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Discovery Box| (0.22) | (Nah 1:2) | 4 tn The term נָקַם (naqam, “avenge, vengeance”) is used three times in 1:2 for emphasis. The Lord will exact just retribution against his enemies (the Assyrians) to avenge their wickedness against his people (Judah). |
| (0.22) | (Mic 7:19) | 3 tn Some prefer to read יִכְבֹּס (yikhbos, “he will cleanse”; see HALOT 459 s.v. כבס pi). If the MT is taken as it stands, sin is personified as an enemy that the Lord subdues. |
| (0.22) | (Mic 7:14) | 3 sn The point seems to be that Israel is in a vulnerable position, like sheep in a thicket populated by predators, while rich pastureland (their homeland and God’s blessings) is in view. |
| (0.22) | (Mic 7:3) | 3 tn More literally, “the great one announces what his appetite desires and they weave it together.” Apparently this means that subordinates plot and maneuver to make sure the prominent man’s desires materialize. |
| (0.22) | (Mic 6:16) | 7 tn Heb “and the reproach of my people you will bear.” The second person verb is plural here, in contrast to the singular forms used in vv. 13-15. |
| (0.22) | (Mic 6:8) | 1 sn Now the prophet switches roles and answers the question of the hypothetical worshiper. He rebukes the extravagant surface remark by pointing to general character qualities that are lacking in Israel. |
| (0.22) | (Mic 6:7) | 1 tn Heb “the fruit of my body for the sin of my soul.” The Hebrew term נֶפֶשׁ (nefesh) is often translated “soul,” but the word usually refers to the whole person; here “the sin of my soul” = “my sin.” |
| (0.22) | (Mic 6:6) | 1 sn With what should I enter the Lord’s presence? The prophet speaks again, playing the role of an inquisitive worshiper who wants to know what God really desires from his followers. |
| (0.22) | (Mic 5:4) | 4 tn The words “in peace” are supplied in the translation for clarification. Perhaps וְיָשָׁבוּ (veyashavu, “and they will live”) should be emended to וְשָׁבוּ (veshavu, “and they will return”). |
| (0.22) | (Mic 4:13) | 2 sn Jerusalem (Daughter Zion at the beginning of the verse; cf. 4:8) is here compared to a powerful ox which crushes the grain on the threshing floor with its hooves. |
| (0.22) | (Mic 4:13) | 4 tn Heb “and their wealth to the master of all the earth.” The verb “devote” does double duty in the parallelism and is supplied in the second line for clarification. |
| (0.22) | (Mic 3:2) | 4 tn Heb “their skin from upon them.” The referent of the pronoun (“my people,” referring to Jacob and/or the house of Israel, with the Lord as the speaker) has been specified in the translation for clarity. |
| (0.22) | (Mic 2:7) | 2 tc The MT has אָמוּר (ʾamur), an otherwise unattested passive participle, which is better emended to אָמוֹר (ʾamor), an infinitive absolute functioning as a finite verb (see BDB 55 s.v. אָמַר). |
| (0.22) | (Mic 2:7) | 3 tn The Hebrew word רוּחַ (ruakh) often means “Spirit” when used of the Lord, but here it seems to have an abstract sense, “patience.” See BDB 925 s.v. 3.d. |
| (0.22) | (Mic 2:7) | 5 tn Heb “Do not my words accomplish good for the one who walks uprightly?” The rhetorical question expects the answer, “Of course they do!” The Lord begins his response to the claim of the house of Jacob that they are immune to judgment (see v. 7a). He points out that the godly are indeed rewarded, but then he goes on to show that those in the house of Jacob are not godly and can expect divine judgment, not blessing (vv. 8-11). Some emend “my words” to “his words.” In this case, v. 7b is a continuation of the immediately preceding quotation. The people, thinking they are godly, confidently ask, “Do not his [God’s] words accomplish good for the one who walks uprightly?” |
| (0.22) | (Mic 2:4) | 4 tc The Hebrew term שׁוֹבֵב (shovev, “the one turning back”) elsewhere has the nuance “apostate” (cf. NASB) or “traitor” (cf. NIV). The translation assumes an emendation to שָׁבָה (shavah, “captor”). |
| (0.22) | (Mic 2:4) | 2 tn Or “exchange.” The LXX suggests a reading יִמַּד (yimmad) from מָדַד (madad, “to measure”). In this case one could translate, “the property of my people is measured out [i.e., for resale].” |
| (0.22) | (Mic 1:2) | 5 tn Or “his holy temple” (KJV, NAB, NASB, NIV, NRSV, NLT). This refers to the Lord’s dwelling in heaven, however, rather than the temple in Jerusalem (note the following verse, which describes a theophany). |
| (0.22) | (Jon 2:7) | 2 tn Heb “fainting away from me.” The verb הִתְעַטֵּף (hitʿattef, “to faint away”) is used elsewhere to describe (1) the onset of death when a person’s life begins to slip away (Lam 2:12), (2) the loss of one’s senses due to turmoil (Ps 107:5), and (3) the loss of all hope of surviving calamity (Pss 77:4; 142:4; 143:4; BDB 742 s.v. עַטֵף). All three options are reflected in various English versions: “when my life was ebbing away” (JPS, NJPS), “when my life was slipping away” (CEV), “when I felt my life slipping away” (TEV), “as my senses failed me” (NEB), and “when I had lost all hope” (NLT). |
| (0.22) | (Jon 1:16) | 5 tn Heb “The men feared the Lord [with] a great fear, they sacrificed sacrifices, and they vowed vows” (cf. v. 10). By pairing verbs with related nouns as direct objects, the account draws attention to the sailors’ response and its thoroughness. |
