Discovery BoxEzekiel 25:6
Context25:6 For this is what the sovereign Lord says: Because you clapped your hands, stamped your feet, and rejoiced with intense scorn 1 over the land of Israel,
Ezekiel 25:12
Context25:12 “This is what the sovereign Lord says: ‘Edom 2 has taken vengeance against the house of Judah; they have made themselves fully culpable 3 by taking vengeance 4 on them. 5
Isaiah 14:29-31
Context14:29 Don’t be so happy, all you Philistines,
just because the club that beat you has been broken! 6
For a viper will grow out of the serpent’s root,
and its fruit will be a darting adder. 7
14:30 The poor will graze in my pastures; 8
the needy will rest securely.
But I will kill your root by famine;
it will put to death all your survivors. 9
14:31 Wail, O city gate!
Cry out, O city!
Melt with fear, 10 all you Philistines!
For out of the north comes a cloud of smoke,
and there are no stragglers in its ranks. 11
Jeremiah 25:20
Context25:20 the foreigners living in Egypt; 12 all the kings of the land of Uz; 13 all the kings of the land of the Philistines, 14 the people of Ashkelon, Gaza, Ekron, the people who had been left alive from Ashdod; 15
Jeremiah 47:1-7
Context47:1 The Lord spoke to the prophet Jeremiah 16 about the Philistines before Pharaoh attacked Gaza. 17
47:2 “Look! Enemies are gathering in the north like water rising in a river. 18
They will be like an overflowing stream.
They will overwhelm the whole country and everything in it like a flood.
They will overwhelm the cities and their inhabitants.
People will cry out in alarm.
Everyone living in the country will cry out in pain.
47:3 Fathers will hear the hoofbeats of the enemies’ horses,
the clatter of their chariots and the rumbling of their wheels.
They will not turn back to save their children
because they will be paralyzed with fear. 19
47:4 For the time has come
to destroy all the Philistines.
The time has come to destroy all the help
that remains for Tyre 20 and Sidon. 21
For I, the Lord, will 22 destroy the Philistines,
that remnant that came from the island of Crete. 23
47:5 The people of Gaza will shave their heads in mourning.
The people of Ashkelon will be struck dumb.
How long will you gash yourselves to show your sorrow, 24
you who remain of Philistia’s power? 25
47:6 How long will you cry out, 26 ‘Oh, sword of the Lord,
how long will it be before you stop killing? 27
Go back into your sheath!
Stay there and rest!’ 28
when I, the Lord, have 30 given it orders?
I have ordered it to attack
the people of Ashkelon and the seacoast. 31
Joel 3:4-21
Context3:4 Why are you doing these things to me, Tyre and Sidon? 32
Are you trying to get even with me, land of Philistia? 33
I will very quickly repay you for what you have done! 34
3:5 For you took my silver and my gold
and brought my precious valuables to your own palaces. 35
3:6 You sold Judeans and Jerusalemites to the Greeks,
removing them far from their own country. 36
3:7 Look! I am rousing them from that place to which you sold them.
I will repay you for what you have done! 37
3:8 I will sell your sons and daughters to 38 the people of Judah. 39
They will sell them to the Sabeans, 40 a nation far away.
Indeed, the Lord has spoken!
3:9 Proclaim this among the nations:
“Prepare for a holy war!
Call out the warriors!
Let all these fighting men approach and attack! 41
3:10 Beat your plowshares 42 into swords,
and your pruning hooks 43 into spears! 44
Let the weak say, ‘I too am a warrior!’ 45
3:11 Lend your aid 46 and come,
all you surrounding nations,
and gather yourselves 47 to that place.”
Bring down, O Lord, your warriors! 48
3:12 Let the nations be roused and let them go up
to the valley of Jehoshaphat,
for there I will sit in judgment on all the surrounding nations.
3:13 Rush forth with 49 the sickle, for the harvest is ripe!
Come, stomp the grapes, 50 for the winepress is full!
The vats overflow.
Indeed, their evil is great! 51
3:14 Crowds, great crowds are in the valley of decision,
for the day of the Lord is near in the valley of decision! 52
3:15 The sun and moon are darkened;
the stars withhold 53 their brightness.
3:16 The Lord roars from Zion;
from Jerusalem 54 his voice bellows out. 55
The heavens 56 and the earth shake.
But the Lord is a refuge for his people;
he is a stronghold for the citizens 57 of Israel.
3:17 You will be convinced 58 that I the Lord am your God,
dwelling on Zion, my holy mountain.
Jerusalem 59 will be holy –
conquering armies 60 will no longer pass through it.
3:18 On that day 61 the mountains will drip with sweet wine, 62
and the hills will flow with milk. 63
All the dry stream beds 64 of Judah will flow with water.
A spring will flow out from the temple 65 of the Lord,
watering the Valley of Acacia Trees. 66
3:19 Egypt will be desolate
and Edom will be a desolate wilderness,
because of the violence they did to the people of Judah, 67
in whose land they shed innocent blood.
3:20 But Judah will reside securely forever,
and Jerusalem will be secure 68 from one generation to the next.
3:21 I will avenge 69 their blood which I had not previously acquitted.
It is the Lord who dwells in Zion!
Zephaniah 2:4-7
Context2:4 Indeed, 70 Gaza will be deserted 71
and Ashkelon will become a heap of ruins. 72
Invaders will drive away the people of Ashdod by noon, 73
and Ekron will be overthrown. 74
2:5 Those who live by the sea, the people who came from Crete, 75 are as good as dead. 76
The Lord has decreed your downfall, 77 Canaan, land of the Philistines:
“I will destroy everyone who lives there!” 78
2:6 The seacoast 79 will be used as pasture lands 80 by the shepherds
and as pens for their flocks.
2:7 Those who are left from the kingdom of Judah 81 will take possession of it. 82
By the sea 83 they 84 will graze,
in the houses of Ashkelon they will lie down in the evening,
for the Lord their God will intervene for them 85 and restore their prosperity. 86
Amos 1:6-8
Context1:6 This is what the Lord says:
“Because Gaza 87 has committed three crimes 88 –
make that four! 89 – I will not revoke my decree of judgment. 90
They deported a whole community 91 and sold them 92 to Edom.
1:7 So I will set Gaza’s city wall 93 on fire;
fire 94 will consume her fortresses.
1:8 I will remove 95 the ruler 96 from Ashdod, 97
the one who holds the royal scepter from Ashkelon. 98
I will strike Ekron 99 with my hand; 100
the rest of the Philistines will also die.” 101
The sovereign Lord has spoken!
Zechariah 9:5-8
Context9:5 Ashkelon will see and be afraid; Gaza will be in great anguish, as will Ekron, for her hope will have been dried up. 102 Gaza will lose her king, and Ashkelon will no longer be inhabited. 9:6 A mongrel people will live in Ashdod, for I will greatly humiliate the Philistines. 9:7 I will take away their abominable religious practices; 103 then those who survive will become a community of believers in our God, 104 like a clan in Judah, and Ekron will be like the Jebusites. 9:8 Then I will surround my temple 105 to protect it like a guard 106 from anyone crossing back and forth; so no one will cross over against them anymore as an oppressor, for now I myself have seen it.
[25:6] 1 tn Heb “with all your scorn in (the) soul.”
[25:12] 2 sn Edom was located south of Moab.
[25:12] 3 tn Heb “and they have become guilty, becoming guilty.” The infinitive absolute following the finite verb makes the statement emphatic and draws attention to the degree of guilt incurred by Edom due to its actions.
[25:12] 4 tn Heb “and they have taken vengeance.”
[25:12] 5 sn Edom apparently in some way assisted in the destruction of Jerusalem in 587/6
[14:29] 6 sn The identity of this “club” (also referred to as a “serpent” in the next line) is uncertain. It may refer to an Assyrian king, or to Ahaz. For discussion see J. N. Oswalt, Isaiah (NICOT), 1:331-32. The viper/adder referred to in the second half of the verse is his successor.
[14:29] 7 tn Heb “flying burning one.” The designation “burning one” may allude to the serpent’s appearance or the effect of its poisonous bite. (See the note at 6:2.) The qualifier “flying” probably refers to the serpent’s quick, darting movements, though one might propose a homonym here, meaning “biting.” (See J. N. Oswalt, Isaiah [NICOT], 1:332, n. 18.) Some might think in terms of a mythological flying, fire breathing dragon (cf. NAB “a flying saraph”; CEV “a flying fiery dragon”), but this proposal does not make good sense in 30:6, where the phrase “flying burning one” appears again in a list of desert animals.
[14:30] 8 tc The Hebrew text has, “the firstborn of the poor will graze.” “Firstborn” may be used here in an idiomatic sense to indicate the very poorest of the poor. See BDB 114 s.v. בְּכוֹר. The translation above assumes an emendation of בְּכוֹרֵי (bÿkhorey, “firstborn of”) to בְּכָרַי (bekharay, “in my pastures”).
[14:30] 9 tn Heb “your remnant” (so NAB, NRSV).
[14:31] 10 tn Or “despair” (see HALOT 555 s.v. מוג). The form נָמוֹג (namog) should be taken here as an infinitive absolute functioning as an imperative. See GKC 199-200 §72.v.
[14:31] 11 tn Heb “and there is no one going alone in his appointed places.” The meaning of this line is uncertain. בּוֹדֵד (boded) appears to be a participle from בָּדַד (badad, “be separate”; see BDB 94 s.v. בָּדַד). מוֹעָד (mo’ad) may mean “assembly” or, by extension, “multitude” (see HALOT 558 s.v. *מוֹעָד), but the referent of the third masculine pronominal suffix attached to the noun is unclear. It probably refers to the “nation” mentioned in the next line.
[25:20] 12 tn The meaning of this term and its connection with the preceding is somewhat uncertain. This word is used of the mixture of foreign people who accompanied Israel out of Egypt (Exod 12:38) and of the foreigners that the Israelites were to separate out of their midst in the time of Nehemiah (Neh 13:3). Most commentators interpret it here of the foreign people who were living in Egypt. (See BDB 786 s.v. I עֶרֶב and KBL 733 s.v. II עֶרֶב.)
[25:20] 13 sn The land of Uz was Job’s homeland (Job 1:1). The exact location is unknown but its position here between Egypt and the Philistine cities suggests it is south of Judah, probably in the Arabian peninsula. Lam 4:21 suggests that it was near Edom.
[25:20] 14 sn See further Jer 47:1-7 for the judgment against the Philistines. The Philistine cities were west of Judah.
[25:20] 15 sn The Greek historian Herodotus reports that Ashdod had been destroyed under the Pharaoh who preceded Necho, Psammetichus.
[47:1] 16 tn Heb “That which came [as] the word of the
[47:1] 17 sn The precise dating of this prophecy is uncertain. Several proposals have been suggested, the most likely of which is that the prophecy was delivered in 609
[47:2] 18 tn Heb “Behold! Waters are rising from the north.” The metaphor of enemy armies compared to overflowing water is seen also in Isa 8:8-9 (Assyria) and 46:7-8 (Egypt). Here it refers to the foe from the north (Jer 1:14; 4:6; etc) which is specifically identified with Babylon in Jer 25. The metaphor has been turned into a simile in the translation to help the average reader identify that a figure is involved and to hint at the referent.
[47:3] 19 tn Heb “From the noise of the stamping of the hoofs of his stallions, from the rattling of his chariots at the rumbling of their wheels, fathers will not turn to their children from sinking of hands.” According to BDB 952 s.v. רִפָּיוֹן the “sinking of the hands” is figurative of helplessness caused by terror. A very similar figure is seen with a related expression in Isa 35:3-4. The sentence has been restructured to put the subject up front and to suggest through shorter sentences more in keeping with contemporary English style the same causal connections. The figures have been interpreted for the sake of clarity for the average reader.
[47:4] 20 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[47:4] 21 map For location see Map1 A1; JP3 F3; JP4 F3.
[47:4] 22 tn Heb “For the
[47:4] 23 sn All the help that remains for Tyre and Sidon and that remnant that came from the island of Crete appear to be two qualifying phrases that refer to the Philistines, the last with regard to their origin and the first with regard to the fact that they were allies that Tyre and Sidon depended on. “Crete” is literally “Caphtor” which is generally identified with the island of Crete. The Philistines had come from there (Amos 9:7) in the wave of migration from the Aegean Islands during the twelfth and eleventh century and had settled on the Philistine plain after having been repulsed from trying to enter Egypt.
[47:5] 24 sn Shaving one’s head and gashing one’s body were customs to show mourning or sadness for the dead (cf. Deut 14:1; Mic 1:16; Ezek 27:31; Jer 16:6; 48:37).
[47:5] 25 tn Or “you who are left alive on the Philistine plain.” Or “you who remain of the Anakim.” The translation follows the suggestion of several of the modern commentaries that the word עֵמֶק (’emeq) means “strength” or “power” here (see J. A. Thompson, Jeremiah [NICOT], 698; J. Bright, Jeremiah [AB], 310; and see also HALOT 803 s.v. II עֵמֶק). It is a rare homonym of the word that normally means “valley” that seems to be an inappropriate designation of the Philistine plain. Many of the modern English versions and commentaries follow the Greek version which reads here “remnant of the Anakim” (עֲנָקִים [’anaqim] instead of עִמְקָם [’imqam], a confusion of basically one letter). This emendation is followed by both BDB 771 s.v. עֵמֶק and KBL 716 s.v. עֵמֶק. The Anakim were generally associated with the southern region around Hebron but an enclave of them was known to have settled in Gaza, Gath, and Ekron, three of the Philistine cities (cf. Josh 11:22). However, the fact that this judgment is directed against the Philistines not the Anakim and that this homonym apparently appears also in Jer 49:4 makes the reading of “power” more likely here.
[47:6] 26 tn The words “How long will you cry out” are not in the text but some such introduction seems necessary because the rest of the speech assumes a personal subject.
[47:6] 27 tn Heb “before you are quiet/at rest.”
[47:6] 28 sn The passage is highly figurative. The sword of the
[47:7] 29 tn The reading here follows the Greek, Syriac, and Latin versions. The Hebrew text reads “how can you rest” as a continuation of the second person in v. 6.
[47:7] 30 tn Heb “When the
[47:7] 31 tn Heb “Against Ashkelon and the sea coast, there he has appointed it.” For the switch to the first person see the preceding translator’s note. “There” is poetical and redundant and the idea of “attacking” is implicit in “against.”
[3:4] 32 tn Heb “What [are] you [doing] to me, O Tyre and Sidon?”
[3:4] 34 tn Heb “quickly, speedily, I will return your recompense on your head.” This is an idiom for retributive justice and an equitable reversal of situation.
[3:5] 35 tn Or perhaps, “temples.”
[3:7] 37 tn Heb “I will return your recompense on your head.”
[3:8] 38 tn Heb “into the hand of.”
[3:8] 39 tn Heb “the sons of Judah.”
[3:8] 40 sn The Sabeans were Arabian merchants who were influential along the ancient caravan routes that traveled through Arabia. See also Job 1:15; Isa 43:3; 45:14; Ps 72:10.
[3:9] 41 tn Heb “draw near and go up.”
[3:10] 42 sn Instead of referring to the large plow as a whole, the plowshare is simply the metal tip which actually breaks the earth and cuts the furrow.
[3:10] 43 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.
[3:10] 44 sn This conversion of farming instruments to instruments of war is the reverse of Isa 2:4 (cf. Mic 4:3), where military weapons are transformed into tools for farming. Isaiah describes a time of kingdom blessing and prosperity, whereas Joel describes a time of eschatological conflict and judgment.
[3:10] 45 sn The “weak” individual mentioned here is apparently the farmer who has little or no military prowess or prior fighting experience. Under ordinary circumstances such a person would be ill-prepared for assuming the role of a soldier. However, in the scene that Joel is describing here even the most unlikely candidate will become a participant to be reckoned with in this final conflict.
[3:11] 46 tn This Hebrew verb is found only here in the OT; its meaning is uncertain. Some scholars prefer to read here עוּרוּ (’uru, “arouse”) or חוּשׁוּ (khushu, “hasten”).
[3:11] 47 tc The present translation follows the reading of the imperative הִקָּבְצוּ (hiqqavÿtsu) rather than the perfect with vav (ו) consecutive וְנִקְבָּצוּ (vÿniqbbatsu) of the MT.
[3:11] 48 tc Some commentators prefer to delete the line “Bring down, O
[3:13] 50 tn Heb “go down” or “tread.” The Hebrew term רְדוּ (rÿdu) may be from יָרַד (yarad, “to go down”) or from רָדָה (radah, “have dominion,” here in the sense of “to tread”). If it means “go down,” the reference would be to entering the vat to squash the grapes. If it means “tread,” the verb would refer specifically to the action of those who walk over the grapes to press out their juice. The phrase “the grapes” is supplied in the translation for clarity.
[3:13] 51 sn The immediacy of judgment upon wickedness is likened to the urgency required for a harvest that has reached its pinnacle of development. When the harvest is completely ripe, there can be no delay by the reapers in gathering the harvest. In a similar way, Joel envisions a time when human wickedness will reach such a heightened degree that there can be no further stay of divine judgment (cf. the “fullness of time” language in Gal 4:4).
[3:14] 52 sn The decision referred to here is not a response on the part of the crowd, but the verdict handed out by the divine judge.
[3:16] 54 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:16] 55 tn Heb “he sounds forth his voice.”
[3:16] 56 tn Or “the sky.” See the note on “sky” in 2:30.
[3:17] 59 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:17] 60 tn Heb “strangers” or “foreigners.” In context, this refers to invasions by conquering armies.
[3:18] 61 tn Heb “and it will come about in that day.”
[3:18] 62 tn Many English translations read “new wine” or “sweet wine,” meaning unfermented wine, i.e., grape juice.
[3:18] 63 sn The language used here is a hyperbolic way of describing both a bountiful grape harvest (“the mountains will drip with juice”) and an abundance of cattle (“the hills will flow with milk”). In addition to being hyperbolic, the language is also metonymical (effect for cause).
[3:18] 64 tn Or “seasonal streams.”
[3:18] 66 tn Heb “valley of Shittim.” The exact location of the Valley of Acacia Trees is uncertain. The Hebrew word שִׁטִּים (shittim) refers to a place where the acacia trees grow, which would be a very arid and dry place. The acacia tree can survive in such locations, whereas most other trees require more advantageous conditions. Joel’s point is that the stream that has been mentioned will proceed to the most dry and barren of locations in the vicinity of Jerusalem.
[3:19] 67 tn Heb “violence of the sons of Judah.” The phrase “of the sons of Judah” is an objective genitive (cf. KJV “the violence against the children of Judah”; NAB, NIV, NRSV “violence done to the people of Judah”). It refers to injustices committed against the Judeans, not violence that the Judeans themselves had committed against others.
[3:20] 68 tn The phrase “will be secure” does not appear in the Hebrew, but are supplied in the translation for the sake of smoothness.
[3:21] 69 tc The present translation follows the reading וְנִקַּמְתִּי (vÿniqqamti, “I will avenge”) rather than וְנִקֵּתִי (vÿniqqeti, “I will acquit”) of the MT.
[2:4] 70 tn Or “for” (KJV, NAB, NASB, NRSV).
[2:4] 71 tn There is a sound play here in the Hebrew text: the name Gaza (עַזָּה, ’azzah) sounds like the word translated “deserted” (עֲזוּבָה, ’azuvah).
[2:4] 72 tn Or “a desolate place.”
[2:4] 73 tn Heb “[As for] Ashdod, at noon they will drive her away.”
[2:4] 74 tn Heb “uprooted.” There is a sound play here in the Hebrew text: the name “Ekron” (עֶקְרוֹן, ’eqron) sounds like the word translated “uprooted” (תֵּעָקֵר, te’aqer).
[2:5] 75 tn Heb “Kerethites,” a people settled alongside the Philistines in the coastal areas of southern Palestine (cf. 1 Sam 30:14; Ezek 25:16). They originally came from the island of Crete.
[2:5] 76 tn Heb “Woe, inhabitants of the coast of the sea, nation of Kerethites.” The Hebrew term הוֹי (hoy, “ah, woe”), is used to mourn the dead and express outwardly one’s sorrow (see 1 Kgs 13:30; Jer 22:18; 34:5). By using it here the prophet mourns in advance the downfall of the Philistines, thereby emphasizing the certainty of their demise (“as good as dead”). Some argue the word does not have its earlier connotation here and is simply an attention-getting interjection, equivalent to “Hey!”
[2:5] 77 tn Heb “the word of the
[2:5] 78 tn Heb “I will destroy you so there is no inhabitant [remaining].”
[2:6] 79 tn The NIV here supplies the phrase “where the Kerethites dwell” (“Kerethites” is translated in v. 5 as “the people who came from Crete”) as an interpretive gloss, but this phrase is not in the MT. The NAB likewise reads “the coastland of the Cretans,” supplying “Cretans” here.
[2:6] 80 tn The Hebrew phrase here is נְוֹת כְּרֹת (nÿvot kÿrot). The first word is probably a plural form of נָוָה (navah, “pasture”). The meaning of the second word is unclear. It may be a synonym of the preceding word (cf. NRSV “pastures, meadows for shepherds”); there is a word כַּר (kar, “pasture”) in biblical Hebrew, but elsewhere it forms its plural with a masculine ending. Some have suggested the meaning “wells” or “caves” used as shelters (cf. NEB “shepherds’ huts”); in this case, one might translate, “The seacoast will be used for pasturelands; for shepherds’ wells/caves.”
[2:7] 81 tn Heb “the remnant of the house of Judah.”
[2:7] 82 tn Or “the coast will belong to the remnant of the house of Judah.”
[2:7] 83 tc Heb “on them,” but the antecedent of the masculine pronoun is unclear. It may refer back to the “pasture lands,” though that noun is feminine. It is preferable to emend the text from עֲלֵיהֶם (’alehem) to עַל־הַיָּם (’al-hayyam, “by the sea”) an emendation that assumes a misdivision and transposition of letters in the MT (cf. NEB “They shall pasture their flocks by the sea”). See J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 192.
[2:7] 84 tn The referent of the pronominal subject (“they”) is unclear. It may refer (1) to the shepherds (in which case the first verb should be translated, “pasture their sheep,” cf. NEB), or (2) to the Judahites occupying the area, who are being compared to sheep (cf. NIV, “there they will find pasture”).
[2:7] 85 tn Or “will care for them.”
[2:7] 86 tn Traditionally, “restore their captivity,” i.e., bring back their captives, but it is more likely the expression means “restore their fortunes” in a more general sense (cf. NEB, NASB, NIV, NRSV).
[1:6] 87 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] 88 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] 89 tn Heb “Because of three violations of Gaza, even because of four.”
[1:6] 90 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] 91 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] 92 tn Heb “in order to hand them over.”
[1:7] 93 sn The city wall symbolizes the city’s defenses and security.
[1:7] 94 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
[1:8] 96 tn Heb “the one who sits.” Some translations take this expression as a collective singular referring to the inhabitants rather than the ruler (e.g., NAB, NRSV, NLT).
[1:8] 97 sn Ashdod was one of the five major Philistine cities (along with Ashkelon, Ekron, Gaza, and Gath).
[1:8] 98 sn Ashkelon was one of the five major Philistine cities (along with Ashdod, Ekron, Gaza, and Gath).
[1:8] 99 sn Ekron was one of the five major Philistine cities (along with Ashdod, Ashkelon, Gaza, and Gath).
[1:8] 100 tn Heb “I will turn my hand against Ekron.” For other uses of the idiom, “turn the hand against,” see Ps 81:14; Isa 1:25; Jer 6:9; Zech 13:7.
[1:8] 101 tn Heb “and the remnant of the Philistines will perish.” The translation above assumes that reference is made to other Philistines beside those living in the cities mentioned. Another option is to translate, “Every last Philistine will die.”
[9:5] 102 tn The present translation presupposes a Hiphil perfect of יָבֵשׁ (yavesh, “be dry”; cf. NRSV “are withered”) rather than the usually accepted Hiphil of בּוֹשׁ (bosh, “be ashamed”; cf. KJV, ASV), a sense that is less suitable with the removal of hope.
[9:7] 103 tn Heb “and I will take away their blood from their mouth and their abominations from between their teeth.” These expressions refer to some type of abominable religious practices, perhaps eating meat with the blood still in it (less likely NCV “drinking blood”) or eating unclean or forbidden foods.
[9:7] 104 tn Heb “and they will be a remnant for our God”; cf. NIV “will belong to our God”; NLT “will worship our God.”
[9:8] 105 tn Heb “house” (so NAB, NIV, NRSV).
[9:8] 106 tn Though a hapax legomenon, the מִצָּבָה (mitsavah) of the MT (from נָצַב, natsav, “take a stand”) is preferable to the suggestion מַצֵּבָה (matsevah, “pillar”) or even מִצָּבָא (mitsava’, “from” or “against the army”). The context favors the idea of the
