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Discovery Box| (0.18) | (Mat 6:13) | 2 tc Most mss (L W Δ Θ 0233 ƒ13 33 565 579 700 1241 1424 M sy sa Didache) read (though some with slight variation) ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας, ἀμήν (“for yours is the kingdom and the power and the glory forever, amen”) here. The reading without this sentence, though, is attested by generally better witnesses (א B D Z 0170 ƒ1 lat mae Or). The phrase was probably composed for the liturgy of the early church and most likely was based on 1 Chr 29:11-13; a scribe probably added the phrase at this point in the text for use in public scripture reading (see TCGNT 13-14). Both external and internal evidence argue for the shorter reading. |
| (0.18) | (Mat 5:46) | 1 sn The Roman system of taxation was frequently characterized by “tax farming” where an individual would bid to collect taxes for the Roman government throughout an entire district and then add a surcharge or commission (often exorbitant) which they kept for themselves as their profit. The tax collectors referred to in the NT were generally not the holders of these tax contracts themselves, but hired subordinates who were often local residents. Since these tax collectors worked for Rome (even indirectly), they were viewed as traitors to their own people and were not well liked. In addition, the system offered many opportunities for dishonesty and greed, both of which were often associated with local tax collectors. |
| (0.18) | (Mat 2:18) | 1 tc The LXX of Jer 38:15 (31:15 ET) has “lamentation, weeping, and loud wailing”; most later mss (C D L W Γ Δ 0233 ƒ13 33 565 579 700 1241 1424 M) have a quotation in Matthew which conforms to that of the LXX (θρῆνος καὶ κλαυθμὸς καὶ ὀδυρμός; thrēnos kai klauthmos kai odurmos). But such assimilations were routine among the scribes; as such, they typically should be discounted because they are both predictable and motivated. The shorter reading, without “lamentation and,” is thus to be preferred, especially since it cannot easily be accounted for unless it is the reading that gave rise to the other reading. Further, it is found in the better mss along with a good cross-section of other witnesses (א B Z 0250 ƒ1 lat co). |
| (0.18) | (Mal 2:16) | 1 tc The verb שָׂנֵא (saneʾ) appears to be a third person form, “he hates,” which makes little sense in the context, unless one emends the following word to a third person verb as well. Then one might translate, “he [who] hates [his wife] [and] divorces her…is guilty of violence.” A similar translation is advocated by M. A. Shields, “Syncretism and Divorce in Malachi 2, 10-16, ” ZAW 111 (1999): 81-85. However, it is possible that the first person pronoun אָנֹכִי (ʾanokhi, “I”) has accidentally dropped from the text after כִּי (ki). If one restores the pronoun, the form שָׂנֵא can be taken as a participle and the text translated, “for I hate” (so NAB, NASB, NRSV, NLT). |
| (0.18) | (Zep 3:18) | 1 tn Heb “The ones grieving from an assembly I gathered from you they were, tribute upon her, a reproach.” Any translation of this difficult verse must be provisional at best. The present translation assumes three things: (1) The preposition מִן (min) prefixed to “assembly” is causal (the individuals are sorrowing because of the assemblies or festivals they are no longer able to hold). (2) מַשְׂאֵת (masʾet) means “tribute” and refers to the exiled people being treated as the spoils of warfare (see R. D. Patterson, Nahum, Habakkuk, Zephaniah [WEC], 385-86). (3) The third feminine singular suffix refers to personified Jerusalem, which is addressed earlier in the verse (the pronominal suffix in “from you” is second feminine singular). For other interpretive options see Adele Berlin, Zephaniah (AB 25A), 146. |
| (0.18) | (Hab 1:11) | 1 tn The precise meaning of v. 11a is uncertain. The present translation assumes the first line further describes the Babylonian hordes, comparing them to a destructive wind. Another option is to understand רוּחַ (ruakh) as “spirit,” rather than “wind,” and take the form וְאָשֵׁם (veʾashem) with what precedes (as suggested by the scribal punctuation). Repointing this form as a geminate verb from שָׁמַם (shamam, “be astonished”), one could then translate the line, “The spirit passed on and departed, and I was astonished.” In this case the line would describe the cessation of the divine revelation which began in v. 5. For a detailed defense of this view, see J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 97-100. |
| (0.18) | (Nah 3:16) | 3 tn The verb פָּשַׁט (pashat, “to strip off”) refers to the action of the locust shedding its outer layer of skin or sheaths of wings while in the larval stage (BDB 833 s.v.). In a similar sense, this verb is normally used of a person stripping off garments (Gen 37:23; Lev 6:4; 16:23; Num 20:26, 28; 1 Sam 18:4; 19:24; 31:8, 9; 2 Sam 23:10; 1 Chr 10:8, 9; Neh 4:17; Job 19:9; 22:6; Ezek 16:39; 23:26; 26:16; 44:19; Hos 2:5; Mic 2:8; 3:3). |
| (0.18) | (Nah 3:11) | 2 tc The MT reads the Niphal participle נַעֲלָמָה (naʿalamah) from I עָלַם (ʿalam, “to conceal”). This is supported by the Dead Sea Scrolls with נעלמה in (4QpNah 3:11) and is reflected by the LXX. Several scholars suggest nuancing the Niphal in a passive sense: “you will be concealed” or “you will be obscured” (BDB 761 s.v. I עָלַם Niphal 2). However, the reflexive sense “you will conceal yourself; you will hide yourself” (e.g., Ps 26:4) is better (HALOT 835 s.v. עלם). On the other hand, the BHS editors suggest emending to the Niphal participle נֶעֱלָפָה (neʿelafah) from עָלַף (ʿalaf, “become faint”): “you will become faint,” “you will pass out,” or “you will swoon” (HALOT 836 s.v. עלף; BDB 761 s.v. I. עָלַם 2). This is unnecessary and lacks textual support. |
| (0.18) | (Nah 3:13) | 1 tn Or “have been opened wide.” The Niphal perfect נִפְתְּחוּ (niftekhu) from פָּתַח (patach, “to open”) may designate a past-time action (“have been opened wide”) or a present-time circumstance (“are wide open”). The present-time sense is preferred in vv. 13-14. When used in reference to present-time circumstances, the perfect tense represents a situation occurring at the very instant the expression is being uttered; this is the so-called “instantaneous perfect” (IBHS 488-89 §30.5.1). The root פָּתַח (“to open”) is repeated for emphasis to depict the helpless state of the Assyrian defenses: פָּתוֹחַ נִפְתְּחוּ (patoakh niftekhu, “wide open”). |
| (0.18) | (Nah 3:12) | 2 sn This extended simile compares the siege of Nineveh with reapers shaking a tree to harvest the “first-ripe fruit.” Fruit that matured quickly and ripened early in the season dropped from the trees more easily than the later crop which developed more slowly (Isa 28:4). To harvest the later crop the worker had to climb the tree (16 to 20 feet tall) and pick the figs by hand from each branch. On the other hand, the fruit from the early harvest could be gathered quickly and with a minimum of effort by simply shaking the trunk of the tree (G. Dalman, Arbeit und Sitte in Palestina, 1:378-80). The point of this simile is that Nineveh would fall easily and quickly. |
| (0.18) | (Nah 2:6) | 2 sn Ironically, a few decades earlier, Sennacherib engaged in a program of flood control because the Tebiltu River often flooded its banks inside Nineveh and undermined the palace foundations. Sennacherib also had to strengthen the foundations of his palace with “mighty slabs of limestone” so that “its foundation would not be weakened by the flood of high water” (D. D. Luckenbill, Ancient Records of Assyria and Babylon, 99-100). At the time of the fall of Nineveh, the Palace of Ashurbanipal was located on the edge of the sharpest bend of the Khoser River as it flowed through the city; when the Khoser overflowed its banks, the palace foundation was weakened (J. Reade, “Studies in Assyrian Geography, Part I: Sennacherib and the Waters of Nineveh,” RA 72 [1978]: 51). |
| (0.18) | (Nah 2:3) | 7 tn Heb “the spears quiver”; or “the spears are made to quiver.” Alternately, “the horses quiver” or “the horses shake [with excitement].” The Hophal perfect הָרְעָלוּ (horʿalu, “are made to quiver”) is from רָעַל (raʿal, “to quiver, to shake”) which appears elsewhere only in Hab 2:16 (BDB 947 s.v. רָעַל; HALOT 900 s.v. II רעל); the related noun רַעַל (“reeling”) appears only once (Zech 12:2). This Hebrew root is related to the Aramaic רְעַל (reʿal, “to quiver, to shake”). The action of the spear-shafts quivering is metonymical (effect for cause) to the action of the spear-shafts being brandished by the warriors. In the translation the words “the soldiers” are supplied for clarity. |
| (0.18) | (Nah 2:3) | 8 tc The MT reads הַבְּרֹשִׁים (habberoshim, “the cypresses”). A variant textual tradition (preserved in several Hebrew mss) reads הַפְּרֹשִׁים (happeroshim, “spears, horses, horsemen”) which is reflected in the LXX and Syriac. The variant noun הַפְּרֹשִׁים is derived either from IV פָּרַשׁ (“horse, horseman”; see BDB 831 s.v. פָּרַשׁ; HALOT 977 s.v. פָּרָשׁ) or II פָּרַשׁ (“spear, staff”) which is related to Akkadian parussu (“spear-staff”; see BDB 831 II פָּרַשׁ). The LXX connects הַבְּרֹשִׁים to IV פָּרַשׁ (“horsemen”) as indicated by its translation οἱ ἱππεῖς (hoi hippeis, “the horsemen”). While some English versions follow the MT (KJV, NASB, NIV, NJPS), others adopt the alternate textual tradition (RSV, NEB, NJB, NRSV). |
| (0.18) | (Nah 2:3) | 3 tn The collective singular רֶכֶב (rekhev, “chariot”) refers to all of the chariots in the army as a whole: “chariots; chariotry” (BDB 939 s.v. 1; HALOT 891 s.v. 1). The singular form rarely refers to a single chariot (BDB 939 s.v. 2; HALOT 891 s.v. 3). The collective use is indicated by the plural verb “they race back and forth” (יִתְהוֹלְלוּ, yitholelu) in v. 5 (GKC 462 §145.b). The term רֶכֶב usually refers to war chariots (Exod 14:7; Josh 11:4; 17:16, 18; 24:6; Judg 1:19; 4:3, 7, 13; 5:28; 1 Sam 13:5; 2 Sam 1:6; 8:4; 10:18; 1 Kgs 9:19, 22; 10:26; Jer 47:3; 50:37; 51:21; Ezek 23:24; Nah 2:3, 4, 13). |
| (0.18) | (Nah 2:2) | 2 tn While גְּאוֹן (geʾon) sometimes has the negative connotation “pride; arrogance; presumption” (Isa 13:11, 19; 14:11; 16:6; 23:9; Jer 13:9; 48:29; Ezek 16:49, 56; 32:12; Hos 5:5; 7:10; Amos 6:8; Zeph 2:10; Zech 9:6; 10:11; 11:3; Ps 59:13; Job 35:12; 40:10), it probably has the positive connotation “eminence; majesty; glory” (e.g., as in Exod 15:7; Isa 2:10, 19, 21; 4:2; 24:14; 60:15; Mic 5:3; Ps 47:5) in this context (BDB 145 s.v. 1.a). |
| (0.18) | (Nah 1:15) | 4 sn The sacred vows to praise God were often made by Israelites as a pledge to proclaim the mercy of the Lord if he would be gracious to deliver (e.g., Gen 28:20; 31:13; Lev 7:16; Judg 11:30, 39; 1 Sam 1:11, 21; 2 Sam 15:7-8; Pss 22:25 [26]; 50:14; 56:12 [13]; 61:5 [6], 8 [9]; 65:1 [2]; 66:13; 116:14, 18; Eccl 5:4 [3]; Jonah 1:16; 2:9 [10]). The words “to praise God” are not in the Hebrew, but are added in the translation for clarification. |
| (0.18) | (Nah 1:13) | 3 sn The terms yoke bar and shackles are figures of speech (hypocatastasis) for Assyrian subjugation of Judah. The imagery of the yoke bar draws an implied comparison between the yoking of a beast of burden to the subjugation of a nation under a foreign power, i.e., vassaldom (Lev 26:13; Jer 27:2; 28:14; Ezek 30:18; 34:27). This imagery also alludes to the Assyrian use of “yoke” imagery to describe their subjugation of foreign nations to the status of vassal. When describing their subjugation of nations, Assyrian rulers frequently spoke of causing them to “pull my yoke.” Sennacherib subjugated Judah to the Assyrian “yoke” in 701 b.c. when he invaded Judah and forced Hezekiah into a position of Assyrian vassal: “I laid waste the large district of Judah and put the straps of my yoke upon Hezekiah, its king” (“Sennacherib: The Siege of Jerusalem,” lines 13-15, in ANET 288). |
| (0.18) | (Nah 1:10) | 4 tc The MT reading וּכְסָבְאָם סְבוּאִים (ukhesavʾam sevuʾim, “and like the drink of drunkards”) is supported by Symmachus (“and as those drinking their drink with one another”) who is known for his wooden literalness to the Hebrew text, and by Vulgate which reads et sicut vino suo inebriati. K. J. Cathcart revocalizes as וּכְסֹבְאִים סְבֻאִים (ukhesoveʾim sevuʾim, “and like drunkards sodden with drink”; Nahum in the Light of Northwest Semitic [BibOr], 61). Haldar equates Hebrew סָבָא (savaʾ) with Ugaritic spʾ (“eat”) due to an interchange between ב (bet) and פ (pe), and produces “and as they consume a consuming” (A. Haldar, Studies in the Book of Nahum, 32). Barr argues that the mem (מ) on MT וּכְסָבְאָם (ukhesovʾam) is enclitic, and he translates the line as “and as the drunken are getting drunk” (J. Barr, Comparative Philology, 33). |
| (0.18) | (Nah 1:10) | 1 tn The verb אֻכְּלוּ (ʾukkelu, “they will be consumed”) is an example of the old Qal passive perfect third person common plural which was erroneously pointed by the Masoretes as Pual perfect third person common plural. The Qal passive of אָכַל (ʾakhal) occurs several times in the Hebrew Bible, pointed as Pual (e.g., Exod 3:2; Neh 2:3, 13; Isa 1:20; Nah 1:10). For further discussion on the old Qal passive see H. L. Ginsberg, “Studies on the Biblical Hebrew Verb: Masoretically Misconstrued Internal Passives,” AJSL 46 (1929): 53-56; R. J. Williams, “The Passive Qal Theme in Hebrew,” Essays on the Ancient Semitic World, 43-50; Joüon 1:166-67 §58.a; IBHS 373-76 §22.6 (see especially n. 36 on p. 375). |
| (0.18) | (Nah 1:3) | 5 tn Heb “His way is in the whirlwind” (so NIV). The noun דַּרְכּוֹ (darko, “his way”) is nuanced here in a verbal sense. The noun דֶּרֶךְ (derekh) often denotes a “journey” (Gen 28:20; 30:36; 45:23; Num 9:10; Josh 9:13; 1 Sam 21:6; 1 Kgs 18:27). The verb דָּרַךְ (darakh) often means “to tread a path” (Job 22:15) and “to march out” (Judg 5:21). The Lord is portrayed as the Divine Warrior marching out to battle (Exod 15:1-12; Deut 33:2; Judg 5:4-5; Pss 18:7-15; 68:4-10, 32-35; 77:16-19; Mic 1:3-4; Hab 3:3-15). |
