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Discovery Box| (0.17) | (Mal 4:1) | 1 sn Beginning with 4:1, the verse numbers through 4:6 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 4:1 ET = 3:19 HT, 4:2 ET = 3:20 HT, etc., through 4:6 ET = 3:24 HT. Thus the book of Malachi in the Hebrew Bible has only three chapters, with 24 verses in ch. 3. |
| (0.17) | (Zec 14:5) | 1 tc For the MT reading נַסְתֶּם (nastem, “you will escape”) the LXX presupposes נִסְתַּם (nistam, “will be stopped up”; this reading is followed by NAB). This appears to derive from a perceived need to eliminate the unexpected “you” as subject. This not only is unnecessary to Hebrew discourse (see “you” in the next clause), but it contradicts the statement in the previous verse that the mountain will be split open, not stopped up. |
| (0.17) | (Zec 11:5) | 1 sn The expression those who buy them appears to be a reference to the foreign nations to whom Israel’s own kings “sold” their subjects. Far from being good shepherds, then, they were evil and profiteering. The whole section (vv. 4-14) refers to the past when the Lord, the Good Shepherd, had in vain tried to lead his people to salvation and life. |
| (0.17) | (Zec 9:14) | 1 sn This picture is part of a larger storm imagery associated with God. Elsewhere the Lord is said to “ride” (רָכַב, rakhav) on the heavens (Ps 68:33), on a cherub (Ps 18:11; parallel to “flying on the wings of the wind”), and on a cloud (Isa 19:1). The Lord also speaks to Job from the “whirlwind” (the same word for storm here). |
| (0.17) | (Zec 6:12) | 1 tn The epithet “Branch” (צֶמַח, tsemakh) derives from the verb used here (יִצְמָח, yitsmakh, “will sprout up”) to describe the rise of the Messiah, already referred to in this manner in Zech 3:8 (cf. Isa 11:1; 53:2; Jer 33:15). In the immediate context this refers to Zerubbabel, but the ultimate referent is Jesus (cf. John 19:5). |
| (0.17) | (Zec 3:3) | 1 sn The Hebrew word צוֹאִים (tsoʾim) means “excrement.” This disgusting figure of speech suggests Joshua’s absolute disqualification for priestly service in the flesh, but v. 2 speaks of his having been rescued from that deplorable state by God’s grace. He is like a burning stick pulled out of the fire before it is consumed. This is a picture of cleansing, saving grace. |
| (0.17) | (Hag 1:12) | 2 tn Heb “all the remnant of the people.” The Hebrew phrase שְׁאֵרִית הָעָם (sheʾerit haʿam) in this postexilic context is used as a technical term to refer to the returned remnant (see Ezra 9:14; Isa 10:20-22; 11:11, 16; Jer 23:3; 31:7; and many other passages). Cf. TEV “all the people who had returned from the exile in Babylonia.” |
| (0.17) | (Zep 2:7) | 3 tc Heb “on them.” But there is no clear antecedent to match the masculine plural pronoun. It is preferable to emend the text from עֲלֵיהֶם (ʿalehem) to עַל־הַיָּם (ʿal hayyam, “by the sea”). This emendation assumes a transposition of letters and then an improper word division in the MT (cf. NEB “They shall pasture their flocks by the sea”). See J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 192. |
| (0.17) | (Zep 1:5) | 1 tn The words “I will remove” are repeated from v. 4b for stylistic reasons. In the Hebrew text vv. 4b-6 contain a long list of objects for the verb “I will remove” in v. 4b. In the present translation a new sentence was begun at the beginning of v. 5 in keeping with the tendency of contemporary English to use shorter sentences. |
| (0.17) | (Hab 3:4) | 2 tn Heb “two horns from his hand [belong] to him.” Sharp, pointed lightning bolts have a “horn-like” appearance. The weapon of “double lightning” appears often in Mesopotamian representations of gods. See Elizabeth Van Buren, Symbols of the Gods in Mesopotamian Art (AnOr), 70-73. The term קֶרֶן (qeren), here in the dual form, commonly means “horn” but can also be used metaphorically (HALOT 1145 s.v. 4). |
| (0.17) | (Hab 2:16) | 3 tc Heb “drink, even you, and show the foreskin.” Instead of הֵעָרֵל (heʿarel, “show the foreskin”) one of the Dead Sea scrolls has הֵרָעֵל (heraʿel, “stumble”). This reading also has support from several ancient versions and is followed by the NEB (“you too shall drink until you stagger”) and NRSV (“Drink, you yourself, and stagger”). For a defense of the Hebrew text, see P. D. Miller, Jr., Sin and Judgment in the Prophets, 63-64. |
| (0.17) | (Nah 3:18) | 2 tn The Hebrew term אַדִּירֶיךָ (ʾaddirekha, “your officers”) from the root אַדִּיר (ʾaddir, “high noble, majestic one”) designates “prominent people” in society (Judg 5:13, 25; Jer 14:3; Ps 16:3; Neh 3:5; 10:30; 2 Chr 23:20) and prominent “officers” in the military (Nah 2:6; 3:18); see HALOT 14 s.v.; BDB 12 s.v. אַדִּיר. This is related to Assyrian adaru (“high noble official”). |
| (0.17) | (Nah 3:13) | 2 tn Or “has consumed.” The Qal perfect אָכְלָה (ʾokhlah) from אָכַל (ʾakhal, “to consume”) refers either to a past-time action (“has consumed”) or a present-time action (“consumes”). The context suggests the present-time sense is preferable here. This is an example of the “instantaneous perfect” which represents a situation occurring at the very instant the expression is being uttered (see IBHS 488-89 §30.5.1). |
| (0.17) | (Nah 3:2) | 6 tn The Piel participle מְרַקֵּדָה (meraqqedah, “jolting”) is from רַקַד (raqad); this verb means “to dance, to leap” (of children, Job 21:11), “to skip about, to dance” (Eccl 3:4), and “to leap” (of chariots, Joel 2:5). In related Semitic languages (Akkadian, Ugaritic, and Arabic) the root raqad means “to dance, to skip about.” Here, the verb is used as a figurative expression (hypocatastasis) to describe the jostling of the madly rushing war-chariots. |
| (0.17) | (Nah 2:7) | 6 tn The Poel participle מְתֹפְפֹת (metofefot, “beating continuously”) is from תָּפַף (tafaf, “to beat”; HALOT 1037-38 s.v. תֹּף; BDB 1074 s.v. תָּפַף). Elsewhere it is used of beating timbrels (Ps 68:26; 1 Sam 21:14). The participle describes a circumstance accompanying the main action (“her maidservants moan”) and functions in a continual, repetitive manner (see IBHS 625-26 §37.6; R. J. Williams, Hebrew Syntax, 43, §221). |
| (0.17) | (Nah 2:6) | 2 tn Heb “and the palace melts.” The Niphal perfect נָמוֹג (namog, “is undulated”) from מוּג (mug, “to melt, to soften, to dissolve”) is sometimes used of material objects (earth, hills) being softened or eroded by water (Ps 65:11; Amos 9:13). Nahum pictures the river banks inside Nineveh overflowing in a torrent, crashing into the royal palace and eroding its limestone slab foundations. |
| (0.17) | (Nah 2:3) | 8 tn Heb “the cypresses”; alternately, “the horses.” The Hebrew noun הַבְּרֹשִׁים (habberoshim, “the cypresses”) is probably from the root בְּרוֹשׁ (berosh, “cypress, fir”) and is a figure of speech (synecdoche of material) in which the thing made (spear-shafts) is intended by the use of the term for the material out of which it is made (cypress wood). See K. J. Cathcart, Nahum in the Light of Northwest Semitic (BibOr), 89. |
| (0.17) | (Nah 2:1) | 5 tn The Qal infinitive absolute נָצוֹר (natsor, from נָצַר [natsar], “to guard”) is used in an imperatival sense as the following string of imperatives suggests. The imperatival use of the infinitive absolute is often used to introduce a series of imperatives with special urgency (e.g., Deut 1:16; 2 Sam 24:12; 2 Kgs 5:10). See IBHS 593-94 §35.5.1; R. J. Williams, Hebrew Syntax, 42, §211. |
| (0.17) | (Nah 1:15) | 1 sn Beginning with 1:15, the verse numbers through 2:13 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 1:15 ET = 2:1 HT, 2:1 ET = 2:2 HT, etc., through 2:13 ET = 2:14 HT. Beginning with 3:1, the verse numbers in the English Bible and the Hebrew Bible are again the same. |
| (0.17) | (Nah 1:10) | 5 tc The BHS editors propose emending the MT’s מָלֵא (maleʾ, “fully”) to the negative interrogative הֲלֹא (haloʾ, “Has not…?”) and connecting it with the next line: “Has not one plotting evil marched out from you?” However, this emendation is unnecessary because the MT makes sense as it stands, and there is no textual support for the emendation. The MT is supported by the Greek tradition, the Dead Sea Scrolls (4QpNah), and the other versions. |
