Discovery Box| (0.5003795) | (Joe 3:11) |
3 tc Some commentators prefer to delete the line “Bring down, O |
| (0.5003795) | (Joe 3:18) |
3 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). |
| (0.5003795) | (Amo 3:8) |
1 sn The roar of the lion is here a metaphor for impending judgment (see here%27s&tab=notes" ver="">1:2; cf. here%27s&tab=notes" ver="">3:4, 12). Verses here%27s&tab=notes" ver="">7-8 justify Amos’ prophetic ministry and message of warning and judgment. The people should expect a prophetic message prior to divine action. |
| (0.5003795) | (Amo 3:9) |
2 sn Samaria might refer here both to the region and to the capital city (later known as Sebaste). On the other hand, there actually are hills that surround the mound upon which the city was built. The implication is that the nations can come and sit and see from those hills the sin of the capital city and its judgment. |
| (0.5003795) | (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 here%27s&tab=notes" ver="">1:3 [with note] and the phrase “covenant transgressions” in here%27s&tab=notes" ver="">2:4 [with note]; here%27s&tab=notes" ver="">3:14). |
| (0.5003795) | (Amo 5:7) |
2 tn There is an interesting wordplay here with the verb הָפַךְ (hafakh, “overturn, turn”). Israel “turns” justice into wormwood (cf. here%27s&tab=notes" ver="">6:12), while the Lord “turns” darkness into morning (v. here%27s&tab=notes" ver="">8; cf. here%27s&tab=notes" ver="">4:11; 8:10). Israel’s turning is for evil, whereas the Lord’s is to demonstrate his absolute power and sovereignty. |
| (0.5003795) | (Amo 5:18) |
1 tn The term הוֹי (hoy, “woe”) was used when mourning the dead (see the note on the word “dead” in here%27s&tab=notes" ver="">5:16). The prophet here either engages in role playing and mourns the death of the nation in advance or sarcastically taunts those who hold to this misplaced belief. |
| (0.5003795) | (Amo 6:13) |
1 sn Lo-Debar was located across the Jordan River in Gilead, which the Israelite army had conquered. However, there is stinging irony here, for in Hebrew the name Lo-Debar means “nothing.” In reality Israel was happy over nothing of lasting consequence. |
| (0.5003795) | (Amo 7:16) |
1 tn The verb, which literally means “to drip,” appears to be a synonym of “to prophesy,” but it might carry a derogatory tone here, perhaps alluding to the impassioned, frenzied way in which prophets sometimes delivered their messages. If so, one could translate, “to drivel; to foam at the mouth” (see HALOT 694 s.v. נטף). |
| (0.5003795) | (Amo 8:2) |
1 tn There is a wordplay here. The Hebrew word קֵץ (qets, “end”) sounds like קָיִץ (qayits, “summer fruit”). The summer fruit arrived toward the end of Israel’s agricultural year; Israel’s national existence was similarly at an end. |
| (0.5003795) | (Amo 9:13) |
6 sn The grape harvest occurred in August-September, planting in November-December (see P. King, Amos, Hosea, Micah, 109). But in the future age described here there will be so many grapes the workers who stomp them will still be working when the next planting season arrives. |
| (0.5003795) | (Oba 1:6) |
2 tn Heb “How Esau will be searched!”; NAB “How they search Esau.” The Hebrew verb חָפַשׂ (khafas, “to search out”) is used metonymically here for plundering the hidden valuables of a conquered people (e.g., 1 Kgs 20:6). |
| (0.5003795) | (Oba 1:7) |
6 tn Heb “set a trap” (so NIV, NRSV). The meaning of the Hebrew word מָזוֹר (mazor; here translated “ambush”) is uncertain; it occurs nowhere else in the Hebrew Bible. The word probably refers to something “spread out” for purposes of entrapment, such as a net. Other possibilities include “trap,” “fetter,” or “stumbling block.” |
| (0.5003795) | (Oba 1:8) |
4 tn Heb “and understanding from the mountain of Esau.” The phrase “I will remove the men of…” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness. Here “understanding” is a synecdoche of part for whole; the faculty of understanding is put for the wise men who possess it. |
| (0.5003795) | (Oba 1:9) |
1 sn Teman, like Sela, was a prominent city of Edom. The name Teman is derived from the name of a grandson of Esau (cf. Gen 36:11). Here it is a synecdoche of part for whole, standing for all of Edom. |
| (0.5003795) | (Oba 1:13) |
5 tc In the MT the verb is feminine plural, but the antecedent is unclear. The Hebrew phrase תִּשְׁלַחְנָה (tishlakhnah) here should probably be emended to read תִּשְׁלַח יָד (tishlakh yad), although yad (“hand”) is not absolutely essential to this idiom. |
| (0.5003795) | (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. |
| (0.5003795) | (Jon 1:6) |
3 tn Heb “the god.” The article on הָאֱלֹהִים (ha’elohim) denotes previous reference to אֱלֹהֶיךָ (’elohekha, “your god”; see IBHS 242-43 §13.5.1d). The captain refers here to the “god” just mentioned, that is, whatever god Jonah might pray to (“your god”). |
| (0.5003795) | (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. |
| (0.5003795) | (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. here%27s&tab=notes" ver="">9 of dry ground in contrast with the sea, both made by the |
