Discovery BoxAmos 9:1
Context9:1 I saw the sovereign One 1 standing by the altar 2 and he said, “Strike the tops of the support pillars, 3 so the thresholds shake!
Knock them down on the heads of all the people, 4
and I will kill the survivors 5 with the sword.
No one will be able to run away; 6
no one will be able to escape. 7
Amos 9:1
Context9:1 I saw the sovereign One 8 standing by the altar 9 and he said, “Strike the tops of the support pillars, 10 so the thresholds shake!
Knock them down on the heads of all the people, 11
and I will kill the survivors 12 with the sword.
No one will be able to run away; 13
no one will be able to escape. 14
Amos 1:2-5
Context“The Lord comes roaring 16 out of Zion;
from Jerusalem 17 he comes bellowing! 18
The shepherds’ pastures wilt; 19
the summit of Carmel 20 withers.” 21
1:3 This is what the Lord says:
“Because Damascus has committed three crimes 22 –
make that four! 23 – I will not revoke my
decree of judgment. 24
They ripped through Gilead like threshing sledges with iron teeth. 25
1:4 So I will set Hazael’s house 26 on fire;
fire 27 will consume Ben Hadad’s 28 fortresses.
1:5 I will break the bar 29 on the gate of Damascus.
I will remove 30 the ruler 31 from Wicked Valley, 32
the one who holds the royal scepter from Beth Eden. 33
The people of Aram will be deported to Kir.” 34
The Lord has spoken!
Amos 1:2
Context“The Lord comes roaring 36 out of Zion;
from Jerusalem 37 he comes bellowing! 38
The shepherds’ pastures wilt; 39
the summit of Carmel 40 withers.” 41
Amos 1:15
Context1:15 Ammon’s 42 king will be deported; 43
he and his officials 44 will be carried off 45 together.”
The Lord has spoken!
Amos 1:2
Context“The Lord comes roaring 47 out of Zion;
from Jerusalem 48 he comes bellowing! 49
The shepherds’ pastures wilt; 50
the summit of Carmel 51 withers.” 52
Amos 1:1
Context1:1 The following is a record of what Amos prophesied. 53 He 54 was one of the herdsmen from Tekoa. These prophecies about Israel were revealed to him 55 during the time of 56 King Uzziah of Judah and 57 King Jeroboam son of Joash of Israel, two years before the earthquake. 58
Amos 1:6-7
Context1:6 This is what the Lord says:
“Because Gaza 59 has committed three crimes 60 –
make that four! 61 – I will not revoke my decree of judgment. 62
They deported a whole community 63 and sold them 64 to Edom.
1:7 So I will set Gaza’s city wall 65 on fire;
fire 66 will consume her fortresses.
Hosea 10:5-8
Context10:5 The inhabitants 67 of Samaria will lament 68 over the calf idol 69 of Beth Aven. 70
Its people will mourn over it;
its idolatrous priests will wail 71 over it, 72
because its splendor will be taken from them 73 into exile.
10:6 Even the calf idol 74 will be carried to Assyria,
as tribute for the great king. 75
Ephraim will be disgraced;
Israel will be put to shame because 76 of its wooden idol. 77
10:7 Samaria and its king will be carried off 78
like a twig 79 on the surface of the waters.
10:8 The high places of the “House 80 of Wickedness” 81 will be destroyed;
it is the place where Israel sins.
Thorns and thistles will grow up over its altars.
Then they will say to the mountains, “Cover us!”
and to the hills, “Fall on us!”
Hosea 10:14-15
Context10:14 The roar of battle will rise against your people;
all your fortresses will be devastated,
just as Shalman devastated 82 Beth Arbel on the day of battle,
when mothers were dashed to the ground with their children.
10:15 So will it happen to you, O Bethel, 83
because of your great wickedness!
When that day dawns, 84
the king of Israel will be destroyed. 85
Micah 1:6-7
Context1:6 “I will turn Samaria 86 into a heap of ruins in an open field –
vineyards will be planted there! 87
I will tumble 88 the rubble of her stone walls 89 down into the valley,
and tear down her fortifications to their foundations. 90
1:7 All her carved idols will be smashed to pieces;
all her metal cult statues will be destroyed by fire. 91
I will make a waste heap 92 of all her images.
Since 93 she gathered the metal 94 as a prostitute collects her wages,
the idols will become a prostitute’s wages again.” 95
[9:1] 1 tn Or “the Lord.” The Hebrew term translated “sovereign One” here is אֲדֹנָי (’adonay).
[9:1] 2 sn The altar is perhaps the altar at Bethel.
[9:1] 3 tn Or “the capitals.” The Hebrew singular form is collective.
[9:1] 4 tn Heb “cut them off on the head of all of them.” The translation assumes the objective suffix on the verb refers to the tops of the pillars and that the following prepositional phrase refers to the people standing beneath. Another option is to take this phrase as referring to the pillars, in which case one could translate, “Knock all the tops of the pillars off.”
[9:1] 5 tn Heb “the remnant of them.” One could possibly translate, “every last one of them” (cf. NEB “to the last man”). This probably refers to those who survive the collapse of the temple, which may symbolize the northern kingdom.
[9:1] 6 tn Heb “a fugitive belonging to them will not run away.”
[9:1] 7 tn Heb “a survivor belonging to them will not escape.”
[9:1] 8 tn Or “the Lord.” The Hebrew term translated “sovereign One” here is אֲדֹנָי (’adonay).
[9:1] 9 sn The altar is perhaps the altar at Bethel.
[9:1] 10 tn Or “the capitals.” The Hebrew singular form is collective.
[9:1] 11 tn Heb “cut them off on the head of all of them.” The translation assumes the objective suffix on the verb refers to the tops of the pillars and that the following prepositional phrase refers to the people standing beneath. Another option is to take this phrase as referring to the pillars, in which case one could translate, “Knock all the tops of the pillars off.”
[9:1] 12 tn Heb “the remnant of them.” One could possibly translate, “every last one of them” (cf. NEB “to the last man”). This probably refers to those who survive the collapse of the temple, which may symbolize the northern kingdom.
[9:1] 13 tn Heb “a fugitive belonging to them will not run away.”
[9:1] 14 tn Heb “a survivor belonging to them will not escape.”
[1:2] 15 tn Heb “he;” the referent (Amos) has been specified in the translation for clarity.
[1:2] 16 sn The
[1:2] 17 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:2] 18 tn Heb “gives his voice.”
[1:2] 19 tn Lexicographers debate whether there are two roots אָבַל (’aval), one signifying “mourn” and the other “be dry,” or simply one (“mourn”). The parallel verb (“withers”) might favor the first option and have the meaning “wilt away.” It is interesting to note, however, that the root appears later in the book in the context of lament (5:16; 8:8, 10; 9:5). Either 1:2 is a possible wordplay to alert the reader to the death that will accompany the judgment (the option of two roots), or perhaps the translation “mourns” is appropriate here as well (cf. KJV, NASB, NKJV, NJPS; see also D. J. A. Clines, “Was There an ’BL II ‘Be Dry’ in Classical Hebrew?” VT 42 [1992]: 1-10).
[1:2] 20 sn Carmel was a region known for its abundant plants and trees. See Isa 33:9; 35:2; Jer 50:19.
[1:2] 21 sn Loss of a land’s fertility is frequently associated with judgment in the OT and ancient Near Eastern literature.
[1:3] 22 tn Traditionally, “transgressions” or “sins.” The word refers to rebellion against authority and is used in the international political realm (see 1 Kgs 12:19; 2 Kgs 1:1; 3:5, 7; 8:22). There is debate over its significance in this context. Some relate the “rebellion” of the foreign nations to God’s mandate to Noah (Gen 9:5-7). This mandate is viewed as a treaty between God and humankind, whereby God holds humans accountable to populate the earth and respect his image as it is revealed in all people. While this option is a possible theological explanation of the message in light of the Old Testament as a whole, nothing in these oracles alludes to that Genesis passage. J. Barton suggests that the prophet is appealing to a common morality shared across the ancient Near East regarding the conduct of war since all of the oracles can be related to activities and atrocities committed in warfare (Amos’s Oracles against the Nations [SOTSMS], 39-61). The “transgression” then would be a violation of what all cultures would take as fundamental human decency. Some argue that the nations cited in Amos 1-2 had been members of the Davidic empire. Their crime would consist of violating the mutual agreements that all should have exhibited toward one another (cf. M. E. Polley, Amos and the Davidic Empire). This interpretation is connected to the notion that Amos envisions a reconstituted Davidic empire for Israel and the world (9:11-15). Ultimately, we can only speculate what lay behind Amos’ thinking. He does not specify the theological foundation of his universal moral vision, but it is clear that Amos believes that all nations are responsible before the Lord for their cruelty toward other human beings. He also assumes that even those who did not know his God would recognize their inhumane treatment of others as inherently wrong. The translation “crimes” is general enough to communicate that a standard (whether human or divine) has been breached. For a survey of the possible historical events behind each oracle, see S. M. Paul, Amos (Hermeneia).
[1:3] 23 tn Heb “Because of three violations of Damascus, even because of four.”
[1:3] 24 tn Heb “I will not bring it [or “him”] back.” The pronominal object (1) refers to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. See S. M. Paul, Amos (Hermeneia), 46-47. Another option (2) is to understand the suffix as referring to the particular nation mentioned in the oracle and to translate, “I will not take him [i.e., that particular nation] back.” In this case the
[1:3] 25 tn Heb “they threshed [or “trampled down”] Gilead with sharp iron implements” (NASB similar).
[1:4] 26 tn “Hazael’s house” (“the house of Hazael”) refers to the dynasty of Hazael.
[1:4] 27 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
[1:4] 28 sn Ben-hadad may refer to Hazael’s son and successor (2 Kgs 13:3, 24) or to an earlier king (see 1 Kgs 20), perhaps the ruler whom Hazael assassinated when he assumed power.
[1:5] 29 sn The bar on the city gate symbolizes the city’s defenses and security.
[1:5] 31 tn Heb “the one who sits.” Some English versions take the Hebrew term in a collective sense as “inhabitants” (e.g., KJV, NKJV, NASB, NRSV). The context and the parallel in the next clause (“the one who holds the royal scepter”), however, suggest that the royal house is in view. For this term (יוֹשֵׁב, yoshev), see N. K. Gottwald, The Tribes of Yahweh, 512-30.
[1:5] 32 tn Heb “valley of wickedness.” Though many English versions take the Hebrew phrase בִקְעַת־אָוֶן (biq’-at ’aven) as a literal geographical place name (“Valley of Aven,” so NAB, NASB, NIV, NRSV, NLT), it appears to be a derogatory epithet for Damascus and the kingdom of Aram.
[1:5] 33 tn Many associate the name “Beth Eden” with Bit Adini, an Aramean state located near the Euphrates River, but it may be a sarcastic epithet meaning “house of pleasure.”
[1:5] 34 sn According to Amos 9:7, the Arameans originally came from Kir. The
[1:2] 35 tn Heb “he;” the referent (Amos) has been specified in the translation for clarity.
[1:2] 36 sn The
[1:2] 37 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:2] 38 tn Heb “gives his voice.”
[1:2] 39 tn Lexicographers debate whether there are two roots אָבַל (’aval), one signifying “mourn” and the other “be dry,” or simply one (“mourn”). The parallel verb (“withers”) might favor the first option and have the meaning “wilt away.” It is interesting to note, however, that the root appears later in the book in the context of lament (5:16; 8:8, 10; 9:5). Either 1:2 is a possible wordplay to alert the reader to the death that will accompany the judgment (the option of two roots), or perhaps the translation “mourns” is appropriate here as well (cf. KJV, NASB, NKJV, NJPS; see also D. J. A. Clines, “Was There an ’BL II ‘Be Dry’ in Classical Hebrew?” VT 42 [1992]: 1-10).
[1:2] 40 sn Carmel was a region known for its abundant plants and trees. See Isa 33:9; 35:2; Jer 50:19.
[1:2] 41 sn Loss of a land’s fertility is frequently associated with judgment in the OT and ancient Near Eastern literature.
[1:15] 42 tn Heb “their”; the referent (Ammon) has been specified in the translation for clarity.
[1:15] 43 tn Heb “will go into exile.”
[1:15] 44 tn Or “princes” (KJV, NAB, NASB, NLT); TEV “officers”; CEV “leaders.”
[1:15] 45 tn The words “will be carried off” are supplied in the translation for clarification.
[1:2] 46 tn Heb “he;” the referent (Amos) has been specified in the translation for clarity.
[1:2] 47 sn The
[1:2] 48 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:2] 49 tn Heb “gives his voice.”
[1:2] 50 tn Lexicographers debate whether there are two roots אָבַל (’aval), one signifying “mourn” and the other “be dry,” or simply one (“mourn”). The parallel verb (“withers”) might favor the first option and have the meaning “wilt away.” It is interesting to note, however, that the root appears later in the book in the context of lament (5:16; 8:8, 10; 9:5). Either 1:2 is a possible wordplay to alert the reader to the death that will accompany the judgment (the option of two roots), or perhaps the translation “mourns” is appropriate here as well (cf. KJV, NASB, NKJV, NJPS; see also D. J. A. Clines, “Was There an ’BL II ‘Be Dry’ in Classical Hebrew?” VT 42 [1992]: 1-10).
[1:2] 51 sn Carmel was a region known for its abundant plants and trees. See Isa 33:9; 35:2; Jer 50:19.
[1:2] 52 sn Loss of a land’s fertility is frequently associated with judgment in the OT and ancient Near Eastern literature.
[1:1] 53 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).
[1:1] 54 tn Heb “who.” Here a new sentence has been started in the translation for stylistic reasons.
[1:1] 55 tn Heb “which he saw concerning Israel.”
[1:1] 56 tn Heb “in the days of.”
[1:1] 57 tn The Hebrew text repeats, “and in the days of.” This phrase has not been repeated in the translation for stylistic reasons.
[1:1] 58 sn This refers to a well-known earthquake that occurred during the first half of the 8th century
[1:6] 59 sn Gaza was one of the five major Philistine cities (along with Ashdod, Ashkelon, Ekron, and Gath). It was considered to mark the southern limit of Canaan at the point on the coast where it was located (Gen 10:19).
[1:6] 60 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
[1:6] 61 tn Heb “Because of three violations of Gaza, even because of four.”
[1:6] 62 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
[1:6] 63 tn Heb “[group of] exiles.” A number of English translations take this as a collective singular and translate it with a plural (e.g., NAB, NIV, NRSV).
[1:6] 64 tn Heb “in order to hand them over.”
[1:7] 65 sn The city wall symbolizes the city’s defenses and security.
[1:7] 66 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
[10:5] 67 tc The MT reads the singular construct noun שְׁכַן (shÿkhan, “the inhabitant [of Samaria]”), while the LXX and Syriac reflect the plural construct noun שְׁכַנֵי (shÿkhane, “the inhabitants [of Samaria]”). The singular noun may be a collective referring to the population of Samaria as a whole (BDB 1015 s.v. שָׁכֵן; e.g., Isa 33:24). Most English translations view this as a reference to the inhabitants of the city as a whole (KJV, RSV, NAB, NASB, NIV, NRSV, NJPS, TEV, CEV, NLT).
[10:5] 68 tc The MT reads יָגוּרוּ (yaguru, Qal imperfect 3rd person common plural from III גוּר, gur, “to dread”; see BDB 159 s.v. III גוּר 1). This reading is followed by most English versions but is syntactically awkward because III גוּר (“to dread”) is used nowhere else with the preposition לְ (lamed, “they are in dread for…”?). BDB suggests reading יָנוּדוּ (yanudu, Qal imperfect 3rd person common plural from נוּד, nud, “to lament”; BDB 626 s.v. נוּד 2.a) which harmonizes better with the parallelism with אָבַל (’aval, “to mourn”) in the following line. The verb נוּד (“to lament”) is used with the preposition לְ in the idiom “to lament for” (e.g., Isa 51:19; Jer 15:5; 16:5; 48:17; Nah 3:7). This involves simple orthographic confusion between ג (gimel) and נ (nun), as well as ר (resh) and ד (dalet) which were often confused by the scribes.
[10:5] 69 tc The MT reads the plural לְעֶגְלוֹת (lÿ’eglot, “for the calves”), while some Greek versions (LXX, Theodotion) and the Syriac reflect the singular לְעֵגֶל (“for the calf [calf idol]”). The singular reading is preferred on the basis of internal evidence: the oracle denounces the calf idol worship of Samaria. The plural form probably arose due to the ambiguity of the term “calf” when a scribe did not realize that the term was being used as a metonymy for the worship of the Egyptian calf goddess. Most recent English versions adopt the singular form and relate it to the calf goddess cult (RSV, NASB, NIV, NCV, NJPS, TEV, CEV, NLT); however, older English versions follow the MT plural (KJV, ASV).
[10:5] 70 sn See the note on the place name Beth Aven in 4:15.
[10:5] 71 tc The MT appears to read יָגִילוּ (yagilu, “they will rejoice”; Qal imperfect 3rd person masculine plural from גִּיל, gil, “to rejoice”), but this is likely an example of semantic polarization. See F. I. Andersen and D. N. Freedman, Hosea (AB), 556-67. The BHS editors propose the reading יְיֵלִילוּ (yÿyelilu, “they will lament”; Hiphil imperfect 3rd person masculine plural from יָלַל, yalal, “to lament”), which also appears in Hos 7:14. If this reading is original, the textual variant may be attributed to: (1) orthographic confusion between ל (lamed) and ג (gimel), and (2) haplography or dittography of י (yod). English versions are split; some follow the MT (KJV, ASV, NIV, NJPS), others the proposed emendation (RSV, NASB, NCV, NRSV, TEV, NLT).
[10:5] 72 tc This line division follows the MT rather than the line division suggested by the BHS editors.
[10:5] 73 tn Heb “from it” (so NAB, NRSV).
[10:6] 74 tn The antecedent of the 3rd person masculine singular direct object pronoun אוֹתוֹ (’oto, “it”) is probably the calf idol of Beth Aven mentioned in 10:5a. This has been specified in the translation for clarity (cf. TEV, NLT).
[10:6] 75 tc The MT reads מֶלֶךְ יָרֵב (melekh yarev, “a king who contends”?) which is syntactically awkward: מֶלֶךְ (“king”) followed by יָרֵב (“let him contend!”; Qal jussive 3rd person masculine singular from רִיב, riv, “to contend”). Note that KJV, ASV, NASB treat this as a proper name (“king Jareb”). The MT reading is probably the result of faulty word division. As the BHS editors suggest, the original reading most likely is מַלְכִּי רָב (malki rav, “the great king”). The suffixed י (yod) on מַלְכִּי is the remnant of the old genitive ending. This is the equivalent of the Assyrian royal epithet sarru rabbu (“the great king”). See also the tc note on the same phrase in 5:13.
[10:6] 76 tn The preposition מִן (min) functions in a causal sense specifying the logical cause: “because of” or “on account of” (e.g., Exod 2:23; Deut 7:7; Nah 3:4; BDB 580 s.v. מִן 2.f; HALOT 598 s.v. מִן 6).
[10:6] 77 tn The meaning of the root of מֵעֲצָתוֹ (me’atsato, preposition מִן, min, + feminine singular noun עֵצָה, ’etsah, + 3rd person masculine singular suffix) is debated. There are three options: (1) “its counsel” from I עֵצָה (“counsel; advice; plan”; BDB 420 s.v. עֵצָה; HALOT 867 s.v. I עֵצָה 3.a); (2) “its disobedience” from II עֵצָה (“disobedience,” but the existence of this root is debated; see HALOT 867 s.v. II עֵצָה); and (3) “its wooden idol” from III עֵצָה (“wood”; cf. Jer 6:6) referring to the wooden idol/effigy (the calf idol in 10:5), a stick of wood covered with gold (HALOT 867 s.v.). The last option is favored contextually: (a) the idol is called “a stick of wood” in Hos 4:12, and (b) the calf idol (probably the referent) of the cult is mentioned in 10:5. The English versions are divided: (1) “his idol” (RSV, NRSV), “its wooden idols” (NIV), “image” (NJPS margin), “that idol” (CEV), “this idol” (NLT); and (2) “his own counsel” (KJV, ASV), “its own counsel” (NASB), “his plans” (NJPS), “his schemes” (NAB), “the advice” (TEV).
[10:7] 78 tn The term נִדְמֶה (nidmeh, Niphal participle feminine singular) is derived from II דָמָה (damah; so BDB 198 s.v. דָמָה; HALOT 225 s.v. III דמה): “be cut off, cease to exist, be destroyed.” The Niphal form נִדְמֶה (“will be destroyed”) is paralleled by the Niphal וְנִשְׁמְדוּ (vÿnishmÿdu, “will be destroyed”) in 10:8. Several English versions nuance the literal wording for the sake of the idiom: “will float away like a twig on the surface of the waters” (NIV), “Like a twig in a stream…will be swept away” (CEV), “will be carried off like a chip of wood on an ocean wave” (NLT).
[10:7] 79 tn The noun II קֶצֶף (qetsef) is a hapax legomenon (a term that occurs only once). Historically, it has been understood in two different ways: (1) “foam” (Vulgate, Aquila, Symmachus) and (2) “snapped-off twig” (LXX, Theodotion, Syriac Peshitta). Both interpretations make sense in the light of the simile. The latter has more support because of the related verb קָצַץ (qatsats, “to cut off, chop off”) used in reference to wood (BDB 893 s.v. קָצַץ; HALOT 1125 s.v. קצץ) and the related feminine noun קְצָפָה (qÿtsafah, “stump; splinter” of fig-tree; BDB 893 s.v. קְצָפָה; HALOT 1125 s.v. קְצָפָה). English versions differ along these lines: (1) “foam” (KJV, NAB, NJPS) and (2) “chip” (NRSV, TEV, NCV, NLT), “stick” (NASB), “twig” (NIV, CEV).
[10:8] 80 tn Alternately, “Aven” (KJV, NAB, NRSV, NLT) for the city name “Beth Aven.” The term “Beth” (house) does not appear in the Hebrew text here, but is implied (e.g., Hos 4:15). It is supplied in the translation for clarity.
[10:8] 81 tc The MT reads בָּמוֹת אָוֶן (bamot ’aven, “high places of Aven”); however, several Hebrew
[10:14] 82 tn Heb “as the devastation of Shalman.” The genitive noun שַׁלְמַן (shalman, “Shalman”) functions as a subjective genitive: “as Shalman devastated [Beth Arbel].”
[10:15] 83 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[10:15] 84 tn Heb “when the dawn is cut off” or “when the day ceases.” Cf. NLT “When the day of judgment dawns.”
[10:15] 85 tn The root דָמָה (damah, “to be cut off, cease to exist, be destroyed”; BDB 198 s.v. דָמָה; HALOT 225 s.v. דמה) is repeated in the Hebrew text. The form נִדְמֹה (nidmoh, Niphal infinitive absolute) appears in the first colon, and the form נִדְמָה (nidmah, Niphal perfect 3rd person masculine singular) appears in the second colon. This striking repetition creates a dramatic wordplay which, for stylistic reasons, cannot be reproduced in English translations: “The moment the dawn ceases to exist (i.e., at the break of dawn), the king of Israel will cease to exist.”
[1:6] 86 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[1:6] 87 tn Heb “into a planting place for vineyards.”
[1:6] 88 tn Heb “pour” (so NASB, NIV); KJV, NRSV “pour down”; NAB “throw down”; NLT “roll.”
[1:6] 89 tn Heb “her stones.” The term stones is a metonymy for the city walls whose foundations were constructed of stone masonry.
[1:6] 90 tn Heb “I will uncover her foundations.” The term “foundations” refers to the lower courses of the stones of the city’s outer fortification walls.
[1:7] 91 tn Heb “and all her prostitute’s wages will be burned with fire.”
[1:7] 92 tn Heb “I will make desolate” (so NASB).
[1:7] 93 tn Or “for” (KJV, NASB, NRSV).
[1:7] 94 tn No object is specified in the Hebrew text; the words “the metal” are supplied from the context.
[1:7] 95 tn Heb “for from a prostitute’s wages she gathered, and to a prostitute’s wages they will return.” When the metal was first collected it was comparable to the coins a prostitute would receive for her services. The metal was then formed into idols, but now the
