² tc ‡ Several variants occur at this juncture. Some of the earliest and best witnesses (P⁷⁴ א B* C Ψ 33^vid Did^pt) read “Jesus Christ” (᾿Ιησοῦς Χριστός, Iēsous Christos); others ([A] 36 1175 it) have “the Lord Jesus Christ” (ὁ κύριος ᾿Ιησοῦς Χριστός, ho kurios Iēsous Christos); a few read simply ὁ Χριστός (614 1241 1505); the majority of mss (B² E 1739 M Did^pt) have “Jesus the Christ” ( ᾿Ιησοῦς ὁ Χριστός). Although the pedigree of this last reading is relatively weak, it draws strength from the fact that (a) the other readings are much more natural and thus more predictable, and (b) there are several variants for this text. It seems hardly likely that scribes would intentionally change a more common expression into a title that is used nowhere else in the NT (although 1 John 2:22; 5:1 come close with “Jesus is the Christ”), nor would they unintentionally change a frequently used designation into an unusual one. Thus, in spite of the external evidence (which is nevertheless sufficient to argue for authenticity), ᾿Ιησοῦς ὁ Χριστός is the reading that best explains the rise of the others.

² tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ ƒ^1,13 M and several church fathers and early versions) or “seventy-two” (P⁷⁵ B D 0181 lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.

² sn Moab was a country east of the Dead Sea whose boundaries varied greatly over time. Basically, it was the tableland between the Arnon River, about halfway up the Dead Sea, and the Zered River, which is roughly at the southern tip of the Dead Sea. When the Israelites entered Palestine, they were forbidden to take any of the Moabite territory, but they did capture the kingdom of Sihon north of the Arnon, which Sihon had taken from Moab. Several of the towns mentioned in the oracles of judgment against Moab here are in this territory north of the Arnon and were assigned to Reuben and Gad. Several are mentioned on the famous Moabite Stone, which details how Mesha king of Moab recovered from Israel many of these cities during the reign of Joram (852-841 b.c.; cf. 2 Kgs 3:4-5). It is usually assumed that Moab submitted to Nebuchadnezzar after the battle of Carchemish and that it remained loyal to him throughout most of this period, though representatives were present at Jerusalem in 594 b.c. when plans for revolt were apparently being discussed (Jer 27:3). Moabite contingents were used by Nebuchadnezzar in 598 b.c. to harass Jehoiakim after he rebelled (2 Kgs 24:2), so they must have remained loyal at that time. According to the Jewish historian Josephus, Nebuchadnezzar conquered Moab in 582 b.c. and destroyed many of its cities.

¹ sn Jeremiah was called to be a prophet not only to Judah and Jerusalem but to the nations (1:5, 10). The prophecies or oracles that are collected here in Jer 46-51 are found after 25:13a in the Greek version, where they are also found in a different order and with several textual differences. The issue of which represents the original writing is part of the broader issue of the editorial or redactional history of the book of Jeremiah, which went through several editions, two of which are referred to in Jer 36, i.e., the two scrolls written in the fourth year of Jehoiakim (605 b.c.). A third edition included all the preceding plus the material down to the time of the fall of Jerusalem (cf. the introduction in 1:1-3), and a fourth included all the preceding plus the materials in Jer 40-44. The oracles against the foreign nations collected here are consistent with the note of judgment sounded against all nations (including some not mentioned in Jer 46-51) in Jer 25. See the translator’s note on 25:13 for further details regarding the relationship that the oracles to the foreign nations may have to the judgment speeches in Jer 25.

² tn Heb “You burned this scroll, saying, ‘Why did you write on it, saying, “The king of Babylon will certainly come [the infinitive absolute before the finite verb expresses certainty here, as several places elsewhere in Jeremiah] and destroy this land and exterminate from it both man and beast”?’” The sentence raises several difficulties for translating literally. The “you” in “why did you write” is undefined, though it obviously refers to Jeremiah. The gerund “saying” that introduces ‘Why did you write’ does not fit very well with “you burned the scroll.” Gerunds of this sort are normally explanatory. Lastly, there is no indication in the narrative that Jehoiakim ever directly asked Jeremiah this question. In fact, he had been hidden out of sight so Jehoiakim couldn’t confront him. The question is presented rhetorically, expressing Jehoiakim’s thoughts or intents and giving the rational for burning the scroll, i.e., he questioned Jeremiah’s right to say such things. The translation has attempted to be as literal as possible without resolving some of these difficulties. One level of embedded quotes has been eliminated for greater simplicity. For the rendering of “How dare you” for the interrogative “why do you,” see the translator’s note on 26:9.

² tc The Hebrew text appears to read literally, “My people, his oppressors, he deals severely, and women rule over them.” The correct text and precise meaning of the verse are debated. The translation above assumes (1) an emendation of נֹגְשָׂיו (nog^esayv, “his oppressors”) to נֹגְשִׂים (nog^eshim, “oppressors”) by moving the mem (ם) on the following form to the end of the word and dropping the vav (ו) as virtually dittographic; (2) an emendation of מְעוֹלֵל (m^eʿolel, a singular participle that does not agree with the preceding plural subject) to עֹלְלוּ (ʿol^elu), a third plural Poel perfect from עָלַל (ʿalal, “deal severely”; note that the following form begins with a vav [ו]; the text may be haplographic or misdivided); and (3) an emendation (with support from the LXX) of נָשִׁים (nashim, “women”) to נֹשִׁים (noshim, “creditors”; a participle from נָשַׁא, nashaʾ). Another option is to emend מְעוֹלֵל to עוֹלְלִים (ʿol^elim, “children”) and read, “My people’s oppressors are children; women rule over them.” In this case the point is the same as in v. 4; the leadership void left by the judgment will be filled by those incompetent to lead the community—children and women.

³ tn The noun רְפִידָה (r^efidah) is a hapax legomenon whose meaning is uncertain. It may be related to the masculine noun רָפַד (rafad, “camping place, station”) referring to a stopping point in the wilderness march of Israel (Exod 17:1, 8; 19:2; Num 33:14); however, what any semantic connection might be is difficult to discern. The versions have translated רְפִידָה variously: LXX ἀνάκλιτον (anakliton, “chair for reclining”), Vulgate reclinatorium (“support, back-rest of a chair”) Peshitta teshwiteh dahba (“golden cover, throne sheathed in gold leaf”). Modern translators have taken three basic approaches: (1) Following the LXX and Vulgate (“support, rest, back of a chair”), BDB suggests “support,” referring to the back or arm of the chair of palanquin (BDB 951 s.v. רָפַד). Several translations take this view, e.g., NRSV “its back,” NEB/REB “its headrest,” and NJPS: “its back.” (2) Koehler-Baumgartner suggest “base, foundation of a saddle, litter” (KBL 905). Several translations follow this approach, e.g., KJV “the bottom,” NASB “its base” (margin: “its support,” and NIV “its base.” (3) G. Gerleman suggests the meaning “cover,” as proposed by Peshitta. The first two approaches are more likely than the third. Thus, it probably refers either to (1) the back of the sedan-chair of the palanquin or (2) the foundation/base of the saddle/litter upon which the palanquin rested (HALOT 1276 s.v. רפד).

³ tn Heb “all the oppressions” or “all the oppression”; alternately, “all the various kinds of oppression.” The term עֹשֶׁק (ʿosheq) denotes “oppression,” e.g., Jer 6:6; 22:17; Ezek 18:18; 22:7, 12, 29; Pss 73:8; 119:134 (see HALOT 897 s.v. עֹשֶׁק 1; BDB 799 s.v. עֹשֶׁק 1). It occurs several times in the book, always in reference to personal rather than national oppression (4:1; 5:8 ET [5:7 HT]; 7:7). The noun הָעֲשֻׁקִים (haʿashuqim) is plural and articular (Heb “the oppressions”). The article indicates a generic class (“oppression”). The plural may be classified in one of two ways: (1) a plural of number, which refers to specific kinds of oppression that occur on earth: “the various kinds of oppression”; (2) an abstract plural, which is used to refer to abstract concepts: “the oppression”; or (3) a plural of intensity, which describes the oppression at hand as particularly grievous: “awful oppression” or “severe oppression.” The LXX renders it as a plural of number: συκοφαντίας (sukophantias, “oppressions”), as does the Vulgate. Most English versions treat it as a plural of number: “the oppressions” (KJV, ASV, NAB, RSV, NRSV, MLB, YLT); however, a few treat it as an abstract plural: “the oppression” (NJPS, NIV, Moffatt).

³ tn Or “the palace collapses and crumbles.” The Hophal perfect third person masculine singular וְהֻצַּב (v^ehutsav) is from either I נָצַב (natsav, “to stand”; HALOT 715 s.v. I נצב; BDB 662 s.v. נָצַב) or II נָצַב (“to dissolve, weaken”; HALOT 715 s.v. II נצב). Many scholars who take וְהֻצַּב from I נָצָב (“to stand”) suggest that the meaning is “it is fixed; it is determined” (BDB 662 s.v. נָצַב). This is followed by several English versions: “it is decreed” (NIV, NRSV) and “it is fixed” (NASB). This is a rather awkward idea and does not seem to fit the context of the description of the destruction of the palace or the exile of the Ninevites. On the other hand, several scholars suggest that וְהֻצַּב is derived from נָצָב II (“to be weak”; cf. Ps 39:6; Zech 11:16) which is related to Arabic nasiba (“to be weak”) or Arabic nasaba (“to suck out, to dissolve”) and Assyrian natsabu (“to suck out”); see W. H. F. Saggs, “Nahum and the Fall of Nineveh,” JTS 20 (1969): 220-21; R. D. Patterson, Nahum, Habakkuk, Zephaniah (WEC), 69-70. As a parallel word to נָמוֹג (namog, “is deluged” or “melts”), וְהֻצַּב (“is weakened” or “is dissolved”) describes the destructive effect of the flood waters on the limestone foundations of the palace. The verse divisions in the MT place וְהֻצַּב at the beginning of v. 7 ET [v. 8 HT]; however, it probably should be placed at the end of v. 6 ET [v. 7 HT] and connected with the last two words of the line: וְהַהֵיכָל נָמוֹג וְהֻצַּב (v^ehahekhal namog v^ehutsav, “the palace is deluged and dissolved”; see Patterson, 69-70). This is supported by several factors: (1) the gender of וְהֻצַּב is masculine, while the verbs in v. 7 are feminine: גֻּלְּתָה הֹעֲלָתָה (gull^etah hoʿalatah, “she is led into exile and taken away”); (2) the gender of the final verb in v. 6 is masculine: נָמוֹג (“[the palace] is deluged”); (3) both וְהֻצַּב and נָמוֹג are passive verbs (Niphal and Hophal); (4) both נָמוֹג (“is deluged”) and וְהֻצַּב (“is dissolved/weakened”) are parallel in meaning, describing the effects of flood waters on the limestone foundation of the royal palace; (5) this redivision of the lines produces a balanced 3+3 and 2+2 colon count in these two lines; and (6) this produces a balance of two verbs each in each colon. The meaning of וְהֻצַּב is notoriously difficult. Scholars offer over a dozen different proposals but only the most important are summarized here: (1) Most scholars take וְהֻצַּב as Hophal perfect third person masculine singular with vav (ו) conjunction from I נָצַב (“to stand”), meaning “it is fixed; it is determined” (BDB 662 s.v. נָצַב). This is followed by several English versions: “it is decreed” (NIV, NRSV) and “it is fixed” (NASB). The LXX translation καὶ ἡ ὑπόστασις (kai hē hupostasis, “and the foundation”) reflects a reading of וְהֻצַּב with a meaning similar to its use in Gen 28:12 (“a stairway resting on the earth”) or a reading of וְהַמַּצָּב (v^ehammatsav) from the noun מַצָּב (matsav, “place of standing”; cf. BDB 662 s.v. מַצָּב; HALOT 620 s.v. מַצָּב). (2) The BHS editors suggest emending to Hophal perfect third person feminine singular וְהֻצְאָה (v^ehutsʾah) from יָצָא (yatsaʾ, “to go out”), meaning “she is led out into exile” or “she is led out to be executed” (HALOT 427 s.v. יצא; see, e.g., Gen 38:25; Jer 38:22; Ezek 14:22; 38:8; 44:5; Amos 4:3). (3) Early Jewish interpreters (Targum Jonathan, Kimchi, Rashi) and modern Christian interpreters (e.g., W. A. Maier, Nahum, 259-62) view וְהֻצַּב as the proper name of an Assyrian queen, “Huzzab.” This is adopted by several English versions: “And Huzzab is exiled” (cf. KJV, RV, NJPS). However, this view has been severely criticized by several scholars because no queen in Assyrian history is known by this name (G. R. Driver, “Farewell to Queen Huzzab!” JTS 16 [1965]: 296-98; W. H. F. Saggs, “Nahum and the Fall of Nineveh,” JTS 20 [1969]: 220). (4) Several scholars suggest that וְהֻצַּב is the Hophal perfect of II נָצַב which is related to Assyrian nasabu (“to suck out”) and Arabic nasaba (“to suck out; to dissolve”), as in Ps 39:6 and Zech 11:16. Taking גֻּלְּתָה (gull^etah) as the noun “column-base” (see translator’s note on the word “exile” in this verse), Saggs translates the line as: “its column-base is dissolved” (W. H. F. Saggs, “Nahum and the Fall of Nineveh,” JTS 20 [1969]: 220-21). Patterson connects it to the last two words of the previous line: וְהַהֵיכָל נָמוֹג וְהֻצַּב, “The palace collapses and crumbles” (Patterson, 69-70). (5) Driver revocalizes it as the noun וְהַצֹּב (v^ekhatsov, “and the [captive] train”) which he relates to the Arabic noun sub (“train”): “the train of captives goes into exile” (so NEB). This is reflected in the Greek text of the Minor Prophets from Nahal Heber which took וְהֻצַּב as “wagon, chariot.” (6) Cathcart suggests that the MT’s וְהֻצַּב may be repointed as וְהַצַּב which is related to Assyrian hassabu (“goddess”). (7) Several scholars emend to וְהַצְּבִי (v^ehats^evi, “the Beauty”) from צְבִי (ts^evi, “beauty”) and take this as a reference to the statue of Ishtar in Nineveh (K. J. Cathcart, Nahum in the Light of Northwest Semitic [BibOr], 96-98; M. Delcor, “Allusions à la déesse Istar en Nahum 2, 8?” Bib 58 [1977]: 73-83; T. Longman, “Nahum,” The Minor Prophets, 2:806). (8) R. L. Smith (Micah-Malachi [WBC], 82) derives consonantal והצב from נְצִיב (n^etsiv, “pillar”; HALOT 716-17 s.v. נְצִיב) which is related to Assyrian nisibi which refers to the statue of a goddess.

³ tc The MT reads מִימֵי הִיא (mime hiʾ, “from her days”). The form מִימֵי combines the preposition מִן (min, “from”) and the plural construct of יוֹם (yom, “day”). The preposition מִן, used temporally, marks the beginning of a continuous period (“since, from”; see HALOT 597 s.v. מִן 2; BDB 581 s.v. מִן 4.a). The plural of יוֹם (“day”) here denotes “lifetime” (HALOT 400 s.v. יוֹם 6.c). Several scholars suggest that the third person independent pronoun הִיא (hiʾ) functions as a possessive genitive (“her”), a usage attested in Ugaritic, Akkadian, and elsewhere in Hebrew (2 Kgs 9:18; Isa 18:2; Nah 2:12). See K. J. Cathcart, Nahum in the Light of Northwest Semitic (BibOr), 100-101; IBHS 291 §16.2 n. 9; T. Longman, “Nahum,” The Minor Prophets, 2:807. So the phrase מִימֵי הִיא probably means “from the beginning of her days” or “throughout her lifetime” (cf. 1 Sam 25:28; Job 38:12; see HALOT 400 s.v. יוֹם 6.c; 597 s.v. מִן 2.a; BDB 581 s.v. מִן 4.a). Several English versions adopt this: “throughout her days” (NASB), “from earliest times” (NJPS), and “[Nineveh] of old” (KJV). In contrast to the Masoretic vocalization, the consonantal text מִימֵי הִיא is rendered “her waters” by the LXX and critical scholars. The LXX reading (τὰ ὕδατα αὐτῆς, ta hudata autēs, “her waters”) reflects the alternate vocalization מֵימֶיהָ (memeha, “her waters”). Saggs suggests that the original form was מֵימֶיהָא (memeha’, “her waters”) which he explains as מִימֶי, the plural construct of מָיִם (mayim, “waters”) plus הָא, the third person feminine singular suffix (cf. Ezek 41:15; GKC 107 §32.l); the yod (י) of Masoretic הִיא (hiʾ) is a secondary matres lectionis inserted into wrongly-divided and misunderstood ־הָא (W. H. F. Saggs, “Nahum and the Fall of Nineveh,” JTS 20 [1969]: 220-25). These alternative approaches are followed by several English versions: “its water is draining away” (NIV); “whose waters run away” (NRSV); and “its waters are fleeing” (NJB).

⁵ tc Several mss (including 1611 1854 2053 M^K) read “sexual immorality on/of the earth” (πορνείας τῆς γῆς, porneias tēs gēs) instead of “her sexual immorality.” Other mss (א sy^h** [co]) read “her sexual immorality and the earth’s” (πορνείας αὐτῆς καὶ τῆς γῆς, porneias autēs kai tēs gēs). The translation is a rendering of πορνείας αὐτῆς, found in A 1006 2344 al. It seems that the first reading “sexuality immorality on/of the earth” was a scribal mistake in which letters may have been confused (auths would have been read as thsghs), or was perhaps influenced by the presence of “of the world” (τῆς γῆς) at the end of v. 5. The earliest wording seems to be “her sexual immorality”; codex א has conflated the two readings.

³ tc M^A reads “angel” (ἀγγέλου, angelou) instead of “eagle” (ἀετοῦ, aetou), a reading strongly supported by א A 046 M^K and several versions. On external grounds, ἀετοῦ is clearly the superior reading. ἀγγέλου could have arisen inadvertently due to similarities in spelling or sound between ἀετοῦ and ἀγγέλου. It may also have been intentional in order to bring this statement in line with 14:6 where an angel is mentioned as the one flying in midair. This seems a more likely reason, strengthened by the facts that the book only mentions eagles two other times (4:7; 12:14). Further, the immediate as well as broad context is replete with references to angels.

¹ tc Most later mss (P 81 1175 M) have ἀμήν (amēn, “amen”) at the end of this letter. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the earliest and best witnesses, along with several others (א A B Ψ 33 323 630 1505 1739 sy co), lack the inoffensive particle, rendering its omission as the authentic reading.

³ tc The vast bulk of mss adds ἀμήν (amēn, “amen”) at the end of this letter, as they do almost all the rest of the NT books (only Acts, James, and 3 John lack a majority of witnesses supporting a concluding ἀμήν). The omission in B 1241 1243 1739* 1881 2298 appears to be original, although the fact that some of the best and earliest Alexandrian witnesses (P⁷² א A C P Ψ 5 33 81 436 442 1611 1735 1739^c 1852 2344 2492 co), along with several other mss, the Byzantine text, and early versions (vg sy), add the particle renders such a judgment less than iron-clad. NA²⁷ places the word in brackets, indicating doubts as to its authenticity, while NA²⁸ omits the word.

¹ tc Several witnesses, a few of them very significant (P⁷² B Ψ 69 81 614 623 630 1241 1243 2464 al vg co), read Σίμων (Simōn, “Simon”) for Συμεών (Sumeōn, “Simeon”). However, this appears to be a motivated reading as it is the more common spelling. Συμεών occurs only here and in Acts 15:14 as a spelling for the apostle’s name. The reading Συμεών enjoys ample and widespread support among the mss, strongly suggesting its authenticity. Further, this Hebraic spelling is a subtle argument for the authenticity of this letter, since a forger would almost surely follow the normal spelling of the name (1 Peter begins only with “Peter” giving no help either way).

² tc The expression “consciousness/conscience of God” (συνείδησιν θεοῦ; suneidēsin theou) is unusual, occurring only here in the NT. Because θεοῦ was liable to misinterpretation, several witnesses altered the text, either replacing it with ἀγαθήν (agathēn; C Ψ 323 442 614 630 945 1175 1241 1243 1505 1611 1739 1852 2492 sy) or expanding the expression by adding ἀγαθήν before θεοῦ (P⁷² [A* 33 2344] 81). Replacing θεοῦ with ἀγαθήν conforms to other NT phrases, notably in this same letter (Acts 23:1; 1 Tim 1:5, 19; 1 Pet 3:16, 21), suggesting that such a reading is motivated. The reading θεοῦ, however, has superior support (א A^c B P 049 5 436 1735 M lat co), and best explains the rise of the others.

³ tc Most witnesses, including several significant ones (א A C² P Ψ 5 33 81 436 442 1611 1735 1852 2344 2492 M al sy bo), have νεκρά (nekra, “dead”) here, while P⁷⁴ reads κενή (kenē, “empty”). Both variants are most likely secondary, derived from ἀργή (argē, “useless”). The reading of the majority is probably an assimilation to the statements in vv. 17 and 26, while P⁷⁴’s reading picks up on κενέ (kene) earlier in the verse. The external evidence (B C* 323 945 1175 1243 1739 sa) for ἀργή is sufficient for authenticity; coupled with the strong internal evidence for the reading (if νεκρά were original, how would ἀργή have arisen here and not in vv. 17 or 26?), it is strongly preferred.

¹ tc Most witnesses, including several significant ones (א² A C D H Ψ 0243 1739 1881 M lat sy bo), conclude the letter with ἀμήν (amēn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, there is sufficient testimony (P⁴⁶ א* I^vid 6 33 sa) for the lack of the particle, rendering its omission the preferred reading.

¹ tc Several witnesses, many of them early and significant (א A C D* P Ψ 0243 0278 33 1739 1881 al lat co), have at the end of v 7, “You have given him dominion over the works of your hands.” Other mss, not quite as impressive in weight, lack the words (P⁴⁶ B D² M). In spite of the impressive external evidence for the longer reading, it is most likely a scribal addition to conform the text of Hebrews to Ps 8:6 (8:7 LXX). Conformity of a NT quotation of the OT to the LXX was a routine scribal activity, and can hardly be in doubt here as to the cause of the longer reading.

¹ tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1241 1505 1739 1881 M lat), giving the sense “also many.” Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely autographic. NA²⁸ puts the conjunction in brackets, indicating some doubts as to its authenticity.