Discovery Box| (0.63491370967742) | (Amo 1:8) |
6 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. |
| (0.63491370967742) | (Amo 1:11) |
5 tn Or “He stifled his compassion.” The Hebrew term רָחֲמָיו (rakhamayv) is better understood here (parallel to “brother/treaty partner”) as a reference to “allies” which Edom betrayed. An Aramaic cognate is attested (see DNWSI 2:1069-70). See M. Fishbane, “The Treaty Background of Amos 1:11 and Related Matters,” JBL 89 (1970): 313-18; idem, “Critical Note: Additional Remarks on rh£myw (Amos 1:11),” JBL 91 (1972): 391-93; and M. Barré, “Amos 1:11 reconsidered,” CBQ 47 (1985) 420-27. Some argue that the clause is best translated as “and destroyed his womenfolk.” רַחַם (rakham) means “womb”; the plural here would be a metonymy for “women” and could establish a parallel with the atrocity of 1:13. See S. M. Paul, Amos (Hermeneia), 64-65. |
| (0.63491370967742) | (Amo 2:7) |
2 sn The picture of the poor having dirt-covered heads suggests their humiliation before their oppressors and/or their sorrow (see 2 Sam 1:2; 15:32). |
| (0.63491370967742) | (Amo 2:11) |
1 tn Or perhaps “religious devotees” (also in the following verse). The Hebrew term נָזִיר (nazir) refers to one who “consecrated” or “devoted” to God (see Num 6:1-21). |
| (0.63491370967742) | (Amo 3:9) |
5 tn The translation assumes the form is an abstract plural (see Job 35:9; Eccl 4:1). Another option is to understand the form as a substantival passive participle and translate, “the oppressed” (so KJV). |
| (0.63491370967742) | (Jon 1:2) |
3 tn Heb “the.” The article draws attention to a well-known fact and may function as a demonstrative pronoun: “that great city” (see IBHS 242 §13.5.1e). |
| (0.63491370967742) | (Jon 2:2) |
2 sn The first verse of the prayer summarizes the whole – “I was in trouble; I called to the |
| (0.63491370967742) | (Jon 4:4) |
1 sn The use of the term יָטַב (yatab, “rightly, good”) creates a wordplay with its antonym רָעָה (ra’ah, “evil, wrong”) which is used in 4:1 of Jonah’s bad attitude. |
| (0.63491370967742) | (Mic 6:2) |
1 tn This verse briefly interrupts the |
| (0.63491370967742) | (Nah 1:2) |
4 tn The term נָקַם (naqam, “avenge, vengeance”) is used three times in 1:2 for emphasis. The |
| (0.63491370967742) | (Nah 1:3) |
5 tn Heb “His way is in the whirlwind” (so NIV). The noun דַּרְכּוֹ (darko, “his way”) is nuanced here in a verbal sense. The noun דֶּרֶךְ (derekh) often denotes a “journey” (Gen 28:20; 30:36; 45:23; Num 9:10; Josh 9:13; 1 Sam 21:6; 1 Kgs 18:27). The verb דָּרַךְ (darakh) often means “to tread a path” (Job 22:15) and “to march out” (Judg 5:21). The |
| (0.63491370967742) | (Nah 1:11) |
1 tn The words “O Nineveh” are not in the Hebrew text, but are supplied in the translation for clarity. The preceding pronoun is feminine singular, indicating the personified city is in view. See 2:1 (2:2 HT). |
| (0.63491370967742) | (Nah 1:15) |
4 sn The sacred vows to praise God were often made by Israelites as a pledge to proclaim the mercy of the |
| (0.63491370967742) | (Nah 2:3) |
1 sn As psychological warfare, warriors often wore uniforms colored blood-red, to strike fear into the hearts of their enemy (see Xenophon, Cyropaedia 6.4.1; Ezek 23:5-6). |
| (0.63491370967742) | (Nah 2:3) |
2 tn The Pual participle מְתֻלָּעִים (mÿtulla’im, “dressed in scarlet”) from תָּלָע (tala’, “scarlet”) is used elsewhere of clothing dyed red or purple (Isa 1:18; Lam 4:5). |
| (0.63491370967742) | (Nah 2:4) |
2 tn The Hitpolel imperfect יִתְהוֹלְלוּ (yitholÿlu, “they rush wildly”) is from the root III הלל (“to be foolish, to be senseless, to be insane”). The Hitpolel stem describes seemingly insane actions: “to pretend to be insane; to act like a madman” (1 Sam 21:14; Jer 25:16; 50:38; 51:7; see HALOT 249 s.v. III הלל). When used in military contexts, it describes the wild, furious action of war-chariots charging forward to attack the enemy (Jer 46:9). The Hitpolel stem is the equivalent to the Hitpael stem for geminate verbs (see IBHS 425-26 §26.1.1). The Hitpolel stem expresses energetic, intense, and rapid action; it gives special energy and movement to the verbal idea (J. Muilenburg, “Hebrew Rhetoric: Repetition and Style,” VTSup 1 [1953]: 101). |
| (0.63491370967742) | (Nah 2:4) |
3 tn The Hitpalpel imperfect יִשְׁתַּקְשְׁקוּן (yishtaqshÿqun, “they rush back and forth”; see GKC 153 §55.g) is from שָׁקַק (shaqaq, “to rush upon; to rush forth”); cf. Prov 28:15; Isa 33:4; Joel 2:9 (HALOT 1009 s.v. I שׁקק). The Hitpalpel is the Hitpael stem for geminate verbs (IBHS 425-26 §26.1.1). The Hitpalpel stem gives special energy and movement to the verbal idea; it connotes intense, furious, and energetic action (e.g., Deut 9:20; Jer 5:22; see J. Muilenburg, “Hebrew Rhetoric: Repetition and Style,” VTSup 1 [1953]: 101). The nun ending on יִשְׁתַּקְשְׁקוּן may denote additional energy and emphasis (see IBHS 516-17 §31.7.1). |
| (0.63491370967742) | (Nah 2:11) |
5 tn The verb הָלַךְ (halakh, “to go, to walk”) is occasionally used of animals (1 Sam 6:12). Here it is nuanced “prowled” in the light of the hunting or stalking imagery in vv. 12-13. |
| (0.63491370967742) | (Hab 1:13) |
4 tn Heb “Why do you look at treacherous ones?” The verb בָּגַד (bagad, “be treacherous”) is often used of those who are disloyal or who violate agreements. See S. Erlandsson, TDOT 1:470-73. |
| (0.63491370967742) | (Zep 1:9) |
1 sn The point of the statement all who hop over the threshold is unclear. A ritual or superstition associated with the Philistine god Dagon may be in view (see 1 Sam 5:5). |
