¹ tn The particle אֲשֶׁר (’asher) is used as a conjunction in a conditional/temporal clause to introduce the protasis (“when” or “if”), and עַל־כֵּן (’al-ken) introduces the apodosis (“then”); cf. BDB 83 s.v. אֲשֶׁר 8.d.

³ tn If the second line is antithetical, then עַל (’al) is probably causal here, explaining why the servant was buried in a rich man’s tomb, rather than that of criminal. If the first two lines are synonymous, then עַל is probably concessive: “even though….”

² tn Heb “they have called after you fully”; or “have lifted up loud voices against you.” The word “against” does not seem quite adequate for the preposition “after.” The preposition “against” would be Hebrew עַל (’al). The idea appears to be that they are chasing after him, raising their voices along with those of the conspirators to have him killed.

¹ tn The translation assumes that the adjectives with the article are functioning as superlatives in this context (cf. GKC 431 §133.g). It also assumes that אַל (’al) with the jussive is expressing here an emphatic negative rather than a negative wish (cf. GKC 317 §107.p and compare the usage in Ps 50:3).

² tn Heb “the Baals.” The singular term בַּעַל (ba’al) refers to the Canaanite god Baal himself, while the plural form הַבְּעָלִים (habbé’alim) refers to the manifestations of the god (i.e., idols; BDB 127 s.v. בָּעַל II.1).

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.

² tc Most witnesses (C L Θ 0233 ˹³ Ï) have ἐθαύμασαν (eqaumasan; “marveled, were amazed”) instead of ἐφοβήθησαν (efobhqhsan) here, effectively turning the fearful reaction into one of veneration. But the harder reading is well supported by א B D W 0281 ˹ 33 892 1424 al lat co and thus is surely authentic.

² tc The Western codex D and a few other mss (0233 1424 al) read “Jesus” here instead of “Christ.” This is not likely to be original because it is not found in the earliest and most important mss, nor in the rest of the ms tradition.

³ tc Several mss (A C K W Ψ 33 565 579 1424 2542 al bo) read τῆς γυναικὸς Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ (th" gunaiko" Filippou tou adelfou autou, “the wife of his brother Philip”), specifying whose wife Herodias was. The addition of “Philip,” however, is an assimilation to Matt 14:3 and is lacking in the better witnesses.

⁴ tc Some mss add ἀποστόλους (apostolou", “apostles”; א C* L Θ Ψ 070 0291 ˹³ 33 579 892 1241 1424 2542 pc lat) or μαθητὰς αὐτοῦ (maqhta" autou, “his disciples”; C³ al it) here, but such clarifying notes are clearly secondary.

⁶ tc Some mss (B 070 ˹³ 33 1424 al) supply the pronoun ὑμῶν (Jumwn, “your”) here, although the witnesses for the omission are early, important, and varied (Ì^45vid,75 א A D L Q W Θ Ψ Ë¹ Ï lat). See previous tc note for more discussion.

³ tc Most mss (B D F G Ψ 33 1739 1881 Ï lat) have διά (dia) followed by the accusative: “because of his Spirit who lives in you.” The genitive “through his Spirit” is supported by א A C⁽*⁾ 81 104 1505 1506 al, and is slightly preferred.

¹ tc Most later witnesses (א² Ï sy) add “fasting and” (τῇ νηστείᾳ καί, th nhsteia kai) before “prayer.” But such an addition is motivated by ascetic concerns; further, its lack in Ì^11vid,46 א* A B C D F G P Ψ 33 1739 1881 2464 al latt co argues decisively against its authenticity.

¹ tc Although usually δέ (de, “now”; found in א A C D¹ F G Ψ 0285 Ï lat) should take precedent over γάρ (gar) in textually disputed places in the corpus Paulinum, the credentials for γάρ here are not easily dismissed (Ì⁴⁶ B 0223 0243 33 1739 1881 al); here it is the preferred reading, albeit slightly.

¹ tc Most mss (א A C D² Ψ 062 Ï lat sy bo) read “we” here, while “you” is found in Ì⁴⁶ B D* F G 0261^vid 0278 33 1739 al sa. It is more likely that a copyist, noticing the first person pronouns in vv. 26 and 31, changed a second person pronoun here to first person for consistency.

³ tc This parenthetical clause is absent in several later witnesses (D² Ψ Ï), but it may have been expunged for sounding redundant. The longer text, in this instance, is solidly supported by א A B D* F G 0183^vid 0278 33 81 104 326 365 629 al co and should be unquestionably preferred.

¹ tc Most later mss (P Ï) have θεόν (qeon, “God”) instead of Χριστόν (Criston; “Christ”) here. But Χριστόν is widely supported by excellent and early witnesses (Ì⁷² א A B C Ψ 33 1739 al latt sy co), and as a less common idiom better explains the rise of the other reading.

² tc Most witnesses, including some early and important ones (א P 33 Ï sy), have κυρίου (kuriou, “Lord”) before ᾿Ιησοῦ Χριστοῦ (Ihsou Cristou, “Jesus Christ”), but this is a typical scribal addition, motivated by pietistic and liturgical concerns. Further, early and excellent mss (A B Ψ 048 0232 81 323 1739 al) lack κυρίου. Thus, both internally and externally, the shorter reading is strongly preferred.

³ tc Several witnesses (A C^vid 1243 1846 al), influenced by the parallel in 2 Pet 2:13, read ἀπάταις (apatai", “deceptions”) for ἀγάπαις (agapai", “love-feasts”) in v. 12. However, ἀγάπαις has much stronger and earlier support and should therefore be considered original.

¹ tc The shorter reading adopted here has superior ms support (א A C P 2053 al latt co), while the inclusion of “your works and” (τὰ ἔργα σου καί, ta erga sou kai) before “where you reside” is supported by the Byzantine witnesses and is evidently a secondary attempt to harmonize the passage with 2:2, 19; 3:1, 8, 15.