Discovery BoxDeuteronomy 9:21
Context9:21 As for your sinful thing 1 that you had made, the calf, I took it, melted it down, 2 ground it up until it was as fine as dust, and tossed the dust into the stream that flows down the mountain.
Deuteronomy 9:1
Context9:1 Listen, Israel: Today you are about to cross the Jordan so you can dispossess the nations there, people greater and stronger than you who live in large cities with extremely high fortifications. 3
Deuteronomy 12:28-30
Context12:28 Pay careful attention to all these things I am commanding you so that it may always go well with you and your children after you when you do what is good and right in the sight of the Lord your God.
12:29 When the Lord your God eliminates the nations from the place where you are headed and you dispossess them, you will settle down in their land. 4 12:30 After they have been destroyed from your presence, be careful not to be ensnared like they are; do not pursue their gods and say, “How do these nations serve their gods? I will do the same.”
Deuteronomy 13:1
Context13:1 Suppose a prophet or one who foretells by dreams 5 should appear among you and show you a sign or wonder, 6
Deuteronomy 14:16
Context14:16 the little owl, the long-eared owl, the white owl, 7
Amos 8:14
Context8:14 These are the ones who now take oaths 8 in the name of the sinful idol goddess 9 of Samaria.
They vow, 10 ‘As surely as your god 11 lives, O Dan,’ or ‘As surely as your beloved one 12 lives, O Beer Sheba!’
But they will fall down and not get up again.”
Micah 1:5
Context1:5 All this is because of Jacob’s rebellion
and 13 the sins of the nation 14 of Israel.
How has Jacob rebelled, you ask? 15
Samaria epitomizes their rebellion! 16
Where are Judah’s pagan worship centers, you ask? 17
They are right in Jerusalem! 18
Micah 1:13
Context1:13 Residents of Lachish, 19 hitch the horses to the chariots!
You 20 influenced Daughter Zion 21 to sin, 22
for Israel’s rebellious deeds can be traced back 23 to you!
[9:21] 1 tn Heb “your sin.” This is a metonymy in which the effect (sin) stands for the cause (the metal calf).
[9:21] 2 tn Heb “burned it with fire.”
[9:1] 3 tn Heb “fortified to the heavens” (so NRSV); NLT “cities with walls that reach to the sky.” This is hyperbole.
[12:29] 4 tn Heb “dwell in their land” (so NASB). In the Hebrew text vv. 29-30 are one long sentence. For stylistic reasons the translation divides it into two.
[13:1] 5 tn Heb “or a dreamer of dreams” (so KJV, ASV, NASB). The difference between a prophet (נָבִיא, navi’) and one who foretells by dreams (חֹלֵם אוֹ, ’o kholem) was not so much one of office – for both received revelation by dreams (cf. Num 12:6) – as it was of function or emphasis. The prophet was more a proclaimer and interpreter of revelation whereas the one who foretold by dreams was a receiver of revelation. In later times the role of the one who foretold by dreams was abused and thus denigrated as compared to that of the prophet (cf. Jer 23:28).
[13:1] 6 tn The expression אוֹת אוֹ מוֹפֵת (’ot ’o mofet) became a formulaic way of speaking of ways of authenticating prophetic messages or other works of God (cf. Deut 28:46; Isa 20:3). The NT equivalent is the Greek term σημεῖον (shmeion), a sign performed (used frequently in the Gospel of John, cf. 2:11, 18; 20:30-31). They could, however, be counterfeited or (as here) permitted to false prophets by the
[14:16] 7 tn The Hebrew term תִּנְשֶׁמֶת (tinshemet) may refer to a species of owl (cf. ASV “horned owl”; NASB, NIV, NLT “white owl”) or perhaps even to the swan (so KJV); cf. NRSV “water hen.”
[8:14] 8 tn Heb “those who swear.”
[8:14] 9 tn Heb “the sin [or “guilt”] of Samaria.” This could be a derogatory reference to an idol-goddess popular in the northern kingdom, perhaps Asherah (cf. 2 Chr 24:18, where this worship is labeled “their guilt”), or to the golden calf at the national sanctuary in Bethel (Hos 8:6, 10:8). Some English versions (e.g., NEB, NRSV, CEV) repoint the word and read “Ashimah,” the name of a goddess worshiped in Hamath in Syria (see 2 Kgs 17:30).
[8:14] 11 sn Your god is not identified. It may refer to another patron deity who was not the God of Israel, a local manifestation of the Lord that was worshiped by the people there, or, more specifically, the golden calf image erected in Dan by Jeroboam I (see 1 Kgs 12:28-30).
[8:14] 12 tc The MT reads, “As surely as the way [to] Beer Sheba lives,” or “As surely as the way lives, O Beer Sheba.” Perhaps the term דֶּרֶךְ (derekh, “the way”) refers to the pilgrimage route to Beersheba (see S. M. Paul, Amos [Hermeneia], 272) or it may be a title for a god. The notion of pilgrimage appears elsewhere in the book (cf. 4:4-5; 5:4-5; 8:12). The translation above assumes an emendation to דֹּדְךְ (dodÿkh, “your beloved” or “relative”; the term also is used in 6:10) and understands this as referring either to the Lord (since other kinship terms are used of him, such as “Father”) or to another deity that was particularly popular in Beer Sheba. Besides the commentaries, see S. M. Olyan, “The Oaths of Amos 8:14” Priesthood and Cult in Ancient Israel, 121-49.
[1:5] 13 tn Heb “and because of.” This was simplified in the translation for stylistic reasons.
[1:5] 15 tn Heb “What is the rebellion of Jacob?”
[1:5] 16 tn Heb “Is it not Samaria?” The negated rhetorical question expects the answer, “It certainly is!” To make this clear the question has been translated as a strong affirmative statement.
[1:5] 17 tn Heb “What are Judah’s high places?”
[1:5] 18 tn Heb “Is it not Jerusalem?” The rhetorical question expects the answer, “It certainly is!”
[1:13] 19 sn The place name Lachish sounds like the Hebrew word for “team [of horses].”
[1:13] 20 tn Heb “she”; this has been translated as second person (“you”) in keeping with the direct address to the residents of Lachish in the previous line.
[1:13] 21 sn The epithet Daughter Zion pictures the city of Jerusalem as a young lady.
[1:13] 22 tn Heb “She was the beginning of sin for Daughter Zion.”
[1:13] 23 tn Heb “for in you was found the transgressions of Israel.”
