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Discovery Box| (0.17) | (Nah 1:10) | 5 tc The BHS editors propose emending the MT’s מָלֵא (maleʾ, “fully”) to the negative interrogative הֲלֹא (haloʾ, “Has not…?”) and connecting it with the next line: “Has not one plotting evil marched out from you?” However, this emendation is unnecessary because the MT makes sense as it stands, and there is no textual support for the emendation. The MT is supported by the Greek tradition, the Dead Sea Scrolls (4QpNah), and the other versions. |
| (0.17) | (Nah 1:8) | 3 tc The BHS editors propose emending the Masoretic reading יְרַדֶּף (yeraddef, Piel imperfect of רָדַף [radaf], “to chase”) to יֶהְדֹּף (yehdof, Qal imperfect of הָדַף [hadaf], “to thrust away, drive away”). Although הָדַף is used with חֹשֶׁךְ (khoshekh, “darkness”) in Job 18:18 (“he is driven from light into darkness”), the MT makes good sense as it stands, and is supported by the versions. The conjectural emendation has no support and is unnecessary. |
| (0.17) | (Mic 7:4) | 2 tc The text is uncertain at several points. Where the MT reads יוֹם (yom, “day [of]”), the LXX reads οὐαὶ (ouai, “woe”) implying הוֹי (hoi, “woe”). The watchmen may be actual sentries or symbolic of true of false prophets. If reading with the MT, the “day of your watchmen,” might be the day they are on the lookout for, or the day they have announced. Reading “woe” either warns the sentries on the lookout or rebukes false prophets. |
| (0.17) | (Mic 6:15) | 1 tn Heb “you will tread olives.” Literally treading on olives with one’s feet could be harmful and would not supply the necessary pressure to release the oil. See O. Borowski, Agriculture in Iron Age Israel, 119. The Hebrew term דָּרַךְ (darakh) may have an idiomatic sense of “press” here, or perhaps the imagery of the following parallel line (referring to treading grapes) has dictated the word choice. |
| (0.17) | (Jon 4:8) | 2 tc The MT adjective חֲרִישִׁית (kharishit, “autumnal”) is a hapax legomenon with an unclear meaning (BDB 362 s.v. חֲרִישִׁי). Therefore, the BHS editors propose a conjectural emendation to the adjective, חֲרִיפִית (kharifit, “autumnal”), from the noun חֹרֶף (khoref, “autumn”; see BDB 358 s.v. חרֶף). However, this emendation would also create a hapax legomenon, and it would be no more clear than relating the MT’s חֲרִישִׁית to I חָרַשׁ (kharash, “to plough” [in autumn harvest]). |
| (0.17) | (Jon 1:5) | 4 tn The plural word rendered “cargo” (כֵּלִים, kelim) is variously translated “articles, vessels, objects, baggage, instruments” (see 1 Sam 17:22; 1 Kgs 10:21; 1 Chr 15:16; Isa 18:2; Jer 22:7). As a general term, it fits here to describe the sailors throwing overboard whatever they could. The English word “cargo” should be taken generally to include the ship’s payload and whatever else could be dispensed with. |
| (0.17) | (Oba 1:8) | 3 tn Heb “understanding”; cf. NIV “men of understanding.” This undoubtedly refers to members of the royal court who offered political and military advice to the Edomite kings. In the ancient Near East, such men of wisdom were often associated with divination and occultic practices (cf. Isa 3:3; 47:10, 13). The Edomites were also renowned in the ancient Near East as a center of traditional sagacity and wisdom; perhaps that is referred to here (cf. Jer 49:7). |
| (0.17) | (Oba 1:5) | 5 sn According to the Mosaic law, harvesters were required to leave some grain behind in the fields for the poor (Lev 19:9; 23:22; see also Ruth 2); there was a similar practice with grapes and olives (Lev 19:10; Deut 24:21). Regarding gleanings left behind from grapes, see Judg 8:2; Jer 6:9; 49:9; Mic 7:1. |
| (0.17) | (Amo 7:4) | 2 tc The Hebrew appears to read, “summoning to contend with fire,” or “summoning fire to contend,” but both are problematic syntactically (H. W. Wolff, Joel and Amos [Hermeneia], 292; S. M. Paul, Amos [Hermeneia], 230-31). Many emend the text to לרבב אשׁ, “(calling) for a shower of fire,” though this interpretation is also problematic (see F. I. Andersen and D. N. Freedman, Amos [AB], 746-47). |
| (0.17) | (Amo 6:7) | 2 sn Religious banquets. This refers to the מַרְזֵחַ (marzeakh), a type of pagan religious banquet popular among the upper class of Israel at this time and apparently associated with mourning. See P. King, Amos, Hosea, Micah, 137-61; J. L. McLaughlin, The “Marzeah” in the Prophetic Literature (VTSup). Scholars debate whether at this banquet the dead were simply remembered or actually venerated in a formal, cultic sense. |
| (0.17) | (Amo 5:26) | 2 tn The Hebrew term סִכּוּת (sikkut) apparently refers to Sakkuth, a Mesopotamian star god identified with Ninurta in an Ugaritic god list. The name is vocalized in the Hebrew text after the pattern of שִׁקּוּץ (shiqquts, “detestable thing”). See S. M. Paul, Amos (Hermeneia), 195-96. Some English versions, following the LXX, translate as “tent” or “shrine” (NEB, NIV), pointing the term as סֻכַּת (sukkat; cf. 9:11). |
| (0.17) | (Joe 2:10) | 1 sn Witnesses of locust invasions have described the visual effect of large numbers of these creatures crawling over one another on the ground. At such times the ground is said to appear to be in motion, creating a dizzying effect on some observers. The reference in v. 10 to the darkening of the sun and moon probably has to do with the obscuring of visibility due to large numbers of locusts swarming in the sky. |
| (0.17) | (Hos 13:9) | 2 tc The MT reads כִּי־בִי בְעֶזְרֶךָ (ki vi veʿezrekha, “but in me is your help”); cf. KJV, NIV, and NLT. The LXX and Syriac reflect an underlying Hebrew text of כִּי־מִי בְעֶזְרֶךָ (ki mi veʿezrekha, “For who will help you?”). The interrogative מִי (“Who?”) harmonizes well with the interrogatives in 13:9-10 and should be adopted, as the BHS editors suggest; the reading is also followed by NAB, NCV, NRSV, and TEV. |
| (0.17) | (Hos 12:11) | 1 tn The noun אָוֶן (ʾaven) has a broad range of meanings that include: (1) “wickedness, sin, injustice” (2) “deception, nothingness,” and (3) “idolatry, idolatrous cult” (HALOT 22 s.v. אָוֶן; BDB 19 s.v. אָוֶן). While any of these meanings would fit the present context, the second-half of the verse refers to cultic sins, suggesting that Hosea is denouncing Gilead for its idolatry (cf. NLT “Gilead is filled with sinners who worship idols”). |
| (0.17) | (Hos 11:8) | 3 tn The Niphal of כָּמַר (kamar) means “to grow warm, tender” (BDB 485 s.v. כָּמַר), as its use in a simile with an oven demonstrates (Lam 5:10). It is used several times to describe the arousal of the most tender affection (Gen 43:30; 1 Kgs 3:26; Hos 11:8; BDB 485 s.v. 1; HALOT 482 s.v. כמר 1). Cf. NRSV “my compassion grows warm and tender.” |
| (0.17) | (Hos 11:10) | 1 tn When the verb חָרַד (kharad, “to tremble”) is used with prepositions of direction, it denotes “to go or come trembling” (BDB 353 s.v. חָרַד 4; e.g., Gen 42:28; 1 Sam 13:7; 16:4; 21:2; Hos 11:10, 11). Thus, the phrase מִיָּם…וְיֶחֶרְדוּ (veyekheredu…miyyam) means “to come trembling from the west” (cf. NAB “shall come frightened from the west”). |
| (0.17) | (Hos 12:4) | 1 tc The MT vocalizes the consonantal text וָיָּשַׂר (vayyasar, vav consecutive + Qal preterite third person masculine singular from שׂוּר, sur, possibly a byform of one or more other roots. Parallelism with שָׂרַה (sarah, “he contended”) in 12:3 suggested that it be vocalized as ויִּשַׂר (vav consecutive + Qal preterite third person masculine singular from שׂרה [“to strive, contend”]). The latter is followed by almost all English versions here. |
| (0.17) | (Hos 11:4) | 2 tn Or “ropes of love.” The noun אַהֲבָה (ʾahava) is traditionally related to I אַהֲבָה (“love”; BDB 13 s.v. אַהֲבָה 2). This approach is adopted by most English translations: “bands of love” (KJV, RSV), “bonds of love” (NASB), “ties of love” (NIV), and “cords of love” (NJPS). However, אַהֲבָה could derive from the homonymic root II אַהֲבָה (“leather”; HALOT 18 s.v. II אַהֲבָה). This root is attested in Arabic and Ugaritic. It might occur in the description of Solomon’s sedan chair: “upholstered with purple linen, and inlaid with leather” (Song 3:10). The context of 11:4 compares Israel to a young heifer: the Lord could lead him with leather ropes, lift the yoke from his neck, and bend down to feed him. Elsewhere, Hosea compares Israel to a stubborn cow (4:6) and a young heifer harnessed for plowing (10:11). This may be supported by the parallelism with II אָדָם (ʾadam, “leather”; HALOT 14 s.v. II אָדָם). In addition, this could be an example of a homonymic wordplay on both roots: “ropes of leather/love.” For discussions of II אַהֲבָה, see G. R. Driver, “Supposed Arabisms in the Old Testament,” JBL 55 (1936): 111; G. R. Driver, Canaanite Myths and Legends, 133; S. E. Loewenstamm, Thesaurus of the Language of the Bible, 1:39; and D. Grossberg, “Canticles 3:10 in the Light of a Homeric Analogue and Biblical Poetics,” BTB 11 (1981): 75-76. For homonymic wordplays, see W. G. E. Watson, Classical Hebrew Poetry [JSOTSup], 237-38, and J. Barr, Comparative Philology and the Text of the Old Testament, 151-55. |
| (0.17) | (Hos 4:4) | 2 tn The singular noun כֹּהֵן (cohen, “priest”) may be understood as a singular of number (so KJV, NASB, NRSV), referring to a singular individual (perhaps the high priest); however, it is more likely that it functions as a collective singular, referring to the priesthood as a whole (e.g., 4:7-10, so NAB, NCV, TEV, NLT, CEV). Collective singular forms alternate with plural forms throughout the oracle against the priests in 4:4-10. |
| (0.17) | (Hos 2:7) | 3 tn Heb “I will go and return” (so NRSV). The two verbs joined with vav form a verbal hendiadys. Normally, the first verb functions adverbially, and the second retains its full verbal sense (GKC 386-87 §120.d, h). The Hebrew phrase אֵלְכָה וְאָשׁוּבָה (ʾelekhah veʾashuvah, “I will go and I will return”) connotes, “I will return again.” As cohortatives, both verbs emphasize the resolution of the speaker. |
