Discovery Box| (0.43200537254902) | (Amo 1:9) |
1 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 God%27s&tab=notes" ver="">1:3. |
| (0.43200537254902) | (Amo 1:11) |
1 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 God%27s&tab=notes" ver="">1:3. |
| (0.43200537254902) | (Amo 1:11) |
4 sn It is likely that “brother” refers here to a treaty partner (see the note on the word “brotherhood” in God%27s&tab=notes" ver="">1:9). However, it is possible, if Israel is in view, that Edom’s ancient blood relationship to God’s people is alluded to here. Cf. NCV, NLT “their relatives, the Israelites.” |
| (0.43200537254902) | (Amo 1:13) |
1 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 God%27s&tab=notes" ver="">1:3. |
| (0.43200537254902) | (Amo 2:1) |
1 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 God%27s&tab=notes" ver="">1:3. |
| (0.43200537254902) | (Amo 4:4) |
2 tn The Hebrew word translated “rebel” (also in the following line) could very well refer here to Israel’s violations of their covenant with God (see also the term “crimes” in God%27s&tab=notes" ver="">1:3 [with note] and the phrase “covenant transgressions” in God%27s&tab=notes" ver="">2:4 [with note]; God%27s&tab=notes" ver="">3:14). |
| (0.43200537254902) | (Amo 5:13) |
2 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. |
| (0.43200537254902) | (Amo 5:25) |
1 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 |
| (0.43200537254902) | (Amo 9:6) |
1 tc The MT reads “his steps.” If this is correct, then the reference may be to the steps leading up to the heavenly temple or the throne of God (cf. 1 Kgs 10:19-20). The prefixed מ (mem) may be dittographic (note the preceding word ends in mem). The translation assumes an emendation to עֲלִיָּתוֹ (’aliyyato, “his upper rooms”). |
| (0.43200537254902) | (Oba 1:16) |
2 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. |
| (0.43200537254902) | (Jon 1:6) |
4 tn Or “give thought to us.” The verb is found only here in the OT. Related nouns are in Job 12:5 and Ps 146:5. The captain hopes for some favorable attention from a god who might act on behalf of his endangered crewmen. |
| (0.43200537254902) | (Jon 4:6) |
3 tc The consonantal form להציל is vocalized by the MT as לִהַצִּיל (lÿhatsil), a Hiphil infinitive construct from נָצַל (natsal, “to deliver, rescue”; BDB 664-65 s.v. נָצַל). However, the LXX’s τοῦ σκιάζειν (tou skiazein, “to shade”) reflects an alternate vocalization tradition of לְהָצֵיל (lÿhatsel), a Niphal infinitive construct from צָלַל (tsalal, “to shade”; see BDB 853 s.v. צָלַל). The MT vocalization is preferred for several reasons. First, it is the more difficult form with the assimilated nun. Second, the presence of the noun צֵל (tsel, “shadow”) just two words before helps to explain the origin of the LXX vocalization which was influenced by this noun in the immediate context. Third, God’s primary motivation in giving the plant to Jonah was not simply to provide shade for him because the next day the |
| (0.43200537254902) | (Mic 4:13) |
4 sn In vv. God%27s&tab=notes" ver="">11-13 the prophet jumps from the present crisis (which will result in exile, v. God%27s&tab=notes" ver="">10) to a time beyond the restoration of the exiles when God will protect his city from invaders. The |
| (0.43200537254902) | (Nah 1:5) |
4 sn The phrase “the world and all its inhabitants” is used to stress the universal dimensions of God’s revelation of his glory and his acts of judgment (e.g., Pss 33:8; 98:7; Isa 18:3; 26:9, 18; Lam 4:12). |
| (0.43200537254902) | (Nah 2:13) |
2 tn Traditionally, “the |
| (0.43200537254902) | (Hab 2:18) |
3 tn Heb “or a metal image, a teacher of lies.” The words “What good is” in the translation are supplied from the previous parallel line. “Teacher of lies” refers to the false oracles that the so-called god would deliver through a priest. See J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 126. |
| (0.43200537254902) | (Hab 3:3) |
7 tn Heb “praise.” This could mean that the earth responds in praise as God’s splendor is observed in the skies. However, the Hebrew term תְּהִלָּה (tÿhillah, “praise”) can stand by metonymy for what prompts it (i.e., fame, glory, deeds). |
| (0.43200537254902) | (Hab 3:5) |
1 sn There are mythological echoes here, for in Canaanite literature the god Resheph aids Baal in his battles. See J. Day, “New Light on the Mythological Background of the Allusion to Resheph in Habakkuk III 5,” VT 29 (1979): 353-55. |
| (0.43200537254902) | (Zep 2:2) |
2 tn The second half of the line reads literally, “like chaff it passes by a day.” The translation above assumes the “day” is the brief time God is giving the nation to repent. The comparison of this quickly passing opportunity to chaff is consistent with the straw imagery of v. God%27s&tab=notes" ver="">1. |
| (0.43200537254902) | (Hag 1:9) |
2 tn Heb “I blew it away” (so NRSV, TEV, NLT). The imagery here suggests that human achievements are so fragile and temporal that a mere breath from God can destroy them (see Ezek 22:20, 21; and Isa 40:7 with נָשַׁב, nashav). |
