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Discovery Box| (0.28) | (Oba 1:7) | 5 tn Heb “your bread,” which makes little sense in the context. The Hebrew word can be revocalized to read, “those who eat bread with you,” i.e., “your friends” (cf. KJV “they that eat thy bread,” NIV “those who eat your bread,” TEV “Those friends who ate with you”). |
| (0.28) | (Oba 1:6) | 2 tn Heb “How Esau will be searched!”; cf. NAB “How they search Esau.” The Hebrew verb חָפַשׂ (khafas, “to search out”) is used metonymically here for plundering the hidden valuables of a conquered people (e.g., 1 Kgs 20:6). |
| (0.28) | (Amo 9:13) | 4 sn When the grapes had been harvested, they were placed in a press where workers would stomp on them with their feet and squeeze out the juice. For a discussion of grape-harvesting technique, see O. Borowski, Agriculture in Iron Age Israel, 110-12. |
| (0.28) | (Amo 9:6) | 2 tn Traditionally, “vault” (so ASV, NAB, NRSV). The precise meaning of this word in this context is unclear. Elsewhere it refers to objects grouped or held together. F. I. Andersen and D. N. Freedman (Amos [AB], 845-46) suggest the foundational structure of a building is in view. |
| (0.28) | (Amo 5:16) | 3 tn Heb “they will say, ‘Ah! Ah!’” The Hebrew term הוֹ (ho, “ah, woe”) is an alternate form of הוֹי (hoy), a word used to mourn the dead and express outwardly one’s sorrow. See 1 Kgs 13:30; Jer 22:18; 34:5. This wordplay follows quickly, as v. 18 begins with הוֹי (“woe”). |
| (0.28) | (Amo 5:23) | 1 tn In this verse the second person suffixes are singular and not plural like they are in vv. 21-22 and vv. 25-27. Some have suggested that perhaps a specific individual or group within the nation is in view. |
| (0.28) | (Amo 2:1) | 4 sn The Moabites apparently desecrated the tomb of an Edomite king and burned his bones into a calcined substance which they then used as plaster (cf. Deut 27:2, 4). See S. M. Paul, Amos (Hermeneia), 72. Receiving a proper burial was very important in this culture. Desecrating a tomb or a deceased individual’s bones was considered an especially heinous act. |
| (0.28) | (Amo 1:5) | 4 tn Heb “valley of wickedness.” Though many English versions take the Hebrew phrase בִקְעַת־אָוֶן (biqʿat ʾaven) as a literal geographical place name (“Valley of Aven” in NAB, NASB, NIV, NRSV, NLT), it appears to be a derogatory epithet for Damascus and the kingdom of Aram. |
| (0.28) | (Amo 1:1) | 1 tn Heb “The words of Amos.” Among the prophetic books this opening phrase finds a parallel only at Jer 1:1 but is not that uncommon in other genres (note, e.g., Prov 30:1; 31:1; Eccl 1:1; Neh 1:1). |
| (0.28) | (Joe 3:11) | 3 tc Some commentators prefer to delete the line, “Bring down, O Lord, your warriors,” understanding it to be a later addition. But this is unnecessary. Contrary to what some have suggested, a prayer for the Lord’s intervention is not out of place here. |
| (0.28) | (Joe 2:28) | 4 tn Heb “all flesh.” As a term for humanity, “flesh” suggests the weakness and fragility of human beings as opposed to God, who is “spirit.” The word “all” refers not to all human beings without exception (cf. NAB, NASB “all mankind,” NLT “all people”), but to all classes of human beings without distinction (cf. NCV). |
| (0.28) | (Joe 2:8) | 3 tn Heb “they fall upon.” This line has been interpreted in two different ways: (1) although they fall upon the sword, they shall not be wounded (KJV), or (2) when they “burst through” the city’s defenses, they will not break ranks (RSV, NASB, NIV, NIrV). |
| (0.28) | (Joe 1:19) | 2 sn Fire here and in v. 20 is probably not to be understood in a literal sense. The locust plague, accompanied by conditions of extreme drought, has left the countryside looking as though everything has been burned up (so also in Joel 2:3). |
| (0.28) | (Joe 1:4) | 2 tn The four Hebrew terms used in this verse are of uncertain meaning. English translations show a great deal of variation in dealing with these: (1) For גָּזָם (gazam) KJV has “palmerworm,” NEB “locust,” NAB “cutter,” NASB “gnawing locust,” NIV “locust swarm,” NKJV “chewing locust,” NRSV and NLT “cutting locust(s),”and NIrV “giant locusts”; (2) for אַרְבֶּה (ʾarbeh) KJV has “locust”; NEB “swarm”; NAB “locust swarm”; NASB, NKJV, NRSV, and NLT “swarming locust(s); NIV “great locusts”; and NIrV “common locusts”; (3) for יֶלֶק (yeleq) KJV has “cankerworm,” NEB “hopper,” NAB “grasshopper,” NASB “creeping locust,” NIV and NIrV “young locusts,” NKJV “crawling locust,” and NRSV and NLT “hopping locust(s)”; and (4) for חָסִיל (khasil) KJV has “caterpillar,” NEB “grub,” NAB “devourer,” NASB and NLT “stripping locust(s),” NIV and NIrV “other locusts,” NKJV “consuming locust,” and NRSV “destroying locust.” It is debated whether the Hebrew terms describe different species of locusts or similar insects, describe different developmental stages of the same species, or are virtual synonyms. While the last seems more likely, given the uncertainty over their exact meaning the present translation has transliterated the Hebrew terms in combination with the word “locust.” |
| (0.28) | (Hos 13:12) | 1 tn The noun עָוֹן (ʿavon) has a threefold range of meanings: (1) “iniquity” (so KJV, NASB, NRSV), (2) “guilt” (so NAB, NIV), and (3) “punishment” (BDB 730 s.v. עָוֹן). The oracle of 13:12-13 announces that Israel’s punishment, though momentarily withheld, will suddenly come upon her like labor pains that will kill her. |
| (0.28) | (Hos 12:11) | 2 tn The introductory deictic particle אִם (ʾim) functions as an interrogative and introduces an interrogative clause: “Is there…?” (see HALOT 60 s.v. אִם 5; BDB 50 s.v. אִם 2). The LXX assumed that אִם was being used in its more common function as a conditional particle: “If there….” |
| (0.28) | (Hos 12:8) | 5 tc The MT reads, “[in] all my gains, they will not find guilt in me that would be sin.” The LXX reflects a Hebrew Vorlage that would be translated, “in all his labors, he cannot offset his guilt that is sin.” Some translations follow the LXX: “but all his riches can never offset the guilt he has incurred” (RSV), “None of his gains shall atone for the guilt of his sins” (NEB), and “All his gain shall not suffice him for the guilt of his sin” (NAB). Most follow the MT: “In all my labours they shall find none iniquity in me that were sin” (KJV); “In all my labors they will find in me no iniquity, which would be sin” (NASB); “With all my wealth they will not find in me any iniquity or sin” (NIV); “All my gains do not amount to an offense which is real guilt” (NJPS); “No one can accuse us of getting rich dishonestly” (TEV); and “I earned it all on my own, without committing a sin” (CEV). See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:262-63. |
| (0.28) | (Hos 10:10) | 4 tn The verb אָסַר (ʾasar, “to bind”) often refers to conquered peoples being bound as prisoners (BDB 63 s.v. אָסַר). Here it is used figuratively to describe the Israelites being taken into exile. Cf. NIV “to put them in bonds.” |
| (0.28) | (Hos 10:6) | 3 tn The preposition מִן (min) functions in a causal sense specifying the logical cause: “because of” or “on account of” (e.g., Exod 2:23; Deut 7:7; Nah 3:4; BDB 580 s.v. מִן 2.f; HALOT 598 s.v. מִן 6). |
| (0.28) | (Hos 7:14) | 2 tc The MT reads יִתְגּוֹרָרוּ (yitgoraru), which is either (1) Hitpolel imperfect third person masculine plural (“they assemble themselves”; so KJV, NASB) from I גּוּר (gur, “to sojourn”; BDB 157 s.v. I גּוּר) or (2) Hitpolel imperfect third person masculine plural (“they excite themselves”) from II גּוּר (gur, “to stir up”; BDB 158 s.v. II גּוּר). However, the Hebrew lexicographers suggest that both of these options are unlikely. Several other Hebrew mss preserve an alternate textual tradition of יִתְגּוֹדָדוּ (yitgodadu), which is a Hitpolel imperfect third person common plural (“they slash themselves”) from גָּדַד (gadad, “to cut”; BDB 151 s.v. גָּדַד), as also reflected in the LXX (cf. NAB “they lacerated themselves”; NRSV, TEV “gash themselves”; NLT “cut themselves”). This reflects the pagan Canaanite cultic practice of priests cutting themselves and draining their blood on the ground to elicit agricultural fertility by resurrecting the slain fertility god Baal from the underworld (Deut 14:1; 1 Kgs 18:28; Jer 16:6; 41:5; 47:5). Cf. CEV, which adds, “in the hope that Baal will bless their crops.” |
