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Discovery Box| (0.12) | (Mat 27:9) | 1 tc The problematic citing of Jeremiah for a text which appears to come from Zechariah has prompted certain scribes to alter it. Codex 22 has Ζαχαρίου (Zachariou, “Zechariah”) while Φ 33 and several versional witnesses omit the prophet’s name altogether. And codex 21 and the Latin ms l change the prophet’s name to “Isaiah,” in accordance with natural scribal proclivities to alter the text toward the most prominent OT prophet. But unquestionably the name Jeremiah is the wording of the original here because it is supported by virtually all witnesses and because it is the harder reading. See D. A. Carson, “Matthew,” EBC 8:562-63, for a discussion of the textual and especially hermeneutical problem. |
| (0.12) | (Mat 27:2) | 2 tc Most mss (A C W Γ Δ Θ 0250 ƒ1,13 565 579 700 1241 1424 M latt) have Ποντίῳ (Pontiō, “Pontius”) before Πιλάτῳ (Pilatō, “Pilate”), but there seems to be no reason for omitting the tribal name, either intentionally or unintentionally. Adding “Pontius,” however, is a natural expansion on the text, and is in keeping with several other NT and patristic references to the Roman governor (cf. Luke 3:1; Acts 4:27; 1 Tim 6:13; Ign. Magn. 11.1; Ign. Trall. 9.1; Ign. Smyrn. 1.2; Justin Martyr, passim). See TCGNT 52-53. The shorter reading, supported by א B L 0281 33 co, is thus strongly preferred. |
| (0.12) | (Mat 24:7) | 2 tc Most witnesses (C Γ Δ Θ 0102 ƒ1,13 700 1241 1424 M) have “and plagues” (καὶ λοιμοί, kai loimoi) between “famines” (λιμοί, limoi) and “earthquakes” (σεισμοί, seismoi), while others have “plagues and famines and earthquakes” (L W 33 lat). The similarities between λιμοί and λοιμοί could explain how καὶ λοιμοί might have accidentally dropped out, but since the Lukan parallel (Luke 21:11) has both terms (and W lat have the order λοιμοὶ καὶ λιμοί there too, as they do in Matthew), it seems more likely that scribes added the phrase here. The shorter reading does not enjoy overwhelming support ([א] B D 892 sa, and other Greek and versional witnesses), but it is nevertheless significant; coupled with the internal evidence it should be given preference. |
| (0.12) | (Mat 12:47) | 1 tc A few ancient mss and versions lack this verse (א* B L Γ ff1 k sys,c sa), while almost all the rest have it. The witness of א and B is especially strong, but internal considerations override this external evidence. Both v. 46 and v. 47 end with the word λαλῆσαι (“to speak”), so early scribes probably omitted the verse through homoioteleuton. Without v. 47 the passage is nonsensical: v. 46 says Jesus’ family members wanted to speak to him, and v. 48 begins with “to the one who said this.” The antecedent of “the one who said this” must surely be “someone” in v. 47. Thus, the omission of v. 47 is too hard a reading. This verse therefore should be regarded as part of the Ausgangstext. |
| (0.12) | (Mat 10:4) | 1 tn Grk “the Cananean,” but according to both BDAG 507 s.v. Καναναῖος and L&N 11.88, this term has no relation at all to the geographical terms for Cana or Canaan, but is derived from the Aramaic term for “enthusiast, zealot” (see Luke 6:15; Acts 1:13), possibly because of an earlier affiliation with the party of the Zealots (cf. TEV “Simon the Patriot”). He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the term would refer to his temperament (cf. CEV “Simon, known as the Eager One”). |
| (0.12) | (Mat 6:27) | 1 tn Or “one cubit to his height.” A cubit (πῆχυς, pēchus) can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (hēlikia) is ambiguous in the same way as πῆχυς (pēchus). Most scholars take the term ἡλικία (hēlikia) to describe age or length of life here, although a few refer it to bodily stature (see BDAG 435-36 s.v. 1.a for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height. |
| (0.12) | (Zec 14:1) | 1 sn The eschatological day of the Lord described here (and through v. 8) is considered by many interpreters to refer to the period known as the great tribulation, a seven year time of great suffering by God’s (Jewish) people culminating in the establishing of the millennial reign of the Lord (vv. 9-21). For other OT and NT references to this aspect of the day of the Lord see Amos 9:8-15; Joel 1:15-2:11; Isa 1:24-31; 2:2-4; 4:2-6; 26:16-27:6; 33:13-24; 59:1-60:22; 65:13-25; Jer 30:7-11; 32:36-44; Ezek 20:33-44; Dan 11:40; 12:1; Matt 24:21, 29; 25:31-46; Rev 19:11-16. |
| (0.12) | (Hab 2:17) | 2 tc The Hebrew appears to read literally, “and the violence against the animals [which] he terrified.” The verb form יְחִיתַן (yekhitan) appears to be a Hiphil imperfect third masculine singular with third feminine plural suffix (the antecedent being the animals) from חָתַת (khatat, “be terrified”). The translation above follows the LXX and assumes a reading יְחִתֶּךָ (yekhittekha, “[the violence against the animals] will terrify you”; cf. NRSV “the destruction of the animals will terrify you”; NIV “and your destruction of animals will terrify you”). In this case the verb is a Hiphil imperfect third masculine singular with second masculine singular suffix (the antecedent being Babylon). This provides better symmetry with the preceding line, where Babylon’s violence is the subject of the verb “cover.” |
| (0.12) | (Hab 2:3) | 2 tn Heb “and a witness to the end and it does not lie.” The Hebrew term יָפֵחַ (yafeakh) has been traditionally understood as a verb form from the root פּוּחַ (puakh, “puff, blow”; cf. NEB “it will come in breathless haste”; NASB “it hastens toward the goal”) but recent scholarship has demonstrated that it is actually a noun meaning “witness” (cf. NIV “it speaks of the end / and will not prove false”; NRSV “it speaks of the end, and does not lie”). See J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 106. “The end” corresponds to “the appointed time” of the preceding line and refers to the time when the prophecy to follow will be fulfilled. |
| (0.12) | (Nah 3:19) | 1 tc The MT reads the hapax legomenon כֵּהָה (kehah, “relief, alleviation”). On the other hand, the LXX reads ἴασις (iasis, “healing”) which seems to reflect a reading of גֵּהָה (gehah, “cure, healing”). In light of the LXX, the BHS editors suggest emending the MT to גֵּהָה (gehah)—which occurs only once elsewhere (Prov 17:22)—on the basis of orthographic and phonological confusion between Hebrew כ (kaf) and ג (gimel). This emendation would produce the common ancient Near Eastern treaty-curse: “there is no cure for your wound” (e.g., Hos 5:13); see HALOT 461 s.v. כֵּהָה; K. J. Cathcart, “Treaty-Curses and the Book of Nahum,” CBQ 35 (1973): 186; D. Hillers, Treaty-Curses and the Old Testament Prophets, 64-66. |
| (0.12) | (Nah 3:10) | 2 tc The past-time reference of the context indicates that the Pual verb יְרֻטְּשׁוּ (yerutteshu) is a preterite describing past action (“they were smashed to pieces”) rather than an imperfect describing future action (“they will be smashed to pieces”). The past-time sense is supported by the Syriac and Vulgate. The LXX, however, misunderstood the form as an imperfect. Not recognizing that the form is a preterite, the BHS editors suggest emending to Pual perfect רֻטְּשׁוּ (rutteshu, “they were smashed to pieces”). This emendation is unnecessary once the possibility of a preterite is recognized. The Masoretic reading is supported by the reading ירוטשו found in the Dead Sea Scrolls (4QpNah 3:10). |
| (0.12) | (Nah 3:4) | 1 tn The preposition מִן (min) on מֵרֹב (merov; Heb “from the abundance of harlotries”) is causal: “because of; in consequence of” (HALOT 598 מִן 6; BDB 579-80 s.v. מִן 2.e). See, e.g., Exod 2:23; 15:23; Deut 7:7; 2 Sam 3:11, 37; Job 22:4; Isa 6:4; 43:4; 53:5; Ezek 28:5, 18; Nah 1:5; Zech 2:8; see also IBHS 213 §11.2.11.d; R. J. Williams, Hebrew Syntax, 58, §319. The causal sense is supported by the LXX’s ἀπό (apo, “from, because of”). Most English versions adopt the causal sense (KJV, NASB, NIV, NRSV, NJPS). |
| (0.12) | (Nah 3:1) | 1 tn Heb “of bloods.” The plural noun דָּמִים (damim, “bloods”) connotes “bloodshed” or “blood guilt” (BDB 196-97 s.v. דָּם 2.f; HALOT 224-25 s.v. דָּם 5; DCH 2:443-47 s.v. דָּם). Human blood in its natural state in the body is generally designated by the singular form דָּם (dam, “blood”); after it has been spilled, the plural form is used to denote the abundance of blood in quantity (IBHS 119-20 §7.4.1; BDB 196-97 s.v. דָּם 2.f). The plural is often used with the verb שָׁפַךְ (shafakh, “to spill, to shed”) to connote bloodshed (Gen 9:6; 37:22; Lev 17:4; Num 35:33; Deut 21:7; 1 Sam 25:31; 1 Kgs 18:28; 2 Kgs 21:16; 24:4; 1 Chr 22:8; Ezek 16:38; 22:4, 6, 9, 12, 27; 23:45; 33:25; 36:18; Prov 1:16). The plural often denotes bloodshed (Gen 4:10; 2 Sam 3:27, 28; 16:8; 20:12; 1 Kgs 2:5; 2 Kgs 9:7, 26, 33; 2 Chr 24:25; Job 16:18; Isa 1:15; 4:4; 9:4; 26:21; 33:15; 34:3, 6, 7; Ezek 7:23; 16:6, 9, 36; 21:37 HT [21:32 ET]; 22:13; 24:8; Hos 1:4; 4:2; Hab 2:8, 12, 17; Mic 3:10; Zech 9:7) or blood-guilt (Exod 22:1; Lev 20:9; Num 35:27; Deut 19:10; 22:8; Judg 9:24; 1 Sam 25:26, 33; 2 Sam 21:1; Isa 33:15; Ezek 9:9). The term can refer to murder (2 Sam 16:7, 8; Pss 5:7 HT [5:6 ET]; 26:9; 55:24 HT [55:23 ET]; 59:3 HT [59:2 ET]; 139:10; Prov 29:10) or more generally, connote social injustice, cruelty, and oppression (Deut 21:8, 9; 1 Sam 19:5; 2 Kgs 21:6; 24:4; Pss 94:21; 106:38; Prov 6:17; Isa 59:7; Jer 7:6; 22:3; Joel 4:19 HT [3:19 ET]; Jonah 1:14). The term may refer to blood that has been shed in war (1 Kgs 2:5) and the unnecessary shedding of blood of one’s enemy (1 Kgs 2:31), which is probably the intended meaning here. The phrase “city of bloodshed” (עִיר דָּמִים [ʿir damim], “city of bloods”) is used elsewhere to describe a city held guilty before God of blood-guilt and about to be judged by God (Ezek 22:2; 24:6). |
| (0.12) | (Nah 2:8) | 8 tn Or “can turn [them] back.” The Hebrew verb פָּנָה (panah, “to turn”) often describes the fearful flight from an attacking enemy army (Josh 7:12; Judg 20:42, 45, 47; Jer 46:5, 21; 47:3; 48:39; 49:8, 24). Nahum pictures the people of Nineveh fleeing from their attackers; nothing can be done to stop their fearful flight. The Hiphil participle מַפְנֶה (mafneh) may be taken in an intransitive (Jer 46:5, 21; 47:3; 49:24) or transitive sense (Judg 15:4; 1 Sam 10:9; Jer 48:39), i.e., “no one turns back” or “no one can turn [them] back,” respectively (see IBHS 436-43 §27.2). |
| (0.12) | (Nah 2:5) | 7 sn The Hebrew term translated covered siege tower probably does not refer to a battering ram, but to a movable protective tower, used to cover the soldiers and the siege machinery. These are frequently depicted in Neo-Assyrian bas-reliefs, such as the relief of Sennacherib’s siege of Lachish. The Neo-Assyrians used both small, hut-like shelters that could be carried by a few men, as well as larger, tower-like structures rolled on wheels to the top of siege embankments. These mantelets protected the attackers while they built the embankments and undermined the foundations of the city walls to hasten their collapse. Siege towers were equipped with machines designed to hurl stones to smash the fortifications and firebrands to start conflagrations (see A. H. Layard, Nineveh and Its Remains, 2:281-86). |
| (0.12) | (Nah 2:5) | 2 tc The MT reads the Qal imperfect third person masculine singular יִזְכֹּר (yizkor) from זָכַר (zakar); see above note on its meaning. The rarity of this meaning for זָכַר in Hebrew has led to textual variants and several proposed emendations. The LXX reflects the Niphal imperfect third person masculine plural יִזָּכְרוּ (yizzakheru): καὶ μνησθνήσονται οἱ μεγιστᾶντες (kai mnēsthnēsontai hoi megistantes, “And their mighty men will be remembered”; or “will remember themselves”). The BHS editors suggest emending to יִזָּכְרוּ on the basis of the LXX. The BHK editors proposed emending to Pilpel imperfect third person common plural יְכַרְכְרוּ (yekharkheru, “they prance, they whirl”) from II כָּרַר (karar, “to dance”). None of the emendations are necessary once the existence of the homonym (or additional meaning) for זָכַר (“to order”) is recognized. |
| (0.12) | (Nah 2:4) | 2 tn The Hitpolel imperfect יִתְהוֹלְלוּ (yitholelu, “they rush wildly”) is from the root III הלל (“to be foolish, to be senseless, to be insane”). The Hitpolel stem describes seemingly insane actions: “to pretend to be insane; to act like a madman” (1 Sam 21:14; Jer 25:16; 50:38; 51:7; see HALOT 249 s.v. III הלל). When used in military contexts, it describes the wild, furious action of war-chariots charging forward to attack the enemy (Jer 46:9). The Hitpolel stem is the equivalent to the Hitpael stem for geminate verbs (see IBHS 425-26 §26.1.1). The Hitpolel stem expresses energetic, intense, and rapid action; it gives special energy and movement to the verbal idea (J. Muilenburg, “Hebrew Rhetoric: Repetition and Style,” VTSup 1 [1953]: 101). |
| (0.12) | (Nah 2:4) | 5 tn Or “like torches” or “flickering flames.” The Hebrew term לַפִּיד (lappid) occurs 12 times and usually means “torch, flame” (Gen 15:17; Judg 7:16, 20; 15:4, 5; Isa 62:1; Ezek 1:13; Zech 12:6; Dan 10:6), but refers to “lightning bolts” in Exod 20:18 (see HALOT 533 s.v. לַפִּיד; BDB 542 s.v. לַפִּיד). Perhaps the term is a broad reference to shining objects, like torches, flames, and lightning, with the movement of light as part of the word also. Most English versions render this usage as “torches” (KJV, NASB, NIV, NRSV, NJPS). But the parallelism with כַּבְּרָקִים (kabberaqim, “like lightning flashes”) suggests it may be nuanced “like lightning bolts.” |
| (0.12) | (Nah 2:1) | 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). |
| (0.12) | (Nah 1:12) | 7 sn The expression they will be cut off is an example of a hypocatastasis (implied comparison); Nahum intentionally chose this term to compare the destruction of the Assyrians to the shearing of sheep. This word-play has great rhetorical impact because the Assyrians frequently used sheep imagery when boasting of the ease and brutality with which they defeated their enemies (see D. Marcus, “Animal Similes in Assyrian Royal Inscriptions,” Or 46 [1977]: 92-93). It is both appropriate (poetic justice) and ironic (reversal of situation) that the Assyrians themselves should suffer a fate which they boasted of inflicting upon others. They will be an easy, helpless prey for the Divine Warrior. Their punishment will fit their crimes. |
