³ tc The present translation follows the MT, but the Hebrew text is difficult. H. G. M. Williamson (Ezra, Nehemiah [WBC], 213-14) translates these words as “Will they commit their cause to God?” suggesting that MT לָהֶם (lahem, “to them”) should be emended to לֵאלֹהִים (leʾlohim, “to God”), a proposal also found in the apparatus of BHS. In his view later scribes altered the phrase out of theological motivations. J. Blenkinsopp’s translation is similar: “Are they going to leave it all to God?” (Ezra—Nehemiah [OTL], 242-44). However, a problem for this view is the absence of external evidence to support the proposed emendation. The sense of the MT reading may be the notion that the workers—if left to their own limited resources—could not possibly see such a demanding and expensive project through to completion. This interpretation understands the collocation עָזַב (ʿazav, “to leave”) plus ל (lamed, “to”) to mean “commit a matter to someone,” with the sense in this verse “Will they leave the building of the fortified walls to themselves?”

⁴ tn Or perhaps “capstone” (NAB). The meaning of ἀκρογωνιαῖος (akrogōniaios) is greatly debated. The meaning “capstone” is proposed by J. Jeremias (TDNT 1:792), but the most important text for this meaning (T. Sol. 22:7-23:4) is late and possibly not even an appropriate parallel. The only place ἀκρογωνιαῖος is used in the LXX is Isa 28:16, and there it clearly refers to a cornerstone that is part of a foundation. Furthermore, the imagery in this context has the building growing off the cornerstone upward, whereas if Christ were the capstone, he would not assume his position until the building was finished, which vv. 21-22 argue against.

¹ tn Or “Increase!” or “You have increased.” The form and meaning of the MT perfect tense verb הִרְבֵּית (hirbet; from רָבָה [ravah], “to increase”) is debated. The LXX translated it as a simple past meaning. However, some scholars argue for an imperatival form or an imperatival nuance due to the presence of the two preceding volitive forms: הִתְכַּבֵּד (hitkabbed) and הִתְכַּבְּדִי (hitkabb^edi, “Multiply…multiply!”). For example, the editors of BHS propose emending the perfect tense הִרְבֵּית to the imperative form הַרְבִי (harvi, “multiply!”). K. J. Cathcart (Nahum in the Light of Northwest Semitic [BibOr], 145) retains the MT perfect form but classifies it as a precative perfect with an imperatival nuance (“increase!”). Some scholars deny the existence of the precative perfect in Hebrew (G. R. Driver, Tenses in Hebrew, 25-26); however, others argue for its existence (IBHS 494-95 §30.5.4).

² tc The Masoretic form וּמִרְעֶה (umirʿeh, “the feeding ground”) is supported by the Dead Sea Scrolls with ומרעה in 4QpNah. It is also reflected in the LXX reading ἡ νομή (hē nomē, “the pasture”). The BHS editors suggest emending to וּמְעָרָה (um^eʿarah, “the cave”), which involves the metathesis of ר (resh) and ע (ʿayin). This proposed emendation is designed to create a tighter parallelism with מְעוֹן (m^eʿon, “the den”) in the preceding line. However, this emendation has no textual support and conflicts with the grammar of the rest of the line. The feminine noun וּמְעָרָה (um^eʿarah, “the cave”) would demand a feminine independent pronoun instead of the masculine independent pronoun הוּא which follows. Nevertheless, several English versions adopt the emendation (NJB, NEB, RSV, NRSV), while others follow the reading of the MT (KJV, NASB, NIV, NJPS).

¹ tc The MT reads מֵפִיץ (mefits, “scatterer, disperser”), the Hiphil participle of פּוּץ (puts, “to scatter, to disperse”; HALOT 755 s.v. פוּץ, but see BDB 807 s.v. מֵפִיץ, which classifies it as a noun). The Vulgate’s qui dispergat (“one who disperses”) and the LXX’s ἐμφυσῶν (emphusōn, “one who blows hard; one who scatters”) also reflect מֵפִיץ. The BHS editors propose the emendation מַפֵּץ (mappets, “shatterer, hammerer, war club”) e.g., Jer 51:20 and Prov 25:18. This seems to be accepted by NRSV, “a shatterer,” NLT “coming to crush,” and perhaps NIV, “an attacker.” However, the text makes sense as it stands and there is no textual support for the emendation. The theme of exile and dispersion is prominent in the book (Nah 2:7; 3:10-11, 17-18).

⁴ tc The present translation here follows the proposed reading שְׁחֹר (sh^ekhor, “blackness”) rather than the MT שַׁחַר (shakhar, “morning”). The change affects only the vocalization; the Hebrew consonants remain unchanged. Here the context calls for a word describing darkness. The idea of morning or dawn speaks instead of approaching light, which does not seem to fit here. The other words in the verse (e.g., “darkness,” “gloominess,” “cloud,” “heavy overcast”) all emphasize the negative aspects of the matter at hand and lead the reader to expect a word like “blackness” rather than “dawn.” However, NIrV paraphrases the MT nicely: “A huge army of locusts is coming. They will spread across the mountains like the sun when it rises.”

¹ tc The MT reads כְּמַרְעִיתָם (k^emarʿitam, “according to their pasturage”; preposition כְּ (kaf) + noun מַרְעִית, marʿit, “pasture” + third person masculine plural suffix). Text-critics propose: (1) כְּמוֹ רְעִיתִים (k^emo r^eʿitim, “as I pastured them”; preposition כְּמוֹ (k^emo) + Qal perfect first person common singular from רָעַה, raʿah, “to pasture, feed” + third person masculine plural suffix) and (2) כִּרְעוֹתָם (“when they had pastured”; preposition כְּ + Qal perfect third person masculine plural from רָעַה). Some English versions follow the MT: “according to their pasture” (KJV), “as they had their pasture” (NASB), and “when you entered the good land” (TEV). Others adopt the first emendation: “when I fed them” (NIV, NRSV) and “I fed you [sic = them]” (CEV). Still others follow the second emendation: “but when they had fed to the full” (RSV) and “when they grazed” (NJPS).

¹ tc Heb “A drought [be] against her waters, and they will dry up.” Several of the commentaries and modern English versions accept the emendation proposed by BHS and read here “sword” (חֶרֶב [kherev] in place of חֹרֶב [khorev, “drought”], the change of only one vowel), in keeping with the rest of the context. According to BHS this reading is supported by the Lucianic and Hexaplaric recensions of the LXX (the Greek version) and the Syriac version. In this case, the drying up of the waters (of the canals) is attributed to neglect brought about by war conditions. However, it is just as likely that these versions are influenced by the repetition of the word “sword” as that the Hebrew and the other versions are influenced by the concept of “drying up” of the waters to read “drought.” Hence the present translation, along with the majority of modern English versions, retains the Hebrew “drought.”

² sn The precise dating of this prophecy is uncertain. Several proposals have been suggested, the most likely of which is that the prophecy was delivered in 609 b.c. in conjunction with Pharaoh Necho’s advance into Palestine to aid the Assyrians. That was the same year Josiah was killed by Necho at the battle of Megiddo and four years before Necho was defeated by Nebuchadnezzar, the foe from the north. The prophecy presupposes that Ashkelon is still in existence (v. 5); hence it must be before 604 b.c. For a fairly complete discussion of the options see G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 299-300.

¹ tc The Hebrew text has בַּדִּים (baddim), perhaps meaning “empty talkers” (BDB 95 s.v. III בַּד). In the four other occurrences of this word (Job 11:3; Isa 16:6; Jer 48:30; 50:36) the context does not make the meaning of the term very clear. Its primary point appears to be that the words spoken are meaningless or false. In light of its parallelism with “omen readers,” some have proposed an emendation to בָּרִים (barim, “seers”). The Mesopotamian baru-priests were divination specialists who played an important role in court life. See R. Wilson, Prophecy and Society in Ancient Israel, 93-98. Rather than supporting an emendation, J. N. Oswalt (Isaiah [NICOT], 2:189, n. 79) suggests that Isaiah used בַּדִּים purposively as a derisive wordplay on the Akkadian word baru (in light of the close similarity of the d and r consonants).

² tc The Hebrew text reads, “from (the time) I established an ancient people, and the coming things.” Various emendations have been proposed. One of the options assumes the reading מַשְׁמִיעִים מֵעוֹלָם אוֹתִיּוֹת (mashmiʿim meʿolam ʾotiyyot); This literally reads “the ones causing to hear from antiquity coming things,” but more idiomatically would read “as for those who predict from antiquity what will happen” (cf. NAB, NEB, REB). The emendation directs the attention of the reader to those who claim to be able to predict the future, challenging them to actually do what they claim they can do. The MT presents Yahweh as an example to whom these alleged “predictors of the future” can compare themselves. Since the ancient versions are unanimous in their support of the MT, the emendations should be set aside.

¹ tn The precise meaning of the qualifying terms is uncertain. מְמֻשָּׁךְ (m^emushakh) appears to be a Pual participle from the verb מָשַׁךְ (mashakh, “to draw, extend”). Lexicographers theorize that it here refers to people who “stretch out,” as it were, or are tall. See BDB 604 s.v. מָשַׁךְ, and HALOT 645-46 s.v. משׁךְ. מוֹרָט (morat) is taken as a Pual participle from מָרַט (marat), which can mean “to pull out [hair],” in the Qal, “become bald” in the Niphal, and “be wiped clean” in the Pual. Lexicographers theorize that the word here refers to people with bare, or smooth, skin. See BDB 598-99 s.v. מָרַט, and HALOT 634-35 s.v. מרט. These proposed meanings, which are based on etymological speculation, must be regarded as tentative.

³ tc The Hebrew text reads literally, “and his staff [will be] against the sea, and he will lift it in the way [or “manner”] of Egypt.” One could emend the text of עַל הַיָּם (ʿal hayyam, “against the sea”) to עַלֵיהֶם (ʿalehem, “against them”). The proposed shift from the third singular pronoun (note “beat him” earlier in the verse) to the plural is not problematic, for the singular is collective. Note that a third plural pronoun is used at the end of v. 25 (“their destruction”). If the text is retained, as the translation does, “the sea” symbolizes Assyria’s hostility, the metaphor being introduced because of the reference to Egypt. The final phrase, “in the way/manner of Egypt,” probably refers to the way in which God used the staff of Moses to bring judgment down on Egypt.

¹ tn Heb “bread.” The term לֶחֶם (lekhem) is used literally of “bread” and figuratively (i.e., by metonymy) for a “feast” (BDB 536-37 s.v. לֶחֶם). BDB suggests that עֹשִׂיה לֶחֶם (ʿosih lekhem) in Eccl 10:19 means “make a feast” (BDB 537 s.v. לֶחֶם 1.a). This obscure line has occasioned numerous proposals: “a feast is made for laughter” (KJV, ASV, NIV); “feasts are made for laughter” (NRSV); “men feast for merrymaking” (Moffatt); “men prepare a meal for enjoyment” (NASB); “the table has its pleasures” (NEB); “they [i.e., rulers of v. 16] make a banquet for revelry” (NJPS); “people prepare a banquet for enjoyment” (MLB); “for laughter they make bread and wine, that the living may feast” (Douay); “bread is made for laughter” (RSV); “bread [and oil] call forth merriment” (NAB).

³ tn The common Hebrew word דַּעַת (daʿat), with the abstract meaning “knowledge, ability, insight,” is an awkward direct object for this subject and verb. The verb is used one other time with this object but the expression is different (Prov 5:2 “that your lips preserve knowledge,” that is, to say what is wise and not need words of regret). דַּעַת does occur in Prov 29:7 in parallelism to דִּין (din), a cause or legal claim, which suggests a technical use for דַּעַת, such as the facts of a case. HALOT (I, 229) follows D. W. Thomas (VTSupp 3, 285) in proposing a homonym for דַּעַת meaning “claim, right” based on an Arabic cognate. (See also D. W. Thomas “A Note on דַּעַת in Proverbs 22:12, ” JTS 14 [1963]: 93-94). The second half of the proverb supports the idea of ensuring that the truth comes out.

⁴ tn Different solutions have been proposed for the problematic last line of the verse. One perspective is that his attempts at friendship result only in empty words (words which are not). Another that he pursues words (spoken by family and friends) but only the words belong to him (they are his). Another supplies missing (but implied?) elements, “he pursues [them with] words, but they [do] not [respond].” Since they are far off, he has to look for them “with words” (adverbial accusative), that is, “send word” for help. But they “are nowhere to be found” (so NIV). The basic idea is of his family and friends rejecting the poor person, revealing how superficial they are, and making themselves scarce.

¹ tc The MT reads מֵהֵבֶל (mehevel) “from vanity” and is followed by KJV and ASV. The word הֵבֶל (hevel) means “vapor” and figuratively refers to that which is unsubstantial, fleeting, or amounts to nothing (BDB 210 s.v.). The Greek and Latin versions, followed by RSV, reflect מְבֹהָל (m^evohal, “in haste”) which exhibits metathesis. A different pointing of the MT has also been proposed: מְהֻבָּל (m^ehubbal) “obtained by fraud” (HALOT 236 s.v. הבל), cf. NASB, NIV, CEV. The proverb favors steady disciplined work and saving over get-rich-quick schemes, be they by fraud or by empty dreams (cf. Prov 20:21; 28:20, 22).

³ tc The Hebrew text has the singular construct form וּבְהַוַּת (uv^ehavvat) which may be from I הַוָּה (havvah, “desire of”) or II הַוָּה (havvah, “disaster of, destruction of”). The line would read “but in the desire of…” (cf. NLT “the ambition of… entraps them”) or “but in the disaster of the treacherous they will be caught.” The BHS editors propose repointing the word to the plural absolute form וּבְהַוֹּת (uv^ehavvot) resulting in “the treacherous will be ensnared in [their] desires” or “the treacherous will be caught in disasters.” The LXX has a singular form, but it does not represent a Hebrew construct form and not necessarily the same word as the MT: “ungodliness will fall into [the hands of] unrighteousness” or “encounters injustice.”

¹ tn Some consider אֲשֶׁר (ʾasher) problematic, but here it probably indicates the anticipated consequence of the preceding request. (For other examples of אֲשֶׁר indicating purpose/result, see BDB 83 s.v. and HALOT 99 s.v.) If the psalmist—who appears to be a Davidic king preparing to fight a battle (see vv. 10-11)—is victorious, the whole nation will be spared invasion and defeat (see v. 14) and can flourish. Some prefer to emend the form to אַשְׁרֵי (“how blessed [are our sons]”). A suffixed noun sometimes follows אַשְׁרֵי (ʾashre; see 1 Kgs 10:8; Prov 20:7), but the presence of a comparative element (see “like plants”) after the suffixed noun makes the proposed reading too awkward syntactically.

¹ tc The MT reads, “for you have made great over all your name your word.” If retained, this must mean that God’s mighty intervention, in fulfillment of his word of promise, surpassed anything he had done prior to this. However, the statement is odd and several emendations have been proposed. Some read, “for you have exalted over everything your name and your word,” while others suggest, “for you have exalted over all the heavens your name and your word.” The translation assumes an emendation of “your name” to “your heavens” (a construction that appears in Pss 8:3 and 144:5). The point is that God has been faithful to his promise and the reliability of that promise is apparent to all. For a fuller discussion of these options, see L. C. Allen, Psalms 101-150 (WBC), 244.