Nahum 1:15
Konteks1:15 (2:1) 1 Look! A herald is running 2 on the mountains!
A messenger is proclaiming deliverance: 3
“Celebrate your sacred festivals, O Judah!
Fulfill your sacred vows to praise God! 4
For never again 5 will the wicked 6 Assyrians 7 invade 8 you,
they 9 have been completely destroyed.” 10
Lukas 2:14
Konteks2:14 “Glory 11 to God in the highest,
and on earth peace among people 12 with whom he is pleased!” 13
Efesus 6:15
Konteks6:15 by fitting your 14 feet with the preparation that comes from the good news 15 of peace, 16
[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.
[1:15] 2 tn Heb “the feet of a herald.”
[1:15] 3 tn Heb “a messenger of peace.” The Hebrew noun translated “peace” is sometimes used in reference to deliverance or freedom from enemy attack or destruction (e.g., Jer 4:10; 6:14; 8:11; 12:5; 28:9; 29:7).
[1:15] 4 sn The sacred vows to praise God were often made by Israelites as a pledge to proclaim the mercy of the
[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 (bÿliyya’al, “the wicked one”) which is also misunderstood by the LXX (see below).
[1:15] 6 tc The MT reads בְּלִיַּעַל (bÿliyya’al, “the wicked one”; so ASV, NASB). The LXX reading εἰς παλαίωσιν (ei" palaiwsin, “to old age”) mistakenly derived בְּלִיַּעַל from בָּלָה (balah, “to become worn”). There are several places in the book of Nahum where the LXX produced poor translations.
[1:15] tn Heb “the wicked one.” This is a collective singular and has been translated as a plural.
[1:15] 7 tn The term “Assyrians” is not in the Hebrew text, but is supplied from context for clarity. If left unspecified, the prophetic statement could be understood to mean that the wicked [i.e., wicked conquerors in general] would never again invade Judah. Cf. NLT “your enemies from Nineveh.”
[1:15] 8 tn Or “pass through you” (NASB); or “march against you”; NCV “attack you.”
[1:15] 9 tn Heb “he.” This is in agreement with the singular “wicked one” in the previous line.
[1:15] 10 tn Heb “he is completely cut off.”
[2:14] 11 sn Glory here refers to giving honor to God.
[2:14] 12 tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.
[2:14] 13 tc Most witnesses (א2 B2 L Θ Ξ Ψ Ë1,13 Ï sy bo) have ἐν ἀνθρώποις εὐδοκία (en anqrwpoi" eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anqrwpoi" eudokia", “among people with whom he is pleased”), a reading attested by א* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).
[6:15] 14 tn The definite article τοῖς (tois) was taken as a possessive pronoun, i.e., “your,” since it refers to a part of the physical body.
[6:15] 15 tn Grk “gospel.” However, this is not a technical term here.
[6:15] 16 tn Grk “in preparation of the gospel of peace.” The genitive τοῦ εὐαγγελίου (tou euangeliou) was taken as a genitive of source, i.e., “that comes from….”
