Yesaya 1:1

Heading

1:1 Here is the message about Judah and Jerusalem ¹  that was revealed to Isaiah son of Amoz during the time when Uzziah, Jotham, Ahaz, and Hezekiah reigned over Judah. ² 

Yesaya 13:1

The Lord Will Judge Babylon

13:1 ³ This is a message about Babylon that God revealed to Isaiah son of Amoz: ⁴ 

Amos 1:1

Introduction

1:1 The following is a record of what Amos prophesied. ⁵  He ⁶  was one of the herdsmen from Tekoa. These prophecies about Israel were revealed to him ⁷  during the time of ⁸  King Uzziah of Judah and ⁹  King Jeroboam son of Joash of Israel, two years before the earthquake. ¹⁰ 

Mikha 1:1

Introduction

1:1 This is the prophetic message that the Lord gave to ¹¹  Micah of Moresheth. He delivered this message ¹²  during the reigns of ¹³  Jotham, Ahaz, and Hezekiah, kings of Judah. The prophecies pertain to ¹⁴  Samaria ¹⁵  and Jerusalem. ¹⁶ 

Mikha 6:9

6:9 Listen! The Lord is calling ¹⁷  to the city!

It is wise to respect your authority, O Lord! ¹⁸ 

Listen, O nation, and those assembled in the city! ¹⁹ 

Habakuk 1:1

Habakkuk Complains to the Lord

1:1 The following is the message ²⁰  which God revealed to Habakkuk the prophet: ²¹ 

[1:1]  ¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:1]  ² tn Heb “The vision of Isaiah son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, [and] Hezekiah, kings of Judah.”

[1:1]  sn Isaiah’s prophetic career probably began in the final year of Uzziah’s reign (ca. 740 b.c., see Isa 6:1) and extended into the later years of Hezekiah’s reign, which ended in 686 b.c.

[13:1]  ³ sn Isa 13-23 contains a series of judgment oracles against various nations. It is likely that Israel, not the nations mentioned, actually heard these oracles. The oracles probably had a twofold purpose. For those leaders who insisted on getting embroiled in international politics, these oracles were a reminder that Judah need not fear foreign nations or seek international alliances for security reasons. For the righteous remnant within the nation, these oracles were a reminder that Israel’s God was indeed the sovereign ruler of the earth, worthy of his people’s trust.

[13:1]  ⁴ tn Heb “The message [traditionally, “burden”] [about] Babylon which Isaiah son of Amoz saw.”

[1:1]  ⁵ tn Heb “The words of Amos.” Among the prophetic books this opening phrase finds a parallel only at Jer 1:1 but is not that uncommon in other genres (note, e.g., Prov 30:1; 31:1; Eccl 1:1; Neh 1:1).

[1:1]  ⁶ tn Heb “who.” Here a new sentence has been started in the translation for stylistic reasons.

[1:1]  ⁷ tn Heb “which he saw concerning Israel.”

[1:1]  ⁸ tn Heb “in the days of.”

[1:1]  ⁹ tn The Hebrew text repeats, “and in the days of.” This phrase has not been repeated in the translation for stylistic reasons.

[1:1]  ¹⁰ sn This refers to a well-known earthquake that occurred during the first half of the 8th century b.c. According to a generally accepted dating system, Uzziah was a co-regent with his father Amaziah from 792-767 b.c. and ruled independently from 767-740 b.c. Jeroboam II was a co-regent with his father Joash from 793-782 b.c. and ruled independently from 782-753 b.c. Since only Uzziah and Jeroboam are mentioned in the introduction it is likely that Amos’ mission to Israel and the earthquake which followed occurred between 767-753 b.c. The introduction validates the genuine character of Amos’ prophetic ministry in at least two ways: (1) Amos was not a native Israelite or a prophet by trade. Rather he was a herdsman in Tekoa, located in Judah. His mere presence in the northern kingdom as a prophet was evidence that he had been called by God (see 7:14-15). (2) The mighty earthquake shortly after Amos’ ministry would have been interpreted as an omen or signal of approaching judgment. The clearest references to an earthquake are 1:1 and 9:1, 5. It is possible that the verb הָפַךְ (hafakh, “overturn”) at 3:13-15, 4:11, 6:11, and 8:8 also refers to an earthquake, as might the descriptions at 2:13 and 6:9-10. Evidence of a powerful earthquake has been correlated with a destruction layer at Hazor and other sites. Its lasting impact is evident by its mention in Zech 14:5 and 2 Chr 26:16-21. Earthquake imagery appears in later prophets as well (cf. D. N. Freedman and A. Welch, “Amos’s Earthquake and Israelite Prophecy,” Scripture and Other Artifacts, 188-98). On the other hand, some of these verses in Amos could allude to the devastation that would be caused by the imminent military invasion.

[1:1]  ¹¹ tn Heb “The word of the Lord which came to.”

[1:1]  ¹² tn The words “he delivered this message” are not in the Hebrew text, but are supplied in the translation for clarification.

[1:1]  ¹³ tn Heb “in the days of” (so KJV, NASB, NRSV).

[1:1]  ¹⁴ tn Heb “which he saw concerning.”

[1:1]  ¹⁵ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[1:1]  ¹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:9]  ¹⁷ tn Or “the voice of the Lord is calling.” The translation understands קוֹל (qol, “voice”) as equivalent to an imperative.

[6:9]  ¹⁸ tn Heb “one who sees your name is wisdom.” It is probably better to emend יִרְאֶה (yir’eh, “he sees”) to יִרְאָה (yir’ah, “fearing”). One may then translate, “fearing your name is wisdom.” The Lord’s “name” here stands by metonymy for his authority.

[6:9]  ¹⁹ tn Heb (apparently) “Listen [to] the staff and the one who appointed it.” Verse 10 then begins with עוֹד (yod, “still” or “again”). The translation assumes an emendation to שִׁמְעוּ מַטֶּה וּמוֹעֵד הָעִיר (shim’u matteh umo’ed ha’ir, “listen, O tribe and the assembly of the city”).

[1:1]  ²⁰ tn Heb “The burden” (so KJV, ASV). The Hebrew term מַשָּׂא (masa’), usually translated “oracle” (NAB, NEB, NASB, NIV, NRSV) or “utterance” (BDB 672 s.v. III מַשָּׂא), in prophetic literature is a technical term introducing a message from the Lord (see Zech 9:1; 12:1; Mal 1:1). Since it derives from a verb meaning “to carry,” its original nuance was that of a burdensome message, that is, one with ominous content.

[1:1]  ²¹ tn Heb “The message [traditionally, “burden”] which Habakkuk the prophet saw.”