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Discovery Box| (0.31) | (Amo 9:6) | 1 tc The MT reads “his steps.” If this is correct, then the reference may be to the steps leading up to the heavenly temple or the throne of God (cf. 1 Kgs 10:19-20). The prefixed מ (mem) may be dittographic (note the preceding word ends in mem). The translation assumes an emendation to עֲלִיָּתוֹ (ʿaliyyato, “his upper rooms”). |
| (0.31) | (Amo 5:25) | 1 sn Like Jer 7:22-23, this passage seems to contradict the Pentateuchal accounts that indicate Israel did offer sacrifices during the wilderness period. It is likely that both Amos and Jeremiah overstate the case to emphasize the relative insignificance of sacrifices in comparison to weightier matters of the covenant. See R. de Vaux, Ancient Israel, 428. |
| (0.31) | (Amo 5:11) | 1 tn Traditionally, “because you trample on the poor” (cf. KJV, ASV, NAB, NIV, NRSV, NLT). The traditional view derives the verb from בּוּס (bus, “to trample”; cf. Isa. 14:25), but more likely it is cognate to an Akkadian verb meaning “to exact an agricultural tax” (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 49; S. M. Paul, Amos [Hermeneia], 172-73). |
| (0.31) | (Amo 3:1) | 2 tn One might expect a third person verb form (“he brought up”), since the Lord apparently refers to himself in the third person in the preceding sentence. This first person form, however, serves to connect this message to the earlier indictment (2:10) and anticipates the words of the following verse. |
| (0.31) | (Amo 1:11) | 4 sn It is likely that “brother” refers here to a treaty partner (see the note on the word “brotherhood” in 1:9). However, it is possible, if Israel is in view, that Edom’s ancient blood relationship to God’s people is alluded to here. Cf. NCV, NLT “their relatives, the Israelites.” |
| (0.31) | (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. |
| (0.31) | (Joe 2:16) | 1 sn Mosaic law allowed men recently married, or about to be married, to be exempt for a year from certain duties that were normally mandatory, such as military obligation (cf. Deut 20:7; 24:5). However, Joel pictures a time of such urgency that normal expectations must give way to higher requirements. |
| (0.31) | (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). |
| (0.31) | (Joe 1:8) | 2 tn Or “a young woman” (TEV, CEV). See the note on the phrase “husband to be” in the next line. The word בְּתוּלָה (betulah) can be used as a technical term for “virgin” but often just refers to a young woman, perhaps to a woman who has not had children. |
| (0.31) | (Joe 1:8) | 4 sn Heb “the husband of her youth.” The woman described here may already be married, so the reference is to the death of a husband rather than a fiancé (a husband-to-be). Either way, the simile describes a painful and unexpected loss to which the national tragedy Joel is describing may be compared. |
| (0.31) | (Joe 1:7) | 4 sn Once choice leafy vegetation is no longer available to them, locusts have been known to consume the bark of small tree limbs, leaving them in an exposed and vulnerable condition. It is apparently this whitened condition of limbs that Joel is referring to here. |
| (0.31) | (Hos 14:4) | 3 sn The verb שָׁב, shav, “will turn” (Qal perfect third person masculine singular from שׁוּב, shuv, “to turn”), continues the wordplay on שׁוּב in 14:1-4 [14:2-5 HT]. If Israel will “return” (שׁוּב) to the Lord, he will heal Israel’s tendency to “turn away” (מְשׁוּבָתָה, meshuvatah) and “turn” (שָׁב) from his anger. |
| (0.31) | (Hos 9:7) | 2 tn Heb “has come” (בָּאוּ, baʾu). The two perfect-tense (suffix-conjugation) verbs בָּאוּ (Qal perfect third person common plural from בּוֹא, boʾ, “to come”) repeated in this verse are examples of the so-called “prophetic perfect.” The perfect, which connotes completed or factual action, is used in reference to future events to emphasize the certainty of the announced event taking place. |
| (0.31) | (Hos 1:7) | 2 tn The word order in this line is rhetorical, emphasizing the divine decision to withhold pity from Israel but to bestow it on Judah. The accusative direct object, which is introduced by a disjunctive vav (to denote contrast), appears before the verb: וְאֶת־בֵּית יְהוּדָה אֲרַחֵם (veʾet bet yehudah ʾarakhem, “but upon the house of Judah I will show pity”). |
| (0.31) | (Dan 9:24) | 2 tc Or “to finish.” The present translation reads the Qere (from the root תָּמַם, tamam) with many witnesses. The Kethib has “to seal up” (from the root הָתַם, hatam), a confusion with a reference later in the verse to sealing up the vision. |
| (0.31) | (Dan 8:2) | 3 tn The Hebrew word בִּירָה (birah, “castle, palace”) usually refers to a fortified structure within a city, but here it is in apposition to the city name Susa and therefore has a broader reference to the entire city (against this view, however, see BDB 108 s.v. 2). Cf. NAB “the fortress of Susa”; TEV “the walled city of Susa.” |
| (0.31) | (Dan 5:26) | 2 tn The Aramaic term מְנֵא (meneʾ) is a noun referring to a measure of weight. The linkage here to the verb “to number” (Aram. מְנָה, menah) is a case of paronomasia rather than strict etymology. So also with תְּקֵל (teqel) and פַרְסִין (farsin). In the latter case there is an obvious wordplay with the name “Persian.” |
| (0.31) | (Dan 4:26) | 1 sn The reference to heaven here is a circumlocution for God. There was a tendency in Jewish contexts to avoid direct reference to God. Compare the expression “kingdom of heaven” in the NT and such statements as: “I have sinned against heaven and in your sight” (Luke 15:21). |
| (0.31) | (Dan 3:16) | 1 tc In the MT this word is understood to begin the following address (“answered and said to the king, ‘O Nebuchadnezzar’”). However, it seems unlikely that Nebuchadnezzar’s subordinates would address the king in such a familiar way, particularly in light of the danger that they now found themselves in. The present translation implies moving the verse-dividing atnakh from “king” to “Nebuchadnezzar.” |
| (0.31) | (Eze 36:37) | 1 tn The Niphal verb may have a tolerative function here: “Again (for) this I will allow myself to be sought by the house of Israel to act for them.” Or it may be reflexive: “I will reveal myself to the house of Israel by doing this also.” |
