² sn The immediate referent of peace about the northland is to the peace brought by Persia’s conquest of Babylonia, a peace that allowed the restoration of the Jewish people (cf. 2 Chr 36:22-23; Isa 44:28; 45:1-2). However, there is also an eschatological dimension, referring to a time when there will be perfect and universal peace.

¹ tc For the MT reading אֲמֻצִּים (ʾamutsim, “strong”) Aquila and Syriac presuppose אֲדֻמִּים (ʾadummim, “red”), thus giving the red horse an assignment and eliminating the problem of a fifth, “spotted” horse. The fourth would be a mottled red horse according to this view. There is, however, no manuscript support for this interpretation.

² tn Heb “Jerusalem will dwell as open regions (פְּרָזוֹת, p^erazot)”; cf. NAB “in open country”; CEV “won’t have any boundaries.” The population will be so large as to spill beyond the ancient and normal enclosures. The people need not fear, however, for the Lord will be an invisible but strong wall (v. 5).

² tc The LXX and Syriac have the third person masculine singular suffix in both places (“his people” and “he will settle”; cf. NAB, TEV) in order to avoid the Lord’s speaking of himself in the third person. Such resort is unnecessary, however, in light of the common shifting of person in Hebrew narrative (cf. 3:2).

¹ tc BHS suggests אֶתְכֶם (ʾetkhem, “you”) for the MT אֲבֹתֵיכֶם (ʾavotekhem, “your fathers”) to harmonize with v. 4. In v. 4 the ancestors would not turn but in v. 6 they appear to have done so. The subject in v. 6, however, is to be construed as Zechariah’s own listeners.

¹ sn This is probably not an appeal to the Torah (i.e., the Pentateuch) as such but to a priestly ruling (known in postbiblical Judaism as a p^esaq din). There is, however, a Mosaic law that provides the basis for the priestly ruling (Lev 6:27).

¹ tc The difficult MT reading עוֹד אַחַת מְעַט הִיא (ʿod ʾakhat m^eʿat hiʾ, “yet once, it is little”; cf. NAB “One moment yet, a little while”) appears as “yet once” in the LXX, omitting the last two Hebrew words. However, the point being made is that the anticipated action is imminent; thus the repetition provides emphasis.

² tn Some relate this word to an Aramaic cognate meaning “to be ashamed.” With the negative particle it would then mean “unashamed” (cf. NIV “shameful”; NRSV “shameless”). However, elsewhere in biblical Hebrew the verb means “to desire,” or with the negative particle “undesirable.” Cf. also NEB “unruly.”

⁷ tn Heb “praise.” This could mean that the earth responds in praise as God’s splendor is observed in the skies. However, the Hebrew term תְּהִלָּה (t^ehillah, “praise”) can stand by metonymy for what prompts it (i.e., fame, glory, deeds).

⁴ tc The BHS editors propose redividing the singular MT reading וְנוֹדַד (v^enodad, “and it flees”) to the plural וְנוֹדְדוּ (v^enod^edu, “and they flee”) due to the difficulty of a singular verb. However, the LXX supports the singular MT reading. The subject is גוֹב (gov, “swarm”), not individual locusts.

⁷ tc Some scholars adopt the variant reading הַפְּרֹשִׁים (happ^eroshim, “the horses”) and relate הָרְעָלוּ (horʿalu) to Arabic raʿala (“to stand in row and rank”): “the horses stand in row and rank,” that is, at attention. However, it is preferable to retain the MT for the noun, with the verb given its normal Hebrew meaning.

² tc The BHS editors propose emending the MT reading גְּאוֹן (g^eʾon, “majesty; pride”) to גֶּפֶן (gefen, “vineyard”) due to the mention of “their branches” (וּזְמֹרֵיהֶם, uz^emorehem) in the following line (so HALOT 169 s.v. גָּאוֹן [2.b]). However, the LXX supports the MT.

⁴ tn The Hebrew verb קַלֹּוֹתָ (qallota) is usually rendered “you are despised” (e.g., Gen 16:4-5; 1 Sam 2:30). However, it is possible that the Hebrew root קָלַל (qalal) is related to the Assyrian term qalu “accursed” (W. von Soden, “Hebraische Wortforschung,” VTSup 16 [1967]: 295).

² tc The BHS editors suggest emending MT “power” (כֹּחַ, koakh) to “mercy” (חֶסֶד, khesed) as in Exod 34:6; Num 14:18; Joel 2:13; Jonah 4:2; Ps 103:8; Neh 9:17. However, this is unnecessary, it has no textual support, and it misses the rhetorical point intended by Nahum’s modification of the traditional expression.

³ tn Heb “from those passing by peacefully, returnees from war.” Actual refugees, however, are probably not in view. The second line compares those who pass by peacefully with individuals returning from war. The battle is over and they do not expect their own countrymen to attack them.

⁴ tc The BHS editors suggest deleting either מְצוּלָה (m^etsulah, “into the deep”) or בִּלְבַב יַמִּים (bilvav yammim, “into the heart of the sea”). They propose that one or the other is a scribal gloss on the remaining term. However, the use of an appositional phrase within a poetic colon is not unprecedented in Hebrew poetry. The MT is therefore best retained.

⁹ tn Heb “its fare.” The third person feminine singular suffix on the noun probably functions as a genitive of worth or value: “the fare due it.” However, it is translated here simply as “the fare” for the sake of readability. On the other hand, “bought a ticket” (CEV, NLT) is somewhat overtranslated, since the expression “paid the fare” is still understandable to most English readers.

¹ sn Obadiah uses two illustrations to show the totality of Edom’s approaching destruction. Both robbers and harvesters would have left at least something behind. Such will not be the case, however, with the calamity that is about to befall Edom. A virtually identical saying appears in Jer 49:9-10.

² tn The Hebrew perfect verb form used here usually describes past events. However, here and several times in the following verses it is best understood as portraying certain fulfillment of events that at the time of writing were still future. It is the perfect of certitude. See GKC 312-13 §106.n; Joüon 2:363 §112.h.

³ 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-he) has been misread as masculine (יו-, yod-vav). In later Hebrew script a ה (he) resembles a יו- (yod-vav) combination.