Verse Divisions27 Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀφαιρεθήσεται ὁ φόβος αὐτοῦ ἀπὸ σοῦ καὶ ὁ ζυγὸς αὐτοῦ ἀπὸ τοῦ ὤμου σου, καὶ καταφθαρήσεται ὁ ζυγὸς αὐτῶν ἀπὸ τῶν ὤμων ὑμῶν. 28 ἥξει γὰρ εἰς τὴν πόλιν Ἀγγαί, · 29 καὶ παρελεύσεται εἰς Μακεδὼ καὶ ἐν Μαχμὰ θήσει τὰ σκεύη αὐτῶν καὶ παρελεύσεται φάραγγα καὶ ἥξει εἰς Ἀγγαί, φόβος λήμψεται Ῥαμὰ πόλιν Σαούλ· φεύξεται 30 ἡ θυγάτηρ Ταλείμ, ἐπακούσεται ἐν Ἀναθώθ,· 31 ἐξέστη Μαδεβηνὰ καὶ οἱ κατοικοῦντες Γιββίρ· 32 παρακαλεῖτε σήμερον ἐν ὁδῷ τοῦ μεῖναι, τῇ χειρὶ παρακαλεῖτε, τὸ ὄρος, τὴν θυγατέρα Σιών, καὶ οἱ βουνοὶ οἱ ἐν Ἰερουσαλήμ.
The division between 10:28 and 29 differs between Rahlfs and Swete/Ziegler. Rahlfs begins verse 29 after καὶ παρελεύσεται εἰς Μακεδὼ καὶ ἐν Μαχμὰ θήσει τὰ σκεύη αὐτῶν•, and Swete/Ziegler begin the verse before these words. In S there is a raised dot before these words but not after, so my text division agrees with Swete and Ziegler here, against Rahlfs.
The division between 10:31 and 32 also differs between Rahlfs and Swete/Ziegler. Rahlfs begins verse 32 after παρακαλεῖτε, and Swete/Ziegler begin the verse before it. In G this word belongs with the words following, so my text division agrees with Swete and Ziegler here, against Rahlfs.
ἀφαιρεθήσεται] Here ἀφαιρέω stands for the Hebrew סר, which is the standard word G translates as ἀφαιρέω,as already in 1:16, 25; 3:1, 18; 5:5; 6:7; 7:17; 10:13. But G also uses it for כאת כפר אסף אפס הדף חלף מחה נטה ספה עבר עטה ערב פתח צלח שבת שלח, making it apparently a favourite of his.
ὁ φόβος αὐτοῦ ἀπὸ σοῦ καὶ ὁ ζυγὸς αὐτοῦ ἀπὸ τοῦ ὤμου σου] with A (Ottley, Rahlfs, Ziegler); B transposes the two phrases. The yoke and shoulder imagery recalls 9:3, significant in the light of the recent recollection of Μαδιὰμ in 10:26.
καταφθαρήσεται] from καταφθείρω
αὐτῶν] lacking in A, B (Rahlfs, Ziegler). Possibly G read the preposition מ “from” in על מפני as a pronominal suffix “their” on על “yoke”. The plural would refer to the people of Madiam. Note also the corresponding shift to the plural ὤμων and ὑμῶν.
Μακεδὼ] corrected by ca to Μαγεδω, with B (Rahlfs, Ziegler); A has Μαγεδδω.
αὐτῶν] changed by ca to αὐτοῦ, with A, B (Rahlfs, Ziegler)
Ταλείμ] changed by ca to Γαλείμ, with B; A, B also add ἐπακούσεται ἐν Σά; Rahlfs, Ziegler have Γαλλιμ, ἐπακούσεται Λαισα; Ziegler cites V-Qmg-88-oII L′’`-46 C’ 403′ 770 Tht. Hi. in support of Λαισα.
ἐπακούσεται] The future of ἐπακούω uses the middle form; the subject remains ἡ θυγάτηρ.
ἐξέστη] with A (Rahlfs, Ziegler); B has καὶ ἐξέστη
Γιββίρ] with; Rahlfs and Ziegler; Ottley and Swete spell it Γιββειρ.
τοῦ μεῖναι] a literal translation of לעמד, here acting as the complement of παρακαλεῖτε.
τὸ ὄρος] vocative or accusative. If vocative, it belongs with οἱ βουνοί; if accusative, in apposition to τὴν θυγατέρα. An initial reading would not suggest the singular ὄρος as a vocative because the verb παρακαλεῖτε is plural. But by the end of the verse, the ὄρος makes sense as vocative when understood with βουνοί.
Ottley has “Encourage her to day in the way to stay, encourage with the hand the hill, the daughter of Zion, and ye hills that are in Jerusalem.” Silva has “Encourage Sion today to remain in the way; O mount, as well as you hills that are in Ierousalem, with your hand encourage daughter Sion.”