Hakim-hakim 18:27-31
Konteks18:27 Now the Danites 1 took what Micah had made, as well as his priest, and came to Laish, where the people were undisturbed and unsuspecting. They struck them down with the sword and burned the city. 2 18:28 No one came to the rescue because the city 3 was far from Sidon 4 and they had no dealings with anyone. 5 The city 6 was in a valley near Beth Rehob. The Danites 7 rebuilt the city and occupied it. 18:29 They named it Dan after their ancestor, who was one of Israel’s sons. 8 But the city’s name used to be Laish. 18:30 The Danites worshiped 9 the carved image. Jonathan, descendant 10 of Gershom, son of Moses, 11 and his descendants 12 served as priests for the tribe of Dan until the time of the exile. 18:31 They worshiped 13 Micah’s carved image 14 the whole time God’s authorized shrine 15 was in Shiloh.
Amos 8:14
Konteks8:14 These are the ones who now take oaths 16 in the name of the sinful idol goddess 17 of Samaria.
They vow, 18 ‘As surely as your god 19 lives, O Dan,’ or ‘As surely as your beloved one 20 lives, O Beer Sheba!’
But they will fall down and not get up again.”
[18:27] 1 tn Heb “they”; the referent (the Danites) has been specified in the translation for clarity.
[18:27] 2 tn The Hebrew adds “with fire.” This has not been included in the translation for stylistic reasons, because it is redundant in English.
[18:28] 3 tn Heb “it.” The Hebrew pronoun is feminine singular here, referring to the “city” (a grammatically feminine singular noun) mentioned in v. 27.
[18:28] 4 map For location see Map1 A1; JP3 F3; JP4 F3.
[18:28] 5 tn Heb “and a thing there was not to them with men.”
[18:28] 6 tn Heb “it.” The Hebrew pronoun is feminine singular here, referring to the “city” (a grammatically feminine singular noun) mentioned in v. 27.
[18:28] 7 tn Heb “They”; the referent (the Danites) has been specified in the translation for clarity.
[18:29] 8 tn Heb “They called the name of the city Dan, after the name of Dan their father, who had been born to Israel.”
[18:30] 9 tn Heb “erected for themselves.”
[18:30] 11 tc Several ancient textual witnesses, including some LXX
[18:31] 13 tn Heb “they set up for themselves.”
[18:31] 14 tn Heb “the carved image that Micah had made.”
[18:31] 15 tn Heb “the house of God.”
[8:14] 16 tn Heb “those who swear.”
[8:14] 17 tn Heb “the sin [or “guilt”] of Samaria.” This could be a derogatory reference to an idol-goddess popular in the northern kingdom, perhaps Asherah (cf. 2 Chr 24:18, where this worship is labeled “their guilt”), or to the golden calf at the national sanctuary in Bethel (Hos 8:6, 10:8). Some English versions (e.g., NEB, NRSV, CEV) repoint the word and read “Ashimah,” the name of a goddess worshiped in Hamath in Syria (see 2 Kgs 17:30).
[8:14] 19 sn Your god is not identified. It may refer to another patron deity who was not the God of Israel, a local manifestation of the Lord that was worshiped by the people there, or, more specifically, the golden calf image erected in Dan by Jeroboam I (see 1 Kgs 12:28-30).
[8:14] 20 tc The MT reads, “As surely as the way [to] Beer Sheba lives,” or “As surely as the way lives, O Beer Sheba.” Perhaps the term דֶּרֶךְ (derekh, “the way”) refers to the pilgrimage route to Beersheba (see S. M. Paul, Amos [Hermeneia], 272) or it may be a title for a god. The notion of pilgrimage appears elsewhere in the book (cf. 4:4-5; 5:4-5; 8:12). The translation above assumes an emendation to דֹּדְךְ (dodÿkh, “your beloved” or “relative”; the term also is used in 6:10) and understands this as referring either to the Lord (since other kinship terms are used of him, such as “Father”) or to another deity that was particularly popular in Beer Sheba. Besides the commentaries, see S. M. Olyan, “The Oaths of Amos 8:14” Priesthood and Cult in Ancient Israel, 121-49.
