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Discovery Box| (0.12) | (Nah 2:4) | 5 tn Or “like torches” or “flickering flames.” The Hebrew term לַפִּיד (lappid) occurs 12 times and usually means “torch, flame” (Gen 15:17; Judg 7:16, 20; 15:4, 5; Isa 62:1; Ezek 1:13; Zech 12:6; Dan 10:6), but refers to “lightning bolts” in Exod 20:18 (see HALOT 533 s.v. לַפִּיד; BDB 542 s.v. לַפִּיד). Perhaps the term is a broad reference to shining objects, like torches, flames, and lightning, with the movement of light as part of the word also. Most English versions render this usage as “torches” (KJV, NASB, NIV, NRSV, NJPS). But the parallelism with כַּבְּרָקִים (kabberaqim, “like lightning flashes”) suggests it may be nuanced “like lightning bolts.” |
| (0.12) | (Nah 2:3) | 3 tn The collective singular רֶכֶב (rekhev, “chariot”) refers to all of the chariots in the army as a whole: “chariots; chariotry” (BDB 939 s.v. 1; HALOT 891 s.v. 1). The singular form rarely refers to a single chariot (BDB 939 s.v. 2; HALOT 891 s.v. 3). The collective use is indicated by the plural verb “they race back and forth” (יִתְהוֹלְלוּ, yitholelu) in v. 5 (GKC 462 §145.b). The term רֶכֶב usually refers to war chariots (Exod 14:7; Josh 11:4; 17:16, 18; 24:6; Judg 1:19; 4:3, 7, 13; 5:28; 1 Sam 13:5; 2 Sam 1:6; 8:4; 10:18; 1 Kgs 9:19, 22; 10:26; Jer 47:3; 50:37; 51:21; Ezek 23:24; Nah 2:3, 4, 13). |
| (0.12) | (Nah 1:10) | 1 tn The verb אֻכְּלוּ (ʾukkelu, “they will be consumed”) is an example of the old Qal passive perfect third person common plural which was erroneously pointed by the Masoretes as Pual perfect third person common plural. The Qal passive of אָכַל (ʾakhal) occurs several times in the Hebrew Bible, pointed as Pual (e.g., Exod 3:2; Neh 2:3, 13; Isa 1:20; Nah 1:10). For further discussion on the old Qal passive see H. L. Ginsberg, “Studies on the Biblical Hebrew Verb: Masoretically Misconstrued Internal Passives,” AJSL 46 (1929): 53-56; R. J. Williams, “The Passive Qal Theme in Hebrew,” Essays on the Ancient Semitic World, 43-50; Joüon 1:166-67 §58.a; IBHS 373-76 §22.6 (see especially n. 36 on p. 375). |
| (0.12) | (Nah 1:6) | 2 tn Heb “Who can stand before his indignation?” The rhetorical question expects a negative answer; it is translated here as an emphatic denial. The Hebrew noun זַעַם (zaʿam, “indignation, curse”) connotes the angry wrath or indignant curse of God (Isa 10:5, 25; 13:5; 26:20; 30:27; Jer 10:10; 15:17; 50:25; Ezek 21:36 HT [21:31 ET]; 22:24, 31; Hab 3:12; Zeph 3:8; Pss 38:4; 69:25; 78:49; 102:11; Lam 2:6; Dan 8:19; 11:36). It depicts anger expressed in the form of punishment (HALOT 276 s.v.; TWOT 1:247). |
| (0.12) | (Nah 1:2) | 3 tn Or “exceedingly wrathful”; Heb “a lord of wrath.” The idiom “lord of wrath” (וּבַעַל חֵמָה, uvaʿal khemah) means “wrathful” or “full of wrath” (Prov 22:24; 29:22). The noun “lord” (בַעַל) is used in construct as an idiom to describe a person’s outstanding characteristic or attribute (e.g., Gen 37:19; 1 Sam 28:7; 2 Kgs 1:8; Prov 1:17; 18:9; 22:24; 23:2; 24:8; Eccl 7:12; 8:8; 10:11, 20; Isa 41:15; 50:8; Dan 8:6, 20); see IBHS 149-51 §9.5.3. |
| (0.12) | (Mic 5:2) | 5 sn In riddle-like fashion this verse alludes to David, as the references to Bethlehem and to his ancient origins/activities indicate. The passage anticipates the second coming of the great king to usher in a new era of national glory for Israel. Other prophets are more direct and name this coming ideal ruler “David” (Jer 30:9; Ezek 34:23-24; 37:24-25; Hos 3:5). Of course, this prophecy of “David’s” second coming is actually fulfilled through his descendant, the Messiah, who will rule in the spirit and power of his famous ancestor and bring to realization the Davidic royal ideal in an even greater way than the historical David (see Isa 11:1, 10; Jer 33:15). |
| (0.12) | (Mic 2:7) | 5 tn Heb “Do not my words accomplish good for the one who walks uprightly?” The rhetorical question expects the answer, “Of course they do!” The Lord begins his response to the claim of the house of Jacob that they are immune to judgment (see v. 7a). He points out that the godly are indeed rewarded, but then he goes on to show that those in the house of Jacob are not godly and can expect divine judgment, not blessing (vv. 8-11). Some emend “my words” to “his words.” In this case, v. 7b is a continuation of the immediately preceding quotation. The people, thinking they are godly, confidently ask, “Do not his [God’s] words accomplish good for the one who walks uprightly?” |
| (0.12) | (Mic 1:5) | 5 tc The MT reads, “What are Judah’s high places?” while the LXX, Syriac, and Targum read, “What is Judah’s sin?” Whether or not the original text was “sin,” the passage certainly alludes to Judah’s sin as a complement to Samaria’s. “High places” are where people worshiped idols; they could, by metonymy, represent pagan worship. Smith notes, however, that, “Jerusalem was not known for its high places,” and so follows the LXX as representing the original text (R. Smith, Micah [WBC], 16). Given the warning in v. 3 that the Lord will march on the land’s high places (“mountain tops,” based on the same word but a different plural form), this may be a way of referring to that threat while evoking the notion of idolatry. |
| (0.12) | (Jon 3:10) | 2 tn Heb “calamity” or “disaster.” The noun רָעָה (raʿah, “calamity, disaster”) functions as a metonymy of result—the cause being the threatened judgment (e.g., Exod 32:12, 14; 2 Sam 24:16; Jer 18:8; 26:13, 19; 42:10; Joel 2:13; Jonah 4:2; HALOT 1263 s.v. רָעָה 6). The root רָעָה is repeated three times in vv. 8 and 10. Twice it refers to the Ninevites’ moral “evil” (vv. 8 and 10a), and here it refers to the “calamity” or “disaster” that the Lord had threatened (v. 10b). This repetition of the root forms a polysemantic wordplay that exploits this broad range of meanings of the noun. The wordplay emphasizes that God’s response was appropriate: because the Ninevites repented from their moral “evil,” God relented from the “calamity” he had threatened. |
| (0.12) | (Jon 3:4) | 2 tn Heb “be overturned.” The Niphal נֶהְפָּכֶת (nehpakhet, “be overturned”) refers to a city being overthrown and destroyed (BDB 246 s.v. הָפַךְ 2.d). The related Qal form refers to the destruction of a city by military conquest (Judg 7:3; 2 Sam 10:3; 2 Kgs 21:13; Amos 4:11) or divine intervention, as in the case of Sodom and Gomorrah (Gen 19:21, 25, 29; Deut 29:22; Jer 20:16; Lam 4:6; BDB 245 s.v. 1.b). The participle form used here depicts an imminent future action (see IBHS 627-28 §37.6f) that is specified as only “forty days” away. |
| (0.12) | (Jon 2:7) | 2 tn Heb “fainting away from me.” The verb הִתְעַטֵּף (hitʿattef, “to faint away”) is used elsewhere to describe (1) the onset of death when a person’s life begins to slip away (Lam 2:12), (2) the loss of one’s senses due to turmoil (Ps 107:5), and (3) the loss of all hope of surviving calamity (Pss 77:4; 142:4; 143:4; BDB 742 s.v. עַטֵף). All three options are reflected in various English versions: “when my life was ebbing away” (JPS, NJPS), “when my life was slipping away” (CEV), “when I felt my life slipping away” (TEV), “as my senses failed me” (NEB), and “when I had lost all hope” (NLT). |
| (0.12) | (Jon 1:17) | 2 tn Or “appointed” (NASB); cf. NLT “had arranged for.” The Piel verb מִנָּה (minnah) means “to send, to appoint” (Ps 61:8; Jonah 2:1; 4:6-8; Dan 1:5, 10-11; HALOT 599 s.v. מנה 2; BDB 584 s.v. מָנָה). Joyce Baldwin notes, “Here, with YHWH as the subject, the verb stresses God’s sovereign rule over events for the accomplishment of his purpose (as in 4:6-8, where the verb recurs in each verse). The ‘great fish’ is in exactly the right place at the right time by God’s command, in order to swallow Jonah and enclose him safely” (Joyce Baldwin, “Jonah,” The Minor Prophets, 2:566). |
| (0.12) | (Jon 1:3) | 1 tn Heb “he arose to flee.” The phrase וַיָּקָם לִבְרֹחַ (vayyaqam livroakh, “he arose to flee”) is a wordplay on the Lord’s command (קוּם לֵךְ, qum lekh; “Arise! Go!”) in v. 2. By repeating the first verb קוּם the narrator sets up the reader to expect that Jonah was intending to obey God. But Jonah did not “arise to go” to Nineveh; he “arose to flee” to Tarshish. Jonah looks as though he was about to obey, but he does not. This unexpected turn of events creates strong irony. The narrator does not reveal Jonah’s motivation to the reader at this point. He delays this revelation for rhetorical effect until 4:2-3. |
| (0.12) | (Amo 8:14) | 5 tc The MT reads, “As surely as the way [to] Beer Sheba lives,” or “As surely as the way lives, O Beer Sheba.” Perhaps the term דֶּרֶךְ (derekh, “the way”) refers to the pilgrimage route to Beersheba (see S. M. Paul, Amos [Hermeneia], 272), or it may be a title for a god. The notion of pilgrimage appears elsewhere in the book (cf. 4:4-5; 5:4-5; 8:12). The translation above assumes an emendation to דֹּדְךָ (dodekha, “your beloved” or “relative”; the term also is used in 6:10) and understands this as referring either to the Lord (since other kinship terms are used of him, such as “Father”) or to another deity that was particularly popular in Beer Sheba. Besides the commentaries, see S. M. Olyan, “The Oaths of Amos 8:14” Priesthood and Cult in Ancient Israel, 121-49. |
| (0.12) | (Amo 2:6) | 2 sn On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3. Only in this last oracle against Israel does one find the list of four specific violations expected based on the use of a similar formula elsewhere in wisdom literature (see Prov 30:18-19, 29-31). This adaptation of the normal pattern indicates the Lord’s focus on Israel here (he is too bent on judging Israel to dwell very long on her neighbors) and emphasizes Israel’s guilt with respect to the other nations (Israel’s list fills up before the others’ lists do). See R. B. Chisholm, “‘For three sins…even for four’: the numerical sayings in Amos,” BSac 147 (1990) 188-97. |
| (0.12) | (Amo 2:6) | 4 tn Or “honest” (CEV, NLT). The Hebrew word sometimes has a moral-ethical connotation, “righteous, godly,” but the parallelism (note “poor”) suggests a socio-economic or legal sense here. The practice of selling debtors as slaves is in view (Exod 21:2-11; Lev 25:35-55; Deut 15:12-18). See the note at Exod 21:8 and G. C. Chirichigno, Debt-Slavery in Israel and the Ancient Near East (JSOTSup). Probably the only “crime” the victim had committed was being unable to pay back a loan or an exorbitant interest rate on a loan. Some have suggested that this verse refers to bribery in legal proceedings: the innocent are “sold” in the sense that those in power pay off the elders or judges for favorable decisions (5:12; cf. Exod 23:6-7). |
| (0.12) | (Amo 1:3) | 3 tn Heb “I will not bring it [or “him”] back.” The pronominal object seems to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. See S. M. Paul, Amos (Hermeneia), 46-47. Another option is to understand the suffix as referring to the particular nation mentioned in the oracle and to translate, “I will not take him [i.e., that particular nation] back.” In this case the Lord makes it clear that he does not intend to resume treaty relations with the nation in view. See M. L. Barré, “The Meaning of lʾ ʾšybnw in Amos 1:3-2:6, ” JBL 105 (1986): 622. |
| (0.12) | (Joe 2:2) | 4 tc The present translation here follows the proposed reading שְׁחֹר (shekhor, “blackness”) rather than the MT שַׁחַר (shakhar, “morning”). The change affects only the vocalization; the Hebrew consonants remain unchanged. Here the context calls for a word describing darkness. The idea of morning or dawn speaks instead of approaching light, which does not seem to fit here. The other words in the verse (e.g., “darkness,” “gloominess,” “cloud,” “heavy overcast”) all emphasize the negative aspects of the matter at hand and lead the reader to expect a word like “blackness” rather than “dawn.” However, NIrV paraphrases the MT nicely: “A huge army of locusts is coming. They will spread across the mountains like the sun when it rises.” |
| (0.12) | (Hos 13:15) | 2 tc The MT וְיֵבוֹשׁ (veyevosh, “will be ashamed”; vav + Qal imperfect third person masculine singular from בּוֹשׁ, bosh, “to be ashamed”) does not fit the context. The LXX, Syriac, and Vulgate reflect a Vorlage of וְיוֹבִישׁ (veyovish, “will dry up”; vav + Hiphil imperfect third person masculine singular from יָבַשׁ, yavash, “to be dry”; HALOT 384 s.v. יבשׁ 1). This fits well with the parallel וְיֶחֱרַב (veyekherav, “will become dry”; vav + Qal imperfect third person masculine singular from חָרַב, kharav, “to be dry”). See Isa 42:15; 44:27; Jer 51:36. The variant read by the ancient versions is followed by almost all modern English versions (as well as KJV, ASV). |
| (0.12) | (Hos 13:10) | 1 tc The MT reads the enigmatic אֱהִי (ʾehi, “I want to be [your king]”; apocopated Qal imperfect first person common singular from הָיָה, hayah, “to be”), which makes little sense and conflicts with the third person masculine singular form in the dependent clause: “that he might save you” (וְיוֹשִׁיעֲךָ, veyoshiʿakha). All the versions (Greek, Syriac, Vulgate) read the interrogative particle אַיֵּה (ʾayyeh, “where?”), which the BHS editors endorse. The MT reading was caused by metathesis of the י (yod) and ה (hey). Few English versions follow the MT: “I will be thy/your king” (KJV, NKJV). Most recent English versions follow the ancient versions in reading, “Where is your king?” (ASV, RSV, NAB, NASB, NIV, NJPS, CEV, NLT). |
