1 tn Heb “the sons of Asaph [were] upon the hand of Asaph, the one prophesying upon the hands of the king.”
1 tn Heb “and his brother Asaph, the one who stood at his right hand.”
1 tn Heb “David and the officers of the army set apart for service the sons of Asaph and Heman and Jeduthun, the ones prophesying by harps, by lyres, and by cymbals.”
1 tc The reading ᾿Ασάφ (Asaf), a variant spelling on ᾿Ασά (Asa), is found in the earliest and most widespread witnesses (Ì1vid א B C [Dluc] Ë1,13 700 pc it co). Although Asaph was a psalmist and Asa was a king, it is doubtful that the author mistook one for the other since other ancient documents have variant spellings on the king’s name (such as “Asab,” “Asanos,” and “Asaph”). Thus the spelling ᾿Ασάφ that is almost surely found in the original of Matt 1:7-8 has been translated as “Asa” in keeping with the more common spelling of the king’s name.
1 tn The disjunctive vav (ו) here introduces a new section, listing the various duties of the clan in the sanctuary. The Gershonites had a long tradition of service here. In the days of David Asaph and his family were prominent as musicians. Others in the clan controlled the Temple treasuries. But in the wilderness they had specific oversight concerning the tent structure, which included the holy place and the holy of holies.
1 tc Heb “The first lot went to Asaph, to Joseph.” Apparently the recurring formula, “and his sons and his relatives, twelve” has been accidentally omitted from the Hebrew text at this point (see vv. 10-31; the formula is slightly different in v. 9b). If the number “twelve” is not supplied here, the total comes to only 276, not the 288 required by v. 7.
1 tc ᾿Αμώς (Amws) is the reading found in the earliest and best witnesses (א B C [Dluc] γ δ θ Ë1 33 pc it sa bo), and as such is most likely original, but this is a variant spelling of the name ᾿Αμών (Amwn). The translation uses the more well-known spelling “Amon” found in the Hebrew MT and the majority of LXX
8 tn The term מִפְּנֵי (mippÿne, “from the face of”) often has a causal nuance. It also appears with the Niphal of אָסַף (’asaph, “gather”) in 2 Chr 12:5: אֲשֶׁר־נֶאֶסְפוּ אֶל־יְרוּשָׁלַם מִפְּנֵי שִׁישָׁק (’asher-ne’esphu ’el-yÿrushalam mippÿney shishaq, “who had gathered at Jerusalem because of [i.e., due to fear of] Shishak”).
1 tc A few important