biblical name used for the northernmost region of the Transjordan during the Iron Age. It is situated in modern-day Syria. Its western part, nowadays known as the Golan Heights, was captured by Israel during the 1967 Six Day War and annexed in 1981. - Wikipedia  
Trees are casualties of war for making of weapons and depriving the enemy of sustenance, cover, and concealment.  
Figure 8 - Spraying Agent Orange in Viet Nam – http://asitoughttobe.files.wordpress.com/2010/05/spraying-agent-orange.jpg  
“I will give Mr. Joseph Mede’s Note upon this verse:  

‘That which moveth me more than the rest, is in chap. [chapter] xi, which contains a prophecy of the destruction of Jerusalem, and a description of the wickedness of the inhabitants; for which God would give them to the sword, and have no more pity upon them. It is expounded of the destruction by Titus: but methinks such a prophecy was nothing seasonable for Zachary’s time, (when the city yet for a great part lay in her ruins, and the Temple had not yet recovered her’s) nor agreeable to the scope of Zachary’s commission; who, together with his colleague Haggai, was sent to encourage the people, lately returned from captivity, to build their Temple, and instaurate¹⁷ their commonwealth. Was this a fit time to foretell the destruction of both, while they were yet but a-building?’” (Adam Clarke, 1831, p. IV 514)   ¹⁷ Instaurate - To renew or renovate  

“D. R. Jones (… 1962…) sees the oracles of Zech [Zechariah] 9-11 coming from ‘prophetic activity and pastoral oversight in or near Damascus among Israelites of the northern dispersion of the fifth century’ (p. 258). The hypothesis has few adherents.” (Cody, TNJBC 1990, p. 357)  

………………………………………………………..  
The pastors, lackers of the value [הערך, Hah`ehRehKh]
[verses 4 to end of chapter]  

-4. “Thus said YHVH my Gods,
‘Pastor [את, ’ehTh (indicator of direct object; no English equivalent)] sheep the to be killed [ההרגה, HahHahRayGaH],  

“There is no more enigmatic section in the Bible than the one which follows, and none which has given rise to a greater variety of interpretations. The complexity of the problem is indicated by the fact that Josef Kremer (… 1930…) lists not less than thirty proposed identifications of the three shepherds in vs. [verse] 8, and declares that even this enumeration is by no means exhaustive. Similar difficulties cling to almost every detail of the narrative. However, the majority of commentators today are agreed that the passage is not messianic (though it is taken as such in the N.T. [New Testament]), nor eschatological, but is a description in allegorical form of a historical situation… The whole is an allegory of God’s attempt to rule an oppressed but still refractory people.” (Dentan, TIB 1956, pp. VI 1,102-1,103)  

-5. ‘“that buy them kill them, and not guilted [יאשמו, Yeh`eShahMOo],
and sellers [of] them say,
“Bless YHVH”, and “I will be fortunate”,
and their shepherds will not pity [יחמול, YahHeMOL] upon them.
-6. For I will not pity [any]more upon settlers of the land.’ saith YHVH.
‘And behold, I deliver [ממציא, MahMTseeY’] [את, ’ehTh] the ’ahDahM ["man", Adam], [each] man in[to] [the] hand [of] his neighbor, and in[to] [the] hand [of] his king,
and pound [וכתתו, VeKheeTheThOo] the land, and [I] will not rescue from their hand.  
-7. And [I] will pastor [ארעה, ’ehRe`aH] [את, ’ehTh] sheep the to be killed,
(to yes, wretched [עניי, `ahNeeYaY] [are] the sheep)
and will take to me two staves [מקלות, MahQLOTh]:
to one I called “No`ahM^18”, and to one I called “HoBLeeYM^19]", and I will pastor [את, ’ehTh] the sheep.  

¹⁸ נעם No`ahM “pleasantness, delight”  
¹⁹ Plural of חבל HehBehL “cord, rope; region, territory, border, district…” a cognate of our word “hobble”  

“The allegorical use of two sticks is borrowed from Ezek. [Ezekiel] 37:16. The image is a very old one, since in ancient Canaanite literature Baal is also represented as furnished with two sticks which have proper names…” (Dentan, TIB 1956, pp. VI 1,104)  
If the names are opposites, then the first may represent the pleasure of free ranging and the second hobbling. Or, as in the King Tut image below, a whip and a crook.  
Figure 9 - King Tut holding whip and crook
http://nypost.com/2010/04/05/the-tut-mummy-returns/  

-8. ‘“And I will cut off [ואכחד, Ve’ahKhHeeD] [את, ’ehTh] three the shepherds in moon [בירח, BeYeRahH] one, and will shorten [ותקצר, VahTheeQTsahR] my soul in them,
and also their soul loathe [בחלה, BahHahLaH] in me.’  

“The persons referred to by the editor were well known to his contemporaries (of Maccabean times?) but can no longer be identified with certainty.” (Dentan, TIB 1956, pp. VI 1,104)  
“Much ink has been expended in attempts to identify the three with historical persons and thus to date the oracle. Since the text provides no clue to their identity, the results are vastly divergent, and since this clause interrupts the flow of the text, it may be a later insertion anyway.” (Cody, TNJBC 1990, p. 358)  

-9. “And [He] said,
‘I will not pastor you,
the dead [המתה, HahMayThaH] will die [תמות, ThahMOoTh],
and the cut-off [והנכחדת, VeHahNeeKhHehDehTh] will be cut off [תכחד, TheeKahHayD],
and the remainder will consume, woman [את, ’ehTh] flesh [of] her neighbor.  
-10. And I will take [את, ’ehTh] my staff, [את, ’ehTh] NoahM, and chop up [ואגדע, *Vah’ehGDay] it to nullify [להפיר, *LeHahPheeYR] my covenant that I cut [כרתי, KahRahTheeY] [את, ’ehTh] all the peoples.’  

The first and only example of which I know where God nullifies His covenant, but some exegetes make a distinction between “all the peoples” and “my people”.  
“The breaking of the staff ‘Favor’ is interpreted as a symbol of the breaking of a covenant ‘with all the peoples.’ We know of no such covenant, but Ezek [Ezekiel] 34:25 and esp. [especially] Ezek 37:26-28 may lie behind this.” (Cody, TNJBC 1990, p. 358)  

-11. “And it was nullified [ותפר, VahThooPhahR] in day the that,
and they knew, yes, wretched the sheep the guarding me, that [כי, KeeY] word YHVH it was.  
-12. And [I] said unto them,
‘If [it is] good in your eyes,
owe [הבו, HahBOo] my wage, and if not, forbear [חדלו, HahDLOo].’
And they weighed [וישקלו, VahYeeShQeLOo] [את, ’ehTh] my wage, thirty [pieces of] silver.  

“The underlying irony of the situation is shown by the fact that the wage, though not inconsiderable, equals the value of a Hebrew slave [gored by an ox - (Cody, TNJBC 1990, p. 358)] (Exod. [Exodus] 21:32).” (Dentan, TIB 1956, pp. VI 1,104)  

-13. “And said, YHVH, unto me,
‘Will they send forth [השליכהו, HahShLeeYKhayHOo] unto the potter [the] mantle the prized [היקר, HahYQahR], that I prized, from upon them?’  
And I will take thirty [pieces of] the silver,
and send forth it [to] House YHVH, unto the potter.  

“The translation potter is based upon an ancient corruption of the text (יוצר [YOTsahR] for אוצר [‘OTsahR “treasury”]).” (Dentan, TIB 1956, pp. VI 1,105)  
“Jehovah calls the price of His prophet His own price; and commands that it should not be accepted, but given to a potter to foreshadow the transaction related Matt. [Matthew] xxvii, 7…  
We may look at it in another light… give the money to Judas which you have agreed to give him: for he can neither betray me, nor you crucify me, but by my own permission. But if not, forbear:-take time to consider this bloody business, and in time forbear. For though I permit you to do it, yet remember that the permission does not necessitate you to do it; and the salvation of the world may be effected without this treachery and murder.” (Adam Clarke, 1831, p. IV 515)  
This is the first time I recall seeing a commentator speculate on the “what if” of Jesus not crucified, that salvation did not require his blood to atone for sin, contra [against] Paul et al [and others].  

-14. ‘“And I will chop up [את, ’ehTh] my staff, the second, [את, ehTh] the HoBLeeYM,
to nullify [את, ’ehTh] the brotherhood [האחוה, Hah’ahHahVaH] between YeHOo-DaH ["YHVH Knew", Judah] and between YeeSRah-’ayL ["Strove God", Israel].’ ס  

“The symbolism of a complete break between Judah and Israel is just the opposite of that in Ezek 37:15-19 of the two sticks joined.” (Cody, TNJBC 1990, p. 358)  

-15. “And said, YHVH, unto me,
‘[Once] more take to yourself tools of a shepherd foolish [אולי, ’ehVLeeY].
-16. For behold, I raise up [מקים, MayQeeYM] a shepherd in [the] land, the cut-off;
[he] will not visit [יפקד, YeePhQoD], the youth [he] will not seek, and the broken [he] will not heal;
the station [הנצבה, HahNeeTsahBaH] [he] will not maintain [יכלכל, YeeKhahLKayL],
and flesh [of] the healthy [he] will consume, and their hooves [ופרסהן, OoPhahRÇayHehN] [he] will [יפרק, YePahRayQ].  
-17. Woe, shepherd the false [האליל, Hah’eLeeYL], leaver of [עזבי, `oZBeeY] the sheep,
sword upon his arm and upon eye his right;
his arm withering [יבוש, YahBOSh] will wither [תיבש, TheeYBahSh],
and his right eye dimming [כהה, KahHoH] will dim [תכהה, TheeKhahHeH].’”  

“There are several things in this Chapter that are very obscure, and we can hardly say what opinion is right. Nor is it at all clear whether they refer to a very early or late period of the Jewish history.” (Adam Clarke, 1831, p. IV 515)  

An Amateur's Journey Through the Bible

Kita satu keluarga orang Amerika tapi keturunan Chindo dan Korea.
Munkin bakal tinggal di Jakarta 3-5 tahun untuk bersama orang tua di daerah Jakarta Selatan.
Kerja bisa WFH. Penghasilan total sekitar $800k/tahun kotor. Anak bisa Indo, English, Korean. Mandarin nya yang paling parah.
Mungkin anak akan dikirim ke Jakarta International Korean School. Mau tanya, daerah perumahan yang enak dekat sekolahan disitu dimana yah? PIK dan BSD City sepertinya terlalu jauh, benar kah?
Also, any recommendations for a different school? We prefer Mandarin and/or Korean immersion schools.

Italians often stress the U in Naruto (if you listen to the Giorgio Vanni anime song about Naruto, you'll hear the name Naruto pronounced with heavy emphasis on the U). However, I hear most English speakers say Naruto with the stress on the first syllable, the A.
Is it wrong to pronounce it nah-ROO-toh? I myself keep saying it as Naruto with the stress on the U.
Same goes for Sasuke, which should be said as "Saske", but Italians (at least the Italian Naruto dub which aired on Mediaset Italia 1) stress the U in the name. Is the the U in "Sasuke" not pronounced at all?
I (as with most Italians who watch dubbed anime) tend to pronounce most Japanese names as accented on the penultimate syllable. I wonder whether it's wrong or not.
For instance, I tend to say Akira as "ah-KEE-rah", Hideki as "hee-DEH-kee", Minato as "mee-NAH-toe" (considering Minato is also a Western surname, as in a certain Westerner named Nicolò Minato for instance, and has a stress on the second syllable), Kenshiro as "ken-SHEE-roh", Makoto as "mah-KOE-toe" or Minoru as "mee-NOH-roo", Itsuki as "ee-TSOO-kee", Tetsuya as "tay-TSOO-yah", or Kazumi as "kah-DZOO-mee". I do pronounce Asuka as "AHS-kah", or Satsuki as "SAH-tskee" or Sasuke as "SAHS-kay" however. Rarely, for other names such as Kamiya, I use both "KAH-mee-yah" and "kah-MEE-yah", while I say Kabuto as "KAH-boo-toh" when it's the samurai helm but as "kah-BOO-toh" for the Pokémon or the Naruto character.
Occasionally, even when I heard a Netflix series clearly pronounce a character name as "Shimotski Kuina", I still said it as shee-mo-TSOO-kee due to it containing the kanji for "Tsuki" (moon) and wanting to emphasize the Tsuki in it (or is tsuki by itself said as "Tski"?).
Or, is it true that Japanese has no phonemic stress, so NAH-roo-toe and nah-ROO-toe would be both correct?

ZECHARIAH  
Chapter Nine  

Judgement upon the countries [האומות, Hah’OoMOTh] the neighboring [השכנות, HahShKheNOTh]
[verses 1-8]  

“Great movements among the nations have always provided the chief occasions for prophecy. The great age of the Hebrew prophets began during the triumphant westward advance of the Assyrian armies in the mid-eighth century B.C. The second flowering of prophecy was closely connected with the spread of Babylonian supremacy and reached its climax in the writings of Second Isaiah, when the Babylonian Empire was being overthrown by the Persian. The present oracle was probably inspired by the fall of Persia before the advancing armies of Alexander the Great. Alexander had administered a decisive defeat to Darius, the Persian emperor, at the Battle of the Issus in southeastern Asia Minor in October, 333 B.C. Instead of immediately pursuing Darius toward the east, the conqueror moved south through Syria, with the aim of first seizing Egypt from the Persians. Within the year all Syria was in his hands and shortly afterward Egypt fell without a struggle. These are among the most important events in world history, and the little Jewish community in Jerusalem, located in the hills a few miles east of Alexander’s line of march, saw in them the working of the mighty hand of God.” (Dentan, TIB 1956, pp. VI 1,092-1,093)  
“GOD THE WARRIOR TAKES SIDES (9:1-8). In this section Judah is set on one side, Judah’s neighbors on the other. God, whose power extends to all nations, takes Judah’s side, and as a ruler who goes to war for his people he vanquishes Judah’s neighbors.” (Cody, TNJBC 1990, p. 357)  

-1. Burden [משא, MahSah’] word YHVH in land HahDRahKh [Hadrach] and DahMehSehQ [Damascus], its resting [מנחתו, MahNooHahThO],
for to YHVH, eye [of] ’ahDahM [“man”, Adam], and all tribes of YeeSRah-’ayL [“Strove God”, Israel].  

“The first words, The burden of the word of the LORD, are the superscription for the whole collection of prophecies in chs. [chapters] 9-11. Original in this place, the same words were later copied in 12:1 and Mal. [Malachi] 1:1 to distinguish these as separate collections. The expression is found nowhere else in the Bible … Hadrach is mentioned in Assyrian documents as a city of Syria, north of Damascus and Hamath.” (Dentan, TIB 1956, pp. VI 1,093)  
“Alexander the Great gained possession of Damascus, and took all its treasures: but it was without blood; the city was betrayed to him.” (Adam Clarke, 1831, p. IV 509)  

-2. And also HahMahTh bordered [תגבל, TheeGBahL] in her, TsoR [Tyre] and TseeYDON [Sidon], for [she was] wise very.  

“The siege of Tyre, Alexander’s most brilliant military exploit, lasted seven months, ending successfully in July, 332 B.C. Ezek. [Ezekiel] 28:1-34 (which some believe to be another prophecy inspired by Alexander’s siege) also makes a great point of the alleged ‘wisdom’ of Tyre.” (Dentan, TIB 1956, pp. VI 1,093)  

-3. “And built [ותבן, VahTheeBehN], TsoR, a MahTsOR [fortress] to her,
and TheeTsBahR [heaped] silver as dust,
and fine gold [והרוץ, VeHahROoTs] as mud [כטיט, KeTeeT] [of] court-yards.  
-4. Behold, my Lords will dispossess her [יורשנה, YOReeShehNaH],
and smite in[to the] sea her rampart [חילה, HaYLaH],
and she in fire will be consumed [תאכל, Thay’ahKhayL].  
-5. ‘See, Ashkelon, and see, and Gaza,
and writhe [ותחיל, VeThahHeeYL] much,
and Ekron, for embarrassed [הביש, HoBeeYSh] her expectation [מבטה, MehBahTaH],
and perished [ואבד, Ve`ahBahD] king from Gaza,
and Ashkelon do not settle.
-6. And will settle, a bastard, in Ashdod,
and I will cut off pride [of] Philistines [פלשתים, PeLeeShTheeYM].  

“A bastard shall dwell in Ashdod] This character would suit Alexander very well, who most certainly was a bastard; for his mother, Olympia, said that Jupiter Ammon entered her apartment in the shape of a dragon and begat Alexander! Could her husband Phillip believe this?” (Adam Clarke, 1831, p. IV 510)  

Figure 7 Giulio Romano seduce Olimpiade
Palazzo del Te a Mantova
http://commons.wikimedia.org/wiki/File:Jupiter-and-olympia-1178.jpg  

-7. ‘‘‘And I will remove [והסרתי, VahHahÇeeRoTheeY] his blood from his mouth,
and their abominations [ושקציו, VeSheeQooTsahYV] from between their teeth.’
And will remain also he to our Gods,
and he be as chief [כאלף, Ke’ahLooPh] in YeHOo-DaH ["YHVH Knew", Judah], and Ekron as a Jebusite.  

“The prophet does not look forward to the extermination of the Philistines, but to their conversion. The result of God’s victory, achieved by the hand of Alexander, will be that the Philistines will henceforth observe the dietary laws, which forbade the eating of blood (Gen. [Genesis] 9:4) and of certain kinds of animals (Deut. [Deuteronomy] 14:3-20; Lev. [Leviticus] 11:2-23), and will become a remnant for God like the faithful remnant of Israel of which the book of Isaiah speaks (10:20-22). Just as the Jebusites, the original Canaanite inhabitants of Jerusalem (II Sam. [Samuel] 5:6), were assimilated into the Hebrew population (II Sam. 24:18), so the Philistines will become a part of the people of God under conditions of full equality.” (Dentan, TIB 1956, pp. VI 1,094-1,095)  
“Many of the Philistines became proselytes to Judaism; and particularly the cities of Gaza and Ashdod. See Joseph. [Josephus] Antiq. [Antiquities] lib. xiii, c. 15, s. 4.” (Adam Clarke, 1831, p. IV 510)  

-8. ‘“And I encamped to my house from army, from trespasser [מעבר, May`oBayR], and from settler,
and will not pass upon them [any-]more a tormenter [נגש, NoGaySh],
for now [עתה, `ahThaH] I saw in my eyes.  

“I will encamp about mine house] This may apply to the conquests in Palestine by Alexander, who, coming with great wrath against Jerusalem, was met by Jaddua the high priest and his fellows in their sacred robes, who made intercession for the city and the temple; and, in consequence, Alexander spared both, which he had previously purposed to destroy. He shewed the Jews also much favour; and remitted the tax every seventh year, because the *Law on that year forbad them to cultivate *their ground. See this extraordinary account in Joseph. [Josephus] Antiq. [Antiquities] lib. xi, c 8, s. 5.” (Adam Clarke, 1831, p. IV 510)  

………………………………………………………..  
Queen the future of TseeYON [Zion]
[verses 9 – 10]  

-9. ‘“Rejoice [גילי, GeeYLeeY] much, daughter [of] TseeY-ON,
cheer [הריעי, HahReeY`eeY], daughter [of] Jerusalem,
behold, your king will come to you,
just and saved.
He [is] humble and riding upon a donkey,
and upon an ass [עיר, `ahYeeR], son [of] she-asses [אתנות, ’ahThoNOTh].  

“The participle nôšā` is passive: the future king is not one who saves (although the LXX^12, VL^13, and Vg¹⁴ make him that) but one who has been saved, delivered, by God (cf. Ps 33[32]).” (Cody, TNJBC 1990, p. 357)  
“The climax of the oracle pictures the coming of the messianic king. The prophet sees the army of Alexander as only a tool in the hand of God. Riding invisibly with it is the God of Israel and the long-expected Prince of Peace, who is about to enter Jerusalem and re-establish both the geographical borders and the spiritual glories of the ancient kingdom of David. The victory is his even though he is no warrior and comes riding not on a war horse, but upon a beast which symbolizes a nation at peace. The portrait of the messianic ruler is no doubt modeled in part on the mysterious figure pictured in Gen. 49:10-11.” (Dentan, TIB 1956, pp. VI 1,096)  

Genesis 49: “10. ‘The scepter will not be removed from Judah,
nor legislature from between his legs,
until he comes to Shiloh and the people are mustered.
-11. An ass-colt bound to a vineyard,
and a she-ass’ colt to a vine.
He washed his clothing in wine,
and his suit in blood of grapes.’”  

“The Jews have a quibble on the word שבט shebet, which we translate sceptre; they say it signifies a staff or rod, and that the meaning of it is, that ‘afflictions shall not depart from the Jews till the Messiah comes;’ that they are still under afflictions, and therefore the Messiah is not come. This is a miserable shift to save a lost cause…  
Nor a teacher from his offspring.—I am sufficiently aware that the literal meaning of the original מבין רגליו mi beyn ragelaiv, is from between his feet; and I am as fully satisfied that it should never be so translated; - from between the feet, and out of the thigh, simply mean progeny, natural offspring; for reasons which surely need not be mentioned. The Targum of Jonathan ben Uzziel, and the Jerusalem Targum, apply the whole of this prophecy in a variety of very minute particulars, to the Messiah; and give no kind of countenance to the fictions of the modern Jews.” (Adam Clarke, 1831, p. I 259)  

“See this prophecy explained in Matt. [Matthew] xxi, 5.” (Adam Clarke, 1831, p. IV 510)  

-10. ‘“And I will cut off chariot from ’ehPhRahYeeM [“Fruitful”, Ephraim] and horse from Jerusalem,
and will be cut off [ונכרתה, VeNeeKhReThaH] bow [of] war;
and word ‘peace’ to nations.
And his rule [will be] from sea to sea and from river until ends of [אספי, ’ahPhÇaY] land.  

“… in v [verse] 10 God, speaking in the first person, says that he himself, the divine warrior, will vanquish the chariot and war horse, but that peace to the nations will be spoken by the earthly king.” (Cody, TNJBC 1990, p. 357)  

………………………………………………………..  
Return of [שיבת, SheeYBahTh] TseeYON and her Restoration [ושיקומה, VeSeeYQOoMaH]
[verses 11-17]  

-11. ‘“Also you, in [the] blood of your covenant,
I sent forth your prisoners [אסיריך, ’ahÇeeYRahYKh] from a hole; [there was] no water in it.
-12. Return to a stronghold [לבצרון, LeeBTsahRON], prisoners of the hope;
also today tell [מגיד, MahGeeYD] a second [time], [that] I will return to you.  
-13. For I drew to me YeHOo-DaH,
a bow I filled, ’ehPhRahYeeM,
and roused your sons TseeYON,
upon your sons, YahVahN,
and set you as a sword [of] a brave.  

The object pronouns are feminine.  
“against your sons, O Javan: Yāwān, originally Ionia [emphasis mine], stands for Gk [Greek] lands generally.” (Cody, TNJBC 1990, p. 357)  
“Judah is the bow, and Ephraim is the arrows: and these are to be shot against the Greeks. I am inclined, with Bishop Newcome, to consider that the language of this prophecy is too strong to point out only the trifling advantage which the Maccabees gained over Antiochus, who was of Macedonian descent…” (Adam Clarke, 1831, p. IV 511)  
“The rest of the chapter seems to be an appendix added to the preceding oracle when its prophecies were not fulfilled and the Greeks had become the world power from whom deliverance was to be expected. Its warlike spirit contrasts sharply with the peaceful temper of the preceding section, and suggests at least the possibility that it may stem from a different hand.” (Dentan, TIB 1956, pp. VI 1,097)  

-14. “And YHVH upon them saw,
and went forth as lightening his spear [חצו, HeeTsO],
and my Lords YHVH in[to] ram’s horn blew,
and went in storms southern [תימן, ThaYMahN].  
-15. YHVH Armies defended [יגן, YahGayN] upon them,
and consumed them,
and defeated [וכבשו, VeKhahBShOo] stones of slinging [קלע, QehLah`],
and they drank them like wine,
and filled as a basin [כמזרק, KahMeeZRahQ], as corners [כזויות, KeZahVYOTh] [of an] altar.  

“This verse and the two following are very corrupt… The ferocity of vs. [verse] 15b is almost unparalleled and is perhaps due to a corruption of sense which is even deeper than the versions would indicate.” (Dentan, TIB 1956, pp. VI 1,097-1,098)  

-16. “And will save them [וישיעם, VeHOSheeY`ahM], YHVH their Gods, in day the that, as a flock, his people,
as [כי, KeeY] stones of a crown [נזר, NayZahR] lifted upon his ground.
-17. For what [is] His goodness, and what [is] His beauty?
Grain, young men [בחורים, BahHOoReeYM] and new wine [ותירוש, VeTheeYROSh], budding [ינובב, YeNOBayB] virgins.”  

A jarring bacchanal.  
“The belief in the coming kingdom, constantly disappointed in particular secular situations, remains an indestructible element in biblical faith.” (Dentan, TIB 1956, pp. VI 1,098)  

FOOTNOTES  
¹² LXX - The Septuagint, the ancient Greek translation of the Hebrew Bible  
¹³ VL - Vetus Latina, ("Old Latin"), is the collective name given to the Biblical texts in Latin that existed before the Vulgate, the late fourth-century Latin translation of the Bible that later became the Catholic Church's standard Latin Bible. - wikipedia  
¹⁴ Vg. - Vulgate, the authorized Latin version of the Bible
An Amateur's Journey Through the Bible

Newbie.
I have 118 and know about Saas Ko’sah at the castle, that's 119.
The other one?
I've side compared the interactive map and my game.
if you care I've attached a list of all 120 and (other than Saas Ko’sah in #11 in list) 119 marked in red I can account for on my map (119) + Sass Ko'sah. Why so many heart spaces remaining?
Still, I'm left with two orbes, 5 remaining open heart spaces. I've done 3 beasts. Feel I've missed something. I've looked for orange spots in the sharine markers and cannot see any.
Thanks a bunch for any help.
​
This is the list I made if it's helpful, list of 120 shrines (-1) and a running account totals I've been to, but obviously missing something to blind to see or count. Help out a dyslexic who's color blind.
Great Plateau (4) 4
1 Ja Baij
2 Keh Namut
3 Oman Au
4 Owa Daim
​
Central Hyrule (8) 12
5 Dah Kaso
6 Kaam Ya'tak
7 Katah Chuki
8 Namika Ozz
9 Noya Neha
10 Rota Ooh
11 Saas Ko’sah at the castle ..................
12 Wahgo Katta
​
Dueling Peaks (9) 21
13 Bosh Kala
14 Ha Dahamar
15 Hila Rao
16 Lakna Rokee
17 Ree Dahee
18 Shee Vaneer
19 Shee Venath
20 Ta'loh Naeg
21 Toto Sah
​
Necluda (7) 28
22 Chaas Qeta
23 Dow Tahno O’ah
24 Na'eh
25 Jitan Sa'mi
26 Kam Urog
27 Mezza Lo
28 Myahm Agana
​
Faron (8) 36
29 Kah Yah
30 Korgu Chideh
31 Muwo Jeem
32 Qukah Nata
33 Shoda Sah
34 Shai Utoh
35 Tawa Jinn
36 Yah Rin
​
Lanayru (9) 45
37 Dagah Keek
38 Daka Tuss
39 Kah Mael
40 Kaya Wan
41 Ne’ez Yohma
42 Rucco Maag
43 Shai Yota
44 Sheh Rata
45 Soh Kofi
Eldin (9) 54
​
46 Daqa Koh
47 Gorae Torr
48 Kayra Mah
49 Mo’a Keet
50 Qua Raym
51 Sah Dahaj
52 Shae Mo’sah
53 Shora Hah
54 Tah Muhl
​
Akkala (8) 62
55 Dah Hesho
56 Katosa Aug
57 Ke’nai Shakah
58 Ritaag Zumo
59 Tu Ka’loh
60 Tutsuwa Nima
61 Ze Kasho
62 Zuna Kai
​
Great Hyrule Forest (8) 70
63 Daag Chokah
64Keo Ruug
65 Ketoh Wawai
66 Kuhn Sidajj
67 Maag Halan
68 Mirro Shaz
69 Monya Toma
70 Rona Kachta
​
Lake Hylia (6) 76
71 Ishto Soh
72 Ka'o Makagh
73 Pumaag Nitae
74 Shae Katha
75 Shoqa Tatone
76 Ya Naga
​
Tabantha (6) 82
77 Akh Va’quot
78 Bareeda Naag
79 Kah Okeo
80 Sha Warvo
81 Tena Ko’sah
82 Voo Lota
​
Hyrule Ridge (7) 89
83 Maag No’rah
84 Mijah Rokee
85 Mogg Latann
86 Shae Loya
87 Sheem Dagoze
88 Toh Yahsa
89 Zalta Wa
​
Gerudo Highlands (6) 95
90 Joloo Nah
91 Keecha Yoog
92 Kema Kosassa
93 Kuh Takkar
94 Sho Dantu
95 Sasa Kai
​
Gerudo Desert (12) 107
96 Dako Tah
97 Daqo Chisay
98 Dila Maag
99 Hawa Koth
100 Jee Noh
101 Kay Noh
102 Kema Zoos
103 Korsh O’hu
104 Misae Suma
105 Raqua Zunzo
106 Suma Sahma
107 Tho Kayu
​
Hebra (13) 120
108 Dunba Taag
109 Gee Ha’rah
110 Goma Asaagh
111 Hia Miu
112 Lanno Kooh
113 Maka Rah
114 Mozo Shenno
115 Qaza Tokki
116 Rin Oyaa
117 Rok Uwog
118 Sha Gehma
119 Shada Naw
To Quoma
Total 120

HAGGAI https://esv.literalword.com/?q=Haggai+2
  Chapter Two ב  

The Splendor of [הפארת, HahPeh’ehRahTh] the second Temple
[verses 1-9]  

-1. In [the] seventh [month], in twenty and one to [the] new[- moon],
was a word [of] YHVH in [the] hand [of] HahGah-eeY [Haggai] the prophet to say:  
-2. “‘Say [אמר, ’ehMahR], if you please, unto Zerubbabel, son [of] Shah’ahLTheeY-’ayL ["I Asked God", Shealtiel], governor of [פחת, PahHahTh] YeHOo-DaH ["YHVH Knew", Judah],
and unto YeHO-Shoo`ah ["YHVH Savior", Joshua], son [of] YeHO-TsahDahQ ["YHVH Righteous", Josedech], the priest the great, and unto [the] remnant of [שארית, She’ayReeYTh] the people, to say:  
-3. “Who in you, the remaining [הנשאר, HahNeeSh`ahR], that saw [את, ’ehTh (indicator of direct object; no English equivalent)] the House the this in its honor the first?
And what [do] you see it now [עתה, `ahThaH]?
Is it not like it, as having not in your eyes?”  
-4. And now, strengthen [חזק, HahZahQ], Zerubbabel,’ saith YHVH,
‘and strengthen, YeHO-Shoo`ah, son [of] YeHO-TsahDahQ, the priest the great,
and strengthen, all people [of] the land,’ saith YHVH,
‘and do, for I am with you’, saith YHVH Armies, 5. ‘[את, ’ehTh] ‘the word [הדבר, HahDahBahR] that I cut [כרתי, KahRahTheeY] with you [אתכם, ’eeThKhehM] in your going out from Egypt,
and my spirit stands within you;
do not fear [תיראו, TheeYRahOo]. ס  

“What is the most splendid cathedral, if God be not in it, influencing all by His presence and Spirit! But he will not be in it unless there be a messenger of the Lord there, - and, unless he deliver the Lord’s message.” (Adam Clarke, 1831, p. IV 489)  

-6. ‘“For’, thus said YHVH Armies,
‘more one little [is] she,
and I shake [מרעיש, MahR'eeYSh] [את, ’ehTh] the skies and [את, ’ehTh] the land and the sea and [את, ’ehTh] the wilderness [החרבה, HahHahRahBaH]. -7. And I will shake [והרעישתי, VeHeeR`eeYShTheeY] [את, ’eTh]  

“Haggai here proclaims, in terms reminiscent of those used by the earlier prophets (cf. [compare with] Hos. [Hosea] 10:8; Isa. [Isaiah] 13:13; Mic. [Micah] 1:4), the world cataclysm which is to be the prelude to the coming of the messianic age. For the association of this world cataclysm in the prophet’s mind with the revolts that accompanied Darius’ accession to the throne of Persia, see Intro. [introduction], p. [page] 1039.” (Thomas, TIB 1956, pp. VI 1,045)  

“‘and came, desirable of [חמדת, HehMDahTh] all the nations,
and I filled [את, ’ehTh] the house the this [with] honor.’
said YHVH Armies.
-8. ‘To me the silver and to me the gold.’
saith YHVH Armies.  

“The messianic interpretation of these words (cf. Vulg. [Vulgate, the authorized Latin translation of the Bible] Veniet desideratus cunctis gentibus [“come desire of all nations”]) has long been abandoned. Vs. [verse] 8, with its reference to silver and gold, clearly shows what is meant by treasures in this verse (for the thought cf. Isa. 60:5…).” (Thomas, TIB 1956, pp. VI 1,045)  

-9. ‘“Greater will be [the] honor [of] the house the this, the last, than [מן, MeeN] the first.”
said YHVH Armies,
‘and in place the this I will give peace.’
saith YHVH Armies.’” פ  

………………………………………………………..  
Rebuke [גערה, Gah`ahRaH] *in Unbelief of the People
[verses 10-19]  

-10. In twenty and fourth [day] to ninth [month], in year two to DahR-YahVehSh [Darius],
was word YHVH unto HahGah-eeY the prophet, to say:
-11. “So said YHVH Armies:
‘Ask [of], if you please, [את,’eTh] the priests Instruction, to say:  

“The Hebrew word tôrāh signifies an authoritative decision given by word of mouth (cf. Mal. [Malachi] 2:7; and Zech. [Zechariah] 7:2-3, where a deputation from Bethel comes to Jerusalem seeking an official decision from the priests and prophets there on a point of religious observance). The oral teaching of the priests was eventually incorporated in the Torah (the Pentateuch). Nothing can be proved from Haggai’s words as to the existence in his day of a written code of laws. No exact parallel to the torah here given is to be found in the Pentateuch. Lev. [Leviticus] 6:27-28 provides the closest parallel to it.” (Thomas, TIB 1956, pp. VI 1,047)  

-12. “Lo [הן, HayN], carried [ישא, YeeSah’], a man, meat sanctified, in [the] wing [בכנף, BeeKheNahPh, “sleeve”] [of] his garment,  

“Holy flesh: Flesh of a sacred animal slain for an offering.” (Thomas, TIB 1956, pp. VI 1,047)  
“The questioning and answering here seems to take it for granted that sacrifice is already being offered on some altar in the ruins of the previous Temple” (Cody, TNJBC 1990, p. 351)  

and touched [ונגע, VeNahGah`] in his wing unto the bread and unto the pottage [הנזיד, HahNahZeeYD], and unto the wine, and unto oil, and unto any [כל, KahL] food, is it sanctified?”’”  
And responded, the priests, and said, “No.”  
-13. And said, HahGah-eeY,
“If [אם, ’eeM] touches, a polluted [טמא, TeMay’] soul^3, in any [of] these, is it polluted?”  
And responded, the priests, and said, “Polluted.  
-14. And responded, HahGah-eeY, and said,
“‘Such [כן, KayN] [is] the people the this and such [is] the nation the this to my face.’ saith YHVH,
‘and such is every doing [of] their hands;
and that they approach there, polluted is it.’  

“It is difficult to believe… that this people (vs. 14) – the people whom the prophet dubs as unclean – refers to those same persons who, according to 1:12, 14, listened to Haggai’s appeal and set to work on the temple, and to whom a time of future blessing had so recently been promised (2:1-9). To whom then does this people refer? Probably to the Samaritans. Read in conjunction with Ezra 4:1-5, these verses would seem to indicate Haggai’s unfriendly attitude to the Samaritan offer to share in the rebuilding of the temple. Whereas, Haggai argues, the sacred Jewish community of the returned exiles cannot communicate its holiness to others, it can quite easily contract uncleanness from them… With this decision of Haggai to rebuff the Samaritans we are at the beginning of that process which led later, in the days of Nehemiah and Ezra, to the erection of a wall of separation between the Jewish community and the outside world.” (Thomas, TIB 1956, pp. VI 1,046)  

-15. “‘And now, set, if you please, your heart from the day the this and from ascending,
from before [מטרם, MeeTehRehM] [is] set stone unto stone in Temple YHVH,
-16. from [when] they were [מהיותם, MeeHahYOThahM] come unto a heap of [ערמת, `ahRayMahTh] twenty and were [והיתה, VeHahYeThaH] ten in it,
unto the vat [היקב, HahYehQehB] to draw [לחשף, LahHSoPh] fifty [from the] winery [פורה, POoRaH] and were twenty,
-17. I smote you in blight [בשדפון, BeSheeDahPhOoN], and in mildew [ובירקון, OoBahYayRahQON], and in hail, [את, ’ehTh] all doings [of] your hands,
and had not you unto me.’, saith YHVH.  
-18. ‘Set, if you please, your heart from the day the this and from ascending.’
(from day twenty and four to ninth [month] to from the day that was founded Temple YHVH)
‘Set your heart.
-19. Is more the seed in granary [במגורה, BahMeGOoRaH]?
And until the vine and the fig and the pomegranate [והרמון, VeHahReeMON] and tree [of] olive not bear [נשא, NahSah’]?
From the day the this I will bless.’”  

………………………………………………………..  
Promise of The Name [ה', H’] to Zerubbabel
[verses 20 to end of Haggai]  

-20. And was word [of] YHVH secondly unto HahGah-eeY
in twenty and fourth [day] to [the] new[-moon], to say:
-21. “‘Say unto Zerubbabel, governor of YeHOo-DaH, to say:  
“I shake [את, ’ehTh] the skies and [את, ’ehTh] the land,
-22. and upturned [והפכתי, VeHahPhahKhTheeY] [the] seat [of] kingdoms,
and destroyed [והשמדתי, VeHeeShMahDeTheeY] [the] strength [of] kingdoms [of] the nations,
and upturned her chariot [מרכבה, MahRKahBaH] and her charioteers [ורכביה, VeRoKhBehYHah],
and will descend, horses and their riders [ורכביהם, VeRoKhBaYHehM],
[each] man in sword [of] his brethren.  
-23. *In day the that,”
saith YHVH Armies,
“I will take you, Zerubbabel, son [of] She’ahLTheeY-’ayL, my slave,”
saith YHVH,
“and set you as their *signet* [כחותם, KeHOThahM],
for in you I have chosen.’
saith YHVH Armies.”’”  

“We do not know how Zerubbabel’s career ended. As far as we know, he was the last member of the house of David to be involved in the reorganization of Judah. Haggai’s royal expectation was not met in the reality of postexilic development.” (Cody, TNJBC 1990, p. 351)  
“It is ‘as a signet on the right hand’ that Zerubbabel is remembered by Ben Sirach (Ecclus. [Ecclesiasticus] 49:11).” (Thomas, TIB 1956, pp. VI 1,049)  
“‘“In that day – I will make thee as a signet,” &c, must be understood that the preservation of the Jews as a distinct people, when all the great empires of the heathen were overthrown, would manifest the honour now conferred on Zerubbabel as the intrument [sic] of their restoration after the Babylonish captivity” … [“a sensible and pious correspondent”]  
I think, however, that we have lived to see the spirit of this prophecy fulfilled. The earth has been shaken; another shaking, and time shall be swallowed up in eternity.” (Adam Clarke, 1831, p. IV 492)

 
FOOTNOTES
 
³ Polluted soul - Dead body (KJV, RSV)  
Bibliography  
Adam Clarke, L. F. (1831). The Holy Bible containing the Old and New Testament... with Commentary and Critical Notes (first ed., Vols. IV JER-MAL). New York: J. Emory and B. Waugh.  
Cody, A. O. (1990). The New Jerome Biblical Commentary (first ed.). (S. J. Raymond E. Brown, Ed.) Englewood Cliffs,, New Jersey, USA: Prentice-Hall, Inc.  
Thomas, D. W. (1956). The Interpreters' Bible, The Holy Scriptures in the King James and Revised Standard Versions with general articles and Introduction, Exegesis, exposition for each book of the Bible (1st ed., Vols. VI - Lamentations - Twelve Prophets). (W. R. George Arthur Buttrick, Ed.) Nashville, Tennessee, USA: Abingdon Press.  
STUDY AIDS  
ספר הבריתות, תורה נביאים כתובים והברית החדשה (ÇehPhehR HahBReeYThOTh, ThORaH NeBeeY’eeM KeThOoBeeYM VeHahBReeYTh HeHahDahShaH – “Account of the Covenants: Instruction, Prophets, Writings, and the New Covenant”), The Bible Society in Israel, Jerusalem, Israel, 1991. Will survive anything short of untrained puppies, but the back is broken now. Easy to read “Arial” type font. A gift from Joy; the one I read and annotate.  
The New Bantam-Megiddo Hebrew & English Dictionary, by Dr. Reuven Sivan and Dr. Edward A. Levenston, New York, 1975. I had misunderstood my brother to say that he got through seminary Hebrew with just this (plus his fluency). I update it from the other dictionaries. Its pages have fallen away from the glue that bound them. I’ve only lost one page so far; this is my third copy. Part of my original plan had been to be able to go into Sunday School armed only with my annotated Hebrew Bible and a pocket dictionary.  
Hebrew-English, English-Hebrew Dictionary in three volumes, by Israel Efros, Ph.D., Judah Ibn-Shmuel Kaufman PhD, Benjamin Silk, B.C.L., edited by Judah Ibn-Shmuel Kaufman, Ph.D., The Dvir Publishing Co. Tel-Aviv, 1950. The Megiddo pocket dictionary is basically a copy of this, but often leaves out cultic terms, so this one is often useful. The back of the Hebrew-English volume is gone, and it has fallen in half, but the pages are sewn; one might say that it is doing about as well as I am. Had I this to do over yet again I would ditch the pocket dictionary and use this one instead.  
An Amateur's Journey Through the Bible  

Zephaniah   Chapter Three ג – [The] Sin [of] Jerusalem and Her Redemption [וגאולתה, VeGe’OoLahThHah] https://esv.literalword.com/?q=Zephaniah+3  
-1. “Woe, her dread [מראה, MoR’aH] and her defilement [ונגאלה, VeNeeG’ahLaH], the city the oppressive [היונה, HahYONaH],
-2. not listening in [the] voice [of], not taking discipline [מוסר, MOoÇahR] in YHVH,
not depending [בטחה, BahT-Hah] unto her Gods,
not approaching [Him].  
-3. Her princes in her midst [are] lions roaring [שאגים, Sho’ahGeeYM],
her judges [are] wolves of [זאבי, Ze’ayBaY] evening, not done [גרמו, GahRMOo] to morning.
-4. Her prophets irresponsible [פחזים, PoHahZeeYM], men of betrayals [בוגדות, BOGDOTh].
Her priests pollute [חללו, HeeLeLOo] holiness, violate [חמסו, HahMÇOo] Instruction [ThoRaH, Torah].  
-5. YHVH righteous [is] in her midst,
He does no evil [עולה, `ahVLaH] in morning,
in morning His justice he gives to light;
[he] does not fail [נעדר, Neh`eDahR],
and does not know evil [עול, `ahVahL] shame.  

“It is probable … that all of Zeph. [Zephaniah] 3:1-20 is from other hands than Zephaniah’s.” (Taylor, TIB 1956, pp. VI 1,029)  

-6. “‘I cut off nations, wasted their corners,
destroyed [החרבתי, HehHehRahBTheeY] their courtyards from without a passer-by,
desolated [נצדו, NeeTsDOo] their cities from without a man, from having no settler.
-7. I said, “If only you would revere me, take discipline”,
and would not be cut off, her dwelling.
All that I visited upon her, for all that [אכן, ’ahKhayN],
they rose early [השכימו, HeeShKeeYMOo], ruined [השחיתו, HeeShHeeYThOo] all their insubordinations [עלילותם, `ahLeeYLOThahM].  

“their corners: Synecdoche^10]for battleworks…” (Wahl, TNJBC 1990, p. 257)  

-8. “‘Therefore, wait to me,’ saith YHVH,
‘to [the] day [of] my arising, to witness;
for my judgment [is] to gather nations, to collect kingdoms,
to pour upon them my wrath, all my fury, all my flared nose,
for in fire [of] my jealousy [קנאתי, QeeN`ahTheeY] will be consumed all the land.  

“The command to wait, addressed to Jerusalem, at first seems ironic (‘Wait, while I rise up to destroy you,’ with God’s people sharing in the universal destruction), but the oracle takes an unexpected turn.” (Wahl, TNJBC 1990, p. 257)  

-9. “‘For then I will reverse [אהפך, ’ehHePoKh] unto peoples a language clear [ברורה, BahROoRaH]’,
(to call all of them in [the] name YHVH to his slave [for] him, that you [שכם, SheKhehM] [are] one.)
-10. ‘From over to rivers of Cush my supplicants [עתרי, `ahThahRah-eeY], daughter [of] my dispersions [פוצי, POoTsah-eeY], will lead [יובילו, YOBeeYLOo] my tributes.  

“Another spirit, more kindly and less grim, breathes through these two verses… Here the hope of a universal language antedates modern times and even the experience of Pentecost. Isa. [Isaiah] 19:18 expects five Egyptian cities to speak Hebrew, the language of Canaan… The universalism of this passage is not common in the O.T. [Old Testament, the Hebrew Bible], but neither is it absent (cf. [compare with] Isa. 40-66, passim [in various places] … Mic. [Micah] 4:14… Pss. [Psalms] 67; 87; 95-100).” (Taylor, TIB 1956, pp. VI 1,031)  
“Unexpectedly reprieved, the nation become true servants of Yahweh – perhaps as a result of redactional activity…” (Wahl, TNJBC 1990, p. 257)  

-11. “‘In day the that you will not be embarrassed [תבושי, ThayBOoSheeY] from all your insubordination that you offended [פשעת, PahShah`ahTh] in me,
for then I will pluck [אסיר, ’ahÇeeYR] from your midst gaieties of [עליזי, `ahLeeZaY] your pride [גאותך, Gah’ahVahThayKh],
and will not continue [תוסיפי, ThOÇeePheeY] to her haughtiness [לגבהה, LeGahBHaH] [any]more in [the] mountain [of] my sanctuary.  

“In such a state will the Jews be found when they shall hear the universal call, and believe in Christ Jesus. Indeed, this is the general state of the Jews in the present day; except a few that are called Jews, who are very rich; and who believe just as much in the God of Jacob as they do in Jesus Christ.” (Adam Clarke, 1831, p. IV 484)  
“As elsewhere, wickedness is identified with arrogance and wealth…” (Wahl, TNJBC 1990, p. 257)  

-12. “‘And I left [והשארתי, VeHeeSh’ahRTheeY] in your midst a people humble [עני, `ahNeeY] and meek [ודל, VahDahL].’
And they will refuge [וחסו, VeHahÇOo] in [the] name YHVH.  
-13. [The] remnant of [שארית, She’ayReeYTh] YeeSRah-’ayL ["Strove God", Israel] will not do evil [עולה, `ahVLaH],
and they will not word falsehood [כזב, KahZahB],
and there will not be found [ימצא, YeeMTsah’] in their mouth a tongue deceitful [תרמית, ThahRMeeYTh],
for they will pasture [ירעו, YeeR`Oo] and lay down,
and have no disturber [מפריד, MahHahReeYD].” ס  

“…only the ‘poor and afflicted’… who will put their confidence in Yahweh, will survive.” (Wahl, TNJBC 1990, p. 257)  
“These are concepts prominent in the literature of developed Judaism… most of the phrases are paralleled elsewhere, and the section could have been built up by one familiar with scripture. Cf. Isa. 54:4; Ezek. [Ezekiel] 39:26… Ps. [Psalm] 120:3…” (Taylor, TIB1956, pp. VI 1,032)  

-14. “Chant, daughter [of] TseeY-ON [Zion], cheer [הריעו, HahReeYOo], YeeSRah-’ayL, be happy and be gay [ועליזי, VeahLeeZeeY] in all heart, daughter [of] YeROoShahLeM [Jerusalem].  
-15. Removed [הסיר, HahÇeeYR], YHVH, your judgment,
faced your enemy, King [of] YeeSRah-’ayL,
YHVH [is] in your midst;
do not fear [תיראי, TheeYR’eeY] evil [רע, Rah`] [any]more.  
-16. In day the that, [he] will say to YeROoShahLeM,
‘Do not fear [תיראי, TheeYRah’eeY], TseeYON;
do not slacken [ירפו, YeeRPOo] your hands.
-17. YHVH your Gods in your midst, a brave savior,
will gladden [ישיש, YahSeeS] upon you in happiness,
will be silent [יחריש, YahHahReeYSh] in his beloved,
rejoice upon you in chanting.  

“Even if the current MT [Masoretic Text, the standard Hebrew Bible] is hopelessly corrupt, the imagery is charming: Yahweh in his love does not know whether to shout or be still.” (Wahl, TNJBC 1990, p. 258)  
Here, Hebrew, in contrast to English, connotes in every verb, noun, and pronoun, male to female expression.  

-18. “‘[The] aggrieved [נוגי, NOoGaY] from [the] meeting [ממועד, MeeMO`ayD] I will gather from you;’
(they were a burden [משאת, MahS’ayTh] upon her [of] reproach [חרפה, HehRPaH].)  

“Irreparably corrupt” (Wahl, TNJBC 1990, p. 258)  

-19. “‘Behold, I do [עשה, `oSeH] [את, ’ehTh (indicator of direct object; no English equivalents)] all your afflicters [מעניך, Me`ahNahYeeKh] in time the that,
and save [את, ’ehTh] the lagger [הצלעה, HahTsoLay`aH],
and the outcast [והנדחה, VeHahNeeDahHaH] I will collect,
and put them to praise [לתהילה, LeeThHeeYLaH] and renown [ולשם, OoLeShayM, “and to name”] in all the land their shame.  
-20. In time the that I will bring [אביא, ’ahBeeY’] you,
and in time collect you,
for I will give you to renown and to praise in all peoples of the land
in my returning [את, ’ehTh] your captives [שבותיכם, ShBOoThaYKheM] to your eyes’, said YHVH.”   FOOTNOTES  
¹⁰ A synecdoche (… from Greek [sy-NEK-do-khy] (συνεκδοχή), meaning “simultaneous understanding”) is a figure of speech in which a term for a part of something refers to the whole of something, or vice-versa. An example is referring to workers as hired hands. - Wikipedia  
Bibliography  
Adam Clarke, L. F. (1831). The Holy Bible containing the Old and New Testament... with Commentary and Critical Notes (first ed., Vols. IV JER-MAL). New York: J. Emory and B. Waugh.  
Taylor, C. L. (1956). The Interpreter's Bible, The Holy Scriptures in the King James and Revised Standard Versions with general articles and Introduction, Exegesis, exposition for each book of the Bible (1st ed., Vols. VI - Lamentations - Twelve Prophets). (W. R. George Arthur Buttrick, Ed.) Nashville, Tennessee, USA: Abingdon Press.  
Wahl, T. P. (1990). Zephania, The New Jerome Biblical Commentary (second ed.). (S. J. Raymond E. Brown, Ed.) Englewood Cliffs: Prentice Hall.  
STUDY AIDS  
ספר הבריתות, תורה נביאים כתובים והברית החדשה (ÇehPhehR HahBReeYThOTh, ThORaH NeBeeY’eeYM KeThOoBeeYM VeHahBReeYTh HeHahDahShaH – “*The Book of the Covenants: Instruction, Prophets, Writings, and the New Covenant”), The Bible Society in Israel, Jerusalem, Israel, 1991. Will survive anything short of untrained puppies, but the back is broken now. Easy to read “Arial” type font. A gift from Joy; the one I read and annotate.  
The New Bantam-Megiddo Hebrew & English Dictionary, by Dr. Reuven Sivan and Dr. Edward A. Levenston, New York, 1975. I had misunderstood my brother to say that he got through seminary Hebrew with just this (plus his fluency). I update it from the other dictionaries. It pages have fallen away from the glue that bound them. I’ve only lost one page so far; this is my third copy. Part of my original plan had been to be able to go into Sunday School armed only with my annotated Hebrew Bible and a pocket dictionary.  
Hebrew-English, English-Hebrew Dictionary in three volumes, by Israel Efros, Ph.D., Judah Ibn-Shmuel Kaufman PhD, Benjamin Silk, B.C.L., edited by Judah Ibn-Shmuel Kaufman, Ph.D., The Dvir Publishing Co. Tel-Aviv, 1950. The Megiddo pocket dictionary is basically a copy of this, but often leaves out cultic terms, so this one is often useful. The back of the Hebrew-English volume is gone, and it has fallen in half, but the pages are sewn; one might say that it is doing about as well as I am. Had I this to do over yet again I would ditch the pocket dictionary and use this one instead.  
An Amateur's Journey Through the Bible

ZEPHANIAH https://esv.literalword.com/?q=Zephaniah  
Introduction  
“… the history of Judah can be understood only against the background of events in Assyria, the dominant power… Assyrian fortunes were at their zenith… Even Thebes, the Egyptian capital far up the distant Nile, had fallen … (663), an event of such importance that Nahum recalled it a half century later… Although within two decades Egypt had recovered her independence…  
Manasseh, king of Judah (687-642), ruled by permission of his Assyrian masters and for their benefit…  
The brief reign of Amon, the successor of Manasseh, ended abruptly in less than two years with his murder. But the reformers had their day under the next king, Josiah, who was brought up by tutors, presumably of the prophets’ party. This ruler, unequaled for his piety in all the history of Judah… Under him came the publication in 621 of the book of Deuteronomy and the enforcement of its provisions upon the state of Judah. Syncretism, apostasy from the Lord, worship of astral deities, adoption of foreign customs, indifference to the Lord’s demand – such are the evils attacked in Deuteronomy…  
Upon the death of Ashurbanipal, about 626, the political situation changed rapidly. Weakened by overexpansion and by civil wars, Assyria had no strength to withstand the revolts against the flabby rulers who followed Ashurbanipal… war broke out between Babylonians and Assyrians… in 616. In the following year Nabopolassar of Babylon found an ally in Cyaxares, king of the Medes, in 613 Tarbiz and Asshur fell, and two years later the capital, Nineveh, lay in ruins… Babylonia was to be the dominant power from 612 until the rise of Cyrus in the middle of the sixth century. An Egyptian expedition in 609 to help the lost Assyrian cause succeeded only in killing Josiah of Judah, and in 605 the battle of Carchemish definitely established Babylonian supremacy over Egypt…  
A date around 626 fits such evidence as we possess reasonably well, and until better reasons can be given from placing the prophet at another time, here he remains, a witness to the days shortly before the Deuteronomic Code was found…  
Nowhere better than in Zephaniah appears the pattern of the editors of the prophetic books, the three parts of which are (a) woe to Judah, (b) an extension of judgment to other nations, and (c) comfort to Judah after the world catastrophe…  
The book of Zephaniah, says George Adam Smith, ‘is the first tinging of prophecy with apocalypse: that is the moment which it supplies in the history of Israel’s religion.’
…
He took over from Amos and Isaiah the concept of a day near at hand on which his nation would suffer invasion and dire calamity, and in turn inspired the medieval hymn attributed to Thomas of Celano, ‘Dies Irae,’ [“Day of wrath”] …  
He received also from the eighth-century prophets the concept that God has a conscience and is offended by the moral and religious sins of his people… Of all the expressions in the book, perhaps the most striking is ‘the men who are thickening upon their lees’ (1:12) which called forth from George Adam Smith the classic comment: ‘The great causes of God and Humanity are not defeated by the hot assaults of the Devil, but by the slow, crushing, glacier-like mass of thousands and thousands of indifferent nobodies. God’s causes are never destroyed by being blown up, but by being sat upon'…  
He does not flee altogether from the realm of practical ethics to speculation about the distant future.
…
It is the editor … who skillfully arranged the material to enforce the lesson that the Lord resists the proud and rewards the humble.” (Taylor, TIB 1956, pp. VI 1,007-1,010, 1,012-1,013)  
Chapter One א – Day the fury of the Name [ה', H’]  

Judgment on Jerusalem  

-1. Word [of] YHVH that was unto TsePhahN-YaH^1, son [of] KOoSheeY^2, son [of] GeDahL-YaH^3, son [of] ’ahMahR-YaH^4, son [of] HeeZQee-YaH⁵ in [the] days [of] Yo’Shee-YahHOo^6, son [of] ’ahMON, king [of] YeHOo-DaH [“YHVH Knows”, Judah].  
-2. “‘Gathering [אסף, ’ahÇoPh] gather [אסף, ’ahÇayPh] everything from upon surfaces of the earth,’
saith YHVH,
-3. ‘Gather ’ahDahM [“man”, Adam] and beast,
Gather fowl [of] the skies and fishes of the sea,
and the obstacles [והמכשלות, VeHahMahKhShayLOTh] [את, ’ehTh (indicator of direct object; no English equivalent)] the wicked,
and I will cut off [והכרתי, VeHeeKhRahTheeY] [את, ’ehTh] the ’ahDahM from upon surfaces of the land,’
saith YHVH.  
-4. ‘And I stretch [ונטיתי, VeNahTeeYTheeY] my hand upon YeHOo-DaH,
and upon all settlers [of] YeROoShahLeM [etymology uncertain, Jerusalem],
and I will cut off from the place the this, the [את, ’ehTh] gate [of] the Bah`ahL [“Master”, Baal],
[את, ’ehTh] name [of] the idolatrous [הכמרים, HahKeMahReeYM] with the priests,
-5. and [את, ’ehTh] the worshipers [המשתחוים,* HahMeeShThahHahVeeYM] *upon the roofs** to army [of] the skies,  

“Worship on the roofs was practiced by offerings of incense and libations (cf. [compare with] Jer. [Jeremiah] 19:13… II Kings 23:5…). The influence of Assyrian (or Babylonian, Akkadian) practices in Judah in Manasseh’s time and for some years later may have been more extensive than the O.T. [Old Testament, the Hebrew Bible] cares to admit (cf. II Kings 21:3… Jer. 8:2… Deut. [Deuteronomy] 4:19 …) … As Judah in vassalage to Assyria worshiped the gods of Assyria, so, when friendly with the Ammonites, it worshiped the Ammonites’ god. Solomon long before had set a precedent (I Kings 11:5…).” (Taylor, TIB 1956, pp. VI 1,015)  
“The host of heaven] Sun, moon, planets, and stars. This worship was one of the most ancient, and the most common, of all species of idolatry; and it had a greater semblance of reason to recommend it.” (Adam Clarke, 1831, pp. IV 479-480)  

and [את, ’ehTh] the worshipers, the swearers [הנשבעים, HahNeeShBah`eeYM] to YHVH,
and the swearers in their kings^7,
-6. and [את, ’ehTh] the turners away [הנסוגים, HahNeÇOGeeYM] from after YHVH,
and that did not seek [בקשו, BeeQShOo] [את, ’ehTh] YHVH,
and did not inquire [of] Him [דרשהו, DRahShooHOo].  
-7. Hush [הס, HahÇ] from before my Lords YHVH,
for near [is] Day [of] YHVH,
for prepared, YHVH, a sacrifice,
sanctified [הקדיש, HeeQDeeYSh] his called [קראיו, QeRoo’ahYV].  

“Judah is the victim, and the enemy armies are the invited guests who take a part in the feast (cf. I Sam. [Samuel] 9:13, 22; II Sam. 6:19; 15:11; I Kings 1:9).” (Taylor, TIB 1956, pp. VI 1,016)  

-8. “And was in day [of] sacrifice YHVH:
‘And I visited [ופקדתי, OoPahQahDeTheeY] upon the princes,
and upon sons of the king,
and upon all the clothed [הלבשים, HahLoBSheeYM] [in] clothing [מלבוש, MahLBOoSh] foreign [נכרי, NahKhReeY],
-9. and I visited upon every the leaper [הדולג, HahDOLayG] upon the threshold [המפתן, HahMeePhThahN] in day the that,
the fillers [of the] house [of] their Lords violence and fraud [ומרמה, OoMeeRMaH]. ס  

“That leap on the threshold] Or, that leap over the threshold. It is most probable that the Philistines are here meant. After the time that Dagon fell before the ark, and his hands were broken off in the threshold of his temple, his worshippers would not more set a foot upon the threshold, but stepped or leaped over it, when they entered into his temple.” (Adam Clarke, 1831, p. IV 480)  

-10. “‘And was in day the that,’ saith YHVH,
‘A voice shouting from Gate [of] the Fishes,
and yelling [ויללה, VeeYLahLaH] from the Second [המשנה, HahMeeShNeH],
and breaking [ושבר, VahShehBehR] great from the heights [הגבעות, HahGeeB`OTh].  
-11. Yell [הילילו, HaYLeeYLOo], settlers of the MaKhThaySh⁸ [Maktesh],
for will be similar, all [the] people, as Canaan,
cut off [נכרתו, NeeKhRahThOo],
all laden of [נטילי, NeTeeYLaY] silver.  

“The places mentioned seem in part at least to be on the north side of Jerusalem, from which direction the attack will come… The Fish Gate is mentioned in Neh. [Nehemiah] 12:39 as between the Old Gate and the Sheep Gate near the tower of Hananel; it was one of the north entrances… The Second Quarter may refer to a relatively vulnerable addition to the city on the only side where expansion was feasible, the north. Huldah lived there (II Kings 22:14).” (Taylor, TIB 1956, pp. VI 1,017)  
“Maktesh] Calmet says this signifies a mortar, or a rock in form of a mortar; and was the name of a quarter of Jerusalem where they hulled rice, corn, &c…” (Adam Clarke, 1831, p. IV 480)  

-12. “‘And it was in time the that I will search [את, ’ehTh] YeROoShahLeM in lamps,
and I will visit upon the men, the congealed [הקפאים, HahQoPh`eeYM] upon their lees [שמריהם, SheeMRaYHehM],  

“The wine needs to be stirred up, poured from vat to vat; otherwise it thickens and lacks strength. So ‘Moab hath been at ease from his youth, and hath settled on his lees, and hath not been emptied from vessel to vessel, neither hath he gone into captivity; therefore his taste remains in him, and his scent is not changed’ (Jer. 48:11).” (Taylor, TIB 1956, pp. VI 1,018)  

“‘the sayers in their heart,
“Will not [make] better [ייטיב, YaYTeeYB], YHVH, and will not [make] evil [ירע, YahRay`].”  

“… while they acknowledged that there was a God, thought, like the Aristotelians, that he was so supremely happy in the contemplation of His own excellencies, that he felt it beneath His dignity to concern Himself with the affairs of mortals.” (Adam Clarke, 1831, p. IV 481)  

-13. “‘And was their wealth [חילם, HaYLahM] to loot [למשסה, LeeMSheeÇaH] and their houses to destruction [לשממה, LeeSheMahMaH];’
and they built houses and did not settle,
and planted vineyards and did not drink [את, ’ehTh] their wine.  

“… almost certainly derived from … Amos 5:11. Similar expressions are to be found in Mic. [Micah] 6:15; Deut. 28:30, 39.” (Taylor, TIB 1956, p. VI 1018)  

-14. “Near [is] Day YHVH the great;
near and fast very [is] voice [of] Day YHVH bitter;
scream [צרח, TsoRay-ahH] there [the] brave.  
-15. Day [of] crossing, the day the that,
day [of] stress and distress [ומצוקה, OoMeTsOoQaH],
day [of] desolation [שאה, Sho’aH] and devastation [ומשואה, OoMeShO’aH],
day [of] darkness and gloom [ואפלה, Ve’ahPhayLaH],
day [of] cloud and dusk [וערפל, Ve`ahRahPhehL],
-16. day [of] horn and trumpet [ותרועה, OoThROo`aH]
upon the cities the fortified [הבצרות, HahBTsooROTh],
and upon the corners, the high.  

“For the day as a day of wrath cf. Isa. [Isaiah] 13:9-10 (where also the day produces desolation and darkness); Joel 1:15 (where the day is at hand, coming as destruction from the Almighty); and Ezek. [Ezekiel] 7:19 (where the day of wrath is one on which neither silver nor gold will be able to save; cf. Zeph. [Zephaniah] 1:18).” (Taylor, TIB 1956, pp. VI 1019)  

-17. “‘And I straiten [והצרתי, VahHahTsayRoTheeY] to ’ahDahM,
and they walk as blind [כעיברים, Ke`eeYBReeYM]’
(For to YHVH they sinned),
‘and was poured out [ושפך, VeShooPahKh] their blood like dust,
and their flesh [ולחמם, OoLehHooMahM] as turds [כגללים, KahGeLahLeeYM].’  
-18. Also their silver, also their gold will not be able to rescue them
in [the] day crossing of YHVH.
And in [the] fire of his jealousy [קנאתו, QeeNah’ThO] will be consumed [תאכל, Thay’ahKhayL] all the land,
for she [is] finished [כלה, KhahLaH];
only terrified [נבהלה, NeeBHahLaH], he will make [את, ’ehTh], all settlers of the land.”  

“A long and perhaps unfathomable literary history lies behind this chapter in its present form. Yet its two major religious contributions ring out with the clarity of great bells: (a) the Lord requires undivided allegiance, and (b) his day is near.” (Taylor, 1956, pp. VI 1,021)

 
FOOTNOTES
  ¹ צפן TsahPhahN means “hide, conceal; treasure, lay up, store up; esteem”  
^2] כושי KOoSheeY means “Ethiopian; negro; Arabian”  
³ גדל GahDahL means “grow; expand; magnify, extol”  
⁴ אמר ‘ahMahR means “say, utter; intend, mean; tell, relate”  
⁵ חזקה HeZQaH means “force, severity; power (algebra)”, and יה YaH means YHVH  
⁶ יאשיהו Yo’Shee-YahHOo “founded of YHVH”, from the same root as אשויה and יה - http://en.wiktionary.org  
⁷ “Milcom [the Ammonite god - TNJBC] is undoubtedly the correct vocalization (so the ancient versions). (Taylor, 1956, pp. VI 1,015)  
⁸ מכתש MaKhThaySh means “mortar (tool), crucible?”  
For other posts see An Amateur's Journey Through the Bible

ZEPHANIAH  
Introduction  
“… the history of Judah can be understood only against the background of events in Assyria, the dominant power… Assyrian fortunes were at their zenith… Even Thebes, the Egyptian capital far up the distant Nile, had fallen … (663), an event of such importance that Nahum recalled it a half century later… Although within two decades Egypt had recovered her independence…  
Manasseh, king of Judah (687-642), ruled by permission of his Assyrian masters and for their benefit…  
The brief reign of Amon, the successor of Manasseh, ended abruptly in less than two years with his murder. But the reformers had their day under the next king, Josiah, who was brought up by tutors, presumably of the prophets’ party. This ruler, unequaled for his piety in all the history of Judah… Under him came the publication in 621 of the book of Deuteronomy and the enforcement of its provisions upon the state of Judah. Syncretism, apostasy from the Lord, worship of astral deities, adoption of foreign customs, indifference to the Lord’s demand – such are the evils attacked in Deuteronomy…  
Upon the death of Ashurbanipal, about 626, the political situation changed rapidly. Weakened by overexpansion and by civil wars, Assyria had no strength to withstand the revolts against the flabby rulers who followed Ashurbanipal… war broke out between Babylonians and Assyrians… in 616. In the following year Nabopolassar of Babylon found an ally in Cyaxares, king of the Medes, in 613 Tarbiz and Asshur fell, and two years later the capital, Nineveh, lay in ruins… Babylonia was to be the dominant power from 612 until the rise of Cyrus in the middle of the sixth century. An Egyptian expedition in 609 to help the lost Assyrian cause succeeded only in killing Josiah of Judah, and in 605 the battle of Carchemish definitely established Babylonian supremacy over Egypt…  
A date around 626 fits such evidence as we possess reasonably well, and until better reasons can be given from placing the prophet at another time, here he remains, a witness to the days shortly before the Deuteronomic Code was found…  
Nowhere better than in Zephaniah appears the pattern of the editors of the prophetic books, the three parts of which are (a) woe to Judah, (b) an extension of judgment to other nations, and (c) comfort to Judah after the world catastrophe…  
The book of Zephaniah, says George Adam Smith, ‘is the first tinging of prophecy with apocalypse: that is the moment which it supplies in the history of Israel’s religion.’
…
He took over from Amos and Isaiah the concept of a day near at hand on which his nation would suffer invasion and dire calamity, and in turn inspired the medieval hymn attributed to Thomas of Celano, ‘Dies Irae,’ [“Day of wrath”] …  
He received also from the eighth-century prophets the concept that God has a conscience and is offended by the moral and religious sins of his people… Of all the expressions in the book, perhaps the most striking is ‘the men who are thickening upon their lees’ (1:12) which called forth from George Adam Smith the classic comment: ‘The great causes of God and Humanity are not defeated by the hot assaults of the Devil, but by the slow, crushing, glacier-like mass of thousands and thousands of indifferent nobodies. God’s causes are never destroyed by being blown up, but by being sat upon'…  
He does not flee altogether from the realm of practical ethics to speculation about the distant future.
…
It is the editor … who skillfully arranged the material to enforce the lesson that the Lord resists the proud and rewards the humble.” (Taylor, TIB 1956, pp. VI 1,007-1,010, 1,012-1,013)  
Chapter One א – Day the fury of the Name [ה', H’]

Judgment on Jerusalem

-1. Word [of] YHVH that was unto TsePhahN-YaH^1, son [of] KOoSheeY^2, son [of] GeDahL-YaH^3, son [of] ’ahMahR-YaH^4, son [of] HeeZQee-YaH⁵ in [the] days [of] Yo’Shee-YahHOo^6, son [of] ’ahMON, king [of] YeHOo-DaH [“YHVH Knows”, Judah].  
-2. “‘Gathering [אסף, ’ahÇoPh] gather [אסף, ’ahÇayPh] everything from upon surfaces of the earth,’
saith YHVH,
-3. ‘Gather ’ahDahM [“man”, Adam] and beast,
Gather fowl [of] the skies and fishes of the sea,
and the obstacles [והמכשלות, VeHahMahKhShayLOTh] [את, ’ehTh (indicator of direct object; no English equivalent)] the wicked,
and I will cut off [והכרתי, VeHeeKhRahTheeY] [את, ’ehTh] the ’ahDahM from upon surfaces of the land,’
saith YHVH.  
-4. ‘And I stretch [ונטיתי, VeNahTeeYTheeY] my hand upon YeHOo-DaH,
and upon all settlers [of] YeROoShahLeM [etymology uncertain, Jerusalem],
and I will cut off from the place the this, the [את, ’ehTh] gate [of] the Bah`ahL [“Master”, Baal],
[את, ’ehTh] name [of] the idolatrous [הכמרים, HahKeMahReeYM] with the priests,
-5. and [את, ’ehTh] the worshipers [המשתחוים,* HahMeeShThahHahVeeYM] *upon the roofs** to army [of] the skies,  

“Worship on the roofs was practiced by offerings of incense and libations (cf. [compare with] Jer. [Jeremiah] 19:13… II Kings 23:5…). The influence of Assyrian (or Babylonian, Akkadian) practices in Judah in Manasseh’s time and for some years later may have been more extensive than the O.T. [Old Testament, the Hebrew Bible] cares to admit (cf. II Kings 21:3… Jer. 8:2… Deut. [Deuteronomy] 4:19 …) … As Judah in vassalage to Assyria worshiped the gods of Assyria, so, when friendly with the Ammonites, it worshiped the Ammonites’ god. Solomon long before had set a precedent (I Kings 11:5…).” (Taylor, TIB 1956, pp. VI 1,015)  
“The host of heaven] Sun, moon, planets, and stars. This worship was one of the most ancient, and the most common, of all species of idolatry; and it had a greater semblance of reason to recommend it.” (Adam Clarke, 1831, pp. IV 479-480)  

and [את, ’ehTh] the worshipers, the swearers [הנשבעים, HahNeeShBah`eeYM] to YHVH,
and the swearers in their kings^7,
-6. and [את, ’ehTh] the turners away [הנסוגים, HahNeÇOGeeYM] from after YHVH,
and that did not seek [בקשו, BeeQShOo] [את, ’ehTh] YHVH,
and did not inquire [of] Him [דרשהו, DRahShooHOo].  
-7. Hush [הס, HahÇ] from before my Lords YHVH,
for near [is] Day [of] YHVH,
for prepared, YHVH, a sacrifice,
sanctified [הקדיש, HeeQDeeYSh] his called [קראיו, QeRoo’ahYV].  

“Judah is the victim, and the enemy armies are the invited guests who take a part in the feast (cf. I Sam. [Samuel] 9:13, 22; II Sam. 6:19; 15:11; I Kings 1:9).” (Taylor, TIB 1956, pp. VI 1,016)  

-8. “And was in day [of] sacrifice YHVH:
‘And I visited [ופקדתי, OoPahQahDeTheeY] upon the princes,
and upon sons of the king,
and upon all the clothed [הלבשים, HahLoBSheeYM] [in] clothing [מלבוש, MahLBOoSh] foreign [נכרי, NahKhReeY],
-9. and I visited upon every the leaper [הדולג, HahDOLayG] upon the threshold [המפתן, HahMeePhThahN] in day the that,
the fillers [of the] house [of] their Lords violence and fraud [ומרמה, OoMeeRMaH]. ס  

“That leap on the threshold] Or, that leap over the threshold. It is most probable that the Philistines are here meant. After the time that Dagon fell before the ark, and his hands were broken off in the threshold of his temple, his worshippers would not more set a foot upon the threshold, but stepped or leaped over it, when they entered into his temple.” (Adam Clarke, 1831, p. IV 480)  

-10. “‘And was in day the that,’ saith YHVH,
‘A voice shouting from Gate [of] the Fishes,
and yelling [ויללה, VeeYLahLaH] from the Second [המשנה, HahMeeShNeH],
and breaking [ושבר, VahShehBehR] great from the heights [הגבעות, HahGeeB`OTh].  
-11. Yell [הילילו, HaYLeeYLOo], settlers of the MaKhThaySh⁸ [Maktesh],
for will be similar, all [the] people, as Canaan,
cut off [נכרתו, NeeKhRahThOo],
all laden of [נטילי, NeTeeYLaY] silver.  

“The places mentioned seem in part at least to be on the north side of Jerusalem, from which direction the attack will come… The Fish Gate is mentioned in Neh. [Nehemiah] 12:39 as between the Old Gate and the Sheep Gate near the tower of Hananel; it was one of the north entrances… The Second Quarter may refer to a relatively vulnerable addition to the city on the only side where expansion was feasible, the north. Huldah lived there (II Kings 22:14).” (Taylor, TIB 1956, pp. VI 1,017)  
“Maktesh] Calmet says this signifies a mortar, or a rock in form of a mortar; and was the name of a quarter of Jerusalem where they hulled rice, corn, &c…” (Adam Clarke, 1831, p. IV 480)  

-12. “‘And it was in time the that I will search [את, ’ehTh] YeROoShahLeM in lamps,
and I will visit upon the men, the congealed [הקפאים, HahQoPh`eeYM] upon their lees [שמריהם, SheeMRaYHehM],  

“The wine needs to be stirred up, poured from vat to vat; otherwise it thickens and lacks strength. So ‘Moab hath been at ease from his youth, and hath settled on his lees, and hath not been emptied from vessel to vessel, neither hath he gone into captivity; therefore his taste remains in him, and his scent is not changed’ (Jer. 48:11).” (Taylor, TIB 1956, pp. VI 1,018)  

“‘the sayers in their heart,
“Will not [make] better [ייטיב, YaYTeeYB], YHVH, and will not [make] evil [ירע, YahRay`].”  

“… while they acknowledged that there was a God, thought, like the Aristotelians, that he was so supremely happy in the contemplation of His own excellencies, that he felt it beneath His dignity to concern Himself with the affairs of mortals.” (Adam Clarke, 1831, p. IV 481)  

-13. “‘And was their wealth [חילם, HaYLahM] to loot [למשסה, LeeMSheeÇaH] and their houses to destruction [לשממה, LeeSheMahMaH];’
and they built houses and did not settle,
and planted vineyards and did not drink [את, ’ehTh] their wine.  

“… almost certainly derived from … Amos 5:11. Similar expressions are to be found in Mic. [Micah] 6:15; Deut. 28:30, 39.” (Taylor, TIB 1956, p. VI 1018)  

-14. “Near [is] Day YHVH the great;
near and fast very [is] voice [of] Day YHVH bitter;
scream [צרח, TsoRay-ahH] there [the] brave.  
-15. Day [of] crossing, the day the that,
day [of] stress and distress [ומצוקה, OoMeTsOoQaH],
day [of] desolation [שאה, Sho’aH] and devastation [ומשואה, OoMeShO’aH],
day [of] darkness and gloom [ואפלה, Ve’ahPhayLaH],
day [of] cloud and dusk [וערפל, Ve`ahRahPhehL],
-16. day [of] horn and trumpet [ותרועה, OoThROo`aH]
upon the cities the fortified [הבצרות, HahBTsooROTh],
and upon the corners, the high.  

“For the day as a day of wrath cf. Isa. [Isaiah] 13:9-10 (where also the day produces desolation and darkness); Joel 1:15 (where the day is at hand, coming as destruction from the Almighty); and Ezek. [Ezekiel] 7:19 (where the day of wrath is one on which neither silver nor gold will be able to save; cf. Zeph. [Zephaniah] 1:18).” (Taylor, TIB 1956, pp. VI 1019)  

-17. “‘And I straiten [והצרתי, VahHahTsayRoTheeY] to ’ahDahM,
and they walk as blind [כעיברים, Ke`eeYBReeYM]’
(For to YHVH they sinned),
‘and was poured out [ושפך, VeShooPahKh] their blood like dust,
and their flesh [ולחמם, OoLehHooMahM] as turds [כגללים, KahGeLahLeeYM].’  
-18. Also their silver, also their gold will not be able to rescue them
in [the] day crossing of YHVH.
And in [the] fire of his jealousy [קנאתו, QeeNah’ThO] will be consumed [תאכל, Thay’ahKhayL] all the land,
for she [is] finished [כלה, KhahLaH];
only terrified [נבהלה, NeeBHahLaH], he will make [את, ’ehTh], all settlers of the land.”  

“A long and perhaps unfathomable literary history lies behind this chapter in its present form. Yet its two major religious contributions ring out with the clarity of great bells: (a) the Lord requires undivided allegiance, and (b) his day is near.” (Taylor, 1956, pp. VI 1,021)

 
FOOTNOTES
  ¹ צפן TsahPhahN means “hide, conceal; treasure, lay up, store up; esteem”  
^2] כושי KOoSheeY means “Ethiopian; negro; Arabian”  
³ גדל GahDahL means “grow; expand; magnify, extol”  
⁴ אמר ‘ahMahR means “say, utter; intend, mean; tell, relate”  
⁵ חזקה HeZQaH means “force, severity; power (algebra)”, and יה YaH means YHVH  
⁶ יאשיהו Yo’Shee-YahHOo “founded of YHVH”, from the same root as אשויה and יה - http://en.wiktionary.org  
⁷ “Milcom [the Ammonite god - TNJBC] is undoubtedly the correct vocalization (so the ancient versions). (Taylor, 1956, pp. VI 1,015)  
⁸ מכתש MaKhThaySh means “mortar (tool), crucible?”  
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apa hubungannya golput dengan haram om tante MUI? uang hasil jualan label halal kemana? audit dong, penasaran.. MUI tuhan kah? allah kah? ngga kebayang, yang golput, masuk neraka seumur hidup.. agama bisa yah di mainkan ke arah politik? sampah bener wkwkw

NAHUM  
Chapter Three
 
-1. “Woe, city [of] bloods,
all of her [with] deceit, plunder [פרק, PeReQ] filled;
[does] not withdraw [ימיש, YahMeeSh] preying [טרף, TahRehPh].”  

“The extreme cruelty of Assyria to conquered nations is epic. Not only violence but deceitful diplomacy was part of Nineveh’s stock-in-trade (Isa [Isaiah] 36:16-17).” (Irene Nowell, TNJBC 1990, p. 260)  

-2. “Voice [of] whip [שוט, ShOT], and voice [of] noise [רעש [of] wheel [אופן, ’OPhahN],
and horse galloping [דהר, DoHayR] and chariot [ומרכבה, OoMehRKahBaH] bounding [מרקדה, MeRahQayDaH].  

“The topsy-turvy confusion of the battle is not unlike that described in another classic of Hebrew poetry, the Song of Deborah (Judg. [Judges] 5:20-22) … By the absence of verbs and juxtaposition of generic nouns the poet paints with maximum effectiveness the strokes of the picture. For this brilliant effect the staccato of the rhythm, two accents balanced by two in each half line, is perfect.” (Taylor, TIB 1956, p. VI 965)  

-3. “Cavalry [פרש, PahRahSh] ascends [מעלה, Mah`ahLeH],
and flame sword,
and lightning spear,
and multitudinous wounded [חלל, HahLahL],
and heavy [וכבד, VeKhoBehD] corpse [פגר, PahGahR],
and has no end to carcass [לגויה, LahGVeeYaH],
and they stumble [וכשלו, OoKhSheLOo] in their carcasses.  
-4. From multitudinous whoring [of a] whore,
goodness of charm,
mistress of enchantments [כשפים, KeShahPheeYM],
the seller [of] nations in her whoring,
and families in her enchantments.  

“Nineveh, for all her wealth, is rotten at the core; her charms, like those of a harlot, are ephemeral, and the day of her exposure has come.” (Taylor, TIB 1956, p. VI 965)  

-5. “‘Behold, I am unto you’, saith YHVH Armies,
‘and I revealed [וגליתי, VeGeeLaYTheeY] your skirts [שוליך, ShOoLahYeeKh] upon your face,
and I showed [והראתי, VeHahR’ayTheeY] nations your pudenda [מעריך, Mah`eRayKh],
and kingdoms your shame [קלונך, QLONayKh].
-6. And I sent forth [והשלכתי, VeHeeShLahKhTheeY] upon you abominations [שקצים, SheeQooTseeYM], and despised you [ונבלתיך VeNeeBahLTheeYKh],
and set you as excrement [כראי, *KeRo’eeY(].  

“It was an ancient, though not a laudable custom, to strip prostitutes naked, or throw their clothes over their heads, and expose them to public view, and public execration. This verse alludes to such a custom.” (Adam Clarke, 1831, p. IV 465)
“As in chs. [chapters] 1-2, so in ch. [chapter] 3. The statement of what this Deity does is poles removed from the N.T. [New Testament] account of God’s character, e.g. [for example], in I John.” (Taylor, TIB 1956, p. VI 966)  

-7. “‘And it was [that] all seeing you [ראיך, Ro’ahYeeKh] will move on [ידוד, YeeDOD] from you and say,
“Robbed [שדדה, ShahDeDaH] is Nineveh; who will mourn [ינוד, YahNOoD] to her?”
From where will I request [אבקש, ’ahBahQaySh] comforters to you?  
-8. Are you better [התטיבי, HahTheeTeeYBeeY] than [מ-, Mee] No’-’ahMON [No-Amon],
the sitter in rivers [ביארים, BahYe’oReeYM]?
Waters surround to her,
whose [אשר, ’ahShehR] rampart [חיל, HaYL] [is] sea,
waters her wall.  

“Nineveh is compared to Thebes, called No-Amon, ‘city of [the god] Amon… It was conquered by the Assyrian king Ashurbanipal in 663.” (Irene Nowell, TNJBC 1990, p. 260)  
“For over fourteen hundred years it had been one of the world’s leading cities, as modern excavations at Luxor and Karnak abundantly testify… there may have been far more extensive moats and canals guarding Thebes than we know of… The reference to this historical event gives a date after which the poem must have been written.” (Taylor, TIB 1956, pp. VI 966-967)  

-9. ‘“‘KOoSh flourished [עצמה, `ahTsMaH], and Egypt, and there was no end;
POoT and LOoBeeYM were in your help.  

“‘Cush’ is the term regularly used for Ethiopia, which ruled Egypt at the time Ashurbanipal took Thebes. Help was therefore available from this large country to the south, and from the Libyans on the west… Put is associated with Cush… and may refer to Somaliland on the Red Sea.” (Taylor, TIB 1956, p. VI 967)  

-10. ‘Also she to exile went in captivity,
also her sucklings [עלליה, `oLahLehYHah] were torn apart [יראטשו, YeRah’TeShOo] in head [of] all courtyards,
and upon her honored ones [נכבדיה, NeeKhBahDehYHah] handed lot,
and all her great [ones] bound [רתקו, RooThQOo] in chains [בזקים, BahZeeQeeM].  
-11. Also you will be drunk [תשכרי, TheeShKeReeY], will be disappeared [נעלמה, Nah`ahLahMaH],
also you will seek refuge [מעוז, Mah`OZ, “strength, fastness”] from enemy.  

“Now comes the tu quoque¹⁰ … For the metaphor of a drunken man to describe one who has drunk of the Lord’s punishment cf. [compare with] Ps. [Psalm] 60:3; Jer. [Jeremiah] 25:16, 27.” (Taylor, TIB 1956, p. VI 967)  

-12. “All your fortifications [מבצריך, MeeBTsahRahYeeKh] [are] fig trees with first fruits [בכורים, BeeKOoReeYM],
if shaken [ינועו, YeeNO`Oo] and fall upon mouth [of] consumer.”  

“Contrast the short, swift phrases of the long poem with this prose of a scribe who writes his leisurely general proposition as a comment on the following verses… Nahum does not stop for conditional propositions.” (Taylor, TIB 1956, p. VI 967)  

-13. “Behold, your people are women within you [בקרבך, BeQeeRBayKh],
to your enemies open;
open [are] gates of your land,
consumed fire your bolts. [בריחיך, BeReeYHahYeeKh]  

““O veré Phrygiœ, neque enim Phryges. – ‘Verily, ye are Phrygian women, not Phrygian men.’ So said Numanus¹¹ to the Trojans. Virg. [Virgil] Æn. [The Aeneid] ix.” (Adam Clarke, 1831, p. IV 466)  
“The fact that Nineveh’s defenders actually put up a good fight, and were not at all like a ‘pack of women,’ is evidence that this poem was not written post eventum [“after the event”].” (Taylor, TIB 1956, p. VI 967)  

…
-19. “There is no healing [כהה, KayHaH] to your breaks [לשברך, LeSheeBRehKhah],
soothing [נחלה, NahHeLaH] your blows [מכתך, MahKahThehKhah].
All hearers hearing [of] you [שמעך, SheeM’ahKhah] clap [תקעו, ThahQ`Oo] palm [כף, KahPh] upon you;
for upon whom did not cross over your evil always?”  

“So closes the long poem, the meter of which, with… two exceptions… is regular throughout... we can be grateful that despite the difficulties due to the addition of the acrostic and other extraneous material at the beginning, the poem has been so wonderfully preserved. It stands as one of the great landmarks of Hebrew literature…” (Taylor, TIB 1956, p. VI 969)  
“Bp. [Bishop] Newton¹² makes some good remarks on the fall and total ruin of Nineveh.  

‘…From that time no mention is made of Nineveh by any of the Sacred writers; and the most ancient of the Heathen authors, who have occasion to say any thing about it, speak of it as a city that was once great and flourishing, but now destroyed and desolate. Great as it was formerly, so little of it is remaining, that authors are not agreed even about its situation.’”(Adam Clarke, 1831, p. IV 467)  

FOOTNOTES  
⁷ William Newcome (1729–1800) was an Englishman and cleric of the Church of Ireland who was appointed to the bishoprics of Dromore (1766–1775), Ossory (1775–1779), Waterford and Lismore (1779–1795), and lastly to the Primatial See of Armagh (1795–1800) … As an interpreter of the prophets, Newcome followed Robert Lowth. His ‘Attempt towards an Improved Version, a Metrical Arrangement, and an Explanation of the Twelve Minor Prophets,’ &c., 1785 was reissued, with additions from Samuel Horsley and Benjamin Blayney, Pontefract, 1809. In his version he claims to give ‘the critical sense … and not the opinions of any denomination.’ In his notes he makes frequent use of the manuscripts of Thomas Secker. - Wikipedia  
⁸ Diodorus Siculus … (Ancient Greek: Διόδωρος Σικελιώτης) or Diodorus of Sicily was a Greek historian, who wrote works of history between 60 and 30 BC. … Diodorus' universal history, which he named Bibliotheca historica ("Historical Library"), was immense and consisted of 40 books, of which 1–5 and 11–20 survive: fragments of the lost books are preserved in Photius and the excerpts of Constantine Porphyrogenitus. - Wikipedia  
^9] tu quoque - Latin “you too” - a retort charging an adversary with being or doing what he criticizes in others - http://www.merriam-webster.com/dictionary/tu%20quoque  
¹⁰ Numanus steps forward and taunts the Trojans, calling them women. Ascanius prays to Jupiter, who thunders on the left side of the sky. Then he shoots Numanus through the head. - a summary of The Aeneid, by Virgil http://www.shmoop.com/aeneid/book-9-summary.html  
¹² Thomas Newton (1704-1782, was an English cleric, biblical scholar and author. He served as the Bishop of Bristol from 1761 to 1782… His more remembered works include his annotated edition of Paradise Lost, including a biography of John Milton, published in 1749. In 1754 he published a large scholarly analysis of the prophecies of the Bible, titled Dissertations on the Prophecies. - wikipedia  
Bibliography  
Adam Clarke, L. F. (1831). The Holy Bible containing the Old and New Testament... with Commentary and Critical Notes (first ed., Vols. IV JER-MAL). New York: J. Emory and B. Waugh  
Irene Nowell, O. (1990). The New Jerome Biblical Commentary TNJBC (first ed.). (S. J. Raymond E. Brown, Ed.) Englewood Cliffs,, New Jersey, USA: Prentice-Hall, Inc.  
Taylor, C. L.-I. (1956). The Interpreters' Bible TIB first ed., Vol. VI Lamentations through Malachi). (S. T. George Arthur Buttrick, Ed.) Nashville: Abingdon Press.  
STUDY AIDS  
ספר הבריתות, תורה נביאים כתובים והברית החדשה [ÇehPheR HahBReeYThOTh, ThORaH NehBeeY'eeM KeThOoBeeYM VeHahBReeYTh HehHahDahShaH] – “The Book of the Covenants: Instruction, Prophets, Writings, and the New Covenant”] The Bible Society in Israel, Jerusalem, Israel, 1991. Will survive anything short of untrained puppies, but the back is broken now. Easy to read “Arial” type font. A gift from Joy; the one I read and annotate.  
The New Bantam-Megiddo Hebrew & English Dictionary, by Dr. Reuven Sivan and Dr. Edward A. Levenston, New York, 1975. I had misunderstood my brother to say that he got through seminary Hebrew with just this (plus his fluency). I update it from the other dictionaries. It pages have fallen away from the glue that bound them. I’ve only lost one page so far; this is my third copy. Part of my original plan had been to be able to go into Sunday School armed only with my annotated Hebrew Bible and a pocket dictionary.  
Hebrew-English, English-Hebrew Dictionary in three volumes, by Israel Efros, Ph.D., Judah Ibn-Shmuel Kaufman Ph.D, Benjamin Silk, B.C.L., edited by Judah Ibn-Shmuel Kaufman, Ph.D., The Dvir Publishing Co. Tel-Aviv, 1950. The Megiddo pocket dictionary is basically a copy of this, but often leaves out cultic terms, so this one is often useful. The back of the Hebrew-English volume is gone, and it has fallen in half, but the pages are sewn; one might say that it is doing about as well as I am. Had I this to do over yet again I would ditch the pocket dictionary and use this one instead.  
The Comprehensive Concordance of the Bible: Together With Dictionaries of the Hebrew and Greek Words of the Original, With References to the English, by James Strong, Mendenhall Sales, Inc. Also a gift (or appropriation) from my parents. Also essential, although, according to Lenore Lindsey Mulligan, the current standard reference in English is the third edition of Koehler and Baumgartner's Hebrew and Aramaic Lexicon of the Old Testament. Excellent binding. A most curious introduction. Lacks perfection; when the number is wrong, you’re really stuck. There is one word in II Chronicles for which I never did find a definition.  
The Interlinear Bible, Hebrew, Greek, English, With Strong’s Concordance Numbers Above Each Word, Jay. Green, Sr., Hendrickson Publishers. A gift from my parents. Essential, but even the pocket dictionary has a better binding.  
An Amateur’s Journey Through the Bible