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(0.20) (Nah 1:7)

tn The preposition לְ (lamed) probably functions in an emphatic asseverative sense, suggested by D. L. Christensen, “The Acrostic of Nahum Reconsidered,” ZAW 87 (1975): 22. This explains the preceding statement: the Lord is good to his people (1:7a) because—like a fortress—he protects them in time of distress (1:7b).

(0.20) (Mic 3:5)

tn Heb “those who bite with their teeth and cry out, ‘peace.’” The phrase “bite with the teeth” is taken here as idiomatic for eating. Apparently these prophets were driven by mercenary motives. If they were paid well, they gave positive oracles to their clients, but if someone could not afford to pay them, they were hostile and delivered oracles of doom.

(0.20) (Mic 2:8)

tn Heb “from those passing by peacefully, returnees from war.” Actual refugees, however, are probably not in view. The second line compares those who pass by peacefully with individuals returning from war. The battle is over and they do not expect their own countrymen to attack them.

(0.20) (Oba 1:16)

sn This reference to drinking portrays the profane activities of those who had violated Jerusalem’s sanctity. The following reference to drinking on the part of the nations portrays God’s judgment upon them. They will drink, as it were, from the cup of divine retribution.

(0.20) (Amo 9:13)

sn The plowman will catch up to the reaper. Plowing occurred in October-November, and harvesting in April-May (see P. King, Amos, Hosea, Micah, 109.) But in the future age of restored divine blessing, there will be so many crops the reapers will take all summer to harvest them, and it will be time for plowing again before the harvest is finished.

(0.20) (Amo 9:13)

sn When the grapes had been harvested, they were placed in a press where workers would stomp on them with their feet and squeeze out the juice. For a discussion of grape-harvesting technique, see O. Borowski, Agriculture in Iron Age Israel, 110-12.

(0.20) (Amo 9:13)

sn The grape harvest occurred in August-September, the planting in November-December (see P. King, Amos, Hosea, Micah, 109). But in the future age described here there will be so many grapes that the workers who stomp them will still be working when the next planting season arrives.

(0.20) (Amo 5:25)

tn Heb “Did you bring me…?” This rhetorical question expects a negative answer. The point seems to be this: Since sacrifices did not characterize God’s relationship with Israel during the nation’s formative years, the people should not consider them to be so fundamental. The Lord places a higher priority on justice than he does on empty ritual.

(0.20) (Amo 5:13)

tn Or “moans, laments,” from a homonymic verbal root. If the rich oppressors are in view, then the verb (whether translated “will be silenced” or “will lament”) describes the result of God’s judgment upon them. See G. V. Smith, Amos, 170.

(0.20) (Joe 2:3)

tn Heb “like the garden of Eden, the land is before them.” Gen 2:8-9 is clear that Eden is more of an orchard (“all kinds of trees”), but the translation retains “Garden of Eden” here because the phrase has now become a metaphor for the bounty, beauty, and fertility of the land, and as such is much more familiar to modern readers.

(0.20) (Hos 10:10)

tn The verb אָסַר (ʾasar, “to bind”) often refers to conquered peoples being bound as prisoners (BDB 63 s.v. אָסַר). Here it is used figuratively to describe the Israelites being taken into exile. Cf. NIV “to put them in bonds.”

(0.20) (Dan 2:39)

sn The identity of the first kingdom is clearly Babylon. The identification of the following three kingdoms is disputed. The common view is that they represent Media, Persia, and Greece. Most conservative scholars identify them as Media-Persia, Greece, and Rome.

(0.20) (Eze 36:37)

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.”

(0.20) (Eze 32:27)

tc Heb “of the uncircumcised.” The LXX reads, probably correctly, “from of old” rather than “of the uncircumcised.” The phrases are very similar in spelling. The warriors of Meshech Tubal are described as uncircumcised, so it would be odd for them to not be buried with the uncircumcised. Verse 28 specifically says that they would lie with the uncircumcised.

(0.20) (Eze 18:9)

tc The MT reads לַעֲשׂוֹת אֱמֶת (laʿasot ʾemet, “to do with integrity”), while the LXX reads “to do them,” presupposing לַעֲשׂוֹת אֹתָם (laʿasot ʾotam). The ם (mem) and ת (tav) have been reversed in the MT. The LXX reflects the original, supported by similar phrasing in Ezekiel 11:20; 20:19.

(0.20) (Lam 2:1)

tn The common gloss for זָכַר (zakhar) is “remember.” זָכַר (zakhar) entails “bearing something in mind” in a broader sense than the English gloss “remember.” When God “bears someone in mind,” the consequences are beneficial for them. The implication of not regarding his footstool is to not esteem and so not care for or protect it.

(0.20) (Lam 1:17)

tc The MT reads בֵּינֵיהֶם (benehem, “in them” = “in their midst”). The BHS editors suggest that this is a textual variation from an original text of בְּעֵינֵיהֶם (beʿenehem, “in their eyes” = “in their view”). The ע (ʿayin) might have dropped out due to orthographic confusion.

(0.20) (Lam 1:15)

tn The verb סָלַה (salah) occurs only twice in OT, once in Qal (Ps 119:118) and once here in Piel. It is possibly a by-form of סָלַל (salal, “to heap up”). It may also be related to Aramaic סלא (slʾ), meaning “to throw away,” and Assyrian salu/shalu, meaning “to hurl (away)” (AHw 1152) or “to kick up dust, shoot (arrows), reject, throw away?” (CAD 17:272). With people as its object shalu is used of people casting away their children, specifically meaning selling them on the market. The LXX translates סָלַה (salah) as ἐξῆρεν (exēren, “to remove, lead away”). Thus God is either (1) heaping them up (dead) in the city square, (2) putting them up for sale in the city square, or (3) leading them out of the city (into exile or to deprive it of defenders prior to attack). The English “round up” could accommodate any of these and is also a cattle term, which fits well with the use of the word “bulls” (see following note).

(0.20) (Jer 50:17)

sn The king of Assyria devoured them. This refers to the devastation wrought on northern Israel by the kings of Assyria, beginning in 738 b.c. when Tiglath Pileser took Galilee and the Transjordanian territories and ending with the destruction and exile of the people of Samaria by Sargon in 722 b.c.

(0.20) (Jer 48:43)

sn There is an extended use of assonance here and in the parallel passage in Isa 24:17. The Hebrew text reads פַּחַד וָפַחַת וָפָח (pakhad vafakhat vafakh). The assonance is intended to underscore the extensive trouble that is in store for them.



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