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Discovery Box| (0.14) | (Mat 11:23) | 1 sn Capernaum was a town located on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It existed since Hasmonean times and was a major trade and economic center in the North Galilean region. The population in the first century is estimated to be around 1,500. Capernaum became the hub of operations for Jesus’ Galilean ministry (Matt 4:13; Mark 2:1). In modern times the site was discovered in 1838 by the American explorer E. Robinson, and major excavations began in 1905 by German archaeologists H. Kohl and C. Watzinger. Not until 1968, however, were remains from the time of Jesus visible; in that year V. Corbo and S. Loffreda began a series of annual archaeological campaigns that lasted until 1985. This work uncovered what is thought to be the house of Simon Peter as well as ruins of the first century synagogue beneath the later synagogue from the fourth or fifth century A.D. Today gently rolling hills and date palms frame the first century site, a favorite tourist destination of visitors to the Galilee. |
| (0.14) | (Mat 8:5) | 1 sn Capernaum was a town located on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It existed since Hasmonean times and was a major trade and economic center in the North Galilean region. The population in the first century is estimated to be around 1,500. Capernaum became the hub of operations for Jesus’ Galilean ministry (Matt 4:13; Mark 2:1). In modern times the site was discovered in 1838 by the American explorer E. Robinson, and major excavations began in 1905 by German archaeologists H. Kohl and C. Watzinger. Not until 1968, however, were remains from the time of Jesus visible; in that year V. Corbo and S. Loffreda began a series of annual archaeological campaigns that lasted until 1985. This work uncovered what is thought to be the house of Simon Peter as well as ruins of the first century synagogue beneath the later synagogue from the fourth or fifth century A.D. Today gently rolling hills and date palms frame the first century site, a favorite tourist destination of visitors to the Galilee. |
| (0.14) | (Mat 4:13) | 2 sn Capernaum was a town located on the northwest shore of the Sea of Galilee, about 680 ft (207 m) below sea level. It existed since Hasmonean times and was a major trade and economic center in the North Galilean region. The population in the first century is estimated to be around 1,500. Capernaum became the hub of operations for Jesus’ Galilean ministry (Matt 4:13; Mark 2:1). In modern times the site was discovered in 1838 by the American explorer E. Robinson, and major excavations began in 1905 by German archaeologists H. Kohl and C. Watzinger. Not until 1968, however, were remains from the time of Jesus visible; in that year V. Corbo and S. Loffreda began a series of annual archaeological campaigns that lasted until 1985. This work uncovered what is thought to be the house of Simon Peter as well as ruins of the first century synagogue beneath the later synagogue from the fourth or fifth century A.D. Today gently rolling hills and date palms frame the first century site, a favorite tourist destination of visitors to the Galilee. |
| (0.14) | (Mat 1:16) | 1 tc There are three significant variant readings at this point in the text. Some mss and versional witnesses (Θ ƒ13 it) read, “Joseph, to whom the virgin Mary, being betrothed, bore Jesus, who is called Christ.” This reading makes even more explicit than the feminine pronoun (see sn below) the virginal conception of Jesus and as such seems to be a motivated reading. The Sinaitic Syriac ms alone indicates that Joseph was the father of Jesus (“Joseph, to whom was betrothed Mary the virgin, fathered Jesus who is called the Christ”). Although much discussed, this reading has not been found in any Greek witnesses. B. M. Metzger suggests that it was produced by a careless scribe who simply reproduced the set formula of the preceding lines in the genealogy (TCGNT 6). In all likelihood, the two competing variants were thus produced by intentional and unintentional scribal alterations respectively. The reading adopted in the translation has overwhelming support from a variety of witnesses (P1 א B C L W Γ [ƒ1] 33 565 579 700 1241 1424 M co), and therefore should be regarded as authentic. For a detailed discussion of this textual problem, see TCGNT 2-6. |
| (0.14) | (Zep 3:17) | 2 tc The MT reads, “he remains silent in his love,” a Hiphil form of the stative verb חָרַשׁ (kharash, “to be silent, deaf”). But this does not make sense in light of the expressions of joy in the preceding and following lines. All other cases of the Hiphil of this verb mean to act silently, maintain silence, or the like. This is normal for stative verbs in the Hiphil, where they often mean to behave with the attribute expressed by the root. Some commentators appeal to Job 11:3 as a possible causative use, “Should your boasting silence men?” But in fact the verse should be understood as “should men remain silent at your boasts?” The LXX reads “he will renew you with his love,” implying יְחַדֵּשׁ (yekhaddesh), a Piel from the root חָדַשׁ (khadash, “to make new, restore”). This assumes the confusion of ד (dalet) and ר (resh) in the MT. The direct object “you” should be understood either through ellipsis or by possible haplography, with the כ (kaf) having been dropped before the similar looking ב (bet) beginning the next word. Renewal is a fitting concept after judgment (cf. Lam 5:21). |
| (0.14) | (Nah 2:10) | 4 tn The Hebrew term פָּארוּר (paʾrur) occurs only here and in Joel 2:6 where it also describes a fearful facial reaction. The meaning of פָּארוּר is debated and numerous etymologies have been suggested: (1) From פָּרוּר (parur, “cooking pot”; HALOT 964 s.v. פָּרוּר): LXX τὸ πρόσωπον πάντων ὡς πρόσκαυμα ξύτρας (to prosōpon pantōn hōs proskauma xutras, “all their faces are like a blackened/burned pot”); Vulgate et facies omnium sicut nigredo ollae (“all their faces are like a black pot”); Targum Jonathan (“covered with black like a pot”). This approach is adopted by the KJV “the faces of them all gather blackness.” (2) From פְּאֵר (peʾer, “beauty”). Taking קָבַץ (qavats) in a private sense (“gather in”), several scholars propose: “to draw in beauty, withdraw color,” hence: “their faces grow pale” (NASB, NIV); see K&D 26:192-93; A. Haldar, Studies in the Book of Nahum, 59. (3) From פָּרַר (parar, “break in pieces”). Due to fear, their faces have gathered wrinkles. (4) From IV פּרר (“to boil”), related to Arabic ʿpr and Syriac npr (“to boil”): “their faces glow red in excitement” (HALOT 860 s.v.). (5) From פּאר (“grey, ash grey”): “their faces turn grey” (J. J. Gluck, “parur—paʾrur: A Case of Biblical Paronomasia,” OTWSA 12 [1969]: 21-26). The NJPS translation appears to adopt this approach: “all faces turn ashen.” |
| (0.14) | (Nah 2:8) | 2 tn The term “pool” (בְּרֵכָה, berekhah) usually refers to a man-made artificial water reservoir fed by water aqueducts rather than to a natural pond (HALOT 161 s.v.). For example, it is used in reference to man-made water reservoirs for the royal gardens (Eccl 2:6; Neh 2:14); man-made water reservoirs in Jerusalem, some of which were fed by aqueducts (2 Kgs 18:17; 20:20; Isa 7:3; 22:9, 11; 36:2; Neh 3:15, 16); the pool of Gibeon (2 Sam 2:13); the pool of Hebron (2 Sam 4:12); the pool of Samaria (1 Kgs 22:38); and the pools of Heshbon (Song 7:5). The pool of Siloam, built by Hezekiah and fed by the underground aqueduct known as Hezekiah’s Tunnel, is designated by the term בְּרֵכָה in 2 Kgs 20:20 and the Siloam Inscription (line 5). |
| (0.14) | (Nah 2:5) | 3 tc The MT reads the Niphal imperfect third person masculine plural יִכָּשְׁלוּ (yikkashelu, “they stumble”) from the root כָּשַׁל (kashal, “stumble”). G. R. Driver argues that the MT makes little sense in the portrayal of a successful assault; the motif of stumbling warriors usually connotes defeat (Isa 5:27; Jer 46:6). Driver argues that MT’s יִכָּשְׁלוּ (“they stumble”) arose from metathesis (reversal of consonants) from an original יִשָּׁלְכוּ (yishalekhu, Niphal from שָׁלַךְ [shalakh, “to cast forth”]) which also appears in 1 Kgs 13:24, 25, 28 (“hurled himself,” i.e., rushed headlong). Driver suggests that this is related to Arabic salaka VII (“to rush in”). He notes that the emendation would produce a tighter parallelism with the following noun: יְמַהֲרוּ (yemaharu, “they hasten”). See G. R. Driver, “Linguistic and Textual Problems: Minor Prophets II,” JTS 39 (1938): 270. On the other hand, Armerding argues that the anomalous MT reading יִכָּשְׁלוּ (“they stumble”) can be explained without recourse to textual emendation. The stumbling of the attacking army is caused, not by their weakness, but by the corpses of the Assyrians strewn in their path which obstructs their advance. Armerding suggests that this motif appears in Nah 3:3 (C. E. Armerding, “Nahum,” EBC 7:475). |
| (0.14) | (Jon 4:11) | 3 tn Heb “Should I not spare?”; or “Should I not show compassion?” The verb חוּס (khus) has a basic threefold range of meanings: (1) “to be troubled about”; (2) “to look with compassion upon”; and (3) “to show pity, to spare,” with respect to death/judgment (HALOT 298 s.v. חוס; BDB 299 s.v. חוּס). In v. 10 it refers to Jonah’s lament over the death of his plant, meaning “to be upset about” or “to be troubled about” (HALOT 298 s.v. 1.c). However, here in v. 11 it means, regarding judgment, “to show pity, spare” (BDB 298 s.v. b; HALOT 298 s.v. 2, 3; e.g., 1 Sam 24:11; Jer 21:7; Ezek 24:14). It is often used in contexts which contemplate whether God will or will not spare a sinful people from judgment (Ezek 5:11; 7:4, 9; 8:18; 9:5, 10; 20:17). So this repetition of the same verb but in a different sense creates a polysemantic wordplay in vv. 10-11. However, the wordplay is obscured by the appropriate translation for each usage—“be upset about” in v. 10 and “to spare” in v. 11—therefore, the translation above attempts to bring out the wordplay in English: “to be [even more] concerned about.” |
| (0.14) | (Jon 3:2) | 3 tn The verb קָרָא (qaraʾ, “proclaim”) is repeated from 1:2 but with a significant variation. The phrase in 1:2 was the adversative קְרָא עָל (qeraʾ ʿal, “proclaim against”), which often designates an announcement of threatened judgment (1 Kgs 13:4, 32; Jer 49:29; Lam 1:15). However, here the phrase is the more positive קְרָא אֶל (qeraʾ ʿel, “proclaim to”), which often indicates an oracle of deliverance or a call to repentance with an accompanying offer of deliverance either stated or implied (Deut 20:10; Isa 40:2; Zech 1:4; HALOT 1129 s.v. קרא 8; BDB 895 s.v. קָרָא 3.a). This shift from the adversative preposition עַל (“against”) to the more positive preposition אֶל (“to”) might signal a shift in God’s intentions, or perhaps it simply makes his original intention more clear. While God threatened to judge Nineveh, he was very willing to relent and forgive when the people repented from their sins (3:8-10). Jonah later complains that he knew all along that God was likely to relent from the threatened judgment (4:2). |
| (0.14) | (Joe 2:7) | 4 tc The translation reads יְעַבְּתוּן (yeʿabbetun) for MT יְעַבְּטוּן (yeʿabbetun). The verb found in MT (עָבַט, ʿavat) means “take or give a pledge” (cf. Deut 15:6, 8; 24:10) and does not fit the context. Some scholars have proposed various emendations: (1) יְעַוְּתוּן (yeʿavvetun, “they make crooked”); (2) יָטּוּן (yattun, “they turn aside”); (3) יָעַוּוּן (yaʿavvun, “they err”); and (4) יְעַבְּתוּן (adopted in the present translation) from the root I עָבַת (ʿavat, “to twist, pervert”) or II עָבַת (ʿavat, “to change, abandon”). KBL adopt the latter option, but the only biblical evidence for this is the problematic reference in Joel 2:7. Another option is to view it as a variant of the root חבט (khavat, “turn aside from”), a meaning attested for the Arabic cognate. The difference in spelling would be due to the interchange of the guttural letters khet (ח) and ayin (ע). This may lay behind LXX rendering ἐκκλίνωσιν (ekklinōsin; cf. Syriac Peshitta: nstwn and Vg: declinabunt). See S. F. Whitley, “ʿbt in Joel 2, 7, ” Bib 65 (1984): 101-2. |
| (0.14) | (Hos 12:8) | 5 tc The MT reads, “[in] all my gains, they will not find guilt in me that would be sin.” The LXX reflects a Hebrew Vorlage that would be translated, “in all his labors, he cannot offset his guilt that is sin.” Some translations follow the LXX: “but all his riches can never offset the guilt he has incurred” (RSV), “None of his gains shall atone for the guilt of his sins” (NEB), and “All his gain shall not suffice him for the guilt of his sin” (NAB). Most follow the MT: “In all my labours they shall find none iniquity in me that were sin” (KJV); “In all my labors they will find in me no iniquity, which would be sin” (NASB); “With all my wealth they will not find in me any iniquity or sin” (NIV); “All my gains do not amount to an offense which is real guilt” (NJPS); “No one can accuse us of getting rich dishonestly” (TEV); and “I earned it all on my own, without committing a sin” (CEV). See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:262-63. |
| (0.14) | (Hos 12:2) | 1 tn The noun רִיב (riv, “dispute”) is used in two contexts: (1) nonlegal contexts: (a) “dispute” between individuals (e.g., Gen 13:7; Isa 58:1; Jer 15:10) or (b) “brawl, quarrel” between people (e.g., Exod 17:7; Deut 25:1); and (2) legal contexts: (a) “lawsuit, legal process” (e.g., Exod 23:3-6; Deut 19:17; 21:5; Ezek 44:24; Ps 35:23), (b) “lawsuit, legal case” (e.g., Deut 1:12; 17:8; Prov 18:17; 25:9), and (c) God’s “lawsuit” on behalf of a person or against his own people (Hos 4:1; 12:3; Mic 6:2; HALOT 1225-26 s.v. רִיב). The term in Hosea refers to a covenant lawsuit that Yahweh, the suzerain, lodges against his disobedient vassal, accusing Israel and Judah of breach of covenant that will elicit the covenant curses (cf. NLT “is bringing a lawsuit”). |
| (0.14) | (Hos 11:7) | 1 tn The term תְלוּאִים (teluʾim, Qal passive participle masculine plural from תָּלָא, talaʾ, “to hang”) literally means “[My people] are hung up” (BDB 1067 s.v. תָּלָא). The verb תָּלָא // תָּלָה (“to hang”) is often used in a concrete sense to describe hanging an item on a peg (Ps 137:2; Song 4:4; Isa 22:24; Ezek 15:3; 27:10) or impaling the body of an executed criminal (Gen 40:19, 22; 41:13; Deut 21:22, 23; Josh 8:29; 10:26; 2 Sam 21:12; Esth 2:23; 5:14; 6:4; 7:9, 10; 8:7; 9:13, 14, 25). It is used figuratively here to describe Israel’s moral inability to detach itself from apostasy. Several English versions capture the sense well: “My people are bent on turning away from me” (RSV, NASB), “My people are determined to turn from me” (NIV), “My people are determined to reject me” (CEV; NLT “desert me”), “My people persist in its defection from me” (NJPS), and “they insist on turning away from me” (TEV). |
| (0.14) | (Hos 11:4) | 3 tn Heb “And I was to them like those who lift a yoke.” Eugen J. Pentiuc (Long-Suffering Love, 183, n. 940) says that the Vulgate and Syriac have the singular: “as one who lifts”). BHS suggests emending עֹל (‘ol, “yoke”) to עוּל (‘ul, “suckling”), and this might have originally required only a change of pointing: עֻל. Numerous commentaries and translations (NRSV, NJB, NIV, NAB, CEB) have agreed. The NIV has, “like one who lifts a little child to the cheek.” J. Andrew Dearman (The Book of Hosea (NICOT), 283) notes that this is modern. The Latin and Syriac agree with the MT in the animal imagery. Cords and ropes suit animals. Embracing to the face is not otherwise attested in Scripture. Dearman sees parallels between Hos 11:1-4 and Exod 20:2-5, and the image can be removal of the yoke of slavery in Egypt (see Lev 26:13; Jer 2:20). A yoke was standard imagery for servitude (1 Kgs 12:4, 10-11, 14; Deut 28:48; Jer 28:14; 30:8). A harness on the jaws occurs in Isa 30:28. God’s feeding of Israel would have been in the wilderness. A yoke here would match imagery of a yoke in Hos 10:11. God removed Israel from slavery but will return it to slavery for its sin (10:11). |
| (0.14) | (Hos 9:7) | 5 tc The MT reads יֵדְעוּ (yedeʿu, “Let them know”; cf. NIV, NAS, and see note below). The LXX reads κακωθήσεται (kakōthēsetai; “they will be afflicted”). The LXX reads a resh (ר) rather than a dalet (ד), a common scribal error, and probably understood it as יָרִעוּ (yariʿu), a Hiphil imperfect from the root רעע (resh, ʿayin, ʿayin), meaning to “treat badly.” These same consonants could also be understood as יֵרְעוּ (yereʿu), a Qal jussive from the root ירע (yaraʿ): “Let them tremble/be apprehensive.” This is a rare root that the LXX also did not recognize in Isa 15:4. Additionally, the MT breaks the verse after יֵדְעוּ (yedeʿu) by placing the atnakh (colon-divider) here, while the LXX includes the verb with the second half of the verse. The Old Greek reads the verb with the following lines as יָרִעוּ (yariʿu), a Hiphil from the root רוּעַ (ruaʿ) meaning “to shout” (cf. NRSV), appearing to introduce quotations of Israel mocking Hosea (but this is not a known function of that verbal root). Aquila (ἔγνω, egnō) and Symmachus (γνώσεται, gnōsetai) both reflect the proto-MT tradition. For a discussion of this textual and syntactical problem, see H. W. Wolff, Hosea (Hermeneia), 150. |
| (0.14) | (Hos 7:14) | 2 tc The MT reads יִתְגּוֹרָרוּ (yitgoraru), which is either (1) Hitpolel imperfect third person masculine plural (“they assemble themselves”; so KJV, NASB) from I גּוּר (gur, “to sojourn”; BDB 157 s.v. I גּוּר) or (2) Hitpolel imperfect third person masculine plural (“they excite themselves”) from II גּוּר (gur, “to stir up”; BDB 158 s.v. II גּוּר). However, the Hebrew lexicographers suggest that both of these options are unlikely. Several other Hebrew mss preserve an alternate textual tradition of יִתְגּוֹדָדוּ (yitgodadu), which is a Hitpolel imperfect third person common plural (“they slash themselves”) from גָּדַד (gadad, “to cut”; BDB 151 s.v. גָּדַד), as also reflected in the LXX (cf. NAB “they lacerated themselves”; NRSV, TEV “gash themselves”; NLT “cut themselves”). This reflects the pagan Canaanite cultic practice of priests cutting themselves and draining their blood on the ground to elicit agricultural fertility by resurrecting the slain fertility god Baal from the underworld (Deut 14:1; 1 Kgs 18:28; Jer 16:6; 41:5; 47:5). Cf. CEV, which adds, “in the hope that Baal will bless their crops.” |
| (0.14) | (Eze 6:4) | 1 tn The word גִּלּוּלִים (gillulim) refers to idols with contempt. Thirty-nine of its forty-eight biblical occurrences are found in Ezekiel. It may be related to either of two roots (גלל; gll). The more common root (1-גלל) is concerned with rolling and round things, producing words like “wheel,” “bowl,” “skull,” “heap of stones,” and “dung.” The other root (2-גלל) means “to be soiled.” A possible cognate in Babylonian (gullultu) refers to a “misdeed, crime, sin” (CAD G, 131; see also gullulu, “to sin”). The pejorative use of the term may come from one of several possibilities. The basic cylindrical shape of many idols lends itself to a term from 1-גלל. As a pejorative it may be emphasizing that idols are simply blocks of wood (cf. Isa 44:19). It has also been suggested that the term plays off of the word for dung, גֵּל (gel), as little round things. Possibly it is related to 2-גלל with overtones of being soiled. Some relation to the Babylonian word would also suit a pejorative and may have been intended by Ezekiel as he prophesied in a Babylonian context. In any case the word carries a negative connotation. |
| (0.14) | (Lam 5:22) | 3 tn Heb “Are you exceedingly angry with us?” The construction עַד־מְאֹד (ʿad meʾod) means “up to an abundance, to a great degree, exceedingly” (e.g., Gen 27:33, 34; 1 Sam 11:15; 25:36; 2 Sam 2:17; 1 Kgs 1:4; Pss 38:7, 9; 119:8, 43, 51, 107; Isa 64:9, 12; Lam 5:22; Dan 8:8; 11:25). Used in reference to God’s judgment, this phrase denotes total and irrevocable rejection by God and his refusal to forgive the sin and restore the people to a status under his grace and blessings. Examples are: “Do not be angry beyond measure (עַד־מְאֹד), O Lord; do not remember our sins forever” (Isa 64:9), and “Will you keep silent and punish us beyond measure (עַד־מְאֹד)?” (Isa 64:12). The sentiment is expressed well in TEV (“Or have you rejected us forever? Is there no limit to your anger?”) and CEV (“Or do you despise us so much that you don’t want us?”). |
| (0.14) | (Lam 3:17) | 2 tc The MT reads וַתִּזְנַח (vattiznakh, “she/it rejected”), resulting in the awkward phrase “my soul rejected from peace.” The LXX καὶ ἀπώσατο (kai apōsato) reflects a text of וַיִּזְנַח (vayyiznakh, “he deprived [my soul of peace].” The Latin Vulgate repulsa est reflects a text of וַתִּזָּנַח (vattizzanakh), “she/it was excluded [from peace]”). Each is a form of זָנַח (zanakh, “to reject”). The MT and LXX read a Qal preterite but differ on whether the verb is feminine or masculine. The Vulgate read the same consonants as in the MT but as a Niphal, and so passive. The MT best explains the origin of the LXX and Vulgate readings. The מ (mem) beginning the next word may have been an enclitic on the verb rather than a preposition on the noun. This would be the only Qal occurrence of זָנַח (zanakh) used with the preposition מִן (min). Placing the מ (mem) on the noun would have created the confusion leading to the changes made by the LXX and Vulgate. HALOT 276 s.v. II זנח attempts to deal with the problem lexically by positing a meaning “to exclude from” for זָנַח (zanakh) plus מִן (min), but also allows that the Niphal may be the correct reading. |
