1 Samuel 3:1
Konteks3:1 Now the boy Samuel continued serving the Lord under Eli’s supervision. 1 Word from the Lord was rare in those days; revelatory visions were infrequent.
Yesaya 22:1
Konteks22:1 Here is a message about the Valley of Vision: 2
What is the reason 3
that all of you go up to the rooftops?
Yesaya 22:5
Konteks22:5 For the sovereign master, 4 the Lord who commands armies,
has planned a day of panic, defeat, and confusion. 5
In the Valley of Vision 6 people shout 7
and cry out to the hill. 8
Obaja 1:1
Konteks1:1 The vision 9 that Obadiah 10 saw. 11
The Lord God 12 says this concerning 13 Edom: 14
We have heard a report from the Lord.
An envoy was sent among the nations, saying, 15
“Arise! Let us make war against Edom!” 16
Nahum 1:1
Konteks1:1 The oracle against Nineveh; 17
the book of the vision of Nahum the Elkoshite: 18
[22:1] 2 sn The following message pertains to Jerusalem. The significance of referring to the city as the Valley of Vision is uncertain. Perhaps the Hinnom Valley is in view, but why it is associated with a prophetic revelatory “vision” is not entirely clear. Maybe the Hinnom Valley is called this because the destruction that will take place there is the focal point of this prophetic message (see v. 5).
[22:1] 3 tn Heb “What to you, then?”
[22:5] 4 tn The Hebrew term translated “sovereign master” here and in vv. 12, 14, 15 is אֲדֹנָי (’adonay).
[22:5] 5 tn Heb “For [there is] a day of panic, and trampling, and confusion for the master, the Lord who commands armies [traditionally, the Lord of hosts].”
[22:5] 6 tn The traditional accentuation of the Hebrew text suggests that this phrase goes with what precedes.
[22:5] 7 tn The precise meaning of this statement is unclear. Some take קִר (qir) as “wall” and interpret the verb to mean “tear down.” However, tighter parallelism (note the reference to crying for help in the next line) is achieved if one takes both the verb and noun from a root, attested in Ugaritic and Arabic, meaning “make a sound.” See J. N. Oswalt, Isaiah (NICOT), 1:404, n. 5.
[22:5] 8 sn Perhaps “the hill” refers to the temple mount.
[1:1] 9 sn The date of the book of Obadiah is very difficult to determine. Since there is no direct indication of chronological setting clearly suggested by the book itself, and since the historical identity of the author is uncertain as well, a possible date for the book can be arrived at only on the basis of internal evidence. When did the hostile actions of Edom against Judah that are described in this book take place? Many nineteenth-century scholars linked the events of the book to a historical note found in 2 Kgs 8:20 (cf. 2 Chr 21:16-17): “In [Jehoram’s] days Edom rebelled from under the hand of Judah and established a king over themselves.” If this is the backdrop against which Obadiah should be read, it would suggest a ninth-century
[1:1] 10 sn The name Obadiah in Hebrew means “servant of the
[1:1] 11 tn Heb “the vision of Obadiah” (so KJV, NAB, NASB, NIV, NRSV); TEV “This is the prophecy of Obadiah.”
[1:1] 12 tn Heb “Lord
[1:1] 13 tn The Hebrew preposition לְ (lÿ) is better translated here “concerning” (so KJV, ASV, NASB, NRSV, NLT) or “about” (so NIV, NCV, TEV, CEV) Edom rather than “to” Edom, although much of the book does speak directly to Edom.
[1:1] 14 sn The name Edom derives from a Hebrew root that means “red.” Edom was located to the south of the Dead Sea in an area with numerous rocky crags that provided ideal military advantages for protection. Much of the sandstone of this area has a reddish color. The Edomites were descendants of Esau, the brother of Jacob (Gen 25:19-26).
[1:1] 15 tn Although the word “saying” is not in the Hebrew text, it has been supplied in the translation because what follows seems to be the content of the envoy’s message. Cf. ASV, NASB, NCV, all of which supply “saying”; NIV, NLT “to say.”
[1:1] 16 tn Heb “Arise, and let us arise against her in battle!” The term “Edom” is not in the Hebrew text, but has been supplied in the translation to specify the otherwise ambiguous referent of the term “her.”