Discovery Box| (0.60676706451613) | (Oba 1:2) |
2 tn The Hebrew perfect verb form used here usually describes past events. However, here and several times in the following verses it is best understood as portraying certain fulfillment of events that at the time of writing were still future. It is the perfect of certitude. See GKC 312-13 §106.n; Joüon 2:363 §112.h. |
| (0.60676706451613) | (Jon 1:3) |
5 tn Heb “he went down.” The verb יָרַד (yarad, “to go down”) can refer to a journey that is physically downhill. This suggests that Jonah had started out from Jerusalem, which is at a higher elevation. He probably received his commission in the temple (see 2:4, 7 for mention of the temple). |
| (0.60676706451613) | (Jon 1:5) |
8 tn Following a vav-disjunctive introducing parenthetical material, the suffixed-conjugation verb יָרַד (yarad) functions as a past perfect here: “he had gone down” (see IBHS 490-91 §30.5.2). This describes Jonah’s previous actions before the onset of the storm. |
| (0.60676706451613) | (Jon 1:6) |
2 sn The imperatives “arise!” and “cry out!” are repeated from v. 2 for ironic effect. The captain’s words would have rung in Jonah’s ears as a stinging reminder that the |
| (0.60676706451613) | (Jon 1:10) |
2 tn Heb “The men feared a great fear.” The cognate accusative construction using the verb יָרֵא (yare’, “to fear”) and the noun יִרְאָה (yir’ah, “fear”) from the same root (ירא, yr’) emphasizes the sailors’ escalating fright: “they became very afraid” (see IBHS 167 §10.2.1g). |
| (0.60676706451613) | (Jon 1:11) |
1 tn Heb “the sea was walking and storming.” The two participles הוֹלֵךְ וְסֹעֵר (holekh vÿso’er, “walking and storming”) form an idiom that means “the storm was growing worse and worse.” When the participle הוֹלֵךְ precedes another participle with vav, it often denotes the idea of “growing, increasing” (BDB 233 s.v. הָלַךְ 4.d; e.g., Exod 19:19; 1 Sam 2:26; 2 Sam 3:1; 15:12; 2 Chr 17:12; Esth 9:4; Prov 4:18; Eccl 1:6). For example, “the power of David grew stronger and stronger (הֹלֵךְ וְחָזֵק, holek vÿkhazeq; “was walking and becoming strong”), while the dynasty of Saul grew weaker and weaker (הֹלְכִים וְדַלִּים, holÿkhim vÿdallim; “was walking and becoming weak”)” (2 Sam 3:1; see IBHS 625-26 §37.6d). |
| (0.60676706451613) | (Jon 1:13) |
2 sn The word for land here is associated with a Hebrew verb meaning “to be dry” and is the same noun used in v. 9 of dry ground in contrast with the sea, both made by the |
| (0.60676706451613) | (Jon 1:16) |
2 tn Heb “they feared the |
| (0.60676706451613) | (Jon 2:3) |
5 tn Or “the stream”; KJV, ASV, NRSV “the flood.” The Hebrew word נָהָר (nahar) is used in parallel with יַם (yam, “sea”) in Ps 24:2 (both are plural) to describe the oceans of the world and in Ps 66:6 to speak of the sea crossed by Israel in the exodus from Egypt. |
| (0.60676706451613) | (Jon 2:6) |
2 tn The noun קֶצֶב (qetseb) is used only three times in the Hebrew Bible, and this is the only usage in which it means “extremity; bottom” (BDB 891 s.v. קֶצֶב 2). The exact phrase קצבי הרים (“the extremities [bottoms] of the mountains”) is used in the OT Apocrypha once in Sir 16:19. |
| (0.60676706451613) | (Jon 2:9) |
2 tc The MT reads בְּקוֹל תּוֹדָה (bÿqol todah, “with a voice of thanksgiving”). Some |
| (0.60676706451613) | (Jon 3:2) |
3 tn The verb קָרָא (qara’, “proclaim”) is repeated from 1:2 but with a significant variation. The phrase in 1:2 was the adversative קְרָא עָל (qÿra’ ’al, “proclaim against”), which often designates an announcement of threatened judgment (1 Kgs 13:4, 32; Jer 49:29; Lam 1:15). However, here the phrase is the more positive קְרָא אֶל (qÿra’ ’el, “proclaim to”) which often designates an oracle of deliverance or a call to repentance, with an accompanying offer of deliverance that is either explicit or implied (Deut 20:10; Isa 40:2; Zech 1:4; HALOT 1129 s.v. קרא 8; BDB 895 s.v. קָרָא 3.a). This shift from the adversative preposition עַל (“against”) to the more positive preposition אֶל (“to”) might signal a shift in God’s intentions or perhaps it simply makes his original intention more clear. While God threatened to judge Nineveh, he was very willing to relent and forgive when the people repented from their sins (3:8-10). Jonah later complains that he knew that God was likely to relent from the threatened judgment all along (4:2). |
| (0.60676706451613) | (Jon 4:1) |
1 tn Heb “It was evil to Jonah, a great evil.” The cognate accusative construction רוַיֵּרע...רָעָהַ (vayyera’…ra’ah) emphasizes the great magnitude of his displeasure (e.g., Neh 2:10 for the identical construction; see IBHS 167 §10.2.1g). The verb רָעַע (ra’a’) means “to be displeasing” (BDB 949 s.v. רָעַע 1; e.g., Gen 21:11, 12; 48:17; Num 11:16; 22:34; Josh 24:15; 1 Sam 8:6; 2 Sam 11:25; Neh 2:10; 13:8; Prov 24:18; Jer 40:4). The use of the verb רָעַע (“to be evil, bad”) and the noun רָעָה (“evil, bad, calamity”) here in 4:1 creates a wordplay with the use of רָעָה in 3:8-10. When God saw that the Ninevites repented from their moral evil (רָעָה), he relented from the calamity (רָעָה) that he had threatened – and this development greatly displeased (רָעָה) Jonah. |
| (0.60676706451613) | (Mic 5:3) |
7 sn The rest of the king’s brothers are the coming king’s fellow Judahites, while the sons of Israel are the northern tribes. The verse pictures the reunification of the nation under the Davidic king. See Isa 11:12-13; Jer 31:2-6, 15-20; Ezek 37; Hos 1:11; 3:5. |
| (0.60676706451613) | (Nah 1:4) |
2 sn The “sea” is personified as an antagonistic enemy, representing the wicked forces of chaos (Pss 66:6; 72:8; 80:12; 89:26; 93:3-4; Isa 50:2; Mic 7:12; Hab 3:8; Zech 9:10). |
| (0.60676706451613) | (Nah 1:9) |
2 tn Less likely, “[What are you] thinking about.” When used with אֶל (’el) the verb חָשַׁב (khashav) may be taken (1) in a hostile sense: “What are you plotting against the |
| (0.60676706451613) | (Nah 1:14) |
4 tn The Hebrew verb קַלֹּוֹתָ (qallota) is usually rendered “you are despised” (e.g., Gen 16:4-5; 1 Sam 2:30). However, it is possible that the Hebrew root קָלַל (qalal) is related to the Assyrian term qalu “accursed” (W. von Soden, “Hebraische Wortforschung,” VTSup 16 [1967]: 295). |
| (0.60676706451613) | (Nah 2:2) |
2 tc The BHS editors propose emending the MT reading גְּאוֹן (gÿ’on, “majesty; pride”) to גֶּפֶן (gefen, “vineyard”) due to the mention of “their branches” (וּזְמֹרֵיהֶם, uzÿmorehem) in the following line (so HALOT 169 s.v. גָּאוֹן [2.b]). However, the LXX supports the MT. |
| (0.60676706451613) | (Nah 2:13) |
1 tn The term נְאֻם (nÿ’um) is a fixed formulaic term meaning “oracle” (Isa 14:22-23; 17:3; 22:25; Jer 8:3; 25:29; 31:38; 49:26; Zech 13:2, 7). |
| (0.60676706451613) | (Nah 3:4) |
4 tn Heb “she.” This has been translated as a relative pronoun for stylistic reasons. The shift from 2nd person feminine singular (“you”) to 3rd person feminine singular (“she”) is an example of heterosis of persons, a common literary/poetic device used in Hebrew poetry and prophetic literature. |
