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Discovery Box| (0.15) | (Hag 2:23) | 3 sn The noun signet ring, used also to describe Jehoiachin (Jer 22:24-30), refers to a ring seal worn by a king or other important person and used as his signature. Zerubbabel was a grandson of King Jehoiachin (1 Chr 3:17-19; Matt 1:12); God once pronounced that none of Jehoiachin’s immediate descendants would rule (Jer 22:24-30), but here he reverses that judgment. Zerubbabel never ascended to such a lofty position of rulership; he is rather a prototype of the Messiah who would sit on David’s throne. |
| (0.15) | (Hag 1:6) | 1 tn Some translate “pockets” (so NLT) but the Hebrew word צְרוֹר (tseror) refers to a bag, pouch, or purse of money (BDB 865 s.v. צְרוֹר; HALOT 1054 s.v. צְרוֹר 1). Because coinage had been invented by the Persians and was thus in use in Haggai’s day, this likely is a money bag or purse rather than pouches or pockets in the clothing. Since in contemporary English “purse” (so NASB, NIV, NCV) could be understood as a handbag, the present translation uses “money bags.” |
| (0.15) | (Hag 1:2) | 1 sn The epithet Lord of Heaven’s Armies occurs frequently as a divine title throughout Haggai (see 1:5, 7, 9, 14; 2:4, 6, 7, 8, 9, 11, 23). This name (יְהוָה צְבָאוֹת, yehvah tsevaʾot), traditionally translated “Lord of hosts” (so KJV, NAB, NASB; cf. NIV, NLT “Lord Almighty”; NCV, CEV “Lord All-Powerful”), emphasizes the majestic sovereignty of the Lord, an especially important concept in the postexilic world of great human empires and rulers. For a thorough study of the divine title, see T. N. D. Mettinger, In Search of God, 123-57. |
| (0.15) | (Hab 3:9) | 2 tn Heb “sworn in are the arrow-shafts with a word.” The passive participle of שָׁבַע (shava’), “swear an oath,” also occurs in Ezek 21:23 ET (21:28 HT) referencing those who have sworn allegiance. Here the Lord’s arrows are personified and viewed as having received a commission which they have vowed to uphold. In Jer 47:6-7 the Lord’s sword is given such a charge. In the Ugaritic myths Baal’s weapons are formally assigned the task of killing the sea god Yam. |
| (0.15) | (Nah 3:17) | 5 tc The MT reads the noun with third person masculine singular suffix מְקוֹמוֹ (meqomo, “its place”). The BHS editors suggest emending to third person masculine plural suffix מְקוֹמָם (meqomam, “their place”). The MT is supported by the LXX reading, which has a singular suffix. The third person masculine singular suffix is not as awkward as the BHS editors claim—its antecedent is the singular אַרְבֶּה (ʾarbeh, “locust”) and גוֹב גֹבָי (gov govay, “a swarm of locusts”), as reflected by the third person masculine singular verb וְנוֹדַד (translated “it flies away”). |
| (0.15) | (Nah 3:17) | 6 tc The MT reads אַיָּם (ʾayyam, “Where are they?”); see, e.g., Isa 19:12; DCH 1:202-3 s.v. אֵי; HALOT 40 s.v.). On the other hand, the LXX’s οὐαί αὐτοῖς (ouai autois, “Woe to them!”) seems to reflect a reading of אֶיָּם (ʾeyyam, “Alas to them!”). The BHS editors suggest emending to אֵיכָה (ʾekhah, “Alas!” or “How?”) and join it to v. 18, or אוֹי מַה (ʾoy mah, “Woe! Why…?”) joined to v. 18. HALOT (40 s.v.) suggests the emendation אֵיךָ (ʾekha, “Alas to you!”). |
| (0.15) | (Nah 3:17) | 6 tn Heb “Its place is not known—where are they?” The form אַיָּם has been taken in various ways: (1) an interrogative adverb with third person masculine plural suffix (“where are they?”; GKC 296-97 §100.o; BDB 32 s.v. אַי 1.a); (2) an interrogative particle אֵי (ʾey, “where?”) lengthened to אַיָּה (ʾayyah) and written with the enclitic particle ־ם (mem; GKC 295 §100.g), similar to ayyami (“where?”) in Assyrian (CAD 1.1.220); see W. A. Maier, Nahum, 356; R. D. Patterson, Nahum, Habakkuk, Zephaniah (WEC), 111; T. Longman, “Nahum,” The Minor Prophets, 2:826. |
| (0.15) | (Nah 3:15) | 3 tc The root כָּבֵד (kaved, “be heavy”) is repeated for emphasis: the forms are the Hitpael infinitive absolute הִתְכַּבֵּד (hitkabbed) and Hitpael imperative הִתְכַּבְּדִי (hitkabbedi), both translated here as “Multiply yourself”). The infinitive absolute functions as an imperative (GKC §113.bb, 346). The BHS editors suggest emending the infinitive absolute to another imperative in order to have a finite verb in each line. But perhaps the infinitive absolute functions as an imperative (GKC §113.bb, 346). The LXX omits the first clause suggesting dittography in the Hebrew text. |
| (0.15) | (Nah 3:10) | 3 tc The MT reads יַדּוּ (yaddu, “they cast [lots]”) from יָדַד (yadad, “to cast [lots]”). On the other hand, the Dead Sea Scrolls (4QpNah) read ירו (“they threw, cast [lots]”) from יָרָה (yarah, “to throw, cast [lots]”) (e.g., Josh 18:6). The textual variant arose due to orthographic confusion between ד (dalet) and ר (resh)—two Hebrew letters very similar in appearance. The root יָדַד is relatively rare—it occurs only two other times (Obad 11; Joel 4:3 [3:3 ET])—therefore, it might have been confused with יָרָה which appears more frequently. |
| (0.15) | (Nah 3:2) | 4 tn Albright argues that the term דֹּהֵר (doher) should be translated as “chariot driver” (W. F. Albright, “The Song of Deborah in Light of Archaeology,” BASOR 62 [1936]: 30). More recent research indicates that this term denotes “to dash” (HALOT 215 s.v.) or “to gallop, neigh” (DCH 2:417 s.v. דהר I). It is used as a synonym for רָקַד (raqad, “to skip”). This Hebrew verb is related to Egyptian thr (“to travel by chariot”) and Arabic dahara VII (“to hurry”). The related noun דַּהֲרָה (daharah) means “dashing, galloping” (Judg 5:22; HALOT 215 s.v.; DCH 2:417 s.v. דַּהֲרָה I). |
| (0.15) | (Nah 2:10) | 3 tn Heb “gathered.” The Piel perfect קִבְּצוּ (qibbetsu) from קָבַץ (qavats, “to gather”) may be nuanced as gathering something together at a place (HALOT 1063 s.v. קבץ pi. 4) or the privative sense of gathering something away from a place, i.e., “to take away, withdraw” (BDB 868 s.v. קָבַץ Pi.3). Here then (and in Joel 2:6) it means either gathering redness in the face (“every face flushes red [in fear]”) or gathering redness away from the face (“every face grows pale”). |
| (0.15) | (Nah 2:7) | 7 tc The MT reads מְתֹפְפֹת עַל לִבְבֵהֶן (metofefot ’al livevehen, “beating upon their hearts [= breasts]”). The LXX reading φθεγγόμεναι ἐν καρδίαις αὐτῶν (phthengomenai en kardiais autōn, “moaning in their hearts”) reflects either an alternate textual tradition or simple textual confusion. The Greek participle φθεγγόμεναι seems to reflect either: (1) the Qal participle הֹגוֹת (hogot) from הָגָה (hagah, “to moan”) as reflected in Targum Jonathan and Vulgate or (2) the Poel participle מְנֹהֲגוֹת (menohagot, “moaning”) from II נָהַג (“to moan”) which appears in the previous line, pointing to a transposition of words between the two lines. |
| (0.15) | (Nah 2:3) | 6 tn Heb “on the day of its preparation.” The Hiphil infinitive construct הֲכִינוֹ (hakhino; from כּוּן, kun) means “to prepare, to make ready” (HALOT 465 s.v. כּוּן; BDB 466 s.v. כּוּן). The Hiphil verb is used of preparing weapons and military equipment for the day of battle (2 Chr 26:14; Pss 7:13 [7:14 HT]; 57:6 [57:7 HT]). The third person masculine singular suffix (“its preparation”) is a collective singular, referring to the chariotry as a whole. |
| (0.15) | (Nah 2:3) | 1 tn The Hebrew term מְאָדָּם (“reddened”) from אָדֹם (“red”) refers to clothes made red with dye (Exod 25:6; 26:14; 35:7, 23; 36:13; 39:34) or made red from bloodshed (Isa 63:2). The parallelism between מְאָדָּם (“reddened”) and מְתֻלָּעִים (metullaʿim, “clad in scarlet colored clothing”) suggests that the shields were dyed prior to battle, like the scarlet dyed uniforms. Nahum 2:1-10 unfolds the assault in chronological sequence; thus, the spattering of blood on the warrior’s shields would be too early in the account (R. D. Patterson, Nahum, Habakkuk, Zephaniah [WEC], 65). |
| (0.15) | (Nah 1:13) | 3 tc The BHS editors propose revocalizing the MT מֹטֵהוּ (motehu, “his yoke bar”) to מַטַּהַוּ (mattahu, “his scepter”). The threat of breaking an enemy’s scepter was a common ancient Near Eastern treaty curse (see D. Hillers, Treaty-Curses and the Old Testament Prophets [BibOr], 61). This proposed revocalization has no external support. The MT is supported by the use of the parallel word pair מוֹטָה/מוֹסֵר (motah, “scepter”/moser, “bonds”) elsewhere (Jer 27:2). The term מַטֶּה is never used in parallelism with מוֹסֵר elsewhere. |
| (0.15) | (Nah 1:12) | 7 tn Heb “they will be sheared.” The term “cut off” (גָּזָז, gazaz) is ordinarily used to describe the literal actions of “shearing” sheep (Gen 31:19; 38:12-13; Deut 15:19; 18:4; 1 Sam 25:2, 4, 7, 11; 2 Sam 13:23-24; Job 31:20; Isa 53:7) and “cutting” hair (Jer 7:29; Mic 1:16; Job 1:20). It is used figuratively here to describe the destruction of the Assyrian army (BDB 159 s.v. גָּזַז; HALOT 186 s.v. גזז). |
| (0.15) | (Nah 1:12) | 1 sn Verse 12 begins with a typical prophetic introduction (“This is what the Lord says”) in language similar to the typical ancient Near Eastern messenger formula (see C. Westermann, Basic Forms of Prophetic Speeches, 100-115). This formula is frequently used to introduce prophetic speeches (e.g., Jer 2:5; Ezek 2:4; Amos 1:3). The messenger formula indicates that the prophet’s message is not his own, but is a revelatory and prophetic oracle from the Lord. It confirms the authenticity of the message. |
| (0.15) | (Nah 1:5) | 1 tn Or “because of him.” The Hebrew preposition מִמֶּנּוּ (mimmennu) is taken in a causal sense (“because of him”) by NASB, NJPS; however, it is taken in a locative sense (“before him”) by KJV, NKJV, NRSV, NIV. On the other hand, the LXX rendered it in a separative sense: ἀπ᾿ αὐτοῦ (ap autou, “from him”). The parallelism between 1:5a and 1:5b seems to favor the locative nuance: “The mountains quake before him (מִמֶּנּוּ), the earth is laid waste before him (מִפָּנָיו, mifanayv).” |
| (0.15) | (Nah 1:3) | 2 sn This is an allusion to the well-known statement, “The Lord is slow to anger but great in mercy” (Exod 34:6; Num 14:18; Joel 2:13; Jonah 4:2; Ps 103:8; Neh 9:17). Nahum subtly modifies this by substituting “great in mercy” with “great in power.” God’s patience at the time of Jonah (Jonah 4:2) one century earlier (ca. 750 b.c.), had run out. Nineveh had exhausted the “great mercy” of God and now would experience the “great power” of God. |
| (0.15) | (Mic 5:2) | 5 tn Heb “from the past, from the days of antiquity.” Elsewhere both phrases refer to the early periods in the history of the world or of the nation of Israel. For מִקֶּדֶם (miqqedem, “from the past”) see Neh 12:46; Pss 74:12; 77:11; Isa 45:21; 46:10. For מִימֵי עוֹלָם (mime ʿolam, “from the days of antiquity”) see Isa 63:9, 11; Amos 9:11; Mic 7:14; Mal 3:4. In Neh 12:46 and Amos 9:11 the Davidic era is in view. |
