Yesaya 4:1

4:1 Seven women will grab hold of

one man at that time. ¹ 

They will say, “We will provide ²  our own food,

we will provide ³  our own clothes;

but let us belong to you ⁴  –

take away our shame!” ⁵ 

Yesaya 11:10-11

Israel is Reclaimed and Reunited

11:10 At that time ⁶  a root from Jesse ⁷  will stand like a signal flag for the nations. Nations will look to him for guidance, ⁸  and his residence will be majestic. 11:11 At that time ⁹  the sovereign master ¹⁰  will again lift his hand ¹¹  to reclaim ¹²  the remnant of his people ¹³  from Assyria, Egypt, Pathros, ¹⁴  Cush, ¹⁵  Elam, Shinar, ¹⁶  Hamath, and the seacoasts. ¹⁷ 

Yesaya 12:1

12:1 At that time ¹⁸  you will say:

“I praise you, O Lord,

for even though you were angry with me,

your anger subsided, and you consoled me.

Yesaya 12:4

12:4 At that time ¹⁹  you will say:

“Praise the Lord!

Ask him for help! ²⁰ 

Publicize his mighty acts among the nations!

Make it known that he is unique! ²¹ 

Yesaya 24:21

The Lord Will Become King

24:21 At that time ²²  the Lord will punish ²³ 

the heavenly forces in the heavens ²⁴ 

and the earthly kings on the earth.

Yesaya 25:9

25:9 At that time they will say, ²⁵ 

“Look, here ²⁶  is our God!

We waited for him and he delivered us.

Here ²⁷  is the Lord! We waited for him.

Let’s rejoice and celebrate his deliverance!”

Yesaya 26:1

Judah Will Celebrate

26:1 At that time ²⁸  this song will be sung in the land of Judah:

“We have a strong city!

The Lord’s ²⁹  deliverance, like walls and a rampart, makes it secure. ³⁰ 

Yesaya 27:1-2

27:1 At that time ³¹  the Lord will punish

with his destructive, ³²  great, and powerful sword

Leviathan the fast-moving ³³  serpent,

Leviathan the squirming serpent;

he will kill the sea monster. ³⁴ 

27:2 When that time comes, ³⁵ 

sing about a delightful vineyard! ³⁶ 

Yesaya 27:12-13

27:12 At that time ³⁷  the Lord will shake the tree, ³⁸  from the Euphrates River ³⁹  to the Stream of Egypt. Then you will be gathered up one by one, O Israelites. ⁴⁰  27:13 At that time ⁴¹  a large ⁴²  trumpet will be blown, and the ones lost ⁴³  in the land of Assyria will come, as well as the refugees in ⁴⁴  the land of Egypt. They will worship the Lord on the holy mountain in Jerusalem. ⁴⁵ 

Yesaya 28:5

28:5 At that time ⁴⁶  the Lord who commands armies will become a beautiful crown

and a splendid diadem for the remnant of his people.

Yesaya 29:18

29:18 At that time ⁴⁷  the deaf will be able to hear words read from a scroll,

and the eyes of the blind will be able to see through deep darkness. ⁴⁸ 

Yesaya 30:23

30:23 He will water the seed you plant in the ground,

and the ground will produce crops in abundance. ⁴⁹ 

At that time ⁵⁰  your cattle will graze in wide pastures.

Yesaya 52:6

52:6 For this reason my people will know my name,

for this reason they will know ⁵¹  at that time ⁵²  that I am the one who says,

‘Here I am.’”

Yeremia 30:7-8

30:7 Alas, what a terrible time of trouble it is! ⁵³ 

There has never been any like it.

It is a time of trouble for the descendants of Jacob,

but some of them will be rescued out of it. ⁵⁴ 

30:8 When the time for them to be rescued comes,” ⁵⁵ 

says the Lord who rules over all, ⁵⁶ 

“I will rescue you from foreign subjugation. ⁵⁷ 

I will deliver you from captivity. ⁵⁸ 

Foreigners will then no longer subjugate them.

Yehezkiel 38:14

38:14 “Therefore, prophesy, son of man, and say to Gog: ‘This is what the sovereign Lord says: On that day when my people Israel are living securely, you will take notice ⁵⁹ 

Yehezkiel 38:19

38:19 In my zeal, in the fire of my fury, ⁶⁰  I declare that on that day there will be a great earthquake ⁶¹  in the land of Israel.

Yehezkiel 39:11

39:11 “‘On that day I will assign Gog a grave in Israel. It will be the valley of those who travel east of the sea; it will block the way of the travelers. There they will bury Gog and all his horde; they will call it the valley of Hamon-Gog. ⁶² 

Yehezkiel 39:22

39:22 Then the house of Israel will know that I am the Lord their God, from that day forward.

Hosea 2:16

2:16 “At that time,” ⁶³  declares the Lord,

“you will call, ⁶⁴  ‘My husband’; ⁶⁵ 

you will never again call me, ⁶⁶  ‘My master.’ ⁶⁷ 

Hosea 2:18

New Covenant Relationship with Repentant Israel

2:18 “At that time ⁶⁸  I will make a covenant for them with the wild animals,

the birds of the air, and the creatures that crawl on the ground.

I will abolish ⁶⁹  the warrior’s bow and sword

– that is, every weapon of warfare ⁷⁰  – from the land,

and I will allow them to live securely.” ⁷¹ 

Hosea 2:21

Agricultural Fertility Restored to the Repentant Nation

2:21 “At that time, ⁷²  I will willingly respond,” ⁷³  declares the Lord.

“I will respond to the sky,

and the sky ⁷⁴  will respond to the ground;

Yoel 3:18

3:18 On that day ⁷⁵  the mountains will drip with sweet wine, ⁷⁶ 

and the hills will flow with milk. ⁷⁷ 

All the dry stream beds ⁷⁸  of Judah will flow with water.

A spring will flow out from the temple ⁷⁹  of the Lord,

watering the Valley of Acacia Trees. ⁸⁰ 

Amos 9:11

The Restoration of the Davidic Dynasty

9:11 “In that day I will rebuild the collapsing hut ⁸¹  of David.

I will seal its ⁸²  gaps,

repair its ⁸³  ruins,

and restore it to what it was like in days gone by. ⁸⁴ 

Obaja 1:8

1:8 At that time,” ⁸⁵  the Lord says,

“I will destroy the wise sages of Edom! ⁸⁶ 

the advisers ⁸⁷  from Esau’s mountain! ⁸⁸ 

Mikha 4:6

Restoration Will Follow Crisis

4:6 “In that day,” says the Lord, “I will gather the lame,

and assemble the outcasts whom I injured. ⁸⁹ 

Mikha 5:10

The Lord Will Purify His People

5:10 “In that day,” says the Lord,

“I will destroy ⁹⁰  your horses from your midst,

and smash your chariots.

Mikha 7:11-12

7:11 It will be a day for rebuilding your walls;

in that day your boundary will be extended. ⁹¹ 

A Closing Prayer

7:12 In that day people ⁹²  will come to you ⁹³ 

from Assyria as far as ⁹⁴  Egypt,

from Egypt as far as the Euphrates River, ⁹⁵ 

from the seacoasts ⁹⁶  and the mountains. ⁹⁷ 

Zefanya 3:11

3:11 In that day you ⁹⁸  will not be ashamed of all your rebelliousness against me, ⁹⁹ 

for then I will remove from your midst those who proudly boast, ¹⁰⁰ 

and you will never again be arrogant on my holy hill.

Zefanya 3:16

3:16 On that day they will say ¹⁰¹  to Jerusalem,

“Don’t be afraid, Zion!

Your hands must not be paralyzed from panic! ¹⁰² 

Zakharia 9:16

9:16 On that day the Lord their God will deliver them as the flock of his people, for they are the precious stones of a crown sparkling over his land.

[4:1]  ¹ tn Or “in that day” (ASV).

[4:1]  sn The seven to one ratio emphasizes the great disparity that will exist in the population due to the death of so many men in battle.

[4:1]  ² tn Heb “eat” (so NASB, NIV, NRSV); CEV “buy.”

[4:1]  ³ tn Heb “wear” (so NASB, NRSV); NCV “make.”

[4:1]  ⁴ tn Heb “only let your name be called over us.” The Hebrew idiom “call the name over” indicates ownership. See 2 Sam 12:28, and BDB 896 s.v. I ָקרָא Niph. 2.d.(4). The language reflects the cultural reality of ancient Israel, where women were legally the property of their husbands.

[4:1]  ⁵ sn This refers to the humiliation of being unmarried and childless. The women’s words reflect the cultural standards of ancient Israel, where a woman’s primary duties were to be a wife and mother.

[11:10]  ⁶ tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[11:10]  ⁷ sn See the note at v. 1.

[11:10]  ⁸ tn Heb “ a root from Jesse, which stands for a signal flag of the nations, of him nations will inquire” [or “seek”].

[11:11]  ⁹ tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[11:11]  ¹⁰ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[11:11]  ¹¹ tc The Hebrew text reads, “the sovereign master will again, a second time, his hand.” The auxiliary verb יוֹסִיף (yosif), which literally means “add,” needs a main verb to complete it. Consequently many emend שֵׁנִית (shenit, “a second time”) to an infinitive. Some propose the form שַׁנֹּת (shannot, a Piel infinitive construct from שָׁנָה, shanah) and relate it semantically to an Arabic cognate meaning “to be high.” If the Hebrew text is retained a verb must be supplied. “Second time” would allude back to the events of the Exodus (see vv. 15-16).

[11:11]  ¹² tn Or “acquire”; KJV, ASV, NASB, NRSV “recover.”

[11:11]  ¹³ tn Heb “the remnant of his people who remain.”

[11:11]  ¹⁴ sn Perhaps a reference to Upper (i.e., southern) Egypt (so NIV, NLT; NCV “South Egypt”).

[11:11]  ¹⁵ tn Or “Ethiopia” (NAB, NRSV, NLT).

[11:11]  ¹⁶ tn Or “Babylonia” (NIV, NCV, TEV, NLT).

[11:11]  ¹⁷ tn Or perhaps, “the islands of the sea.”

[12:1]  ¹⁸ tn Or “in that day” (KJV).

[12:4]  ¹⁹ tn Or “in that day” (KJV).

[12:4]  ²⁰ tn Heb “call in his name,” i.e., “invoke his name.”

[12:4]  ²¹ tn Heb “bring to remembrance that his name is exalted.” The Lord’s “name” stands here for his character and reputation.

[24:21]  ²² tn Or “in that day” (so KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[24:21]  ²³ tn Heb “visit [in judgment].”

[24:21]  ²⁴ tn Heb “the host of the height in the height.” The “host of the height/heaven” refers to the heavenly luminaries (stars and planets, see, among others, Deut 4:19; 17:3; 2 Kgs 17:16; 21:3, 5; 23:4-5; 2 Chr 33:3, 5) that populate the divine/heavenly assembly in mythological and prescientific Israelite thought (see Job 38:7; Isa 14:13).

[25:9]  ²⁵ tn Heb “and one will say in that day.”

[25:9]  ²⁶ tn Heb “this [one].”

[25:9]  ²⁷ tn Heb “this [one].”

[26:1]  ²⁸ tn Heb “In that day” (so KJV).

[26:1]  ²⁹ tn Heb “his”; the referent (the Lord) has been specified in the translation for clarity.

[26:1]  ³⁰ tn Heb “deliverance he makes walls and a rampart.”

[27:1]  ³¹ tn Heb “in that day” (so KJV).

[27:1]  ³² tn Heb “hard, severe”; cf. NAB, NRSV “cruel”; KJV “sore”; NLT “terrible.”

[27:1]  ³³ tn Heb “fleeing” (so NAB, NASB, NRSV). Some translate “slippery” or “slithering.”

[27:1]  ³⁴ tn The description of Leviathan should be compared with the following excerpts from Ugaritic mythological texts: (1) “Was not the dragon (Ugaritic tnn, cognate with Hebrew תַנִּין [tannin, translated “sea monster” here]) vanquished and captured? I did destroy the wriggling (Ugaritic ’qltn, cognate to Hebrew עֲקַלָּתוֹן [’aqallaton, translated “squirming” here]) serpent, the tyrant with seven heads (cf. Ps 74:14).” (See CTA 3 iii 38-39.) (2) “for all that you smote Leviathan the slippery (Ugaritic brh, cognate to Hebrew בָּרִחַ [bariakh, translated “fast-moving” here]) serpent, [and] made an end of the wriggling serpent, the tyrant with seven heads” (See CTA 5 i 1-3.)

[27:1]  sn In the Ugaritic mythological texts Leviathan is a sea creature that symbolizes the destructive water of the sea and in turn the forces of chaos that threaten the established order. Isaiah here applies imagery from Canaanite mythology to Yahweh’s eschatological victory over his enemies. Elsewhere in the OT, the battle with the sea motif is applied to Yahweh’s victories over the forces of chaos at creation and in history (cf. Pss 74:13-14; 77:16-20; 89:9-10; Isa 51:9-10). Yahweh’s subjugation of the chaos waters is related to His kingship (cf. Pss 29:3, 10; 93:3-4). Apocalyptic literature employs the imagery as well. The beasts of Dan 7 emerge from the sea, while Rev 13 speaks of a seven-headed beast coming from the sea.

[27:2]  ³⁵ tn Heb “in that day” (so KJV).

[27:2]  ³⁶ tn Heb “vineyard of delight,” or “vineyard of beauty.” Many medieval mss read כֶּרֶם חֶמֶר (kerem khemer, “vineyard of wine”), i.e., “a productive vineyard.”

[27:12]  ³⁷ tn Heb “and it will be in that day.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[27:12]  ³⁸ tn Heb “the Lord will beat out.” The verb is used of beating seeds or grain to separate the husk from the kernel (see Judg 6:11; Ruth 2:17; Isa 28:27), and of beating the olives off the olive tree (Deut 24:20). The latter metaphor may be in view here, where a tree metaphor has been employed in the preceding verses. See also 17:6.

[27:12]  ³⁹ tn Heb “the river,” a frequent designation in the OT for the Euphrates. For clarity most modern English versions substitute the name “Euphrates” for “the river” here.

[27:12]  ⁴⁰ sn The Israelites will be freed from exile (likened to beating the olives off the tree) and then gathered (likened to collecting the olives).

[27:13]  ⁴¹ tn Heb “and it will be in that day.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[27:13]  ⁴² tn Traditionally, “great” (KJV, NAB, NASB, NIV, NLT); CEV “loud.”

[27:13]  ⁴³ tn Or “the ones perishing.”

[27:13]  ⁴⁴ tn Or “the ones driven into.”

[27:13]  ⁴⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[28:5]  ⁴⁶ tn Or “in that day” (KJV).

[29:18]  ⁴⁷ tn Or “In that day” (KJV).

[29:18]  ⁴⁸ tn Heb “and out of gloom and darkness the eyes of the blind will see.”

[29:18]  sn Perhaps this depicts the spiritual transformation of the once spiritually insensitive nation (see vv. 10-12, cf. also 6:9-10).

[30:23]  ⁴⁹ tn Heb “and he will give rain for your seed which you plant in the ground, and food [will be] the produce of the ground, and it will be rich and abundant.”

[30:23]  ⁵⁰ tn Or “in that day” (KJV).

[52:6]  ⁵¹ tn The verb is understood by ellipsis (note the preceding line).

[52:6]  ⁵² tn Heb “in that day” (so KJV, NASB, NIV, NRSV).

[30:7]  ⁵³ tn Heb “Alas [or Woe] for that day will be great.” For the use of the particle “Alas” to signal a time of terrible trouble, even to sound the death knell for someone, see the translator’s note on 22:13.

[30:7]  sn The reference to a terrible time of trouble (Heb “that day”) is a common shorthand reference in the prophets to “the Day of the Lord.” The “Day of the Lord” refers to a time when God intervenes in judgment against the wicked. The time referent can be either near or far, referring to something as near as the Assyrian threat in the time of Ahaz (Isa 7:18, 20, 21, 23) or as distant as the eschatological battle of God against Gog when he attacks Israel (Ezek 38:14, 18). The judgment can be against Israel’s enemies and result in Israel’s deliverance (Jer 50:30-34). At other times as here the Day of the Lord involves judgment on Israel itself. Here reference is to the judgment that the northern kingdom, Israel, has already experienced (cf., e.g., Jer 3:8) and which the southern kingdom, Judah, is in the process of experiencing and which Jeremiah has lamented over several times and even described in hyperbolic and apocalyptic terms in Jer 4:19-31.

[30:7]  ⁵⁴ tn Heb “It is a time of trouble for Jacob but he will be saved out of it.”

[30:7]  sn Jacob here is figurative for the people descended from him. Moreover the figure moves from Jacob = descendants of Jacob to only a part of those descendants. Not all of his descendants who have experienced and are now experiencing trouble will be saved. Only a remnant (i.e., the good figs, cf., e.g., Jer 23:3; 31:7) will see the good things that the Lord has in store for them (Jer 24:5-6). The bad figs will suffer destruction through war, starvation, and disease (cf., e.g., Jer 24:8-10 among many other references).

[30:8]  ⁵⁵ tn Heb “And it shall happen in that day.”

[30:8]  sn The time for them to be rescued (Heb “that day”) is the day of deliverance from the trouble alluded to at the end of the preceding verse, not the day of trouble mentioned at the beginning. Israel (even the good figs) will still need to go through the period of trouble (cf. vv. 10-11).

[30:8]  ⁵⁶ tn Heb “Oracle of Yahweh of armies.” See the study note on 2:19 for explanation of the title for God.

[30:8]  ⁵⁷ tn Heb “I will break his yoke from upon your neck.” For the explanation of the figure see the study note on 27:2. The shift from third person at the end of v. 7 to second person in v. 8c, d and back to third person in v. 8e is typical of Hebrew poetry in the book of Psalms and in the prophetic books (cf., GKC 351 §114.p and compare usage in Deut 32:15; Isa 5:8 listed there). The present translation, like several other modern ones, has typically leveled them to the same person to avoid confusion for modern readers who are not accustomed to this poetic tradition.

[30:8]  sn In the immediate context the reference to the yoke of their servitude to foreign domination (Heb “his yoke”) should be understood as a reference to the yoke of servitude to Nebuchadnezzar which has been referred to often in Jer 27-28 (see, e.g., 27:8, 12; 28:2, 4, 11). The end of that servitude has already been referred to in 25:11-14; 29:11-14. Like many other passages in the OT it has been given a later eschatological reinterpretation in the light of subsequent bondages and lack of complete fulfillment, i.e., of restoration to the land and restoration of the Davidic monarchy.

[30:8]  ⁵⁸ tn Heb “I will tear off their bands.” The “bands” are the leather straps which held the yoke bars in place (cf. 27:2). The metaphor of the “yoke on the neck” is continued. The translation reflects the sense of the metaphor but not the specific referent.

[38:14]  ⁵⁹ tn The Hebrew text is framed as a rhetorical question: “will you not take notice?”

[38:19]  ⁶⁰ sn The phrase “in the fire of my fury” occurs in Ezek 21:31; 22:21, 31.

[38:19]  ⁶¹ tn Or “shaking.”

[39:11]  ⁶² tn The name means “horde of Gog.”

[2:16]  ⁶³ tn Heb “And in that day”; NLT “In that coming day.”

[2:16]  ⁶⁴ tc The MT reads תִּקְרְאִי (tiqrÿ’i, “you will call”; Qal imperfect 2nd person feminine singular). The versions (LXX, Syriac, Vulgate) all reflect an alternate Vorlage of תִּקְרָא לִי (tiqra’ li, “she will call me”; Qal imperfect 3rd person feminine singular followed by preposition לְ, lamed, + 1st person common singular pronominal suffix). This textual variant undoubtedly arose under the influence of לִי תִּקְרְאִי (tiqrÿ’i li) which follows. Most English versions follow the reading of the MT (KJV, ASV, NASB, NIV, NRSV, NLT, CEV), but some follow the ancient versions and read the 3rd person (“she”, so NAB, NCV, TEV).

[2:16]  ⁶⁵ tn There are wordplays on the terms אִישׁ (’ish) and בַּעַל (ba’al) here. The term אִישִׁי (’ishi, “my man, husband”) is a title of affection (Gen 2:23; 3:6, 16) as the counterpart to אִשָּׁה (’ishah, “woman, wife”). The term בַּעְלִי (ba’li, “my lord”) emphasizes the husband’s legal position (Exod 21:3; Deut 22:22; 24:4). The relationship will no longer be conditioned on the outward legal commitment but on a new inward bond of mutual affection and love.

[2:16]  ⁶⁶ tc The MT reads תִקְרְאִי לִי (tiqrÿ’i li, “you will call me”; Qal imperfect 2nd person feminine singular followed by preposition לְ, lamed, + 1st person common singular pronominal suffix). The versions (LXX, Syriac, Vulgate) all reflect an alternate Vorlage of תִקְרְא לִי (tiqrÿ’ li, “she will call me”; Qal imperfect 3rd person feminine singular followed by preposition לְ + 1st person common singular pronominal suffix). This textual variant is related to the preceding textual issue (see preceding tc note).

[2:16]  ⁶⁷ sn There is a wordplay on the terms בַּעְלִי (ba’li, “my master”) and הַבְּעָלִים (habbé’alim, “the Baals”) which are derived from the root בַּעַל (ba’al, “master; lord”). This wordplay is especially effective because the term בַּעַל can refer to one’s husband and is also the name of the Canaanite storm god Baal. Referring to a spouse the term normally means “husband; master.” It was a common, ordinary, nonpejorative term that was frequently used in an interchangeable manner with אִישׁ (’ish, “husband; man”). Due to its similarity in sound to the abhorrent Canaanite fertility god Baal, the repentant Israelites would be so spiritually sensitive that they would refrain from even uttering this neutral term for fear of recalling their former idolatry. The purpose of the exile is to end Israel’s worship of Baal and to remove syncretism.

[2:18]  ⁶⁸ tn Heb “And in that day” (so KJV, ASV).

[2:18]  ⁶⁹ tn Heb “I will break”; NAB “I will destroy”; NCV “I will smash”; NLT “I will remove.”

[2:18]  ⁷⁰ tn Heb “bow and sword and warfare.” The first two terms in the triad וְקֶשֶׁת וְחֶרֶב וּמִלְחָמָה (vÿqeshet vÿkherev umilkhamah, literally, “bow and sword and warfare”) are examples of synecdoche of specific (bow and sword) for general (weapons of war, so CEV). However, they might be examples of metonymy (bow and sword) of association (warfare).

[2:18]  ⁷¹ tn Heb “and I will cause them to lie down in safety.” The causative nuance (“will make them”) is retained in several English versions (e.g., KJV, ASV, NASB, NRSV).

[2:21]  ⁷² tn Heb “And in that day”; NAB, NRSV “On that day.”

[2:21]  ⁷³ tn The verb עָנָה, (’anah) which is used throughout 2:23-24, is related to the root I עָנָה (’anah), “to answer, listen attentively, react willingly” (BDB 772 s.v. 1.b; HALOT 852 s.v. ענה 3.b).

[2:21]  ⁷⁴ tn Heb “and they.” In the Hebrew text the plural pronoun is used because it refers back to the term translated “sky,” which is a dual form in Hebrew. Many English versions (e.g., NAB, NASB, NRSV) use the plural term “heavens” here, which agrees with a plural pronoun (cf. also NIV, NCV “skies”).

[3:18]  ⁷⁵ tn Heb “and it will come about in that day.”

[3:18]  ⁷⁶ tn Many English translations read “new wine” or “sweet wine,” meaning unfermented wine, i.e., grape juice.

[3:18]  ⁷⁷ 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).

[3:18]  ⁷⁸ tn Or “seasonal streams.”

[3:18]  ⁷⁹ tn Heb “house.”

[3:18]  ⁸⁰ tn Heb “valley of Shittim.” The exact location of the Valley of Acacia Trees is uncertain. The Hebrew word שִׁטִּים (shittim) refers to a place where the acacia trees grow, which would be a very arid and dry place. The acacia tree can survive in such locations, whereas most other trees require more advantageous conditions. Joel’s point is that the stream that has been mentioned will proceed to the most dry and barren of locations in the vicinity of Jerusalem.

[9:11]  ⁸¹ tn The phrase translated “collapsing hut” refers to a temporary shelter (cf. NASB, NRSV “booth”) in disrepair and emphasizes the relatively weakened condition of the once powerful Davidic dynasty. Others have suggested that the term refers to Jerusalem, while still others argue that it should be repointed to read “Sukkoth,” a garrison town in Transjordan. Its reconstruction would symbolize the rebirth of the Davidic empire and its return to power (e.g., M. E. Polley, Amos and the Davidic Empire, 71-74).

[9:11]  ⁸² tc The MT reads a third feminine plural suffix, which could refer to the two kingdoms (Judah and Israel) or, more literally, to the breaches in the walls of the cities that are mentioned in v. 4 (cf. 4:3). Some emend to third feminine singular, since the “hut” of the preceding line (a feminine singular noun) might be the antecedent. In that case, the final nun (ן) is virtually dittographic with the vav (ו) that appears at the beginning of the following word.

[9:11]  ⁸³ tc The MT reads a third masculine singular suffix, which could refer back to David. However, it is possible that an original third feminine singular suffix (יה-, yod-hey) has been misread as masculine (יו-, yod-vav). In later Hebrew script a ה (he) resembles a יו- (yod-vav) combination.

[9:11]  ⁸⁴ tn Heb “and I will rebuild as in days of antiquity.”

[1:8]  ⁸⁵ tn Heb “in that day” (so KJV, NIV); NAB, NASB, NRSV “on that day.”

[1:8]  ⁸⁶ tn Heb “Will I not destroy those who are wise from Edom?” The rhetorical question functions as an emphatic affirmation. For the sake of clarity this has been represented by the emphatic indicative in the translation.

[1:8]  ⁸⁷ tn Heb “understanding”; NIV “men of understanding.” This undoubtedly refers to members of the royal court who offered political and military advice to the Edomite kings. In the ancient Near East, such men of wisdom were often associated with divination and occultic practices (cf. Isa 3:3, 47:10, 13). The Edomites were also renown in the ancient Near East as a center of traditional sagacity and wisdom; perhaps that is referred to here (cf. Jer 49:7).

[1:8]  ⁸⁸ 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.

[4:6]  ⁸⁹ sn The exiles of the nation are compared to lame and injured sheep.

[5:10]  ⁹⁰ tn Heb “cut off” (also in the following verse).

[7:11]  ⁹¹ sn Personified Jerusalem declares her confidence in vv. 8-10; in this verse she is assured that she will indeed be vindicated.

[7:12]  ⁹² tn Heb “they.” The referent has been specified as “people,” referring either to the nations (coming to God with their tribute) or to the exiles of Israel (returning to the Lord).

[7:12]  ⁹³ tn The masculine pronominal suffix suggests the Lord is addressed. Some emend to a feminine form and take Jerusalem as the addressee.

[7:12]  ⁹⁴ tc The MT reads וְעָרֵי (vÿ’arey, “and the cities [of Egypt]”), but the parallel line indicates this is a corruption of וְעַד (vÿ’ad, “even to”).

[7:12]  ⁹⁵ tn Heb “the River,” referring to the Euphrates River. This has been specified in the translation for clarity (so also NASB, NIV).

[7:12]  ⁹⁶ tn Heb “and sea from sea.” Many prefer to emend this to מִיָּם עַד יָם (miyyam ’ad yam, “from sea to sea”).

[7:12]  ⁹⁷ tn Heb “and mountain of the mountain.” Many prefer to emend this to וּמֵהַר עַד הַר (umehar ’ad har, “and mountain to mountain”).

[3:11]  ⁹⁸ sn The second person verbs and pronouns are feminine singular, indicating that personified Jerusalem is addressed here.

[3:11]  ⁹⁹ tn Heb “In that day you not be ashamed because of all your actions, [in] which you rebelled against me.”

[3:11]  ¹⁰⁰ tn Heb “the arrogant ones of your pride.”

[3:16]  ¹⁰¹ tn Heb “it will be said.” The passive construction has been translated as active for stylistic reasons.

[3:16]  ¹⁰² tn Heb “your hands must not go limp.”