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Discovery Box| (0.23) | (Mal 2:3) | 1 tc The phrase “discipline your children” is disputed. The LXX and Vulgate suppose זְרוֹעַ (zeroaʿ, “arm”) for the MT זֶרַע (zeraʿ, “seed”; hence, “children”). Then, for the MT גֹעֵר (goʿer, “rebuking”) the same versions suggest גָּרַע (garaʿ, “take away”). The resulting translation is “I am about to take away your arm” (cf. NAB “deprive you of the shoulder”). However, this reading is unlikely. It is common for a curse (v. 2) to fall on offspring (see, e.g., Deut 28:18, 32, 41, 53, 55, 57), but a curse never takes the form of a broken or amputated arm. It is preferable to retain the reading of the MT here. |
| (0.23) | (Zec 12:10) | 2 tc Because of the difficulty of the concept of the mortal piercing of God, the subject of this clause, and the shift of pronoun from “me” to “him” in the next, some mss read אֶל אֵת אֲשֶׁר or אֱלֵי אֵת אֲשֶׁר (ʾel ʾet ʾasher or ʾele ʾet ʾasher, “to the one whom,” a reading followed by NAB, NRSV) rather than the MT’s אֵלַי אֵת אֲשֶׁר (ʾelay ʾet ʾasher, “to me whom”). The reasons for such alternatives, however, are clear—they are motivated by scribes who found such statements theologically objectionable—and they should be rejected in favor of the more difficult reading (lectio difficilior) of the MT. |
| (0.23) | (Zec 11:13) | 2 tn The Syriac presupposes הָאוֹצָר (haʾotsar, “treasury”) for the MT הַיּוֹצֵר (hayyotser, “potter”) perhaps because of the lack of evidence for a potter’s shop in the area of the temple. The Syriac reading is followed by NAB, NRSV, TEV. Matthew seems to favor this when he speaks of Judas having thrown the thirty shekels for which he betrayed Jesus into the temple treasury (27:5-6). However, careful reading of the whole gospel pericope makes it clear that the money actually was used to purchase a “potter’s field,” hence Zechariah’s reference to a potter. The MT reading is followed by most other English versions. |
| (0.23) | (Zec 6:1) | 1 sn Bronze, a hard, almost impenetrable metal, is an apt figure to speak of the obstacles standing in the way of the accomplishment of God’s purposes for the postexilic Jewish community (cf. 4:7). The cleft between the two from which the chariots emerge might be related to the eschatological triumph of the Lord who will return to the Mount of Olives and divide it into two mountains, one on the north and the other on the south (cf. Zech 14:1-8; Ezek 47:1-12). |
| (0.23) | (Hag 2:23) | 3 sn The noun signet ring, used also to describe Jehoiachin (Jer 22:24-30), refers to a ring seal worn by a king or other important person and used as his signature. Zerubbabel was a grandson of King Jehoiachin (1 Chr 3:17-19; Matt 1:12); God once pronounced that none of Jehoiachin’s immediate descendants would rule (Jer 22:24-30), but here he reverses that judgment. Zerubbabel never ascended to such a lofty position of rulership; he is rather a prototype of the Messiah who would sit on David’s throne. |
| (0.23) | (Hab 2:5) | 1 sn The Babylonian tyrant is the proud, restless man described in this line as the last line of the verse, with its reference to the conquest of the nations, makes clear. Wine is probably a metaphor for imperialistic success. The more success the Babylonians experience, the more greedy they become just as a drunkard wants more and more wine to satisfy his thirst. But eventually this greed will lead to their downfall, for God will not tolerate such imperialism and will judge the Babylonians appropriately (vv. 6-20). |
| (0.23) | (Nah 3:10) | 3 tc The MT reads יַדּוּ (yaddu, “they cast [lots]”) from יָדַד (yadad, “to cast [lots]”). On the other hand, the Dead Sea Scrolls (4QpNah) read ירו (“they threw, cast [lots]”) from יָרָה (yarah, “to throw, cast [lots]”) (e.g., Josh 18:6). The textual variant arose due to orthographic confusion between ד (dalet) and ר (resh)—two Hebrew letters very similar in appearance. The root יָדַד is relatively rare—it occurs only two other times (Obad 11; Joel 4:3 [3:3 ET])—therefore, it might have been confused with יָרָה which appears more frequently. |
| (0.23) | (Nah 2:3) | 6 tn Heb “on the day of its preparation.” The Hiphil infinitive construct הֲכִינוֹ (hakhino; from כּוּן, kun) means “to prepare, to make ready” (HALOT 465 s.v. כּוּן; BDB 466 s.v. כּוּן). The Hiphil verb is used of preparing weapons and military equipment for the day of battle (2 Chr 26:14; Pss 7:13 [7:14 HT]; 57:6 [57:7 HT]). The third person masculine singular suffix (“its preparation”) is a collective singular, referring to the chariotry as a whole. |
| (0.23) | (Jon 2:6) | 3 tn Some English versions (e.g., NEB, NRSV) connect the “bottoms of the mountains” with the preceding phrase: “weeds were wrapped around my head at the bottoms of the mountains.” They then connect “I went down” with “the earth.” The latter connection is difficult to accept. It would be more normal in Hebrew to express “I went down to the earth” with a directive ending (אַרְצָה, ʾartsah), with a Hebrew preposition before “earth,” or without the definite article. The Masoretic accents, in addition, connect “ends of the mountains” with the verb “I went down” and call for a break between the verb and “earth.” |
| (0.23) | (Jon 1:9) | 2 tn Heb “The Lord, the God of heaven, I fear.” The Hebrew word order is unusual. Normally the verb appears first, but here the direct object, “the Lord, the God of heaven,” precedes the verb. Jonah emphasizes the object of his worship. In contrast to the Phoenician sailors who worship pagan polytheistic gods, Jonah took pride in his theological orthodoxy. Ironically, his “fear” of the Lord in this case was limited to this profession of theological orthodoxy because his actions betrayed his refusal to truly “fear” God by obeying him. |
| (0.23) | (Oba 1:10) | 2 tn Heb “because of the slaughter and because of the violence.” These two expressions form a hendiadys meaning “because of the violent slaughter.” Traditional understanding connects the first phrase “because of the slaughter” with the end of v. 9 (cf. KJV, NASB, NIV, NLT). It is preferable, however, to regard it as parallel to the reference to violence at the beginning of v. 11. Both the parallel linguistic structure of the two phrases and the metrical structure of the verse favor connecting this phrase with the beginning of v. 10 (cf. NRSV, TEV). |
| (0.23) | (Amo 9:11) | 2 tc The MT reads a third feminine plural suffix, which could refer to the two kingdoms (Judah and Israel) or, more literally, to the breaches in the walls of the cities that are mentioned in v. 14 (cf. 4:3). Some emend to third feminine singular, since the “hut” of the preceding line (a feminine singular noun) might be the antecedent. In that case, the final nun (ן) is virtually dittographic with the vav (ו) that appears at the beginning of the following word. |
| (0.23) | (Amo 8:2) | 1 sn There is a sound play here. The Hebrew word קֵץ (qets, “end”) sounds like קָיִץ (qayits, “summer fruit”). Possibly they were pronounced alike in the Northern dialect of Hebrew. This is a case where the vision is not the prophecy, but simply the occasion for a prophecy. The basket of summer fruit is only relevant as a means to get Amos to say qayits (קָיִץ) as an occasion for the Lord to say qets (קֵץ) and make the prophecy. Cf. Jer 1:11-14; Amos 7:7-8. |
| (0.23) | (Amo 7:14) | 2 tn Heb “I was not a prophet nor was I the son of a prophet.” The phrase “son of a prophet” refers to one who was trained in a prophetic guild. Since there is no equative verb present in the Hebrew text, another option is to translate with the present tense, “I am not a prophet by profession.” In this case Amos, though now carrying out a prophetic ministry (v. 15), denies any official or professional prophetic status. Modern English versions are divided about whether to understand the past (JB, NIV, NKJV) or present tense (NASB, NEB, NRSV, NJPS) here. |
| (0.23) | (Amo 5:21) | 2 tn Heb “I will not smell.” These verses are full of vivid descriptions of the Lord’s total rejection of Israelite worship. In the first half of this verse two verbs are used together for emphasis. Here the verb alludes to the sense of smell, a fitting observation since offerings would have been burned on the altar ideally to provide a sweet aroma to God (see, e.g., Lev 1:9, 13, 17; Num 29:36). Other senses that are mentioned include sight and hearing in vv. 22-23. |
| (0.23) | (Amo 1:11) | 7 tn Traditionally, “he kept his fury continually.” The Hebrew term שְׁמָרָה (shemarah) could be taken as a Qal perfect third person masculine singular with third person feminine singular suffix (with mappiq omitted), “he kept it” (NASB, NKJV, NRSV). It is also possible in light of the parallelism that שָׁמַר (shamar) is a rare homonym cognate to an Akkadian verb meaning “to rage; to be furious.” Repointing the verb as שָׁמְרָה (shamerah, third person feminine singular), one could translate literally, “his fury raged continually” (NIV, NJPS). |
| (0.23) | (Joe 3:1) | 3 tc The Kethib has אָשִׁיב (ʾashiv, “I will return the captivity [captives]”), while the Qere is אָשׁוּב (ʾashuv, “I will restore the fortunes”). Many modern English versions follow the Qere reading. Either reading seems to fit the context. Joel refers to an exile of the inhabitants of Judah and Jerusalem in 3:2-6 and their return from exile in 3:7. On the other hand, 2:25-26 describes the reversal of judgment and restoration of the covenant blessings. However, the former seems to be the concern of the immediate context. |
| (0.23) | (Joe 2:20) | 5 tn The Hebrew text does not have “the Lord.” Two interpretations are possible. This clause may refer to the enemy described in the immediately preceding verses, in which case it would have a negative sense: “he has acted in a high-handed manner.” Or it may refer to the Lord, in which case it would have a positive sense: “the Lord has acted in a marvelous manner.” This is clearly the sense of the same expression in v. 21, where in fact “the Lord” appears as the subject of the verb. It seems best to understand the clause the same way in both verses. |
| (0.23) | (Joe 2:5) | 1 sn The repetition of the word of comparison (“like”) in vv. 4-7 should not go unnoticed. The author is comparing the locust invasion to familiar aspects of human invasion. If the preposition has its normal force here, it is similarity and not identity that is intended. In other words, locusts are being likened to human armies, but human armies are not actually present. On the other hand, this Hebrew preposition is also on occasion used to indicate exactitude, a function described by grammarians as kaph veritatis. |
| (0.23) | (Hos 10:10) | 5 tc The Kethib is לִשְׁתֵּי עֵינֹתָם (lishte ʿenotam, “for their two eyes”), while the Qere reads לִשְׁתֵּי עוֹנֹתָם (lishte ʿonotam, “for their two sins”). The phrase “two sins” could refer to (1) the sinful episode at Gibeah and the subsequent war between the tribe of Benjamin and the other tribes (Judges 19-21), or (2) the entire Gibeah incident (Judges 19-21) and Israel’s subsequent failure to repent up to the time of Hosea: “the time of Gibeah” (first sin) and “there you have remained” (second sin). |
