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Kejadian 10:1-32

Konteks
The Table of Nations

10:1 This is the account 1  of Noah’s sons Shem, Ham, and Japheth. Sons 2  were born 3  to them after the flood.

10:2 The sons of Japheth 4  were Gomer, 5  Magog, 6  Madai, 7  Javan, 8  Tubal, 9  Meshech, 10  and Tiras. 11  10:3 The sons of Gomer were 12  Askenaz, 13  Riphath, 14  and Togarmah. 15  10:4 The sons of Javan were Elishah, 16  Tarshish, 17  the Kittim, 18  and the Dodanim. 19  10:5 From these the coastlands of the nations were separated into their lands, every one according to its language, according to their families, by their nations.

10:6 The sons of Ham were Cush, 20  Mizraim, 21  Put, 22  and Canaan. 23  10:7 The sons of Cush were Seba, 24  Havilah, 25  Sabtah, 26  Raamah, 27  and Sabteca. 28  The sons of Raamah were Sheba 29  and Dedan. 30 

10:8 Cush was the father of 31  Nimrod; he began to be a valiant warrior on the earth. 10:9 He was a mighty hunter 32  before the Lord. 33  (That is why it is said, “Like Nimrod, a mighty hunter before the Lord.”) 10:10 The primary regions 34  of his kingdom were Babel, 35  Erech, 36  Akkad, 37  and Calneh 38  in the land of Shinar. 39  10:11 From that land he went 40  to Assyria, 41  where he built Nineveh, 42  Rehoboth-Ir, 43  Calah, 44  10:12 and Resen, which is between Nineveh and the great city Calah. 45 

10:13 Mizraim 46  was the father of 47  the Ludites, 48  Anamites, 49  Lehabites, 50  Naphtuhites, 51  10:14 Pathrusites, 52  Casluhites 53  (from whom the Philistines came), 54  and Caphtorites. 55 

10:15 Canaan was the father of 56  Sidon his firstborn, 57  Heth, 58  10:16 the Jebusites, 59  Amorites, 60  Girgashites, 61  10:17 Hivites, 62  Arkites, 63  Sinites, 64  10:18 Arvadites, 65  Zemarites, 66  and Hamathites. 67  Eventually the families of the Canaanites were scattered 10:19 and the borders of Canaan extended 68  from Sidon 69  all the way to 70  Gerar as far as Gaza, and all the way to 71  Sodom, Gomorrah, Admah, and Zeboiim, as far as Lasha. 10:20 These are the sons of Ham, according to their families, according to their languages, by their lands, and by their nations.

10:21 And sons were also born 72  to Shem (the older brother of Japheth), 73  the father of all the sons of Eber.

10:22 The sons of Shem were Elam, 74  Asshur, 75  Arphaxad, 76  Lud, 77  and Aram. 78  10:23 The sons of Aram were Uz, Hul, Gether, and Mash. 79  10:24 Arphaxad was the father of 80  Shelah, 81  and Shelah was the father of Eber. 82  10:25 Two sons were born to Eber: One was named Peleg because in his days the earth was divided, 83  and his brother’s name was Joktan. 10:26 Joktan was the father of 84  Almodad, 85  Sheleph, 86  Hazarmaveth, 87  Jerah, 88  10:27 Hadoram, Uzal, 89  Diklah, 90  10:28 Obal, 91  Abimael, 92  Sheba, 93  10:29 Ophir, 94  Havilah, 95  and Jobab. All these were sons of Joktan. 10:30 Their dwelling place was from Mesha all the way to 96  Sephar in the eastern hills. 10:31 These are the sons of Shem according to their families, according to their languages, by their lands, and according to their nations.

10:32 These are the families of the sons of Noah, according to their genealogies, by their nations, and from these the nations spread 97  over the earth after the flood.

Kejadian 36:4

Konteks

36:4 Adah bore Eliphaz to Esau, Basemath bore Reuel,

Kejadian 36:10

Konteks

36:10 These were the names of Esau’s sons:

Eliphaz, the son of Esau’s wife Adah, and Reuel, the son of Esau’s wife Basemath.

Kejadian 36:2

Konteks

36:2 Esau took his wives from the Canaanites: 98  Adah the daughter of Elon the Hittite, and Oholibamah the daughter of Anah and granddaughter 99  of Zibeon the Hivite,

Kisah Para Rasul 19:27-28

Konteks
19:27 There is danger not only that this business of ours will come into disrepute, 100  but also that the temple of the great goddess Artemis 101  will be regarded as nothing, 102  and she whom all the province of Asia 103  and the world worship will suffer the loss of her greatness.” 104 

19:28 When 105  they heard 106  this they became enraged 107  and began to shout, 108  “Great is Artemis 109  of the Ephesians!”

Ayub 15:25-26

Konteks

15:25 for he stretches out his hand against God, 110 

and vaunts himself 111  against the Almighty,

15:26 defiantly charging against him 112 

with a thick, strong shield! 113 

Mazmur 2:1-3

Konteks
Psalm 2 114 

2:1 Why 115  do the nations rebel? 116 

Why 117  are the countries 118  devising 119  plots that will fail? 120 

2:2 The kings of the earth 121  form a united front; 122 

the rulers collaborate 123 

against the Lord and his anointed king. 124 

2:3 They say, 125  “Let’s tear off the shackles they’ve put on us! 126 

Let’s free ourselves from 127  their ropes!”

Mazmur 46:6

Konteks

46:6 Nations are in uproar, kingdoms are overthrown. 128 

God 129  gives a shout, 130  the earth dissolves. 131 

Mazmur 93:3-4

Konteks

93:3 The waves 132  roar, O Lord,

the waves roar,

the waves roar and crash. 133 

93:4 Above the sound of the surging water, 134 

and the mighty waves of the sea,

the Lord sits enthroned in majesty. 135 

Nahum 1:9-11

Konteks
Denunciation and Destruction of Nineveh

1:9 Whatever 136  you plot 137  against the Lord, he will completely destroy! 138 

Distress 139  will not arise 140  a second time.

1:10 Surely they will be totally consumed 141 

like 142  entangled thorn bushes, 143 

like the drink of drunkards, 144 

like very 145  dry stubble.

1:11 From you, O Nineveh, 146  one has marched forth who plots evil against the Lord,

a wicked military strategist. 147 

Yohanes 15:22-23

Konteks
15:22 If I had not come and spoken to them, they would not be guilty of sin. 148  But they no longer have any excuse for their sin. 15:23 The one who hates me hates my Father too.

Kisah Para Rasul 9:4

Konteks
9:4 He 149  fell to the ground and heard a voice saying to him, “Saul, Saul, 150  why are you persecuting me?” 151 
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[10:1]  1 tn The title אֵלֶּה תּוֹלְדֹת (’elle tolÿdot, here translated as “This is the account”) here covers 10:111:9, which contains the so-called Table of Nations and the account of how the nations came to be dispersed.

[10:1]  2 sn Sons were born to them. A vertical genealogy such as this encompasses more than the names of sons. The list includes cities, tribes, and even nations. In a loose way, the names in the list have some derivation or connection to the three ancestors.

[10:1]  3 tn It appears that the Table of Nations is a composite of at least two ancient sources: Some sections begin with the phrase “the sons of” (בְּנֵי, bÿne) while other sections use “begot” (יָלָד, yalad). It may very well be that the “sons of” list was an old, “bare bones” list that was retained in the family records, while the “begot” sections were editorial inserts by the writer of Genesis, reflecting his special interests. See A. P. Ross, “The Table of Nations in Genesis 10 – Its Structure,” BSac 137 (1980): 340-53; idem, “The Table of Nations in Genesis 10 – Its Content,” BSac 138 (1981): 22-34.

[10:2]  4 sn The Greek form of the name Japheth, Iapetos, is used in Greek tradition for the ancestor of the Greeks.

[10:2]  5 sn Gomer was the ancestor of the Cimmerians. For a discussion of the Cimmerians see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 49-61.

[10:2]  6 sn For a discussion of various proposals concerning the descendants of Magog see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 22-24.

[10:2]  7 sn Madai was the ancestor of the Medes, who lived east of Assyria.

[10:2]  8 sn Javan was the father of the Hellenic race, the Ionians who lived in western Asia Minor.

[10:2]  9 sn Tubal was the ancestor of militaristic tribes that lived north of the Black Sea. For a discussion of ancient references to Tubal see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 24-26.

[10:2]  10 sn Meshech was the ancestor of the people known in Assyrian records as the Musku. For a discussion of ancient references to them see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 24-26.

[10:2]  11 sn Tiras was the ancestor of the Thracians, some of whom possibly became the Pelasgian pirates of the Aegean.

[10:3]  12 sn The descendants of Gomer were all northern tribes of the Upper Euphrates.

[10:3]  13 sn Askenaz was the ancestor of a northern branch of Indo-Germanic tribes, possibly Scythians. For discussion see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 63.

[10:3]  14 sn The descendants of Riphath lived in a district north of the road from Haran to Carchemish.

[10:3]  15 sn Togarmah is also mentioned in Ezek 38:6, where it refers to Til-garimmu, the capital of Kammanu, which bordered Tabal in eastern Turkey. See E. M. Yamauchi, Foes from the Northern Frontier (SBA), 26, n. 28.

[10:4]  16 sn The descendants of Elishah populated Cyprus.

[10:4]  17 sn The descendants of Tarshish settled along the southern coast of what is modern Turkey. However, some identify the site Tarshish (see Jonah 1:3) with Sardinia or Spain.

[10:4]  18 sn The name Kittim is associated with Cyprus, as well as coastlands east of Rhodes. It is used in later texts to refer to the Romans.

[10:4]  19 tc Most of the MT mss read “Dodanim” here, but 1 Chr 1:7 has “Rodanim,” perhaps referring to the island of Rhodes. But the Qere reading in 1 Chr 1:7 suggests “Dodanim.” Dodona is one of the most ancient and revered spots in ancient Greece.

[10:6]  20 sn The descendants of Cush settled in Nubia (Ethiopia).

[10:6]  21 sn The descendants of Mizraim settled in Upper and Lower Egypt.

[10:6]  22 sn The descendants of Put settled in Libya.

[10:6]  23 sn The descendants of Canaan lived in the region of Phoenicia (Palestine).

[10:7]  24 sn The descendants of Seba settled in Upper Egypt along the Nile.

[10:7]  25 sn The Hebrew name Havilah apparently means “stretch of sand” (see HALOT 297 s.v. חֲוִילָה). Havilah’s descendants settled in eastern Arabia.

[10:7]  26 sn The descendants of Sabtah settled near the western shore of the Persian Gulf in ancient Hadhramaut.

[10:7]  27 sn The descendants of Raamah settled in southwest Arabia.

[10:7]  28 sn The descendants of Sabteca settled in Samudake, east toward the Persian Gulf.

[10:7]  29 sn Sheba became the name of a kingdom in southwest Arabia.

[10:7]  30 sn The name Dedan is associated with àUla in northern Arabia.

[10:8]  31 tn Heb “fathered.” Embedded within Cush’s genealogy is an account of Nimrod, a mighty warrior. There have been many attempts to identify him, but none are convincing.

[10:9]  32 tn The Hebrew word for “hunt” is צַיִד (tsayid), which is used on occasion for hunting men (1 Sam 24:12; Jer 16:16; Lam 3:15).

[10:9]  33 tn Another option is to take the divine name here, לִפְנֵי יִהוָה (lifne yÿhvah, “before the Lord [YHWH]”), as a means of expressing the superlative degree. In this case one may translate “Nimrod was the greatest hunter in the world.”

[10:10]  34 tn Heb “beginning.” E. A. Speiser, Genesis (AB), 67, suggests “mainstays,” citing Jer 49:35 as another text where the Hebrew noun is so used.

[10:10]  35 tn Or “Babylon.”

[10:10]  36 sn Erech (ancient Uruk, modern Warka), one of the most ancient civilizations, was located southeast of Babylon.

[10:10]  37 sn Akkad, or ancient Agade, was associated with Sargon and located north of Babylon.

[10:10]  38 tn No such place is known in Shinar (i.e., Babylonia). Therefore some have translated the Hebrew term כַלְנֵה (khalneh) as “all of them,” referring to the three previous names (cf. NRSV).

[10:10]  39 sn Shinar is another name for Babylonia.

[10:11]  40 tn The subject of the verb translated “went” is probably still Nimrod. However, it has also been interpreted that “Ashur went,” referring to a derivative power.

[10:11]  41 tn Heb “Asshur.”

[10:11]  42 sn Nineveh was an ancient Assyrian city situated on the Tigris River.

[10:11]  43 sn The name Rehoboth-Ir means “and broad streets of a city,” perhaps referring to a suburb of Nineveh.

[10:11]  44 sn Calah (modern Nimrud) was located twenty miles north of Nineveh.

[10:12]  45 tn Heb “and Resen between Nineveh and Calah; it [i.e., Calah] is the great city.”

[10:13]  46 sn Mizraim is the Hebrew name for Egypt (cf. NRSV).

[10:13]  47 tn Heb “fathered.”

[10:13]  48 sn The Ludites were African tribes west of the Nile Delta.

[10:13]  49 sn The Anamites lived in North Africa, west of Egypt, near Cyrene.

[10:13]  50 sn The Lehabites are identified with the Libyans.

[10:13]  51 sn The Naphtuhites lived in Lower Egypt (the Nile Delta region).

[10:14]  52 sn The Pathrusites are known in Egyptian as P-to-reshi; they resided in Upper Egypt.

[10:14]  53 sn The Casluhites lived in Crete and eventually settled east of the Egyptian Delta, between Egypt and Canaan.

[10:14]  54 tn Several commentators prefer to reverse the order of the words to put this clause after the next word, since the Philistines came from Crete (where the Caphtorites lived). But the table may suggest migration rather than lineage, and the Philistines, like the Israelites, came through the Nile Delta region of Egypt. For further discussion of the origin and migration of the Philistines, see D. M. Howard, “Philistines,” Peoples of the Old Testament World, 232.

[10:14]  55 sn The Caphtorites resided in Crete, but in Egyptian literature Caphtor refers to “the region beyond” the Mediterranean.

[10:15]  56 tn Heb “fathered.”

[10:15]  57 sn Sidon was the foremost city in Phoenicia; here Sidon may be the name of its founder.

[10:15]  58 tn Some see a reference to “Hittites” here (cf. NIV), but this seems unlikely. See the note on the phrase “sons of Heth” in Gen 23:3.

[10:16]  59 sn The Jebusites were the Canaanite inhabitants of ancient Jerusalem.

[10:16]  60 sn Here Amorites refers to smaller groups of Canaanite inhabitants of the mountainous regions of Palestine, rather than the large waves of Amurru, or western Semites, who migrated to the region.

[10:16]  61 sn The Girgashites are an otherwise unknown Canaanite tribe, though the name is possibly mentioned in Ugaritic texts (see G. J. Wenham, Genesis [WBC], 1:226).

[10:17]  62 sn The Hivites were Canaanite tribes of a Hurrian origin.

[10:17]  63 sn The Arkites lived in Arka, a city in Lebanon, north of Sidon.

[10:17]  64 sn The Sinites lived in Sin, another town in Lebanon.

[10:18]  65 sn The Arvadites lived in the city Arvad, located on an island near the mainland close to the river El Kebir.

[10:18]  66 sn The Zemarites lived in the town Sumur, north of Arka.

[10:18]  67 sn The Hamathites lived in Hamath on the Orontes River.

[10:19]  68 tn Heb “were.”

[10:19]  69 map For location see Map1 A1; JP3 F3; JP4 F3.

[10:19]  70 tn Heb “as you go.”

[10:19]  71 tn Heb “as you go.”

[10:21]  72 tn Heb “And to Shem was born.”

[10:21]  73 tn Or “whose older brother was Japheth.” Some translations render Japheth as the older brother, understanding the adjective הַגָּדוֹל (haggadol, “older”) as modifying Japheth. However, in Hebrew when a masculine singular definite attributive adjective follows the sequence masculine singular construct noun + proper name, the adjective invariably modifies the noun in construct, not the proper name. Such is the case here. See Deut 11:7; Judg 1:13; 2:7; 3:9; 9:5; 2 Kgs 15:35; 2 Chr 27:3; Neh 3:30; Jer 13:9; 36:10; Ezek 10:19; 11:1.

[10:22]  74 sn The Hebrew name Elam (עֵילָם, ’elam) means “highland.” The Elamites were a non-Semitic people who lived east of Babylon.

[10:22]  75 sn Asshur is the name for the Assyrians. Asshur was the region in which Nimrod expanded his power (see v. 11, where the name is also mentioned). When names appear in both sections of a genealogical list, it probably means that there were both Hamites and Shemites living in that region in antiquity, especially if the name is a place name.

[10:22]  76 sn The descendants of Arphaxad may have lived northeast of Nineveh.

[10:22]  77 sn Lud may have been the ancestor of the Ludbu, who lived near the Tigris River.

[10:22]  78 sn Aram became the collective name of the northern tribes living in the steppes of Mesopotamia and speaking Aramaic dialects.

[10:23]  79 tc The MT reads “Mash”; the LXX and 1 Chr 1:17 read “Meshech.”

[10:23]  sn Uz, Hul, Gether, and Mash. Little is known about these descendants of Aram.

[10:24]  80 tn Heb “fathered.”

[10:24]  81 tc The MT reads “Arphaxad fathered Shelah”; the LXX reads “Arphaxad fathered Cainan, and Cainan fathered Sala [= Shelah].” The LXX reading also appears to lie behind Luke 3:35-36.

[10:24]  82 sn Genesis 11 traces the line of Shem through Eber (עֵבֶר, ’ever ) to Abraham the “Hebrew” (עִבְרִי, ’ivri).

[10:25]  83 tn The expression “the earth was divided” may refer to dividing the land with canals, but more likely it anticipates the division of languages at Babel (Gen 11). The verb פָּלָג (palag, “separate, divide”) is used in Ps 55:9 for a division of languages.

[10:26]  84 tn Heb “fathered.”

[10:26]  85 sn The name Almodad combines the Arabic article al with modad (“friend”). Almodad was the ancestor of a South Arabian people.

[10:26]  86 sn The name Sheleph may be related to Shilph, a district of Yemen; Shalph is a Yemenite tribe.

[10:26]  87 sn The name Hazarmaveth should be equated with Hadramawt, located in Southern Arabia.

[10:26]  88 sn The name Jerah means “moon.”

[10:27]  89 sn Uzal was the name of the old capital of Yemen.

[10:27]  90 sn The name Diklah means “date-palm.”

[10:28]  91 sn Obal was a name used for several localities in Yemen.

[10:28]  92 sn The name Abimael is a genuine Sabean form which means “my father, truly, he is God.”

[10:28]  93 sn The descendants of Sheba lived in South Arabia, where the Joktanites were more powerful than the Hamites.

[10:29]  94 sn Ophir became the name of a territory in South Arabia. Many of the references to Ophir are connected with gold (e.g., 1 Kgs 9:28, 10:11, 22:48; 1 Chr 29:4; 2 Chr 8:18, 9:10; Job 22:24, 28:16; Ps 45:9; Isa 13:12).

[10:29]  95 sn Havilah is listed with Ham in v. 7.

[10:30]  96 tn Heb “as you go.”

[10:32]  97 tn Or “separated.”

[36:2]  98 tn Heb “from the daughters of Canaan.”

[36:2]  99 tn Heb “daughter,” but see Gen 36:24-25.

[19:27]  100 tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”

[19:27]  101 sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:27]  102 tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothingAc 19:27.”

[19:27]  103 tn Grk “Asia”; see the note on this word in v. 22.

[19:27]  104 tn Or “her magnificence.” BDAG 488 s.v. καθαιρέω 2.b has “καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς suffer the loss of her magnificence Ac 19:27”; L&N 13.38 has “‘and to have her greatness done away with’ Ac 19:27.”

[19:27]  sn Suffer the loss of her greatness. It is important to appreciate that money alone was not the issue, even for the pagan Ephesians. The issue was ultimately the dishonor of their goddess to whom they were devoted in worship. The battle was a “cosmic” one between deities.

[19:28]  105 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[19:28]  106 tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.

[19:28]  107 tn Grk “they became filled with rage” (an idiom). The reaction of the Ephesians here is like that of the Jews earlier, though Luke referred to “zeal” or “jealousy” in the former case (Acts 7:54).

[19:28]  108 tn Grk “and began shouting, saying.” The imperfect verb ἔκραζον (ekrazon) has been translated as an ingressive imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[19:28]  109 sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[15:25]  110 sn The symbol of the outstretched hand is the picture of attempting to strike someone, or shaking a fist at someone; it is a symbol of a challenge or threat (see Isa 5:25; 9:21; 10:4).

[15:25]  111 tn The Hitpael of גָּבַר (gavar) means “to act with might” or “to behave like a hero.” The idea is that the wicked boldly vaunts himself before the Lord.

[15:26]  112 tn Heb “he runs against [or upon] him with the neck.” The RSV takes this to mean “with a stiff neck.” Several commentators, influenced by the LXX’s “insolently,” have attempted to harmonize with some idiom for neck (“outstretched neck,” for example). Others have made more extensive changes. Pope and Anderson follow Tur-Sinai in accepting “with full battle armor.” But the main idea seems to be that of a headlong assault on God.

[15:26]  113 tn Heb “with the thickness of the bosses of his shield.” The bosses are the convex sides of the bucklers, turned against the foe. This is a defiant attack on God.

[2:1]  114 sn Psalm 2. In this royal psalm the author asserts the special status of the divinely chosen Davidic king and warns the nations and their rulers to submit to the authority of God and his chosen vice-regent.

[2:1]  115 tn The question is rhetorical. Rather than seeking information, the psalmist expresses his outrage that the nations would have the audacity to rebel against God and his chosen king.

[2:1]  116 tn The Hebrew verb רָגַשׁ (ragash) occurs only here. In Dan 6:6, 11, 15 the Aramaic cognate verb describes several officials acting as a group. A Hebrew nominal derivative is used in Ps 55:14 of a crowd of people in the temple.

[2:1]  117 tn The interrogative לָמָּה (lamah, “why?”) is understood by ellipsis in the second line.

[2:1]  118 tn Or “peoples” (so many English versions).

[2:1]  119 tn The Hebrew imperfect form describes the rebellion as underway. The verb הָגָה (hagah), which means “to recite quietly, meditate,” here has the metonymic nuance “devise, plan, plot” (see Ps 38:12; Prov 24:2).

[2:1]  120 tn Heb “devising emptiness.” The noun רִיק (riq, “emptiness”) may characterize their behavior as “worthless, morally bankrupt” but more likely refers to the outcome of their plots (i.e., failure). As the rest of the psalm emphasizes, their rebellion will fail.

[2:2]  121 sn The expression kings of the earth refers somewhat hyperbolically to the kings who had been conquered by and were subject to the Davidic king.

[2:2]  122 tn Or “take their stand.” The Hebrew imperfect verbal form describes their action as underway.

[2:2]  123 tn Or “conspire together.” The verbal form is a Niphal from יָסַד (yasad). BDB 413-14 s.v. יָסַד defines the verb as “establish, found,” but HALOT 417 s.v. II יסד proposes a homonym meaning “get together, conspire” (an alternate form of סוּד, sud).

[2:2]  124 tn Heb “and against his anointed one.” The Davidic king is the referent (see vv. 6-7).

[2:3]  125 tn The words “they say” are supplied in the translation for clarification. The quotation represents the words of the rebellious kings.

[2:3]  126 tn Heb “their (i.e., the Lord’s and the king’s) shackles.” The kings compare the rule of the Lord and his vice-regent to being imprisoned.

[2:3]  127 tn Heb “throw off from us.”

[46:6]  128 tn Heb “nations roar, kingdoms shake.” The Hebrew verb הָמָה (hamah, “roar, be in uproar”) is used in v. 3 of the waves crashing, while the verb מוֹט (mot, “overthrown”) is used in v. 2 of mountains tumbling into the sea (see also v. 5, where the psalm affirms that Jerusalem “cannot be moved”). The repetition of the verbs suggests that the language of vv. 2-3 is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, Isa 17:12; Jer 51:42) and mountains can symbolize strong kingdoms (see, for example, Jer 51:25).

[46:6]  129 tn Heb “He.” God is the obvious referent here (see v. 5), and has been specified in the translation for clarity.

[46:6]  130 tn Heb “offers his voice.” In theophanic texts the phrase refers to God’s thunderous shout which functions as a battle cry (see Pss 18:13; 68:33).

[46:6]  131 tn Or “melts.” See Amos 9:5. The image depicts the nation’s helplessness before Jerusalem’s defender, who annihilates their armies (see vv. 8-9). The imperfect verbal form emphasizes the characteristic nature of the action described.

[93:3]  132 tn The Hebrew noun translated “waves” often refers to rivers or streams, but here it appears to refer to the surging waves of the sea (see v. 4, Ps 24:2).

[93:3]  133 tn Heb “the waves lift up, O Lord, the waves lift up their voice, the waves lift up their crashing.”

[93:4]  134 tn Heb “mighty waters.”

[93:4]  sn The surging waters here symbolizes the hostile enemies of God who seek to destroy the order he has established in the world (see Pss 18:17; 29:3; 32:6; 77:20; 144:7; Isa 17:13; Jer 51:55; Ezek 26:19; Hab 3:15). But the Lord is depicted as elevated above and sovereign over these raging waters.

[93:4]  135 tn Heb “mighty on high [is] the Lord.”

[1:9]  136 tn Alternately, “Why are you plotting?” or “What are you plotting?” The term מַה (mah) ordinarily functions as the interrogative pronoun “what?” (HALOT 550-51 s.v.; BDB 552-53 s.v.). It is often used in reproachful, ridiculing questions and in accusations with an insinuation of blame, reproach, or contempt; see Gen 4:10; 37:10; 44:15; Josh 22:16; Judg 8:1; 15:11; 20:12; 1 Sam 29:3; 2 Sam 9:8; 1 Kgs 9:13; 2 Kgs 9:22; 18:19). It is more disparaging than מִי (mi; HALOT 551 s.v. מַה). The LXX translates it with the interrogative pronoun τί (“what?”). R. L. Smith (Micah-Malachi [WBC], 76) takes it as the indefinite pronoun “whatever” (see also BDB 553 s.v. מָה 3; GKC 443-44 §137.c; Num 23:3; 1 Sam 19:3; 20:10; 2 Sam 18:22-23, 29; Job 13:13; Prov 25:8). W. A. Maier (Nahum, 186) takes it as the interrogative adverb “why?” (see also BDB 553 s.v. מָה 2.b; Gen 3:13; 12:18; 26:10; Exod 14:15; 17:2; 2 Kgs 6:33; 7:3; Pss 42:6, 12; 43:5; 52:3; Job 7:21; 15:12; Song 8:4). All three are represented in English versions: “What?” (KJV, NKJV), “Why?” (NRSV, NJPS), and “Whatever” (NASB, NIV).

[1:9]  137 tn Less likely, “[What are you] thinking about.” When used with אֶל (’el) the verb חָשַׁב (khashav) may be taken (1) in a hostile sense: “What are you plotting against the Lord?” or (2) in a nonhostile sense: “What are you thinking about the Lord?” The hostile sense is clearly intended when it is used in collocation with the direct object רָעָה (raah, “evil”; Zech 7:10; 8:17; Pss 35:4; 140:3; Prov 16:9) or when it is followed by the preposition עַל (’al; Gen 50:20; 2 Sam 14:13; Jer 11:19; 18:11, 18; 29:11; 48:2; 49:30; Mic 2:3; Nah 1:11; Pss 36:5; Esth 8:3; 9:24, 25; Dan 11:25). It is also used in a hostile sense when followed by the preposition אֶל, as it is here (Jer 49:20; 50:45; Hos 7:15; Nah 1:9). The major lexicons classify this usage in a hostile sense (BDB 363 s.v. חָשַׁב; HALOT 360 s.v. חשׁב). The verb is repeated in Nah 1:11 where it is clearly used in a hostile sense.

[1:9]  138 tn Or “The Lord will completely foil whatever you plot against him”; or “Whatever you may think about the Lord, he [always] brings everything to a conclusion.”

[1:9]  139 tc The MT reads צָרָה (tsarah, “distress”). This is supported by the LXX. However, the BHS editors propose emending the MT’s צָרָה (“distress”) to צָרָיו (tsarayv, “his adversaries”). Several English versions follow course (NRSV, NJPS); however, the majority of English versions follow the traditional MT reading (KJV, NASB, NIV, NKJV). The term “distress” (צָרָה, tsarah) is repeated from v. 7: God will not only protect his people in time of “distress” (צָרָה) from the Assyrians (v. 7), he will put an end to “distress” (צָרָה) by destroying the Assyrians (v. 9).

[1:9]  140 tn The originally unvocalized consonantal form תקום is vocalized in the MT as תָקוּם (taqum, “will arise”) from קוּם (qum, “to arise”). However, the LXX reflects a vocalization of תִקּוֹם (tiqom, “will take vengeance”) from נָקַם (naqam, “to avenge”). The Masoretic vocalization makes sense and should be retained. The LXX vocalization probably arose under the influence of the three-fold repetition of נקם in Nah 1:2.

[1:10]  141 tn The verb אֻכְּלוּ (’ukkÿlu, “they will be consumed”) is an example of the old Qal passive perfect 3rd person common plural which was erroneously pointed by the Masoretes as Pual perfect 3rd person common plural. The Qal passive of אָכַל (’akhal) occurs several times in the Hebrew Bible, pointed as Pual (e.g., Exod 3:2; Neh 2:3, 13; Isa 1:20; Nah 1:10). For further discussion on the old Qal passive see H. L. Ginsberg, “Studies on the Biblical Hebrew Verb: Masoretically Misconstrued Internal Passives,” AJSL 46 (1929): 53-56; R. J. Williams, “The Passive Qal Theme in Hebrew,” Essays on the Ancient Semitic World, 43-50; Joüon 1:166-67 §58.a; IBHS 373-76 §22.6 (see especially n. 36 on p. 375).

[1:10]  142 tn The particle עַד (’ad) is taken as a comparative of degree (“like”) by many lexicographers (BDB 724 s.v. I.3; HALOT 787 s.v. 5), English versions (NASB, NRSV, NJPS), and scholars (W. A. Maier, Nahum, 192; R. L. Smith, Micah-Malachi [WBC], 76; R. D. Patterson, Nahum, Habakkuk, Zephaniah [WEC], 42). Although the comparative sense is rare (1 Sam 11:15; 2 Sam 23:19; 2 Kgs 24:20; 1 Chr 4:27), it is suggested by the similes in v. 10 (see R. J. Williams, Hebrew Syntax, 57, §312). The comparative sense is reflected in the Greek versions of Symmachus, Aquila, and Theodotion. Although Origen took עַד in its more common spatial sense (“up to”), his approach can be dismissed because he misunderstood the entire line: ὅτι ἕως θεμελίου αὐτοῦ ξερσωθήσεται (Joti Jew" qemeliou autou xerswqhsetai, “up to his foundation he shall be laid bare”). The KJV takes עַד in its rare temporal sense (“while”; see BDB 725 s.v. II.2). T. Longman suggests a locative sense: “by the entangled thorns they are like drunkards stinking of drink” (“Nahum,” The Minor Prophets, 2:794, 796; see R. J. Williams, Hebrew Syntax, 56-57, §310). Because of its difficulty, several scholars have resorted to conjectural emendations of the MT: (1) K. J. Cathcart (Nahum in the Light of Northwest Semitic [BibOr], 61) suggests emending the MT’s עַד to the temporal particle עוֹד (’od, “again”); (2) The BHS editors suggest emending the MT’s כִּי עַד (kiad) to הוֹי עִיר (hoyir, “woe to the city!”) which appears in Nah 3:1; (3) The BHS editors suggest the alternate conjectural emendation of יִבְעֲרוּ כְ (yivaru kÿ, “they will burn like …”); (4) H. Junker (Die zwolf kleinen Propheten, 175) suggests emending כִּי עַד (kiad) to כְּיַעַד (kÿyaad, “like a forest”). Although the Masoretic reading is difficult, it is more plausible than any conjectural emendation.

[1:10]  143 tc The MT reads סִירִים סְבֻכִים (sirim sÿvukhim, “entangled thorn-bushes”), and is supported by the Dead Sea text from Murabba`at: סירים סבכים (see DJD 2:197). The noun סִירִים (“thorn bushes”) is from סִיר (sir, “thorn, thorn bush,” BDB 696 s.v. II סִיר; HALOT 752 s.v. *סִירָה), e.g., Isa 34:13; Hos 2:8; Eccl 7:6. The Qal passive participle סְבֻכִים (sÿvukhim) is from סָבַךְ (savakh, “to interweave,” BDB 687 s.v. סָבַךְ; HALOT 740 s.v. סבך), e.g., Job 8:17, which is related to Assyrian sabaku (“to entwine,” AHw 2:999.a) and Arabic sabaka (“to entwine”; Leslau, 51). The MT is supported by several LXX translators, e.g., Symmachus, Aquila, and Theodotion. It is also reflected in Vulgate’s spinarum perplexi (“thorn-bushes entangled”). On the other hand, the Syriac Peshitta reflects סָרִים סוֹרְרִים (sarim sorÿrim, “your princes are rebels”) which points to orthographic confusion and a different vocalization. Similar textual confusion is apparent in Origen: θεμελίου αὐτοῦ ξερσωθήσεται (qemeliou autou xerswqhsetai, “his foundation shall be laid bare”) seems to reflect יְסֹדָם יְכָבֵּס (yÿsodam yÿkhabbes, “their foundation shall be washed away”) which was caused by orthographic confusion and transposition of consonants. The MT should be retained.

[1:10]  sn This simile compares the imminent destruction of Nineveh to the burning of a mass of entangled thorn-bushes (Job 8:17). When thorn-bushes are entangled they burn quickly and completely ( Eccl 7:6; Isa 34:13).

[1:10]  144 tc The MT reading וּכְסָבְאָם סְבוּאִים (ukhÿsavam sÿvuim, “and like the drink of drunkards”) is supported by Symmachus (“and as those drinking their drink with one another”) who is known for his wooden literalness to the Hebrew text, and by Vulgate which reads et sicut vino suo inebriati. K. J. Cathcart revocalizes as וּכְסֹבְאִים סְבֻאִים (ukhÿsovÿim sÿvuim, “and like drunkards sodden with drink”; Nahum in the Light of Northwest Semitic [BibOr], 61). Haldar equates Hebrew סָבָא (sava’) with Ugaritic sp’ (“eat”) due to an interchange between ב (bet) and פ (pe), and produces “and as they consume a consuming” (A. Haldar, Studies in the Book of Nahum, 32). Barr argues that the mem (מ) on MT וּכְסָבְאָם (ukhÿsovam) is enclitic, and he translates the line as “and as the drunken are getting drunk” (J. Barr, Comparative Philology, 33).

[1:10]  tn The MT’s וּכְסָבְאָם is a noun with masculine plural suffix from סֹבֶא (sove’, “drink, liquor”), meaning “their drink, liquor” (e.g., Hos 4:18). This is supported by Symmachus (“their drink”) and is reflected in the Syriac (“in their drink”). The Masoretic סְבוּאִים (sÿvuim) is the passive participle from סָבָא (sava’, “to drink,” BDB 684-85 s.v. סָבָא). This produces “and like their liquor/drink being drunken.” This makes good sense with the following line in which אֻכְּלוּ (’ukkÿlu, “they will be consumed”) appears. The verb אֻכְּלוּ is frequently used in comparisons of consuming liquor and being consumed like chaff.

[1:10]  145 tc The BHS editors propose emending the MT’s מָלֵא (male’, “fully”) to the negative interrogative הֲלֹא (halo’, “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.

[1:10]  tn Or “They will be fully consumed like dried stubble.” The term מָלֵא (“fully”) functions either as: (1) an adjective modifying כְּקַשׁ יָבֵשׁ (kÿqash yavesh, “like fully dried stubble”) or (2) an adverb modifying אֻכְּלוּ (’ukkÿlu, “they will be fully consumed”); see BDB 571 s.v. מָלֵא. The adverbial sense is rare, appearing elsewhere only in Jer 12:6; thus, the adjectival sense is more probable. The Hebrew word order also suggests the adjectival sense because מָלֵא follows כְּקַשׁ יָבֵשׁ (kÿqash yavesh) rather than אֻכְּלוּ.

[1:11]  146 tn The words “O Nineveh” are not in the Hebrew text, but are supplied in the translation for clarity. The preceding pronoun is feminine singular, indicating the personified city is in view. See 2:1 (2:2 HT).

[1:11]  147 tn Heb “a counselor of wickedness”; NASB “a wicked counselor”; NAB “the scoundrel planner.”

[15:22]  148 tn Grk “they would not have sin” (an idiom).

[15:22]  sn Jesus now describes the guilt of the world. He came to these people with both words (15:22) and sign-miracles (15:24), yet they remained obstinate in their unbelief, and this sin of unbelief was without excuse. Jesus was not saying that if he had not come and spoken to these people they would be sinless; rather he was saying that if he had not come and spoken to them, they would not be guilty of the sin of rejecting him and the Father he came to reveal. Rejecting Jesus is the one ultimate sin for which there can be no forgiveness, because the one who has committed this sin has at the same time rejected the only cure that exists. Jesus spoke similarly to the Pharisees in 9:41: “If you were blind, you would have no sin (same phrase as here), but now you say ‘We see’ your sin remains.”

[9:4]  149 tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:4]  150 tn The double vocative suggests emotion.

[9:4]  151 sn Persecuting me. To persecute the church is to persecute Jesus.



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