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Discovery Box| (0.20) | (Mic 4:3) | 5 sn This implement was used to prune the vines, i.e., to cut off extra leaves and young shoots (M. Klingbeil, NIDOTTE 1:1117-18). It was a short knife with a curved hook at the end sharpened on the inside like a sickle. |
| (0.20) | (Mic 4:9) | 1 tn The Hebrew form is feminine singular, indicating that Jerusalem, personified as a young woman, is now addressed (see v. 10). In v. 8 the tower/fortress was addressed with masculine forms, so there is clearly a shift in addressee here. “Jerusalem” has been supplied in the translation at the beginning of v. 9 to make this shift apparent. |
| (0.20) | (Jon 3:4) | 1 tn Heb “Yet 40 days and Nineveh will be overthrown!” The adverbial use of עוֹד (ʿod, “yet”) denotes limited temporal continuation (BDB 728 s.v. עוֹד 1.a; Gen 29:7; Isa 10:32). Tg. Jonah 3:4 rendered it as, “at the end of [forty days, Nineveh will be overthrown].” |
| (0.20) | (Jon 2:5) | 2 tn Or “the deep; the abyss” (תְּהוֹם, tehom). The simple “ocean” is perhaps too prosaic, since this Hebrew word has primeval connections (Gen 1:2; 7:11; 8:2; Prov 8:27-28) and speaks of the sea at its vastest (Job 38:16-18; Pss 36:6; 104:5-9). |
| (0.20) | (Jon 1:7) | 2 sn The English word lots is a generic term. In some cultures the procedure for “casting lots” is to “draw straws” so that the person who receives the short straw is chosen. In other situations a colored stone or a designated playing card might be picked at random. In Jonah’s case, small stones were probably used. |
| (0.20) | (Jon 1:3) | 5 tn Heb “he went down.” The verb יָרַד (yarad, “to go down”) can refer to a journey that is physically downhill. This suggests that Jonah had started out from Jerusalem, which is at a higher elevation. He probably received his commission in the temple (see 2:4, 7 for mention of the temple). |
| (0.20) | (Oba 1:13) | 4 tn Heb “in the day of his distress.” In this and the following phrase at the end of v. 13 the suffix is third person masculine singular. As collective singulars both occurrences have been translated as plurals (“they suffered distress…endured distress,” rather than, “he suffered distress…endured distress”). |
| (0.20) | (Oba 1:5) | 1 sn Obadiah uses two illustrations to show the totality of Edom’s approaching destruction. Both robbers and harvesters would have left at least something behind. Such will not be the case, however, with the calamity that is about to befall Edom. A virtually identical saying appears in Jer 49:9-10. |
| (0.20) | (Oba 1:2) | 2 tn The Hebrew perfect verb form used here usually describes past events. However, here and several times in the following verses it is best understood as portraying certain fulfillment of events that at the time of writing were still future. It is the perfect of certitude. See GKC 312-13 §106.n; Joüon 2:363 §112.h. |
| (0.20) | (Amo 7:16) | 1 tn The verb, which literally means “to drip,” appears to be a synonym of “to prophesy,” but it might carry a derogatory tone here, perhaps alluding to the impassioned, frenzied way in which prophets sometimes delivered their messages. If so, one could translate, “to drivel; to foam at the mouth” (see HALOT 694 s.v. נטף). |
| (0.20) | (Amo 5:7) | 1 tn Heb “Those who”; the referent (the Israelites) has been specified in the translation for clarity. In light of vv. 11-13, it is also possible that the words are directed at a more limited group within the nation—those with social and economic power. |
| (0.20) | (Amo 4:13) | 1 tn Heb “For look, the one who.” This verse is considered to be the first hymnic passage in the book. The others appear at 5:8-9 and 9:5-6. Scholars debate whether these verses were originally part of a single hymn or three distinct pieces deliberately placed in each context for particular effect. |
| (0.20) | (Amo 3:13) | 3 tn These words are spoken to either the unidentified heralds addressed at the beginning of v. 9, or to the Egyptians and Philistines (see v. 9b). Another possibility is that one is not to look for a specific addressee but rather appreciate the command simply as a rhetorical device to grab the attention of the listeners and readers of the prophetic message. |
| (0.20) | (Amo 2:4) | 1 tn This is the same Hebrew term that is translated “crimes” in the previous oracles (see at 1:3). The change to “covenant transgressions” reflects the probability that the prophet is condemning the nation of Israel for violating stipulations of the Mosaic Law. |
| (0.20) | (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). |
| (0.20) | (Joe 3:10) | 2 sn This implement was used to prune the vines, i.e., to cut off extra leaves and young shoots (M. Klingbeil, NIDOTTE 1:1117-18). It was a short knife with a curved hook at the end sharpened on the inside like a sickle. |
| (0.20) | (Joe 1:7) | 1 tn Heb “it.” The Hebrew describes the locust swarm as a collective singular throughout vv. 6-7. The translation opts for plural forms envisioning the many locusts at work in order to better fit the descriptions from an English point of view. |
| (0.20) | (Hos 11:5) | 3 tn Heb “return” (so KJV, ASV, NASB, NRSV). The root שׁוּב (shuv, “to turn, return”) appears at the beginning and ending of this verse, creating an inclusio. This repetition produces an ironic wordplay: because Israel refuses to “return” to God or “turn” from its sin, it will “return” to Egypt. The punishment fits the crime. |
| (0.20) | (Hos 9:8) | 6 tc Or “The prophet is like a trap along all his paths.” The Aleppo Codex and Leningrad Codex (ms used in BHS) both connect נָבִיא (naviʾ, “prophet”) with this colon. On the other hand, BHS places נָבִיא at the end of the preceding colon. |
| (0.20) | (Hos 4:11) | 1 tn Heb “take away the heart of my people.” The present translation assumes that the first word of v. 12 in the Hebrew text is to be construed with the noun at the end of v. 11 (so also TEV, CEV, NLT). |
