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Discovery Box| (0.20) | (Zec 2:6) | 1 sn These are the scattered Jews of eschatological times (as the expression four winds of heaven makes clear) and not those of Zechariah’s time who have, for the most part, already returned by 520 b.c. This theme continues and is reinforced in vv. 10-13. |
| (0.20) | (Zec 1:1) | 2 sn The eighth month of Darius’ second year was late October—late November, 520 b.c., by the modern (Julian) calendar. This is two months later than the date of Haggai’s first message to the same community (cf. Hag 1:1). |
| (0.20) | (Hag 1:15) | 1 sn The twenty-fourth day of the sixth month of King Darius’ second year was September 21, 520 b.c., twenty-three days after the original command by Haggai to rebuild (1:1). The text does not state the reason for the delay, but it may have resulted from the pressing need to bring in the late summer harvest. |
| (0.20) | (Hag 2:1) | 2 tc The MT has בְּיַד (beyad, “by the hand of” = “through” [so NAB, NIV, NLT] as in 1:1, 3); the Murabba’at Dead Sea text reads אֶל (ʾel, “to”), perhaps because the following command is given to the prophet. |
| (0.20) | (Zep 3:3) | 5 tn Heb “they do not gnaw [a bone] at morning.” The precise meaning of the line is unclear. The statement may mean these wolves devour their prey so completely that not even a bone is left to gnaw by the time morning arrives. For a discussion of this and other options, see Adele Berlin, Zephaniah (AB 25A), 129. |
| (0.20) | (Zep 2:2) | 2 tn The second half of the line reads literally, “like chaff it passes by a day.” The translation above assumes the “day” is the brief time God is giving the nation to repent. The comparison of this quickly passing opportunity to chaff is consistent with the straw imagery of v. 1. |
| (0.20) | (Hab 3:9) | 3 tn Heb “[with] rivers you split open the earth.” A literal rendering like “You split the earth with rivers” (so NIV, NRSV) suggests geological activity to the modern reader, but in the present context of a violent thunderstorm, the idea of streams swollen to torrents by downpours better fits the imagery. |
| (0.20) | (Hab 3:3) | 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 (tehillah, “praise”) can stand by metonymy for what prompts it (i.e., fame, glory, deeds). |
| (0.20) | (Hab 2:15) | 2 tc Heb “pouring out your anger and also making drunk”; or “pouring out your anger and [by] rage making drunk.” The present translation assumes that the final khet (ח) on מְסַפֵּחַ (mesappeakh, “pouring”) is dittographic and that the form should actually be read מִסַּף (missaf, “from a bowl”). |
| (0.20) | (Hab 1:5) | 3 tc Heb “for a work working in your days.” Following the LXX reading, some supply a first person singular pronoun with the participle פֹּעֵל (poʿel). Ellipsis of a first singular pronoun before participles is relatively rare (see GKC 360 §116.s); perhaps an original אֲנֹכִי (ʾanoki; or אֲנִי, ʾani) followed the initial כִּי (ki) and was omitted by homoioteleuton. |
| (0.20) | (Nah 3:17) | 1 tn Or “your guards.” The noun מִגְּזָרַיִךְ (miggezarayikh, “your courtiers”) is related to Assyrian manzazu (“courtier”; AHw 2:639.a) or massaru (“guard”; AHw 2:621.a); see HALOT 601 s.v. *מִגְּזָר). The nuance “princes,” suggested by older lexicographers (BDB 634 s.v. מִנְזַר), is no longer considered valid. |
| (0.20) | (Nah 3:12) | 5 tn The syntax of the concluding clause (apodosis) emphasizes that this action is expected and certain to occur. This clause is introduced by vav conjunction and the perfect tense verb וְנָפְלוּ (venafelu, “they will fall”) which emphasizes the expected certainty of the action (see Joüon 2:627-33 §167; IBHS 526-29 §32.2.1). |
| (0.20) | (Nah 3:12) | 1 sn Ironically, Sennacherib had recently planted fig trees along all the major avenues in Nineveh to help beautify the city, and had encouraged the citizens of Nineveh to eat from these fruit trees. How appropriate that Nineveh’s defenses would now be compared to fig trees whose fruit would be eaten by its enemies. |
| (0.20) | (Nah 3:10) | 4 tc The MT and Dead Sea Scrolls (4QpNah) read ועל נכבדיה (“for her nobles”). The LXX reflects וְעַל כָּל נִכְבַּדֶּיהָ (veʿal kol nikhbaddeha, “for all her nobles”), adding כָּל (“all”). The LXX addition probably was caused by the influence of the repetition of כָּל in the preceding and following lines. |
| (0.20) | (Nah 2:2) | 3 tn The preposition כְּ (kaf) on כִּגְאוֹן (kigʾon, “the glory of Israel”) may be comparative (“like the glory of Israel”) or emphatic (“the glory of Jacob, indeed, the glory of Israel”). See J. O’Rourke, “Book Reviews and Short Notes: Review of Nahum in the Light of Northwest Semitic by Kevin J. Cathcart,” CBQ 36 (1974): 397. |
| (0.20) | (Nah 1:15) | 5 tc The LXX reflects the plural יוֹסִיפוּ (yosifu, “they shall [never]”). The MT reads the singular יוֹסִיף (yosif, “he shall [never]”) which is also found in the Dead Sea Scrolls (4QpNah). The subject of the verb is the singular noun בְּלִיַּעַל (beliyya’al, “the wicked one”) which is also misunderstood by the LXX (see below). |
| (0.20) | (Nah 1:7) | 2 tn The preposition לְ (lamed) probably functions in an emphatic asseverative sense, suggested by D. L. Christensen, “The Acrostic of Nahum Reconsidered,” ZAW 87 (1975): 22. This explains the preceding statement: the Lord is good to his people (1:7a) because—like a fortress—he protects them in time of distress (1:7b). |
| (0.20) | (Nah 1:3) | 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. |
| (0.20) | (Mic 6:9) | 2 tn Heb “one who sees your name is wisdom.” It is probably better to emend יִרְאֶה (yirʾeh, “he sees”) to יִרְאָה (yirʾah, “fearing”). One may then translate, “fearing your name is wisdom.” The Lord’s “name” here stands by metonymy for his authority. |
| (0.20) | (Mic 3:5) | 2 tn Heb “those who bite with their teeth and cry out, ‘peace.’” The phrase “bite with the teeth” is taken here as idiomatic for eating. Apparently these prophets were driven by mercenary motives. If they were paid well, they gave positive oracles to their clients, but if someone could not afford to pay them, they were hostile and delivered oracles of doom. |
