Discovery Box2 Kings 7:6
Context7:6 The Lord had caused the Syrian camp to hear the sound of chariots and horses and a large army. Then they said to one another, “Look, the king of Israel has paid the kings of the Hittites and Egypt to attack us!”
Isaiah 41:27
Context41:27 I first decreed to Zion, ‘Look, here’s what will happen!’ 1
I sent a herald to Jerusalem. 2
Isaiah 52:7
Context52:7 How delightful it is to see approaching over the mountains 3
the feet of a messenger who announces peace,
a messenger who brings good news, who announces deliverance,
who says to Zion, “Your God reigns!” 4
Nahum 1:15
Context1:15 (2:1) 5 Look! A herald is running 6 on the mountains!
A messenger is proclaiming deliverance: 7
“Celebrate your sacred festivals, O Judah!
Fulfill your sacred vows to praise God! 8
For never again 9 will the wicked 10 Assyrians 11 invade 12 you,
they 13 have been completely destroyed.” 14
Luke 2:10
Context2:10 But the angel said to them, “Do not be afraid! Listen carefully, 15 for I proclaim to you good news 16 that brings great joy to all the people:
Philippians 2:4
Context2:4 Each of you should be concerned 17 not only 18 about your own interests, but about the interests of others as well. 19
[41:27] 1 tn The Hebrew text reads simply, “First to Zion, ‘Look here they are!’” The words “I decreed” are supplied in the translation for clarification.
[41:27] 2 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[52:7] 3 tn Heb “How delightful on the mountains.”
[52:7] 4 tn Or “has become king.” When a new king was enthroned, his followers would give this shout. For other examples of this enthronement formula (Qal perfect 3rd person masculine singular מָלַךְ [malakh], followed by the name of the king), see 2 Sam 15:10; 1 Kgs 1:11, 13, 18; 2 Kgs 9:13. The Lord is an eternal king, but here he is pictured as a victorious warrior who establishes his rule from Zion.
[1:15] 5 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] 6 tn Heb “the feet of a herald.”
[1:15] 7 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] 8 sn The sacred vows to praise God were often made by Israelites as a pledge to proclaim the mercy of the
[1:15] 9 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] 10 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] 11 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] 12 tn Or “pass through you” (NASB); or “march against you”; NCV “attack you.”
[1:15] 13 tn Heb “he.” This is in agreement with the singular “wicked one” in the previous line.
[1:15] 14 tn Heb “he is completely cut off.”
[2:10] 16 tn Grk “I evangelize to you great joy.”
[2:4] 17 tn On the meaning “be concerned about” for σκοπέω (skopew), see L&N 27.36.
[2:4] 18 tn The word “only” is not in the Greek text, but is implied by the ἀλλὰ καί (alla kai) in the second clause (“but…as well”). The bulk of the Western text dropped the καί, motivated most likely by ascetic concerns.
[2:4] 19 tc The bulk of the Western text (D*,c F G K it) dropped καί (kai) here, most likely due to ascetic concerns. Strong external attestation for its inclusion from excellent witnesses as well as the majority (Ì46 א A B C D2 0278 33 1739 1881 Ï) also marks it as original.
