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Discovery Box| (0.18) | (Nah 2:3) | 8 tn Heb “the cypresses”; alternately, “the horses.” The Hebrew noun הַבְּרֹשִׁים (habberoshim, “the cypresses”) is probably from the root בְּרוֹשׁ (berosh, “cypress, fir”) and is a figure of speech (synecdoche of material) in which the thing made (spear-shafts) is intended by the use of the term for the material out of which it is made (cypress wood). See K. J. Cathcart, Nahum in the Light of Northwest Semitic (BibOr), 89. |
| (0.18) | (Nah 2:1) | 7 tn Heb “Make strong your loins,” an expression which could refer (1) to the practice of tucking the ends of the long cloak (outer garment) into the belt to shorten it in preparation for activities like running, fighting in battle, etc. (cf. NAB, NRSV “gird your loins”); (2) to preparing oneself physically for the onslaught of the enemy (cf. NASB “strengthen your back”); or (3) to a combination of mental and physical preparation for battle (cf. NIV “brace yourselves”). |
| (0.18) | (Nah 1:12) | 8 tn Or “pass away.” The term עָבַר (ʿavar, “to pass through”) is a key word in Nahum 1; it occurs three times (Nah 1:8, 12, 15 [2:1 HT]). This verb is often used in reference to water, both the raging onset of flood waters (Nah 1:8) and the passive trickling or dwindling away of receding waters (Job 6:15; 11:16). |
| (0.18) | (Nah 1:12) | 4 tn The particle וְכֵן (vekhen, “and moreover”) functions as an emphatic comparative adverb of degree (BDB 486 s.v. כֵּן; IBHS 663, 665-67 §39.3.4). It draws a comparison between שְׁלֵמִים (shelemim, “strong”) and רַבִּים (rabbim, “many”) but goes one step further for emphasis. This creates an “A, what is more B!” parallelism: “They are strong—what is more—they are many!” |
| (0.18) | (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. |
| (0.18) | (Mic 7:19) | 5 tc Heb “their sins.” The LXX, Syriac, and Vulgate read “our sins.” The shape of the letters in the first person plural suffix נו (nun and vav) look very much like ם (a final mem), which makes the third person plural suffix. Confusing the two is not an uncommon copying error. It may also be an enclitic ם rather than a pronominal suffix. In that case the suffix from the preceding line (“our”) may be understood as doing double duty. |
| (0.18) | (Mic 6:10) | 1 tn The meaning of the first Hebrew word in the line is unclear. Possibly it is a combination of the interrogative particle and אִשׁ (ʾish), an alternate form of יֵשׁ (yesh, “there is/are”). One could then translate literally, “Are there treasures of sin [in] the house of the sinful?” The translation assumes an emendation to הַאֶשֶּׁה (haʾesheh, from נָשָׁא, nashaʾ, “to forget”), “Will I forget?” The rhetorical question expects an answer, “No, I will not forget.” |
| (0.18) | (Mic 1:14) | 4 sn The place name Achzib (אַכְזִיב, ʾakhziv, “place on the dried up river”; see HALOT 45 s.v. אַכְזָב) creates a word play on the similar sounding term כָּזָב (kazav, “lie, deception”; HALOT 468 s.v. כָּזָב). Like the dried up river upon which its name was based, the city of Achzib would fail to help the kings of Israel in their time of need. |
| (0.18) | (Mic 1:11) | 6 tn The precise meaning of the line is uncertain. The translation assumes: (a) the subject of the third masculine singular verb יִקַּח (yiqqakh, “he/it takes”) is the conqueror, (b) the second masculine plural suffix (“you”) on the preposition מִן (min, “from”) refers to the residents of Shaphir and Zaanan, (c) the final form עֶמְדָּתוֹ should be emended to חֲמַדְּתוֹ, “his (the conqueror’s) desire.” |
| (0.18) | (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]). |
| (0.18) | (Jon 1:9) | 2 sn The word fear appears in v. 5, here in v. 9, and later in vv. 10 and 16. Except for this use in v. 9, every other use describes the sailors’ response (emotional fear prompting physical actions) to the storm or to the Lord. By contrast, Jonah claims to fear God, but his attitude and actions do not reflect this. It is clear that Jonah does not “fear” in the same way that they do. |
| (0.18) | (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. |
| (0.18) | (Amo 9:3) | 3 sn If the article indicates a definite serpent, then the mythological Sea Serpent, symbolic of the world’s chaotic forces, is probably in view. See Job 26:13 and Isa 27:1 (where it is also called Leviathan). Elsewhere in the OT this serpent is depicted as opposing the Lord, but this text implies that even this powerful enemy of God is ultimately subject to his sovereign will. |
| (0.18) | (Amo 7:14) | 5 sn It is possible that herdsmen agreed to care for sycamore fig trees in exchange for grazing rights. See P. King, Amos, Hosea, Micah, 116-17. Since these trees do not grow around Tekoa but rather in the lowlands, another option is that Amos owned other property outside his hometown. In this case, this verse demonstrates his relative wealth and is his response to Amaziah; he did not depend on prophecy as a profession (v. 13). |
| (0.18) | (Amo 7:7) | 3 tn The Hebrew word אֲנָךְ (ʾanakh), “tin,” occurs only in this passage (twice in verse 7 and twice in verse 8). The meaning “tin” is based on its Akkadian cognate annaku. The traditional interpretation of these verses (reflected in many English versions) assumed that אֲנָךְ meant “lead.” Since lead might be used for a plumb line, and a plumb line might be used when building wall, the “lead” wall was assumed to be a wall built “true to plumb” while God holds a “lead” weighted plumb line in his hand. In this view the plumb line represents a standard of evaluation. This understanding developed before Akkadian was deciphered and the type of metal clearly identified for annaku. (In Hebrew “lead” is עֹפֶרֶת; ʿoferet.) Realizing that אֲנָךְ (ʾanakh) means “tin” has lead to other proposed interpretations. Some view the tin wall and piece of tin as symbolic. If the tin wall of the vision symbolizes Israel, it may suggest weakness and vulnerability to judgment. See S. M. Paul, Amos (Hermeneia), 233-35. Another option understands the Lord to have ripped off a piece of the tin wall and placed it in front of all to see. Their citadels, of which the nation was so proud and confident, are nothing more than tin fortresses. Various proposals depend on selecting some quality about tin and suggesting a role for that in this context. However, it is more likely that this is a case of a sound play like the next vision in Amos 8:1-2 (see also Jer 1:11-14). With the presentation technique of a sound play, the vision is not the prophecy, only the occasion for the prophecy. God gets the prophet to say a certain sound and then spins the prophecy off that. See the note at 7:8. |
| (0.18) | (Amo 6:3) | 2 tn Heb “you bring near a seat of violence.” The precise meaning of the Hebrew term שֶׁבֶת (shevet, “seat, sitting”) is unclear in this context. The translation assumes that it refers to a throne from which violence (in the person of the oppressive leaders) reigns. Another option is that the expression refers not to the leaders’ oppressive rule, but to the coming judgment when violence will overtake the nation in the person of enemy invaders. |
| (0.18) | (Amo 5:5) | 4 tn In the Hebrew text the statement is emphasized by sound play. The name “Gilgal” sounds like the verb גָּלָה (galah, “to go into exile”), which occurs here in the infinitival + finite verb construction (גָּלֹה יִגְלֶה, galoh yigleh). The repetition of the “ג” (g) and “ל” (l) sounds draws attention to the announcement and suggests that Gilgal’s destiny is inherent in its very name. |
| (0.18) | (Amo 5:4) | 2 sn The following verses explain what it meant to seek the Lord. Israel was to abandon the mere formalism and distorted view of God and reality that characterized religious activity at the worship sites, as well as the social injustice that permeated Israelite society. Instead the people were to repent and promote justice in the land. This call to seek the Lord echoes the challenge in 4:13 to prepare to meet him as he truly is. |
| (0.18) | (Amo 3:12) | 1 sn The verb translated salvaged, though often used in a positive sense of deliverance from harm, is here employed in a sarcastic manner. A shepherd would attempt to salvage part of an animal to prove that a predator had indeed killed it. In this way he could prove that he had not stolen the missing animal and absolve himself from any responsibility to repay the owner (see Exod 22:12-13). |
| (0.18) | (Amo 2:7) | 2 tn Heb “those who stomp on the dirt of the ground on the head of the poor.” It is possible to render the line as “they trample the heads of the poor into the dust of the ground,” thereby communicating that the poor are being stepped on in utter contempt (see S. M. Paul, Amos [Hermeneia], 79-80). The participial form הַשֹּׁאֲפִים (hashoʾafim) is substantival and stands in apposition to the pronominal suffix on מִכְרָם (mikhram, v. 6b). |
