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Discovery Box| (0.15) | (Zec 11:7) | 2 tc For the MT reading לָכֵן עֲנִיֵּי (lakhen ʿaniyye, “therefore the [most] afflicted of”) the LXX presupposes לִכְנַעֲנִיֵּי (likhenaʿaniyye, “to the merchants of”). The line would then read “So I began to shepherd the flock destined for slaughter for the sheep merchants” (cf. NAB). This helps to explain the difficult לָכֵן (lakhen) here but otherwise has no attestation or justification, so the MT is followed by most modern English versions. |
| (0.15) | (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). |
| (0.15) | (Zec 4:14) | 1 tn The usual word for “anointed (one),” מָשִׁיַח (mashiakh), is not used here but rather בְנֵי־הַיִּצְהָר (vene hayyitshar), literally, “sons of fresh oil.” This is to maintain consistency with the imagery of olive trees. In the immediate context these two olive trees should be identified with Joshua and Zerubbabel, the priest and the governor. Only the high priest and king were anointed for office in the OT and these two were respectively the descendants of Aaron and David. |
| (0.15) | (Zec 2:8) | 2 tn Heb “gate” (בָּבָה, bavah) of the eye, that is, pupil. The rendering of this term by KJV as “apple” has created a well-known idiom in the English language, “the apple of his eye” (so ASV, NIV). The pupil is one of the most vulnerable and valuable parts of the body, so for Judah to be considered the “pupil” of the Lord’s eye is to raise her value to an incalculable price (cf. NLT “my most precious possession”). |
| (0.15) | (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.” |
| (0.15) | (Zep 3:8) | 2 tn Heb “when I arise for plunder.” The present translation takes עַד (ʿad) as “plunder.” Some, following the LXX, repoint the term עֵד (ʿed) and translate, “as a witness” (cf. NASB, NIV, NRSV). In this case the Lord uses a legal metaphor to picture himself as testifying against his enemies. Adele Berlin takes לְעַד (leʿad) in a temporal sense (“forever”) and translates “once and for all” (Zephaniah [AB 25A], 133). |
| (0.15) | (Zep 2:7) | 6 tn Traditionally, “restore their captivity,” i.e., bring back their captives. This followed the understanding of the LXX and other versions (cf. KJV “turn away their captivity”). The Hebrew tradition is mixed, the consonantal text implies the reading שְׁבוּת (shevut) but it is vocalized as if שְׁבִית (shevit). It is more likely the noun means “fortunes” (HALOT 1386 s.v. שְׁבִית, שְׁבוּת) as in the expression “restore their fortunes” (cf. NEB, NASB, NIV, NRSV). |
| (0.15) | (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. |
| (0.15) | (Zep 2:1) | 1 tn The Hebrew text combines a Hitpolel imperative of קָשַׁשׁ (qashash) with a Qal imperative of the same root. Elsewhere this root appears in the polel stem with the meaning “gather stubble.” Zephaniah’s command is ironic, implying the people are like stubble or straw. As such, they are vulnerable to the Lord’s fiery judgment that will quickly consume them (see 1:18). See Adele Berlin, Zephaniah (AB 25A), 96. |
| (0.15) | (Hab 3:1) | 1 tn The Hebrew text adds עַל שִׁגְיֹנוֹת (ʿal shigyonot, “upon [or, “according to”] shigyonot”). The meaning of this word is uncertain. It may refer to the literary genre of the prayer or to the musical style to be employed when it is sung. The NEB leaves the term untranslated; several other modern English versions transliterate the term into English, sometimes with explanatory notes (NASB, NRSV “according to Shigionoth”; NIV “On shigyonoth”). |
| (0.15) | (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. |
| (0.15) | (Hab 1:5) | 2 tn The Hebrew text combines the Hitpael and Qal imperatival forms of the verb תָּמַה (tamah, “be amazed”). A literal translation might read, “Shock yourselves and be shocked!” The repetition of sounds draws attention to the statement. The imperatives here have the force of an emphatic assertion. On this use of the imperative in Hebrew, see GKC 324 §110.c and IBHS 572-73 §34.4c. |
| (0.15) | (Hab 1:12) | 3 tc The MT reads, “we will not die,” but an ancient scribal tradition has “you [i.e., God] will not die.” This is preferred as a more difficult reading that can explain the rise of the other variant. Later scribes who copied the manuscripts did not want to associate the idea of death with God in any way, so they softened the statement to refer to humanity. |
| (0.15) | (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”). |
| (0.15) | (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). |
| (0.15) | (Nah 3:12) | 3 tn This conditional sentence expresses a real anticipated situation expected to occur in the future, rather than an unreal completely hypothetical situation. The particle אִם (ʾim, “if”) introduces real conditions (R. J. Williams, Hebrew Syntax, 75, §453). The imperfect tense verb יִנּוֹעוּ (yinnoʿu, “they are shaken”) depicts a future-time action conceived as a real situation expected to occur (see Joüon 2:629 §167.c; IBHS 510-11 §31.6.1). |
| (0.15) | (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. |
| (0.15) | (Nah 3:3) | 2 tn The term מַעֲלֶה (maʿaleh; the Hiphil participle “cause to charge”) refers to charioteers bringing war-horses up to a charge or attack (e.g., Jer 46:9; 51:27). The ASV renders as the “[the horseman] mounting,” but this should be the Qal, while the KJV views the horseman as raising the sword and the spear, for which one would not expect the conjunction vav (ו) to begin the first direct object. |
| (0.15) | (Nah 1:12) | 8 tn Or “pass away.” The term עָבַר (ʿavar, “to pass through”) is a key word in Nahum 1; it occurs three times (Nah 1:8, 12, 15 [2:1 HT]). This verb is often used in reference to water, both the raging onset of flood waters (Nah 1:8) and the passive trickling or dwindling away of receding waters (Job 6:15; 11:16). |
| (0.15) | (Nah 1:12) | 4 tn The particle וְכֵן (vekhen, “and moreover”) functions as an emphatic comparative adverb of degree (BDB 486 s.v. כֵּן; IBHS 663, 665-67 §39.3.4). It draws a comparison between שְׁלֵמִים (shelemim, “strong”) and רַבִּים (rabbim, “many”) but goes one step further for emphasis. This creates an “A, what is more B!” parallelism: “They are strong—what is more—they are many!” |
