1
tn (1:1) Heb "of Nineveh."
2tn (1:1) Or "Nahum of Elkosh."
3tn (1:2) Alternately, "A jealous and avenging God is the LORD" or "God is jealous, the LORD avenges."
4tn (1:2) Heb "jealous." The Hebrew term aNq ("jealous; zealous") refers to God's zealous protection of his people and his furious judgment against his enemies. The root anq can denote jealous envy (Gen 26:14; 30:1; 37:11; Pss 37:1; 73:3; 106:16; Prov 3:31; 23:17; 24:1, 19; Ezek 31:9), jealous rivalry (Eccl 4:4; 9:6; Isa 11:13), marital jealousy (Num 5:14, 15, 18, 25, 30; Prov 6:34; 27:4), zealous loyalty (Num 11:29; 25:11, 13; 2 Sam 21:2; 1 Kgs 19:10, 14; 2 Kgs 10:16; Ps 69:10; Song 8:6; Isa 9:6; 37:32; 42:13; 59:17; 63:15; Zech 1:14; 8:2), jealous anger (Deut 32:16, 21; Ps 78:58), and zealous fury (Exod 34:14; Deut 5:9; 29:19; 1 Kgs 14:22; Job 5:2; Pss 79:5; 119:139; Prov 14:30; Isa 26:11; Ezek 5:13; 8:3; 16:38, 42; 23:25; 35:11; 36:5, 6; 38:19; Zeph 1:18). See BDB 888; TDOT 2:802-3.
5tn (1:2) The syntax of this line has been understood in two ways: (1) as a single clause with the LORD as the subject: "A jealous and avenging God is the LORD" (NRSV; NASB) or "The LORD is a jealous and avenging God" (NIV); and (2) as two parallel clauses: "God is jealous, and the LORD avenges" (KJV). The LXX reflects the latter: "God is jealous, and the Lord avenges" (Qeov" zhlwthV" kaiv ejkdikw'n kuvrio"). Masoretic accentuation and Hebrew syntax supports the former. Accentuation links <q@n{w+ aoNq^ ("jealous and avenging") together rather than dividing them into separate clauses. Normal word order suggests that <q@n{w+ awN{q^ ("jealous and avenging") are attributive adjectives modifying la@ ("God"). In verbless clauses such as this, the predicate normally precedes the subject; thus, "a jealous and avenging God" (<q@n{w+ awN{q^ la@) is the predicate and "the LORD" (hw´hy+) is the subject.
6tn (1:2) Or "very angry"; Heb "a lord of wrath." The idiom "lord of wrath" (hm*j@ lu^b^W) means "wrathful" or "full of wrath" (Prov 22:24; 29:22). The noun "lord" (lu^b^W) is used in construct as an idiom to describe a person's outstanding characteristic or attribute (e.g., Gen 37:19; 1 Sam 28:7; 2 Kgs 1:8; Prov 1:17; 18:9; 22:24; 23:2; 24:8; Eccl 7:12; 8:8; 10:11, 20; Isa 41:15; 50:8; Dan 8:6, 20); see Waltke-O'Connor, Hebrew Syntax, §9.5.3.b.
7tn (1:2) The term <qn ("avenge, vengeance") is repeated three times in 1:2 for emphasis. The LORD will exact just retribution against his enemies (the Assyrians) to avenge their wickedness against his people (Judah).
8tn (1:2) The verb "rage" (rfn) is used elsewhere of keeping a vineyard (Song 1:6; 8:11-12) and guarding a secret (Dan 7:28). When used of anger, it does not so much mean "to control anger" or "to be slow to anger" (HALOT 695) but "to stay angry" (TWOT 2:576). It describes a person bearing a grudge, seeking revenge, and refusing to forgive (Lev 19:18). It is often used as a synonym of rmv ("to maintain wrath, stay angry") in collocation with <loul ("forever, always") and dul ("continually") to picture God harboring rage against his enemies forever (Jer 3:5, 12; Amos 1:11; Ps 103:9). The long-term rage depicted by rfn ("maintain rage") serves as an appropriate bridge to the following statement in Nahum that the LORD is slow to anger but furious in judgment. God seeks vengeance against his enemies; he continually rages and maintains his anger; he is slow to anger, but will eventually burst out with the full fury of his wrath.
9tn (1:3) Heb "long of anger," i.e., slow of anger (Exod 34:6; Num 14:18; Joel 2:13; Jon 4:2; Pss 86:15; 103:8; 145:8; Prov 14:29; 15:18; 16:32; Neh 9:17) or restraining anger (Jer 15:15; Prov 25:15).
10tc (1:3) The BHS editors suggest emending MT "power" (jK) to "mercy" (dsj) as in Exod 34:6; Num 14:18; Joel 2:13; Jon 4:2; Ps 103:8; Neh 9:17. However, this is unnecessary, it has no textual support, and it misses the rhetorical point intended by Nahum's modification of the traditional expression.
sn (1:3) This is an allusion to the well-known statement, "The LORD is slow to anger but great in mercy" (Exod 34:6; Num 14:18; Joel 2:13; Jon 4:2; Ps 103:8; Neh 9:17). Nahum subtly modifies this by substituting "great in mercy" with "great in power." God's patience at the time of Jonah (Jon 4:2) one century earlier (ca. 750 B.C.), had run out. Nineveh had exhausted the "great mercy" of God and now would experience the "great power" of God.
11tn (1:3) Or "he will certainly not acquit [the wicked]." The root hqn ("to acquit") is repeated twice for emphasis. The phrase "he will certainly not allow the wicked to go unpunished" (hQ#n~y+ aO) hQ@n~w+) is an emphatic construction (see GKC §75.hh; Waltke-O'Connor, Hebrew Syntax, §35.3.1).
12tn (1:3) The words "the wicked" are not in the Hebrew text but are supplied in the translation; they are implied when this idiom is used (Exod 34:7; Num 14:18). In legal contexts the nuance "the guilty" is most appropriate; in non-legal contexts the nuance "the wicked" is used.
13tn (1:3) Heb "His way is in the whirlwind." The noun oKr+D~ ("his way") is nuanced here in a verbal sense. The noun Er\D\ often denotes a "journey" (Gen 28:20; 30:36; 45:23; Num 9:10; Josh 9:13; 1 Sam 21:6; 1 Kgs 18:27). The verb Er~D´ often means "to tread a path" (Job 22:15) and "to march out" (Judg 5:21). The LORD is portrayed as the Divine Warrior marching out to battle (Exod 15:1-12; Deut 33:2; Judg 5:4-5; Pss 18:7-15; 68:4-10, 32-35; 77:16-19; Mic 1:3-4; Hab 3:3-15).
14tn (1:3) Heb "clouds are dust."
15tn (1:3) Heb "of his feet."
16tn (1:4) The term ruG often denotes "reprimand" and "rebuke." When it is used in the context of a military attack, it denotes an angry battle cry shouted by a mighty warrior to strike fear into his enemies to drive them away (e.g., 2 Sam 23:16; Isa 30:17; Pss 18:15; 76:6; 80:17; 104:7). For example, the parallel Ugaritic term is used when Baal utters a battle cry against Yamm before they fight to the death. For further study see, A. A. MacIntosh, "A Consideration of Hebrew g´r," VT 14 (1969): 474; P. J. van Zijl, "A Consideration of the root ga´ar ("rebuke")," OTWSA 12 (1969): 56-63; A. Caquot, TDOT 3:49-53.
17sn (1:4) The "sea" is personified is an antagonistic enemy, representing the wicked forces of chaos (Pss 66:6; 72:8; 80:12; 89:26; 93:3-4; Isa 50:2; Mic 7:12; Hab 3:8; Zech 9:10).
18tn (1:4) This somewhat unusual use of the preterite (Whv@B=Y~w~) follows a participle which depicts characteristic (present-time) action or imminent future action; the preterite depicts the subsequent present or future-time action (see Waltke-O'Connor, Hebrew Syntax, §33.3.5.c).
19sn (1:4) The Assyrians waged war every spring after the Tigris and Euphrates rivers dried up, allowing them to cross. As the Mighty Warrior par excellence, the LORD is able to part the rivers to attack Assyria.
20tn (1:4) The term ll^m=a% ("withers") occurs twice in this verse in MT. The repetition of llma is also supported by the Dead Sea Scrolls (4QpNah). The BHS editors suggest emending the first occurrence of ll^m=a% ("withers") to Wll=D´ ("languishes") to recover the letter D (dalet) in the partial acrostic. Several versions do, in fact, employ two different verbs in the line (LXX, Syr, Targum, and Vg). However, the first verb at the beginning of the line in all of the versions reflects a reading of ll^m=a%. Although several elements of an acrostic are present in Nahum 1, the acrostic is incomplete (only a [alef] to K [kaf] in vv. 2-8) and broken (several elements are missing within vv. 2-8). There is no textual evidence for a complete, unbroken acrostic throughout the Book of Nahum in any ancient Hebrew MSS or other textual versions; it is most prudent simply to leave the MT as it stands.
21tn (1:4) Heb "withers...withers..."
22tn (1:5) Or "because of him." The Hebrew preposition WNM#m! is taken in a causal sense ("because of him") by NASB, NJPS; however, it is taken in a locative sense ("before him") by KJV, NKJV, NRSV, NIV. On the other hand, the LXX rendered it in a separative sense: ajp' aujtou' ("from him"). The parallelism between 1:5a and 1:5b seems to favor the locative nuance: "The mountains quake before him (WNM#m!), the earth is laid waste before him (wyn´P*m!)."
23tn (1:5) Traditionally, "the hills melt." Translations traditionally render Wgg´m)t=h! as "melt" (KJV, NRSV, NIV, NJPS) or "dissolve" (NASB). The LXX renders it "are shaken" (ejsaleuvqhsan). The Hebrew root has a range of meanings: (1) "to melt," of courage (Ps 107:26) or troops retreating ("melting away" in fear) in battle (1 Sam 14:16); (2) "to dissolve," of mountains dissolving due to erosion (Amos 9:13); (3) "to quake, shake apart," of mountains quaking, swaying backwards and forwards, coming apart, and collapsing in an earthquake (Amos 9:5; Pss 46:6 [7]; 75:3 [4]). The latter fits the imagery of v. 5 (violent earthquakes): the earth trembles in fear at the approach of the Divine Warrior (e.g., Hab 3:6).
24tn (1:5) Or "is upheaved"; or "heaves." There is debate whether the originally unpointed Hebrew verb a?tw should be vocalized as aC*T!w+ (NASB "is upheaved"; NRSV, NJPS "heaves") from the root acn ("to lift up") or as aV*T!w~ ("is devastated, laid waste") from the root hav ("to devastate, lay waste"). The vocalization aC*T!w+ is attested in the Masoretic tradition and the Greek versions: Origen ("was raised up"), Symmachus ("was moved"), and Aquilla ("shivered"). However, aC*T!w+ demands an intransitive ("heaves") or passive ("is upheaved") sense which is not attested for the Qal stem. The vocalization aV*T!w~ ("is devastated, laid waste") is supported by the Syriac and Vulgate. The revocalization of the MT aC*T!w+ ("is lifted up") to aV*T!w~ ("is devastated") is suggested by the BHS editors and several Hebrew lexicons (HALOT 726; BDB 670-71). The revocalization involves only the difference between the form c and v and is followed in the present translation.
25sn (1:5) The phrase "the world and its inhabitants" is used to stress the universal dimensions of God's revelation of his glory and his acts of judgment (e.g., Pss 33:8; 98:7; Isa 18:3; 26:9, 18; Lam 4:12).
26tn (1:5) The words "are laid waste" are not in the Hebrew text, but are an implied repetition from the previous line.
27tn (1:6) Heb "stand before." The Hebrew verb dmu ("stand") here denotes "to resist, withstand." It is used elsewhere of warriors taking a stand in battle to hold their ground against enemies (Judg 2:14; Josh 10:8; 21:44; 23:9; 2 Kgs 10:4; Dan 11:16; Amos 2:15). It is also used of people trying to protect their lives from enemy attack (Esth 8:11; 9:16). Like a mighty warrior, the LORD will attack his enemies, but none will be able to make a stand against him; none will be able to hold their ground against him; and none will be able to protect themselves from his onslaught (Pss 76:7[8]; 147:17; Mal 3:2).
28tn (1:6) Heb "Who can stand before his indignation?" The rhetorical question expects a negative answer; it is translated here as an emphatic denial. The Hebrew noun <uz ("indignation; curse") connotes the angry wrath or indignant curse of God (Isa 10:5, 25; 13:5; 26:20; 30:27; Jer 10:10; 15:17; 50:25; Ezek 21:36; 22:24, 31; Hab 3:12; Zeph 3:8; Pss 38:4; 69:25; 78:49; 102:11; Lam 2:6; Dan 8:19; 11:36). It depicts anger expressed in the form of punishment (HALOT 276; TWOT 1:247).
29tn (1:6) Heb "Who can rise up against...?" The verb <Wqy´ ("arise") is here a figurative expression connoting resistance. Although the adversative sense of B with <Wqy´ ("against him") is attested, denoting hostile action taken against one's enemy (Mic. 7:6; Ps. 27:12), the locative sense ("before him") is preferred due to the parallelism with yn}p=l! ("before him").
30tn (1:6) Heb "Who can rise up against the heat of his anger?" The rhetorical question expects a negative answer which is translated as an emphatic denial to clarify the point.
31tn (1:6) Or "burst into flames." The Niphal perfect WxT=n] from Jtn ("to break up, throw down") may denote "are broken up" or "are thrown down." The BHS editors suggest emending the MT's WxT=n] to WTX=n] (Niphal perfect from Txy ["to burn; to kindle; to burst into flames"]): "boulders burst into flames." This merely involves the simple transposition of the second and third consonants. This emendation is supported by a few Hebrew MSS (cited in BHS apparatus). It is supported contextually by fire and heat motifs in 1:5-6. The same metathesis of WxT=n] and WTX=n] occurs in Jer 4:26.
32tn (1:6) Heb "before him."
33tn (1:7) The Masoretic disjunctive accent marker (zaqeph parvum) divides the lines here. Most English translations reflect this line division (KJV, RSV, NASB, NIV, NRSV, NKJV). Some extend the line: "Yahweh is better than a fortress" (NJB); "The LORD is good to those who hope in him" (NJPS); and "The LORD is good to those who trust him" (NEB). This issue is complicated by the textual problems in this verse.
34tn (1:7) The preposition l= probably functions in an emphatic asseverative sense, suggested by D. L. Christensen, "The Acrostic of Nahum Reconsidered," ZAW 87 (1975): 22. This explains the preceding statement: the LORD is good to his people (1:7a) because--like a fortress--he protects them in time of distress (1:7b).
35tc (1:7) Some ancient versions read, "The LORD is good to those who trust him." The MT reads zoum*l= ("a fortress"): the noun zoum* ("fortress") with the preposition l= (see below). However, the LXX (uJpomenouvsin aujtovn, "to those who trust him") reflects the reading zyu!ml= ("to those who trust [him]"): the Hiphil participle from zWu ("seek refuge") with the preposition l=. The variants involve only different vocalizations and the common confusion of vav with yod. Most English translations follow the traditional Hebrew reading (KJV, RSV, NASB, NIV, NRSV, NKJV); however, several others follow the alternate Greek reading (NEB, NJPS). The BHS editors and several other scholars favor the LXX tradition (Cathcart 1973; Roberts 1991; Rudolph 1975; Levenson 1975; Longman 1993); however, the Masoretic tradition has been defended by others (Maier 1959; Cathcart 1973, 1979; Smith 1984; Patterson 1991). The Masoretic tradition is supported by the Dead Sea Scrolls (4QpNah). The problem with the LXX reading is the absence of the direct object in the Hebrew text; the LXX is forced to supply the direct object aujtovn ("him"). (For a similar addition of the direct object aujtovn ("him") by the LXX, see Amos 9:12.) The main objection to the MT reading zoum*l= ("a fortress") is that l= is hard to explain. However, l= may be taken in a comparative sense (Cathcart: "Yahweh is better than a fortress in time of distress") or an asseverative sense (Christensen: "Yahweh is good; indeed, a fortress in time of distress"). See K. J. Cathcart, Nahum in the Light of Northwest Semitic Studies, 55; idem, "More Philological Studies in Nahum," JNSL 7 (1979): 4; D. L. Christensen, "The Acrostic of Nahum Reconsidered," ZAW 87 (1975): 22. Elsewhere, the LORD is commonly portrayed as a "fortress" (zoum*) protecting his people (Pss 27:1; 28:8; 31:3, 5; 37:39; 43:2; 52:9; Isa 17:10; 25:4; 27:5; Joel 4:16; Jer 16:19; Neh 8:10; Prov 10:29).
36sn (1:7) The phrase "time of distress" (hr´x* <oyB=) refers to situations in which God's people are oppressed by enemy armies (Isa 33:2; Jer 14:8; 15:11; 16:19; Obad 12; Pss 20:2; 37:39). Nahum may be alluding to recent Assyrian invasions of Judah, such as Sennacherib's devastating invasion in 701 B.C., in which the LORD protected the remnant within the fortress walls of Jerusalem (2 Kgs 18-19; 2 Chr 32; Isa 36-37).
37tn (1:7) Heb "he knows" or "he recognizes." The basic meaning of the verb udy is "to know," but it may denotes "to take care of someone" or "to protect" (HALOT 391; see Gen 39:6; Job 9:21; Ps 31:8). Most translations render it as "know" here (KJV, RSV, NASB, NIV, NKJV) but at least one recognizes the nuance "protect" (NRSV). It often refers to God protecting and caring for his people (2 Sam 7:20; Ps 144:3). When the subject is a king (suzerain) and the object is a servant (vassal), it often has covenantal overtones. In several ancient Near Eastern languages this term depicts the king (suzerain) recognizing his treaty obligation to protect and rescue his servant (vassal) from its enemies. For example, a letter from Abdi-Ashirta governor of Ammuru to the Egyptian king Amenophis III ends with a plea for protection from the raids of the Mittani: "May the king my lord know [= protect] me" (yi-da-an-ni) (EA 60:30-32). Similarly, in the treaty between Muwattallis and Alaksandus, the Hittite suzerain assures his vassal that in case he was attacked, "As he is an enemy of you, even so he is an enemy to the Sun; I the Sun, will know [= "protect"] only you, Alaksandus" (see H. B. Huffmon, "The Treaty Background of Hebrew YADA´," BASOR 181 (1966): 31-37; idem, "A Further Note on the Treaty Background of Hebrew YADA´," BASOR 184 (1966): 36-38.
38tn (1:7) Or "those who trust in him."
39tn (1:8) Some scholars connect "in an overwhelming flood" (rb@u) [f#v#b=W) with the preceding line: "he protects those who trust him in an overwhelming flood." However, others connect it with the following line: "But with an overwhelming flood he will make a complete end of its [Nineveh's] site." Tsumura suggests that it does double duty and should be read both lines: "he knows those who trust him in an overwhelming flood, / but with an overwhelming flood he will make a complete end of its [Nineveh's] site." Connecting it with the preceding line creates a tight parallelism and a balanced 5+5 metrical count. Connecting it with the following line harmonizes with Nah 2:9 [8] that the walls of Nineveh were destroyed by flood waters and with historical evidence (Diodorus Siculus, Bibliotheca Historica, 2.27.1-3; Xenophon, Anabasis, 3.4.12) and modern archaeological evidence (A. T. Olmstead, History of Assyria, 637; C. J. Gadd, The Fall of Nineveh, 18). This might be an example of intentional ambiguity: God will protect his people from the very calamity that he will use to destroy his enemies. For further study, see D. T. Tsumura, "Janus Parallelism in Nah 1:8," JBL 102 (1983): 109-11.
40tc (1:8) Heb "her place." Alternately, some ancient versions read, "his adversaries." The MT reads Hm*oqm= ("her place"). This is supported by the Dead Sea Scrolls' (4QpNah) hmwqm ("her place") and Symmachus' th'" tovpou' aujtou' ("her place"). The reading of the LXX, touv" ejpegeiroumevnou" ("those who rise up [against Him]"), and Aquilla, ajntistamenw'>n ("adversaries"), reflect WhymoQm= or Whymyq!m= or wym*Q!m= ("his adversaries"), also reflected in the Vulgate and Targum. Some scholars suggest emending the MT in the light of the LXX to create a tight parallelism between "his adversaries" (wymwqm) and "his enemies" (wybyaw) which is a parallel word pair elsewhere (Deut 28:7; 2 Sam 22:40-41, 49; Mic 7:6; Ps 59:2). Likewise, Tsumura suggests emending the MT because the text, as it stands, does not have a clear parallel word for "his enemies" (wybyaw) --emending the MT's Hm*oqm= ("her place") to wymwqm ("his adversaries") would result in a parallel word (D. T. Tsumura, "Janus Parallelism in Nah 1:8," JBL 102 (1983): 109-11). The BHS editors propose emending the MT in favor of the Greek tradition. The English translations reflect both textual traditions--several follow the MT with "her place" and "its site" (KJV, NASB, NIV, NKJV, NJPS), while others adopt the LXX reading and emend the Hebrew, resulting in "his adversaries" (NRSV) or "those who defy him" (NJB). The MT makes sense as it stands, but the proposed emendation is attractive and involves only the common confusion between h and wy.
41tc (1:8) The BHS editors propose emending the Masoretic reading [D\r~y+ (Piel imperfect of [Dr "to chase") to [D)h=y\ (Qal imperfect of [dh "to thrust away, drive away"). Although [dh ("to thrust away; to drive away") is used with Evj ("darkness") in Job 18:18 ("he is driven from light into darkness"), the MT makes good sense as it stands, and is supported by the versions. The conjectural emendation has no support and is unnecessary.
42tn (1:9) Alternately, "Why are you plotting?" or "What are you plotting?" The term hm^ ordinarily functions as the interrogative pronoun "what?" (HALOT 550-51). It is often used in reproachful, ridiculing questions and in accusations with an insinuation of blame, reproach, or contempt (BDB 552-53; HALOT 550-51; 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 ym! (HALOT 551). The LXX translates it with the interrogative pronoun tiv ("what?"). R. L. Smith (Micah-Malachi, 76) takes it as the indefinite pronoun "whatever" (see also BDB 553 (3); GKC §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 (The Book of Nahum, 186) takes it as the interrogative adverb "why?" (see also BDB 553 [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 translations: "What?" (KJV, NKJV), "Why?" (NRSV, NJPS), and "Whatever" (NASB, NIV).
43tn (1:9) Less likely, "[What are you] thinking about." When used with la# the verb bvj may be taken (1) in a hostile sense: "What are you plotting against the LORD?" (R. Patterson; T. Longman), or (2) in a non-hostile sense: "What are you thinking about the LORD?" (S. R. Driver; W. Maier; R. Smith; J. J. M. Roberts). The hostile sense is clearly intended with it is used in collocation with the direct object hur ("evil") (Zech 7:10; 8:17; Pss 35:4; 140:3; Prov 16:9) or when it is followed by the preposition lu^ (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 la#, 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; HALOT 360). The verb is repeated in Nah 1:11 where it is clearly used in a hostile sense.
44tn (1:9) 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."
45tc (1:9) The MT reads hr´x* ("distress"). This is supported by the LXX. However, the BHS editors propose emending the MT's hr´x* ("distress") to wy~*rx* ("his adversaries"). Several translations follow course (NRSV, NJPS); however, the majority of translations follow the traditional MT reading (KJV, NASB, NIV, NKJV). The term "distress" (hr´x*) is repeated from v. 7: God will not only protect his people in time of "distress" (hr´x*) from the Assyrians (v. 7), he will put an end to "distress" (hr´x*) by destroying the Assyrians (v. 9).
46tn (1:9) The originally unvocalized consonantal form <wqt is vocalized in the MT as <Wqt* ("will arise") from <Wq ("to arise"). However, the LXX ejdikhvsei ("will take vengeance") reflects a vocalization of <oQt! ("will take vengeance") from <qn ("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 <qn in Nah 1:2.
47tn (1:10) The verb WlK=a% ("they will be consumed") is an example of the old Qal passive perfect 3cpl which was erroneously pointed by the Masoretes as Pual perfect 3cpl. The Qal passive of lka occurs several times in the Hebrew Bible, pointed as Pual stems (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," in Essays on the Ancient Semitic World, 43-50; Joüon-Muraoka, Grammar, §58; Waltke-O'Connor, Hebrew Syntax, §375 n. 36.
48tn (1:10) The particle du^ is taken as a comparative of degree ("like") by many lexicographers (BDB 724 [3]; HALOT 787 [5]), translations (NASB, NRSV, NJPS), and scholars (W. A. Maier, 192; R. L. Smith, 76; R. D. Patterson, 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 Williams, Hebrew Syntax, §312). The comparative sense is reflected in Symmachus, oJvmoivw" stoibh/' sumpeplegmevnn ("like an intertwined plant"); Aquilla, wJvsper speivrh sumpeplegmevnn ("like a thorn-bush intertwined"); and Theodotion, wJ" ajvkanqai sumpeplegmevnai ("like thorn-bushes intertwined"). Although Origen took du^ in its more common spatial sense ("up to"), his approach can be dismissed because he misunderstood the entire line: oJvti eJvw" qemelivou aujtou' xerswqhvsetai ("up to his foundation he shall be laid bare"). The KJV takes du^ in its rare temporal sense ("while"; see BDB 725 [2]). Longman suggests a locative sense: "by the entangled thorns they are like drunkards stinking of drink" (T. Longman, "Nahum," in The Minor Prophets, ed. T. E. McComiskey, 2:794, 796; see Williams, Hebrew Syntax, §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, 61) suggests emending the MT's du^ to the temporal particle dou ("again"); (2) The BHS editors suggest emending the MT's du^ yK! to ryu! yoh ("woe to the city!") which appears in Nah 3:1; (3) The BHS editors suggest the alternate conjectural emendation of k= Wru&b=y] ("they will burn like ..."); (4) H. Junker (Die zwolf kleinen Propheten, 175) suggests emending du^ yK! to du^y~K= ("like a forest"). Although the Masoretic reading is difficult, it is more plausible than any conjectural emendation.
49tc (1:10) The MT reads <yk!b%s= <yr]ys! ("entangled thorn-bushes"), and is supported by the Dead Sea text from Murabba´at: <ykbs <yrys (see P. Benoit, et al., Discoveries in the Judaean Desert, 2:197). The noun <yr]ys! ("thorn-bushes") is from rys! ("thorn, thorn-bush," BDB 696; HALOT 752), e.g., Isa 34:13; Hos 2:8; Eccl 7:6. The Qal passive participle <yk!b%s== is from Ebs ("to interweave," BDB 687; HALOT 740), e.g., Job 8:17, which is related to Assyrian sabaku "to entwine" (AHw 999.a) and Arabic sabaka "to entwine" (Leslau, 51). The MT is supported by several LXX translators, e.g., Symmachus (stoibh/ sumpeplegmevn, "an intertwined plant"); Aquilla (speivrh sumpeplegmevnh, "a thorn-bush intertwined"); and Theodotion (ajvkanqai sumpeplegmevnai, "thorn-bushes intertwined"). It is also reflected in Vulgate's spinarum perplexi ("thorn-bushes entangled"). On the other hand, the Syriac Peshitta reflects <yr]r+os <yr]s* ("your princes are rebels") which points to orthographic confusion and a different vocalization. Similar textual confusion is apparent in Origen: qemelivou aujtou' xerswqhvsetai ("his foundation shall be laid bare") seems to reflect sBk^y+ <d´s)y+ ("their foundation shall be washed away") which was caused by orthographic confusion and transposition of consonants. The MT should be retained.
sn (1:10) 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).
50tc (1:10) The MT reading <ya!Wbs= <a*b=s*k=W ("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. Cathcart revocalizes as <ya!b%s= <ya!b=s)k=W ("and like drunkards sodden with drink") (K. J. Cathcart, Nahum in the Light of Northwest Semitic, 61). Haldar equates Hebrew abs with Ugaritic sp' ("eat") due to an interchange between b and p, and produces "and as they consume a consuming" (A. Haldar, Studies in the Book of Nahum, 32). Barr argues that the mem on MT <abksw is enclitic, and he translates the line as "and as the drunken are getting drunk" (J. Barr, Comparative Philology, 33).
tn (1:10) The MT's <a*b=s*k=W is a noun with masculine plural suffix from abs ("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 <ya!Wbs= is the passive participle from abs ("to drink," BDB 685 [a]). This produces "and like their liquor/drink being drunken." This makes good sense with the following line in which WlK=a% ("they will be consumed") appears. The verb WlK=a% is frequently used in comparisons of consuming liquor and being consumed like chaff.
51tc (1:10) The BHS editors propose emending the MT's al@m* ("fully") to the negative interrogative aOh& ("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.
tn (1:10) Or "They will be fully consumed like dried stumble." The term al@m* ("fully") functions either as: (1) an adjective modifying vb@y´ vq^K= ("like fully dried stubble") or (2) an adverb modifying WlK=a% ("they will be fully consumed"); see BDB 571. 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 al@m* follows vb@y´ vq^K= rather than WlK=a%.
52tn (1:11) The words "O Nineveh" are not in the Hebrew text, but are supplied in the translation for clarity.
53tn (1:11) Heb "a counselor of wickedness."
54sn (1:12) Verse 12 begins with a typical prophetic introduction ("This is what the LORD says") in language similar to the typical ancient Near Eastern messenger formula (see C. Westermann, Basic Forms of Prophetic Speeches, 100-15). This formula is frequently used to introduce prophetic speeches (e.g., Jer 2:5; Ezek 2:4; Amos 1:3). The messenger formula indicates that the prophet's message is not his own, but is a revelatory and prophetic oracle from the LORD. It confirms the authenticity of the message.
55tn (1:12) The syntax of this line is complicated and difficult to translate. The first clause is the concessive protasis of a real condition, while the second is the logical apodosis of a comparative clause. This creates an a fortiori argument: "Even though they are strong and likewise many, so much more will they be cut down and pass away!" The first use of the particle /k@w+ ("Even though") introduces a concessive or conditional protasis of a present-time or immediate future-time real condition (A. B. Davidson, Hebrew Syntax, 151, remark 1; Williams, Hebrew Syntax, §515; Waltke-O'Connor, Hebrew Syntax, §38.2.d). The second use of the particle /k@w+ ("so much more...") introduces the apodosis of a logical resultative clause (see Waltke-O'Connor, Hebrew Syntax, §38.5.a).
56tn (1:12) Or "are strong"; or "are at full strength"; or "are intact." Alternately, "Even though they have allies." The Hebrew noun <ym!l@v= (from <lv) means "complete, healthy, sound, safe, intact, peaceful" (BDB 1023-24; HALOT 979-81). It can connote "full strength" or "full number" of an object (Gen 15:16; Deut 25:15; Prov 11:1; Amos 1:6, 9). Most commentators view this as a reference to the strength or numbers of the Assyrian army: "strong" (R. Smith, 77-78), "full strength" (NASB, NRSV) or "intact" (T. Longman, Nahum, 798). On the other hand, NIV follows the lead of Wiseman who points out that <ym!l@v= can refer to military allies: "Even though they will have allies and so be all the more numerous" (D. J. Wiseman, "Is It Peace? Covenant and Diplomacy," VT 32 [1982]: 311-26). Nahum refers to the allies of the Assyrians elsewhere (Nah 3:15-17).
57tn (1:12) The particle /k@w+ ("and moreover") functions as an emphatic comparative adverb of degree (BDB 486; Waltke-O'Connor, Hebrew Syntax, §39.3.4.c; 4.e). It draws a comparison between <ym!l@v= ("strong") and <yB!r~ ("many") but goes one step further for emphasis. This creates an "A, what's more B!" parallelism: "They are strong--what's more--they are many!"
58tc (1:12) The MT reads <yB!r~ /k@w+ <ym!l@v=-<a! ("Even though they are strong and numerous"). The complicated syntax of this line led to textual confusion and several textual variants among the versions. For example, the LXX's katavrxwn uJdavtwn pollw'n ("ruler of many waters") reflects <ybr <ym lvm ("ruler of many waters") which redivides the words, and omits the letter a and the word /kw. Similarly, the Syriac reflects <ybr <ym ylvm la ("to the rulers of many waters"). The MT is the most difficult reading and therefore best explains the origin of these textual variants. Moreover, the LXX of Nahum is well-known for its unusual mistranslations of the Hebrew text of Nahum. The LXX butchers v. 12 in several other places (see below). All major English translations follow the MT.
59tn (1:12) The particle /k@w+ ("so much more...") introduces the apodosis of a logical resultative clause (Waltke-O'Connor, Hebrew Syntax, §38.5.a). It emphasizes that the action described in the apodosis will occur almost immediately (e.g., 1 Kgs 20:40; Ps 48:6); see A. B. Davidson, Hebrew Syntax, 151 r.1.
60tn (1:12) Heb "they will be sheared." The term "cut off" (zzG) is ordinarily used to describe the literal actions of "shearing" sheep (Gen 31:19; 38:12-13; Deut 15:19; 18:4; 1 Sam 25:2, 4, 7, 11; 2 Sam 13:23-24; Job 31:20; Isa 53:7) and "cutting" hair (Jer 7:29; Mic 1:16; Job 1:20). It is used figuratively here to describe the destruction of the Assyrian army (BDB 159; HALOT 186).
sn () The expression they will be cut off is an example of a hypocatastasis (implied comparison); Nahum intentionally chose this term to compare the destruction of the Assyrians to the shearing of sheep. This word-play has great rhetorical impact because the Assyrians frequently used sheep imagery when boasting of the ease and brutality with which they defeated their enemies (see D. Marcus, "Animal Similes in Assyrian Royal Inscriptions," Or 46 : 92-93). For example, Sennacherib brags, "I cut their throats like lambs" (D. D. Luckenbill, Ancient Records of Assyria and Babylon, 2:254). Likewise, Tiglath-pileser boasts, "I butchered their troops like sheep" (A. K. Grayson, Assyrian Royal Inscriptions, 2:25, 37). It is both appropriate (poetic justice) and ironic (reversal of situation) that the Assyrians themselves should suffer a fate which they boasted of inflicting upon others. They will be an easy, helpless prey for the Divine Warrior. Their punishment will fit their crimes.
61tc (1:12) In v. 12 the MT preserves a string of plural forms followed by a seemingly anomalous singular form: rb*u*w+...WZg{n´...<yB!r~...<ym!l@v= ("Even though they are numerous...they are many...they will be cut off...and he [?] will pass away"). Several other versions (LXX, Syr, Targum) read the plural form WrbuW ("and they will pass away"). Several scholars emend the MT to the plural form (WrbuW), noting that the next word (Etnuw) begins with vav; they suggest that the plural ending of WrbuW dropped out due to haplography or faulty word division (W. Rudolph, 159; J. J. M. Roberts, 47; T. Longman, 798). Another scholar retains the consonantal text, but repoints the form as an infinitive absolute: "They will be cut off, passing away" (K. J. Cathcart). On the other hand, more conservative scholars defend the MT reading and try to solve the problem by suggesting a shift from a plural referent (the Assyrians) to a singular referent (God or the Assyrian king): "They shall be cut down, when he passes through" (KJV) and "They will be cut off and he will pass over" (R. L. Smith, 77). Still others suggest that the singular form functions as a collective: "They will be cut off and [they] will pass away" (W. A. Maier, 206; C. F. Keil, 15). However, rather than resorting to textual emendations or performing syntactical improbabilities, the best solution may be simply to posit the presence of a rhetorical, stylistic device. The shift from these plural forms to the concluding singular form may be an example of heterosis of the plural to the singular (see Bullinger, Figures of Speech, 525 [4.5]). This is a common poetic device used for emphasis, especially at the climactic point in a speech (e.g., Gen 29:27; Num 22:6; 32:25; Job 12:7; 18:2; Esth 9:23; Ps 73:7; Prov 14:1, 9; John 3:11; 1 Tim 2:15).
tn (1:12) Or "pass away." The term rbu ("to pass through") is a key word in Nahum 1; it occurs three times (Nah 1:8, 12, 15 [2:1 HT]). This verb is often used in reference to water, both the raging onset of flood waters (Nah 1:8) and the passive trickling or dwindling away of receding waters (Job 6:15; 11:16).
sn () The phrase trickle away is an example of a hypocatastasis (implied comparison); Nahum compares the destruction of the mighty Assyrians with the trickling away of once high waters. This imagery has strong rhetorical impact because the Assyrians often boasted that they overwhelmed their enemies like a flood (see D. D. Luckenbill, Ancient Records of Assyria and Babylon, 2:32-33, 39, 68, 133, 151, 158, 253-54, 317, 328, 339, 345, 522, 561, 563, 587, 644, 651, 859, 865, 869, 906, 926). It is ironic then that they would soon dwindle away to a mere trickle! This is also an appropriate image in the light of the historical destruction of Nineveh through the use of flood waters, as predicted by the prophet (Nah 2:7-9) and recorded by ancient historians (Diodorus Siculus, Bibliotheca Historica 2.26-27; Xenophon, Anabasis 3.4.12; also see P. Haupt, "Xenophon's Account of the Fall of Nineveh," JAOS 28 : 99-107).
62tn (1:12) The terms EN}u^a& ("I will [no longer] afflict you") and Et!N]u!w+("I afflicted you") are both derived from the root hnu II ("to afflict"). The LXX mistakenly confused this with the more common root hnu I ("to hear"): kaiV hJ ajkohv sou oujk ejnakousqhvsetai ("the report about you shall not be heard"). Although it mistranslated the roots, the LXX reflects the same consonantal text as the MT: inua al itnuw ("Although I have afflicted you, I will afflict you no longer"). Some modern English translations supply various terms not in the Hebrew text to indicate the addressee: NIV "O Judah"; NLT "O my people."
63tn (1:13) The particle hT*u^w+ ("And now") often introduces a transition in a prophetic oracle (HALOT 902 [3.a]). It often draws a contrast between a past condition (as described in v. 12) and what will happen in the immediate future (as described in v. 13; see, e.g., Gen 11:6; 2 Sam 2:6; 2 Kgs 12:8). See H. A. Brongers, "Bemerkungen zum Gebrauch des adverbialen we'attah im Alten Testament," VT 15 (1965): 289-99.
64tn (1:13) Heb "his"; the referent (Assyria) has been supplied from context.
65tc (1:13) The BHS editors propose revocalizing the MT Whf@m) ("his yoke bar") to WhF^^m^ ("his scepter"). The threat of breaking an enemy's scepter was a common ancient Near Eastern treaty curse (see D. Hillers, Treaty-Curses and the Old Testament Prophets, 61). This proposed revocalization has no external support. The MT is supported by the use of the parallel word pair hfm / rsom elsewhere (Jer. 27:2). The term hF^m^ ("scepter") is never used in parallelism with rsom ("bonds") elsewhere.
sn (1:13) The terms yoke bar and shackles are figures of speech (hypocatastasis) for Assyrian subjugation of Judah. The imagery of the yoke bar draws an implied comparison between the yoking of a beast of burden to the subjugation of a nation under a foreign power, i.e., vassaldom (Lev 26:13; Jer 27:2; 28:14; Ezek 30:18; 34:27). This imagery also alludes to the Assyrian use of "yoke" imagery to describe their subjugation of foreign nations to the status of vassal. When describing their subjugation of nations, Assyrian rulers frequently spoke of causing them to "pull my yoke" (D. D. Luckenbill, Ancient Records of Assyria and Babylon, 2:238-39, 308, 331, 347, 516-17, 662, 780, 786, 798, 833, 970). Sennacherib subjugated Judah to the Assyrian "yoke" in 701 B.C. when he invaded Judah and forced Hezekiah into a position of Assyrian vassal: "I laid waste the large district of Judah and put the straps of my yoke upon Hezekiah, its king" ("Sennacherib: The Siege of Jerusalem," lines 13-15, in J. B. Pritchard, ed., Ancient Near Eastern Texts Relating to the Old Testament, 3d ed., 288).
66tn (1:13) Heb "from you"; the word "neck" is supplied in the translation as a clarification for the modern reader who may be less familiar with the imagery of a yoke around the neck of farm animals or draft animals..
sn (1:13) The statement I will break Assyria's yoke bar from your neck draws an implied comparison (hypocatastasis) between breaking a plowing yoke off the neck of a farming animal and freeing a vassal from the tyranny of an oppressive suzerain through military conquest (Lev 26:13; Isa 58:6; Jer 30:8; Ezek 30:18; 34:27).
67sn (1:13) The phrase the shackles that are on you draws an implied comparison between the chains and stocks of prisoners or slaves with the burden of international vassaldom to a tyrannical suzerain who demands absolute obedience and requires annual tributary offerings (e.g., Ps 2:3; Isa 52:2; Jer 27:2; 30:8). "Shackles" were the agent of covenantal discipline (e.g., Deut 28:48). Isaiah stated that the Assyrian "yoke" was the LORD's instrument of discipline (Isa 28:22). The phrase I will tear apart the shackles that are on you draws an implied comparison (hypocatastasis) between removing the iron chains from a prisoner/slave and freeing a vassal from the oppression of a tyrannical suzerain through military conquest (Ps 2:3; Isa 52:2).
68tn (1:13) Heb "your shackles."
69tn (1:14) Heb "has commanded concerning you." The referent of the 2ms suffix ("you") probably refers to the Assyrian king rather than to the personified city of Nineveh (so NIV). Elsewhere in the Book of Nahum, the city of Nineveh is referred to by the feminine rather than masculine gender. Some modern English translations supply terms not in the Hebrew text to indicate the addressee: NIV "Nineveh"; NLT "the Assyrians in Nineveh."
70tn (1:14) Heb "your name will no longer be sown."
71tn (1:14) The MT reading ;r\b=q! <yc!a* ("I will make your grave") is usually understood as a figure of speech (metonymy of effect) meaning that the LORD will destroy/execute the Assyrian king. On the other hand, the Targum and Syriac treat this as a double-accusative construction--the implied second object of <yc!a* being y;h#Oa$ tyB@ ("the house [i.e., "temple"] of your gods"): "I will make it [the house (i.e., temple) of your gods] your grave." Cathcart suggests revocalizing the MT <yc!a* to a Hiphil imperfect <y]v!a* from <mv ("to devastate"): "I will devastate your grave." Cathcart notes that the destruction of one's grave, like the threat of no burial, was a common ancient Near Eastern treaty-curse: "Tombs, especially royal tombs, were often protected by curses directed against persons who might violate and desecrate them, and the very curse kings used to have inscribed on their tombs were precisely the curse of no progeny and no resting-place" (K. J. Cathcart, "Treaty-Curses and the Book of Nahum," CBQ 35 [1973]: 180-81). This might reflect the background of the ancient Near Eastern kudurru curses which were made against those who might devastate a royal grave and which were put into effect by the gods of the king (see F. C. Fensham, "Common Trends in Curses of the Near Eastern Treaties and Kudurru-Inscriptions Compared with Maledictions of Amos and Isaiah," ZAW 75 [1963]: 157-59). Despite the fact the king's grave was allegedly protected by the Assyrian gods, the LORD would nevertheless successfully destroy it, and it would be the Assyrian king who would receive the curse. This approach respects the traditional consonantal text and only involves the revocalization of the MT's c to v.
72tn (1:14) The Hebrew verb t*oL)q^ is usually rendered "you are despised" (e.g., Gen. 16:4-5; 1 Sam. 2:30). However, it is possible that the Hebrew root llq is related to the Assyrian term qalu "accursed" (W. von Soden, "Hebraische Wortforschung," VTSup 16 [1967] 295).
73sn (2:1) 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.
74tn (2:1) Heb "the feet of a herald."
75tn (2:1) 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).
76sn (2:1) The sacred vows to praise God were often made by Israelites as a pledge to proclaim the mercy of the LORD if he would be gracious to deliver (e.g., Gen 28:20; 31:13; Lev 7:16; Judg 11:30, 39; 1 Sam 1:11, 21; 2 Sam 15:7-8; Pss 22:25 [26]; 50:14; 56:12 [13]; 61:5 [6], 8 [9]; 65:1 [2]; 66:13; 116:14, 18; Eccl 5:4 [3]; Jonah 1:16; 2:9 [10]).
77tc (2:1) The LXX prosqhvswsin ("they shall [never]") reflects the plural Wpyswy ("they shall [never]"). The MT reads the singular [yswy ("he shall [never]") which is also found in the Dead Sea Scrolls (4QpNah). The subject of the verb is the singular noun luYlB ("the wicked one") which is also misunderstood by the LXX (see below).
78tc (2:1) The MT reads luYuB ("the wicked one"). The LXX reading eij" palaivwsin ("to old age") mistakenly derived luYlB from hlB ("to become worn"). There are several places in the Book of Nahum where the LXX produced poor translations.
tn (2:1) Heb "the wicked one." This is a collective singular and has been translated as a plural.
79tn (2:1) 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.
80tn (2:1) Or "pass through you"; or "march against you."
81tn (2:1) Heb "he." This is in agreement with the singular "wicked one" in the previous line.
82tn (2:1) Heb "he is completely cut off."
1tn (2:2) The introductory phrase "The watchmen of Nineveh shout" is not in the Hebrew text, but has been supplied from the context for clarity.
2tc (2:2) The MT reads Jyp!m@ ("scatterer; disperser"), the Hiphil participle of JWP ("to scatter; to disperse"; BDB 807; HALOT 755). The Vulgate's qui dispergat ("one who disperses") and the LXX's ejmfuswn ("one who blows hard; one who scatters") also reflect Jyp!m ("scatterer; disperser"). The BHS editors propose the emendation JP@m^ "shatterer; hammerer; war club" (e.g., Jer 51:20 and Prov 25:18 cj). This is unnecessary; the text makes sense as it stands and there is no textual support for the emendation. The theme of exile and dispersion is prominent in the book (Nah 2:7; 3:10-11, 17-18).
tn (2:2) Heb "a scatterer." The Hebrew term Jyp!m@ ("scatterer") is either a collective singular referring to the Babylonian army or a singular of number referring to the Babylonian commander. Singular forms occur elsewhere in the vision of the fall of Nineveh (2:1-10), used in reference to the Babylonian commander (Nah 2:3, 5)
3tn (2:2) Or "has come up"; or "has advanced." Used in reference to an army, the verb hlu ("to go up") means "to advance; to march against" (HALOT 829 [3.d]; see 1 Sam 7:7; 1 Kgs 20:22; Isa 7:1; 21:2; Jer 46:9; Joel 1:6; Mic 2:3). Appearing in a prophetic vision, the suffix conjugation (perfect tense) form hlu can denote a future-time action that is pictured as complete (certain) and independent (not contingent upon other factors). The so-called "prophetic perfect" or "perfect of confidence" vividly expresses a future action that is "as good as done" (cf. Num 24:17; Isa 5:13; 8:23-9:1). See Williams, Hebrew Syntax, §165; Waltke-O'Connor, Hebrew Syntax, §30 (5.1.e).
4tc (2:2) The LXX completely misunderstood this line. The LXX reading ("one who delivers out of tribulation") has probably arisen from a confusion of the MT noun roxn´ ("guard") with the common verb rxn ("deliver"). It also reflects a confusion of MT hr´x%m= ("road, rampart") with hr´X=m! ("from distress").
5tn (2:2) The Qal infinitive absolute roxn´ (from rxn, "to guard") is used in an imperatival sense as the following string of imperatives suggests. The imperatival use of the infinitive absolute is often used to introduce a series of imperatives with special urgency (e.g., Deut 1:16; 2 Sam 24:12; 2 Kgs 5:10). See Waltke-O'Connor, Hebrew Syntax, §35 (5.1); Williams, Hebrew Syntax, §211.
6tc (2:2) The BHS editors suggest revocalizing the Masoretic noun hr´x%m= ("rampart") to the noun hr´X*m^ ("the watchtower") from the root rxn ("to watch, guard"). This would create a repetition of the root rxn which immediately precedes it: hr´X*m^ roxn´ ("Watch the watchtower!"). However, the proposed noun hr´X*m^ ("the watchtower") appears nowhere in the Hebrew Bible. On the other hand, the Masoretic reading hr´x%m= ("rampart") and the related noun roxm* ("rampart") appear often (Pss 31:22; 60:11; Hab 2:1; Zech 9:3; 2 Chr 8:5; 11:5, 10, 11, 23; 12:4; 14:5, 21:3; 32:10). Thus, the Masoretic vocalization should be preserved.
7tn (2:2) Heb "Make strong your loins," an expression which could refer (1) to the practice of tucking the ends of the long cloak (outer garment) into the belt to shorten it in preparation for activities like running, fighting in battle, etc. (cf. NAB, NRSV "gird your loins"); (2) to preparing oneself physically for the onslaught of the enemy (cf. NASB "strengthen your back"); or (3) to a combination of mental and physical preparation for battle (cf. NIV "brace yourselves."
8tn (2:2) Heb "Make [your] strength exceedingly firm."
9tn (2:2) The Qal perfect bv* ("restore; return") is an example of the so-called "prophetic perfect." In this case, the perfect tense does not denote past-time action, but a future-time action that is pictured as complete (certain) and independent (not contingent upon other factors). The so-called "prophetic perfect" or "perfect of confidence" vividly expresses a future action that is deemed "as good as done" (Num 24:17; Isa 5:13; 8:23-9:1). See Williams, Hebrew Syntax, §165; Waltke-O'Connor, Hebrew Syntax, §30 (5.1.e). Most scholars derive bv* from the root bWv ("to turn; to return; to restore"). However, W. A. Maier (The Book of Nahum, 232) contends that bv* is derived from bb^v* I ("to cut off; to destroy; to smite") which is related to Arabic sabba ("to cut"), Aramaic sibbaá ("splinter"), and New Hebrew. Maier admits that this would be the only occurrence of a verb from bbv I in the OT; however, he argues that the appearance of the plural noun <yb!b*v= ("splinters") in Hos 8:6 provides adequate support. There are several problems with Maier's proposal. First, his support from Arabic, Aramaic (Targum) and New Hebrew is all late. Second, it creates a hapax legomenon (a word that occurs only once in the Hebrew Bible) for a well-known Hebrew word which frequently appears in climactic contexts in prophetic speeches, as here. Third, the root bWv ("to turn; to return; to restore") makes perfectly good sense in this context. The meaning of this usage of bv* (from the root bWv) is debated. The LXX took it in the negative sense "has turned aside." On the other hand, it is nuanced in a positive, salvific sense by the Vulgate, Targum, and Syriac. The salvific nuance is best for the following reasons: (1) its direct object is /oaG+ which should be understood in the positive sense of "majesty; exaltation; glory" (see following note on the word "majesty"); (2) the motive clause introduced by causative/explanatory yK! ("for") would make little sense, saying that the reason the LORD was about to destroy Nineveh was because he had turned away the pride of Judah; however, it makes good sense to say that the LORD would destroy Nineveh because he was about to deliver Judah; and (3) a reference to the LORD turning aside from Judah would be out of harmony with the rest of the book.
10tc (2:2) The BHS editors propose emending the MT reading /oaG+ ("majesty; pride") to /p#G\ ("vineyard") due to the mention of "their branches" (<hyrmzw) in the following line (so HALOT 169 [2.b]). However, the LXX's thvn uJvbri" ("the pride") supports the MT.
tn (2:2) While /oaG+ sometimes has the negative connotation "pride; arrogance; presumption" (Isa 13:11, 19; 14:11; 16:6; 23:9; Jer 13:9; 48:29; Ezek 16:49, 56; 32:12; Hos 5:5; 7:10; Amos 6:8; Zeph 2:10; Zech 9:6; 10:11; 11:3; Ps 59:13; Job 35:12; 40:10), it probably has the positive connotation "eminence; majesty; glory" (e.g., as in Exod 15:7; Isa 2:10, 19, 21; 4:2; 24:14; 60:15; Mic 5:3; Ps 47:5) in this context (BDB 145 [1.a]).
11tn (2:2) The preposition K= on /oag+K= ("the glory of Israel") may be comparative ("like the glory of Israel") or emphatic ("the glory of Jacob, indeed, the glory of Israel"). See J. O'Rourke, "Book Reviews and Short Notes: Review of Nahum in the Light of Northwest Semitic by Kevin J. Cathcart," CBQ 36 (1974): 397.
12tn (2:2) Or "for." The introductory particle yK! may be causal ("because"), explanatory ("for"), or concessive ("although"). KJV adopts the causal sense ("For"), while the concessive sense ("Although") is adopted by NASB, NIV, NJPS, NRSV.
13tn (2:2) Heb "plunderers have plundered them." The Hebrew root qqb ("to lay waste; to empty") is repeated for emphasis: <yqqB <Wqqb ("plunderers have plundered them"). Similar repetition of the root qqb occurs in Isa 24:3, "[The earth] will be completely laid waste" (qwBT qwBh).
14tn (2:2) Heb "their vine-branches." The term "vine-branches" is a figurative expression (synecdoche of part for the whole) representing the agricultural fields as a whole.
15tc (2:3) The MT reads <D´a*m= ("reddened") from <da II ("red"). The LXX confused the homonymic roots <da I ("man") and <da II ("red"): ejx ajnqrwvpwn ("from among men") which reflects <d´a*m ("from man") from <da I ("man").
tn (2:3) The Hebrew term <D´a*m= ("reddened") from <da II ("red") refers to clothes made red with dye (Exod. 25:6; 26:14; 35:7, 23; 36:13; 39:34) or made red from bloodshed (Isa 63:2). The parallelism between <D´a*m= ("reddened") and <yu!L*t%m= ("clad in scarlet colored clothing") suggests that the shields were dyed prior to battle, like the scarlet dyed uniforms. Nah 2:1-10 unfolds the assault in chronological sequence; thus, the spattering of blood on the warrior's shields would be too early in the account (R. D. Patterson, Nahum, Habakkuk, Zephaniah, 65).
sn (2:3) As psychological warfare, warriors often wore uniforms colored blood-red, to strike fear into the hearts of their enemy (see Xenophon, Cyropaedia 6.4.1; J. Freeman, Manners and Customs of the Bible, 324; Ezek 23:5-6).
16tn (2:3) The Pual participle <yu!L*t%m= ("dressed in scarlet") from ult ("scarlet") is used elsewhere of clothing dyed red or purple (Isa 1:18; Lam 4:5).
17tc (2:3) The MT reads todl*P= ("steel," see the following translator's note). The LXX's aiJ hJniavi ("the reins") and Vulgate's habenai ("reins") confused todl*P= with toyl*K= ("reins"). The BHS editors suggest emending the MT's todl*P= to dodp!l^ ("torches") to create the simile dodP!l^ vaK= ("like torches of fire" or "like flaming torches") which is reflected in the Syriac Peshitta and Symmachus (so KJV, RSV, NJPS). The problem with this is that dpl ("torch") is masculine in gender, so the plural form is not todpl but <ydpl--which appears in Nah 2:4 (BDB 542; HALOT 533). Others propose a complete reversal of the consonants to twpld from the root [lD ("to drip; to trickle; to leak; to weep") and translate twpld vak as "like flickering fire" (NEB). Against this proposal is the fact that [lD is usually used in reference to water, but it is never used in reference to fire (HALOT 223; BDB 196).
tn (2:3) Heb "the steel." The Hebrew term todl*P= is a hapax legomenon. The corresponding noun dlP probably means "metal, steel" (BDB 811; HALOT 761), and it is probably related to Arabic puladu ("steel"), Syriac pldá ("steel"), and early Persian fulad ("steel"). This rendering is followed by NIV, NASB, NRSV. The term todl*P= ("steel") probably refers to the metallic pole attachments for the chariot spears, the side armor of the chariots, or the steel scythes fastened to the axle of a chariot (J. Freeman, Manners and Customs of the Bible, 325). Xenophon described the army of Cyrus in a similar manner; the side armor of the chariots and the breastplates and thigh-pieces of the chariot-horses were "flashing with bronze" (Xenophon, Cyropaedia 6.4.1). On the other hand, Cathcart connects Hebrew dlP to Ugaritic paladu "a garment made of linen hair" (see C. Gordon, Ugaritic Glossary, 2045), and suggests that bk#r\h* todl*P= refers to the coverings, blankets, or caparisons of chariot horses (K. J. Cathcart, Nahum in the Light of Northwest Semitic, 88). This demands that bk#r\h* be nuanced "chariot horses"--a problem when it means "chariots" in Nah 2:4; 3:2.
18tn (2:3) The collective singular bk#r\ ("chariot") refers to all of the chariots in the army as a whole: "chariots; chariotry" (BDB 939 [1]; HALOT 891 [1]). The singular form rarely refers to a single chariot (BDB 939 [2]; HALOT 891 [3]). The collective use is indicated by the plural verb "they race back and forth" (Wll=oht=y]) in v. 5 (GKC §145.b). The term bk#r\ usually refers to war chariots (Exod 14:7; Josh 11:4; 17:16, 18; 24:6; Judg 1:19; 4:3, 7, 13; 5:28; 1 Sam 13:5; 2 Sam 1:6; 8:4; 10:18; 1 Kgs 9:19, 22; 10:26; Jer 47:3; 50:37; 51:21; Ezek 23:24; Nah 2:3, 4, 13).
19tc (2:3) The MT reads the preposition B= ("are [like]"), but several Hebrew MSS read the comparative preposition K= ("like"). This textual variant probably arose due to the visual similarity of the two letters (orthographic confusion) and the relatively rare use of B= in metaphors--the comparative preposition K= ("like") is much more common in metaphors. The MT is the more difficult reading and best explains the origin of the variant.
tn (1:2) Heb "The chariots are..." The preposition B= on va@B= denotes essence: "The chariots are..." (GKC §133.c; HALOT 104 3). The use of this preposition creates a metaphor, comparing the steel fittings of the chariots to flashes of fire.
20tn (2:3) Or perhaps "The chariots are [like] flaming torches."
21tn (2:3) Heb "on the day of its preparation." The Hiphil infinitive construct onyk!h& (from /WK) means "to prepare; to make ready" (HALOT 465; BDB 466). The Hiphil verb is used of preparing weapons and military equipment for the day of battle (2 Chr 26:14; Ps 7:14; 57:7). The 3ms suffix ("its preparation") is a collective singular, referring to the chariotry as a whole.
22tc (2:3) Rudolph (165-67) adopts the variant reading <yv!r)P=h^ ("the horses") and relates Wlurh to Arabic raàala ("to stand in row and rank"): "the horses stand in row and rank," that is, at attention. However, it is preferable to retain the MT for the noun, with the verb given its normal Hebrew meaning.
tn (2:3) Heb "the spears quiver"; or "the spears are made to quiver." Alternately, "the horses quiver" or "the horses shake [with excitement]." The Hophal perfect Wlurh ("are made to quiver") is from lur ("to quiver; to shake") which appears elsewhere only in Hab 2:16 (BDB 497; HALOT 900); the related noun lur ("reeling") appears only once (Zech 12:2). This Hebrew root is related to the Aramaic lur ("to quiver; to shake"). The action of the spear-shafts quivering is metonymical (effect for cause) to the action of the spear-shafts being brandished by the warriors. In the translation the words "the soldiers" are supplied for clarity.
23tc (2:3) The MT reads <yv!r)B=h^ ("the cypresses"). A variant textual tradition (preserved in several Hebrew MSS) reads <yv!r)P=h^ ("spears, horses, horsemen") which is reflected in the LXX and Syriac. The variant noun <yv!r)B=h^ is derived either from vrP IV ("horse; horseman"; see BDB 831; HALOT 783) or vrP II ("spear; staff") which is related to Akkadian parussu ("spear-staff"; see BDB 831). The LXX connects <yv!r)B=h^ to vrP IV ("horsemen") as indicated by its translation oiJ iJppei>" ("the horsemen"). While some English translations follow the MT (KJV, NASB, NIV, NJPS), others adopt the alternate textual tradition (NEB, RSV, NJB, NRSV).
tn (2:3) Heb "the cypresses"; alternately, "the horses." The Hebrew noun <yv!r)B=h^ ("the cypresses") is probably from the root vorB ("cypress; fir") and is a figure of speech (synecdoche of material) in which the thing made (spear-shafts) is intended by the use of term for the material out of which it is made (cypress wood). See K. J. Cathcart, Nahum in the Light of Northwest Semitic, 89.
24tn (2:4) Heb "the chariot." The Hebrew noun bk#r\h* ("the chariot") is a collective use of the singular, as indicated by the plural verb "[they] race madly" (see GKC §145.b).
25tn (2:4) The Hitpolel imperfect Wll=oht=y] ("they rush wildly") is from the root llh III ("to be foolish; to be senseless; to be insane"). The Hitpolel stem describes seemingly insane actions: "to pretend to be insane; to act like a madman" (1 Sam 21:14; Jer 25:16; 50:38; 51:7; see HALOT 249). When used in military contexts, it describes the wild, furious action of war-chariots charging forward to attack the enemy (Jer 46:9). The Hitpolel stem is the equivalent to the Hitpael stem for geminate verbs (see Waltke-O'Connor, Hebrew Syntax, §26 [1.1.c]). The Hitpolel stem expresses energetic, intense, and rapid action; it gives special energy and movement to the verbal idea (J. Muilenburg, "Hebrew Rhetoric: Repetition and Style," VTSup 1 [1953]: 101).
26tn (2:4) The Hitpalpel imperfect /WqvqTvy ("they rush back and forth"; see GKC §55.g) is from qqv ("to rush upon; to rush forth"); cf. Prov 28:15; Isa 33:4; Joel 2:9 (HALOT 1009). The Hitpalpel is the Hitpael stem for geminate verbs (Waltke-O'Connor, Hebrew Syntax, §26 [1.1.c]). The Hitpalpel stem gives special energy and movement to the verbal idea; it connotes intense, furious, and energetic action (e.g., Deut 9:20; Jer 5:22; see J. Muilenburg, "Hebrew Rhetoric: Repetition and Style," VTSup 1 [1953]: 101). The nun ending on /WqvqTvy may denote additional energy and emphasis (see Waltke-O'Connor, Hebrew Syntax, §31 [7.1]).
27tn (2:4) Heb "Their appearance is like."
28tn (2:4) Or "like torches." The Hebrew term dyPl often means "torch, flame" (Gen 15:17; Judg 7:16, 20; 15:4, 5; Isa 62:1; Ezek 1:13; Zech 12:6; Dan 10:6), but sometimes refers to "lightning bolts" (Exod 20:18; Job 12:5; see HALOT 533; BDB 542). Most English translations render this usage as "torches" (KJV, NASB, NIV, NRSV, NJPS). However, the parallelism with <yqrBK ("like lightning flashes") suggests that in this context <dyPLK may be nuanced "like lightning bolts."
29tn (2:4) Or "they flash here and there." The Polel imperfect Wxxory ("they dash here and there") is from the root JWr which means "to run quickly" in reference to men (Gen 18:2; 2 Kgs 23:12; Prov 4:12) and "to gallop" in reference to horsemen (Joel 2:14). The Hiphil stem denotes "to drive off with haste" (Jer 49:19; 50:44). The Polel stem, which is used here, means "to race about swiftly; to flash by speedily; to run to and fro" (HALOT 882; BDB 930).
30tn (2:4) Or simply, "like lightning." The term "lightning flash" (qrB) is often used to compare the brightness of an object to the flash of lightning: the glory of Yahweh (Ezek 1:13), the splendor of an angel (Dan 10:6), the glitter of swords (Deut 32:41; Ezek 21:15; Nah 3:3; Hab 3:11), and the gleam of arrowheads (Job 20:25). It is also used as a figure (hypocatastasis) for speed, such as the swift destruction of an enemy (Zech 9:14). Perhaps both images are suggested here: the bright glitter of the chariots ( v. 4b) and the speed of the chariots as suggested by the verb "they dash here and there" (Wxxory, v. 5b).
31tn (2:5) Heb "he"; the referent (the commander) has been specified in the translation for clarity.
32tc (2:5) The MT reads the Qal imperfect 3ms rK)z+y] ("he commands") from rK^z´ II ("to command"); see above. The rarity of this homonymic root in Hebrew has led to textual variants and several proposed emendations. The LXX misunderstood rK^z´ and the syntax of the line: kaiV mnhsqnhvsontai oiJ megista'>te" ("And their mighty men will be remembered"; or "will remember themselves"). The LXX reflects the Niphal imperfect 3cpl Wrk=Z´y] ("they will remembered"). The BHS editors suggest emending to Wrk=Z´y] on the basis of the LXX. The BHK editors proposed emending to pilpel imperfect 3cpl Wrk=r+k^y+ ("they prance; they whirl") from rrK II ("to dance"). Cathcart proposed emending to the Hiphil perfect 3cpl Wryk!z´ ("they are strong") from rkz III ("to be strong"). None of the emendations are necessary once the existence of the homonym rkz II ("to order") is recognized.
tn (2:5) The Hebrew verb rK^z´ II is related to Akkadian zakartu "to give an order" (CAD 2:17). This is distinct from the more common root zakar I ("to remember") which is related to Akkadian zakaru. The translations are split between the two roots: "he commands" (NJPS) and "he summons" (NIV) versus "he recounts" (KJV), "he remembers" (NASB), and "he calls" (NRSV).
33tc (2:5) The MT reads the Niphal imperfect 3cs Wlv=K*y] ("they stumble") from the root lvK ("stumble"). G. R. Driver argues that the MT makes little sense in the portrayal of a successful assault; the motif of stumbling warriors usually connotes defeat (Isa 5:27; Jer. 46:6). Driver argues that MT's Wlv=K*y] ("they stumble") arose from metathesis (reversal of consonants) from an original Wkl=V*y] (Niphal from Elv "to cast forth") which also appears in 2 Kgs 13:24-25, 28 ("hurled himself," i.e., rushed headlong). Driver suggests that this is related to Arabic salaka VII ("to rush in"). He notes that the emendation would produce a tighter parallelism with the following noun: Wrh&m^y+ ("they hasten"). See G. R. Driver, "Linguistic and Textual Problems: Minor Prophets II," JTS 39 (1938): 270. On the other hand, Armerding argues that the anomalous MT reading Wlv=K*y] ("they stumble") can be explained without recourse to textual emendation. The stumbling of the attacking army is caused, not by their weakness, but by the corpses of the Assyrians strewn in their path which obstructs their advance. Armerding suggests that this motif is suggested in Nah 3:3 (C. E. Armerding, "Nahum," in Expositor's Bible Commentary 7:475).
tn (2:5) Alternately, "they rush forward."
34tn (2:5) Or "in their trenches"; or "in their columns"; Heb "in their advance"; or "in their march." The noun hkylh ("procession; journey") is nuanced "march; advance" in a military context (BDB 237 [1.a]; HALOT 246 [1.a]). Similarly, the related verb Elh means "to march; to advance" in battle contexts (Judg 1:10; Hab 1:6). This is related to the Assyrian noun alaktu ("to advance") which is often used of military advances (CAD 1.1.299), e.g., "you will always know of the movements (al-ka-ka-at) of your enemy" (YOS 10 46 2:20); "you will destroy the expeditionary force of the enemy, the advance (a-lak-ti) of the enemy will not [succeed]" (CT 20 49:9); "the advance (a-la-ak-ti) of the enemy will not succeed" (KAR 454:12). The related Assyrian noun aliktu means "detachment of soldiers" (CAD 1.1.346). HALOT suggests that hkylh is related to an Assyrian noun which is a technical military term: "trenches; columns" (HALOT 246). This line could be rendered, "They stumble in their trenches" or "They stumble in their columns."
35tc (2:5) The MT reads Ht*m*oh ("her wall"). On the other hand, several Hebrew MSS, Targum Jonathan, and the Syriac Peshitta omit the mappiq and preserve an alternate textual tradition of the directive -he ending: ht*m*oh ("to the wall"). The directive sense is seen in the LXX ejpiV taV teivxh aujth'" ("to her wall"). Although the MT lacks the directive -he ending, it is possible that the MT's Ht*m*oh functions as an adverbial accusative of direction meaning "to her wall." The adverbial accusative of direction often occurs after verbs of motion (Williams, Hebrew Syntax, §54; Waltke-O'Connor, Hebrew Syntax, §10 [2.2.b]).
tn (2:5) Heb "to her wall," referring to Nineveh.
36tc (2:5) The MT reads the Hophal perfect 3ms /k^h%w+ ("and [it] is prepared"). On the other hand, the LXX reading kaiV eJjtoimavsousin ("and they will prepare") reflects the Hiphil perfect 3cpl WnKh*w+ ("and they will prepare"). Arguing that the active sense is necessary because the three preceding verbs are all active, K. J. Cathcart (Nahum in the Light of Northwest Semitic, 95) suggests emending to the Hiphil infinitive absolute /yk!h*w+ ("and [they] prepare"). However, the Masoretic form should be retained because it is the more difficult reading that best explains the origin of the LXX reading. The shift from active to passive verbs is common in Hebrew, marking a cause-result sequence (e.g., Pss 24:7; 69:14 [15]; Jer 31:4; Hos 5:5). See M. Weinfeld, "The Active-Passive (Factitive-Resultive) Sequence of Identical Verbs in Biblical Hebrew and Ugaritic," JBL 84 (1965): 272-82.
tn (2:5) Heb "the mantelet is prepared."
37tn (2:5) Heb "mantelet." The Hebrew noun Eks ("mantelet") is a military technical term referring to a large movable shelter used as a protective cover for soldiers besieging a fortified city, designed to shield them from the arrows shot down from the city wall (HALOT 754; BDB 697). This noun is a hapax legomenon (a word that only occurs once in the Hebrew Bible) and is derived from the verb Eks III ("to cover; to protect"; TWOT 2:623-24). K. J. Cathcart (Nahum in the Light of Northwest Semitic, 95) suggests that the translation "mantelet" is supported by the use of the verb Eks III in Ps 140:7 [8]: "Yahweh, my Lord, my fortress of safety; shelter (hT*K)s^) my head in the day of arms." This is reflected in several recent translations: "wheeled shelters" (NJPS), "protective shield" (NIV), "covering used in a siege" (NASB margin), and "mantelet" (NRSV).
sn (2:5) The Hebrew term translated covered siege tower probably does not refer to a battering ram, but to a movable protective tower, used to cover the soldiers and the siege machinery. These are frequently depicted in Neo-Assyrian bas-reliefs, such as the relief of Sennacherib's siege of Lachish. The Neo-Assyrians used both small, hut-like shelters that could be carried by a few men, as well as larger, tower-like structures rolled on wheels to the top of siege embankments. These mantelets protected the attackers while they build the embankments and undermined the foundations of the city walls to hasten their collapse. Siege towers were equipped with machines designed to hurl stones to smash the fortifications and firebrands to start conflagrations (see A. H. Layard, Nineveh and Its Remains, 2:281-86).
38tn (2:6) Or "river dam gates."
sn () Nineveh employed a system of dams and sluice gates to control the waters of the Tebiltu and Khoser Rivers which flowed through the city (R. C. Thompson and R. W. Hutchinson, A Century of Exploration at Nineveh, 120-132). However, the Tebiltu often flooded its banks inside the city, undermining palace foundations and weakening other structures. To reduce this flooding, Sennacherib changed the course of the Tebiltu inside the city. Outside the city, he dammed up the Khoser and created a reservoir, regulating the flow of water into the city through an elaborate system of double sluice gates (D. D. Luckenbill, Ancient Records of Assyria and Babylon, 99-100; J. Reade, "Studies in Assyrian Geography, Part I: Sennacherib and the Waters of Nineveh," RA 72 : 47-72; idem, "Studies in Assyrian Geography, Part II: The Northern Canal System," RA 72 [1978]: 157-80). According to classical tradition (Diodorus and Xenophon), just before Nineveh fell, a succession of very high rainfalls deluged the area. The Khoser River swelled and the reservoir was breached. The waters rushed through the overloaded canal system, breaking a hole twenty stadia (about 2.3 miles or 3.7 km) wide in the city wall and flooding the city. When the waters receded, the Babylonians stormed into Nineveh and conquered the city (Diodorus Siculus, Bibliotheca Historica, 2.26-27, especially 27.1-3; Xenophon, Anabasis, 3.4.12; P. Haupt, "Xenophon's Account of the Fall of Nineveh," JAOS 28 [1907]: 65-83). This scenario seems to be corroborated by the archaeological evidence (A. T. Olmstead, History of Assyria, 637; C. J. Gadd, The Fall of Nineveh, 18).
39tn (2:6) Heb "and the palace melts." The Niphal perfect gomn´ ("is undulated") from gWm ("to melt; to soften; to dissolve") is sometimes used of material objects (earth, hills) being softened or eroded by water (Ps 65:11; Amos 9:13). Nahum pictures the river banks inside Nineveh overflowing in a torrent, crashing into the royal palace and eroding its limestone slab foundations.
sn () Ironically, a few decades earlier, Sennacherib engaged in a program of flood control because the Tebiltu River often flooded its banks inside Nineveh and undermined the palace foundations. Sennacherib also had to strengthen the foundations of his palace with "mighty slabs of limestone" so that "its foundation would not be weakened by the flood of high water" (D. D. Luckenbill, Ancient Records of Assyria and Babylon, 99-100). At the time of the fall of Nineveh, the Palace of Ashurbanipal was located on the edge of the sharpest bend of the Khoser River as it flowed through the city; when the Khoser overflowed its banks, the palace foundation was weakened (J. Reade, "Studies in Assyrian Geography, Part I: Sennacherib and the Waters of Nineveh," RA 72 : 51).
40tn (2:6) Or "the palace collapses and crumbles." The Hophal perfect 3ms bX^h%w+ is from either bxn I ("to stand," HALOT 715; BDB 662) or bxn II ("to dissolve, weaken," HALOT 715). Many scholars who take bX^h%w+ from bxn I ("to stand") suggest that the meaning is "it is fixed; it is determined (?)" (BDB 662). This is followed by several English translations: "it is decreed" (NIV, NRSV) and "it is fixed" (NASB). This is a rather awkward idea and does not seem to fit the context of the description of the destruction of the palace or the exile of the Ninevites. On the other hand, several scholars suggest that bX^h%w+ is derived from bxn II ("to be weak"; cf. Ps 39:6; Zech 11:16; HALOT 715) which is related to Arabic nasiba ("to be weak") or Arabic nasaba ("to suck out; to dissolve") and Assyrian nasabu ("to suck out"); see W. H. F. Saggs, "Nahum and the Fall of Nineveh," JTS 20 (1969): 220-21; R. D. Patterson, Nahum, Habakkuk, Zephaniah, 69-70. As a parallel word to gomn´ ("is deluged" or "melts"), bX^h%w+ ("is weakened" or "is dissolved") describes the destructive effect of the flood waters on the limestone foundations of the palace. The verse divisions in the MT place bX^h%w+ at the beginning of v. 7 ET [v. 8 HT]; however, it probably should be placed at the end of v. 6 ET [v. 7 HT] and connected with the last two words of the line: bX^h%w+ gomn´ lk*yh@h^w+ ("the palace is deluged and dissolved"; see R. D. Patterson, Nahum, Habakkuk, Zephaniah, 69-70). This is supported by several factors: (1) the gender of bX^h%w+ is masculine, while the verbs in v. 7 are feminine: ht***l*u&&h) ht*L=G% ("she is led into exile and taken away"); (2) the gender of the final verb in v. 6 is masculine: gomn´ ("[the palace] is deluged"); (3) both bX^h%w+ and gomn´ are passive verbs (Niphal and Hophal); (4) both gomn´ ("is deluged") and bX^h%w+ ("is dissolved/weakened") are parallel in meaning, describing the effects of flood waters on the limestone foundation of the royal palace; (5) this redivision of the lines produces a balanced 3+3 and 2+2 colon count in these two lines; and (6) this produces a balance of two verbs each in each colon. The meaning of bX^h%w+ is notoriously difficult (for a list of options, see Hebrew Bible Text Project, 5:343-45). Scholars offer over a dozen different proposals but only the most important are summarized here: (1) Most scholars take bX^h%w+ as Hophal perfect 3ms with vav-conjunction from bxn I ("to stand"), meaning "it is fixed; it is determined (?)" (BDB 662). This is followed by several English translations: "it is decreed" (NIV, NRSV) and "it is fixed" (NASB). The LXX translation kaiV hJ uJpovstasi" ("and the foundation") reflects a reading of bX^h%w+ with a meaning similar to its use in Gen 28:12 ("a stairway resting on the earth") or a reading of bX*M^h^w+ from the noun bX*m^ ("place of standing"; cf. BDB 662; HALOT 620). (2) The BHS editors suggest emending to Hophal perfect 3fs ha*x=h%w+ from axy ("to go out"), meaning "she is led out into exile" or "she is led out to be executed" (HALOT 427; see, e.g., Gen 38:25; Jer 38:22; Ezek 14:22; 38:8; 44:5; Amos 4:3). (3) Early Jewish interpreters (Targum Jonathan, Kimchi, Rashi) and modern Christian interpreters (e.g., W. A. Maier, The Book of Nahum, 259-62) view bX^h%w+ as the proper name of an Assyrian queen, "Huzzab." This is adopted by several translations: "And Huzzab is exiled" (KJV, AV, RV, NJPS). However, this view has been severely criticized by several scholars because no queen in Assyrian history is known by this name (G. R. Driver, "Farewell to Queen Huzzab!" JTS 16 [1965]: 296-98; W. H. F. Saggs, "Nahum and the Fall of Nineveh," JTS 20 [1969]: 220). (4) Several scholars suggest that bX^h%w+ is the Hophal perfect of bxn II which is related to Assyrian nasabu ("to suck out") and Arabic nasaba ("to suck out; to dissolve," Lane 2805), as in Ps 39:6 and Zech 11:16. Taking ht*L=G% as the noun "column-base" (see translator's note on the word "exile" in this verse), Saggs translates the line as: "its column-base is dissolved" (W. H. F. Saggs, "Nahum and the Fall of Nineveh," JTS 20 [1969]: 220-21). Patterson connects it to the last two words of the previous line: bX^h%w+ gomn´ lk*yh@h^w+ "The palace collapses and crumbles" (R. D. Patterson, Nahum, Habakkuk, Zephaniah, 69-70). (5) Driver revocalizes it as the noun bX)h^w+ ("and the [captive] train") which he relates to the Arabic noun sub ("train"): "the train of captives goes into exile" (so NEB). This is reflected in the Greek text of the Minor Prophets from Nahal Heber which took bxhw as "wagon; chariot." (6) Cathcart suggests that the MT's bX^h%w+ may be repointed as bX^h^w+ which is related to Assyrian hassabu ("goddess"). (7) Several scholars emend to yb!X=h^w+ ("the Beauty") from yb!x= ("beauty") and take this as a reference to the statue of Ishtar in Nineveh (K. J. Cathcart, Nahum in the Light of Northwest Semitics, 96-98; M. Delcor, "Allusions a la deesse Istar en Nahum 2,8?" Bib 58 [1977]: 73-83; T. E. McComiskey, The Minor Prophets, 2:806). (8) Smith derives consonantal bxhw from byx!n+ ("pillar," HALOT 716-17) which is related to Assyrian nisibi which refers to the statue of a goddess (R. L. Smith, Micah-Malachi, 82).
41tn (2:7) The term "Nineveh" is not in the Hebrew text, but is supplied from context.
42tn (2:7) The MT reads the Pual perfect 3fs ht*L=G% from hlg ("to uncover; to go into exile"; BDB 162-63; HALOT 191-92). There are two basic views of the meaning of ht*L=G% in this verse: (1) "She is stripped" (see R. L. Smith, Micah-Malachi, 81). This may describe the exposure of the foundation of a building (Ezek 13:14) or the uncovering of intimate parts of the body (Exod 20:26; Isa 47:3; Ezek 16:36, 57; 23:29; BDB 163; HALOT 192). This is reflected in the LXX reading ajpekaluvfqh ("she has been exposed"). This approach is followed by NASB ("she is stripped"). (2) "She is taken into exile" (KJV, NIV, NRSV, NJPS). The Qal stem of hlg often means "to go into exile" (Judg 18:30; 2 Kgs 24:14; Isa 5:13; 49:21; Jer 1:3; Ezek 39:23; Amos 1:5; 5:5; 6:7; Lam 1:3); the Hiphil often means "to deport exiles" (2 Kgs 15:20; 16:9; 17:6, 11, 26, 28, 33; 18:11; 24:14-15; 25:11; Jer 20:4; 22:12; 24:1; 27:20; 29:1, 4, 7, 14; 39:9; 43:3; 52:15, 28, 30; Ezek 39:28; Amos 1:6; 5:27; Lam 4:22; Esth 2:6; Ezra 2:1; Neh 7:6; 1 Chr 5:6, 26, 41; 8:6; 2 Chr 36:20); and the Hophal stem always means "to be deported; to be taken into exile" (Jer 40:1, 7; Esth 2:6; 1 Chr 9:1). This makes the best sense in the light of the parallel verb htluh ("she is led away") in v. 7 [8 HT] and the description of the fleeing Ninevites in v. 8 [9 HT]. The BHS editors and HALOT 191 suggest that consonantal htlg be vocalized as Qal perfect 3fs ht*l=G´ ("she goes into exile") from hlg (Qal: "go into exile"). Patterson suggests vocalizing consonantal htlg as the noun with 3fs suffix Ht*l=G´ for Ht*l=oG ("her exiles/captives") and taking the singular form as collective in meaning: "her exiles/captives are carried away" (R. D. Patterson, Nahum, Habakkuk, Zephaniah, 70). Saggs suggests that htlg is the noun ht*L*G| ("column-base") as in 1 Kgs 7:41-42; 2 Chr 4:12-13 (BDB 165 [2.b]; HALOT 192 [1.b]) which is related to Assyrian gullatu "column-base" (CAD 5:128). He renders the phrase htlg bxhw as "its column-base[s] is/are dissolved" (see above). He suggests that this provides an excellent parallel to "the palace begins to melt" (gomn´ lk*yh@h^w+). Saggs also proposes that the LXX reflects this picture: kaiV hJ uJpostasi" ajpekaluvfqh ("and the palace-foundation has been exposed") See W. H. F. Saggs, "Nahum and the Fall of Nineveh," JTS 20 (1969): 220-25.
43tn (2:7) Or "And its column-bases collapse and it goes up [in smoke]." The MT reads the Hophal perfect 3fs ht*l*u&h) ("she is carried away") from hlu ("to go up"). The Hiphil stem of hlu often describes a military commander leading a group of forced workers out of a town (1 Kgs 5:27; 9:15, 21; 2 Chr 8:8); likewise, the Hophal stem may denote "to be led away into exile" (HALOT 830; BDB 748).
44tc (2:7) The MT reads the Piel participle togh&n~m= (a hapax legomenon, "sobbing, moaning") from ghn II ("to moan; to lament"; HALOT 675; BDB 624). This root is related to Assyrian nagagu "to cry" (AHw 709.b). This harmonizes well with the following cola: "Her maidservants moan like doves, they beat upon their breasts." This is adopted by several English translations (NASB, NIV, NRSV). On the other hand, an alternate vocalization tradition (represented by several Hebrew MSS, Targum Jonathan, LXX, and Vulgate) reads the Pual participle togh&n{m= ("forcibly removed") from the more common root ghn I ("to drive away; to lead away"; HALOT 675). This root is often used of conquerors leading away exiles or prisoners of war (Gen 31:26; Deut 4:27; 28:37; Isa 20:4; Lam 3:2). This picture is clearly seen in the LXX reading kaiV aiJ dou'lai aujth'" hjvgonto ("and her maidservants were led away"). This textual tradition harmonizes with the imagery of exile in the preceding colon (see translator's note on the word "exile" in this verse). This approach is adopted by several translations (KJV, NJPS).
tn (2:7) Or "her maidservants are led away [into exile]."
45tn (2:7) Heb "like the sound of doves."
46tn (2:7) The Poel participle tpptm ("beating continuously") is from [pt ("to beat"; HALOT 1037-38; BDB 1074). Elsewhere it is used of beating timbrels (Ps 68:26; 1 Sam 21:14 cj). The participle describes a circumstance accompanying the main action ("her maidservants moan") and functions in a continual, repetitive manner (see Waltke-O'Connor, Hebrew Syntax, §37 [6.d]; Williams, Hebrew Syntax, §221).
47tc (2:7) The MT reads /hbbl-lu tpptm ("beating upon their hearts [= breasts]"). The LXX reading fqeggovmenai ejn kardivai" aujtw'n ("moaning in their hearts") reflects either an alternate textual tradition or simple textual confusion. The Greek participle fqeggovmenai ("moaning") seems to reflect either: (1) the Qal participle twgh from hgh ("to moan") as reflected in Targum Jonathan and Vulgate or (2) the Poel participle twghnm ("moaning") from ghn II ("to moan") which appears in the previous line, pointing to a transposition of words between the two lines.
tn (1:3) Heb "upon their heart." The term "their heart" (/hbbl) is a figure of speech (synecdoche of the inner organ for the outer body part) representing their breasts/chests (e.g., Dan 4:16 13; see HALOT 516; BDB 523 [1]). The singular noun is used collectively for all the maidservants as a whole, as the plural suffix indicates (see Waltke-O'Connor, Hebrew Syntax, §7 [2.1.b]; Williams, Hebrew Syntax, §2).
48tn (2:8) The term "pool" (hkrb II) usually refers to a man-made artificial water reservoir fed by water aqueducts rather than to a natural pond (HALOT 161). For example, it is used in reference to man-made water reservoirs for the royal gardens (Eccl 2:6; Neh 2:14); man-made water reservoirs in Jerusalem, some of which were fed by aqueducts (2 Kgs 18:17; 20:20; Isa 7:3; 22:9, 11; 36:2; Neh 3:15, 16); the pool of Gibeon (2 Sam 2:13); the pool of Hebron (2 Sam 4:12); the pool of Samaria (1 Kgs 22:38); and the pools of Heshbon (Song 7:5). The pool of Siloam, built by Hezekiah and fed by the underground aqueduct known as Hezekiah's Tunnel, is designated by the term hkrb in 2 Kgs 20:20 and the Siloam Inscription (line 5).
sn (2:8) Nineveh was like a pool of water. This is an appropriate simile because Nineveh was famous for its artificial pools, many of which serviced the royal gardens. Two rivers also flowed through the city: the Tebiltu and the Khoser.
49tn (2:8) Or, "Nineveh [is] like a pool of water." Either a present tense or a past tense verb may be supplied.
50tc (2:8) The MT reads ayh ymym ("from her days"). The form ymym is composed of the assimilated preposition /m! ("from") prefixed to the plural construct of <oy ("day"; see HALOT 399). The preposition /m! is used temporally, marking the beginning of a continuous period ("since, from"; see HALOT 597 [2]; BDB 581 [4.a]). Several scholars suggest that the third-person independent pronoun ayh functions as a possessive genitive ("her"), a usage attested in Ugaritic, Akkadian, and elsewhere in Hebrew (2 Kgs 9:18; Isa 18:2; Nah 2:12). See K. J. Cathcart, Nahum in the Light of Northwest Semitic, 100-101; Waltke-O'Connor, Hebrew Syntax, §16 (2.a) and n. 9; T. E. McComiskey, ed. The Minor Prophets, 2:807. The plural of <oy ("day") here denotes "lifetime" (HALOT 400 [6.c]). The phrase ayh ymym probably means "from the beginning of her days" or "throughout her days" or "during her lifetime." This is similar to "from the beginning of your days" or "since your days began" or "as long as you live" (1 Sam 25:28; Job 38:12; see HALOT 400 [6.c]; 597 [2.a]; BDB 581 [4a]). Several translations adopt this: "throughout her days" (NASB), "from earliest times" (NJPS), and "[Nineveh] of old" (KJV). In contrast to the Masoretic vocalization, the consonantal text ayh ymym is rendered "her waters" by the LXX and critical scholars. The LXX's taV uJvdata aujth'" ("her waters") reflects the alternate vocalization ymym ("her waters"). The BHS editors suggest emending the MT to h*ym#ym@ ("her waters"). Saggs suggests that the original form was ahymym ("her waters") which he explains thus: ymym is the plural construct of ymym ("waters"); ah is the 3fs suffix on the plural noun, as in Ezek 41:15 (GKC §32.l); the yod of Masoretic ayh is a secondary matres lectionis inserted into wrongly-divided and misunderstood ah- (W. H. F. Saggs, "Nahum and the Fall of Nineveh," JTS 20 [1969]: 220-25). These alternative approaches are followed by several translations: "its water is draining away" (NIV); "whose waters run away" (NRSV); and "its waters are fleeing" (NJB).
tn (2:8) Heb "from days of her" or "from her days."
51tn (2:8) The translation takes the vav on hM*h@w+ in a temporal sense. This approach is also adopted by NJPS: "Now they flee."
52tn (2:8) Heb "they"; the referent (the people of Nineveh) has been specified in the translation for clarity.
53tn (2:8) Or "fleeing away"; or (maintaining the imagery of the pool of water) "draining away."
54tn (2:8) The introductory phrase "she cries out" is not in the Hebrew text, but is supplied in the translation for clarity.
55tn (2:8) Or "can turn [them] back." The Hebrew verb hnP ("to turn") often describes the fearful flight from an attacking enemy army (Josh 7:12; Judg 20:42, 45, 47; Jer 46:5, 21; 47:3; 48:39; 49:8, 24). Nahum pictures the people of Nineveh fleeing from their attackers; nothing can be done to stop their fearful flight. The Hiphil participle hnpm may be taken in an intransitive (Jer 46:5, 21; 47:3; 49:24) or transitive sense (Judg 15:4; 1 Sam 10:9; Jer 48:39), i.e., "no one turns back" or "no one can turn [them] back," respectively (see Waltke-O'Connor, Hebrew Syntax, §27 [2-3]).
56tn (2:9) The phrase "Her conquerors cry out" has been supplied from context.
57tn (2:10) Heb "Emptiness and devastation and being laid waste." Several English translations attempt to reproduce the assonance, alliteration, and paronomasia of three similarly sounding Hebrew words: hq*L*b%m=W hq*Wbm=W h^*qWB (NJPS: "Desolation, devastation, and destruction!" and NRSV: "Devastation, desolation, and destruction!").
sn (2:10) Destruction, devastation, and desolation. The feminine form of each of these terms is used, referring to Nineveh (e.g., NASB: "She is emptied! Yes, she is desolate and laid waste!"). Conquered cities are often personified as a desolated woman (e.g., Isa 47:1; 54:1).
58tn (2:10) Heb "and melting heart."
59tn (2:10) Heb "and tottering of knees."
60tn (2:10) Heb "and shaking in all of the loins."
61tn (2:10) Heb "all of their faces."
62tn (2:10) Heb "gather" or "withdraw." The Piel perfect WxB=q! from Jbq ("to gather") may be nuanced in the intensive sense "to gather glow; to glow [in excitement]" (HALOT 820 [5]) or the privative sense "to take away, withdraw" (BDB 868 [3]). The phrase rWrap* WxB=q! is very difficult; it occurs only here and in Joel 2:6 which also describes the fearful facial reaction to an invading army. It probably means: (1) to grow red in fear; (2) to grow pale in fear; or (3) to turn ashen in fear. This difficult phrase may be translated by the modern English idioms: "every face grows pale" or "every face flushes red in fear."
63tn (2:10) The Hebrew term rWraP* occurs only here and in Joel 2:6 where it also describes a fearful facial reaction. The meaning of rWraP* is debated and numerous etymologies have been suggested: (1) From rWrP* ("cooking pot" KBL 777): LXX toV provswpon ptvntwn wJ" provskauma xuvtra" ("all their faces are like a blackened/burned pot"); Vulgate et facies omnium sicut nigredo ollae ("all their faces are like a black pot"); Targum Jonathan ("covered with black like a pot"). This approach is adopted by the KJV and AV: "the faces of them all gather blackness." (2) From raP ("beauty"). Taking Jbq in a private sense ("gather in"), several scholars propose: "to draw in beauty, withdraw color," hence: "their faces grow pale" (NASB, NIV); see S. R. Driver, The Books of Joel and Amos, 53; C. F. Keil, The Minor Prophets, 1:192-93; A. Haldar, Studies in the Book of Nahum, 59. (3) From rr~P* ("break in pieces"). Due to fear, their faces have gathered wrinkles (S. M. Lehrman, "Joel," in Soncino Edition of the Bible, 66). (4) From rrP IV ("to boil"), related to Arabic àpr and Syriac npr ("to boil"): "their faces glow red in excitement" (HALOT 860). (5) From raP ("grey, ash grey"): "their faces turn grey" (J. J. Gluck, "parur--paárur: A Case of Biblical Paronomasia," OTWSA 12 [1969]: 21-26). The NJPS translation appears to adopt this approach: "all faces turn ashen."
64tn (2:11) Or "What has become of the den of the lions?"
65tc (2:11) The Masoretic form hu#r+m!W ("the feeding ground") is supported by the Dead Sea Scrolls: hurmw (4QpNah). It is also reflected in the LXX reading hJ nomhv ("the pasture"). The BHS editors suggest emending to hr´u*m=W ("the cave"), which involves the metathesis of r and u. This proposed emendation is designed to create a tighter parallelism with /oum= ("the den") in the preceding line. However, this emendation has no textual support and conflicts with the grammar of the rest of the line: the feminine noun hr´u*m=W ("the cave") would demand a feminine independent pronoun instead of the masculine independent pronoun aWh which follows. Nevertheless, several English translations adopt the emendation (NJB, NEB, RSV, NRSV), while others follow the reading of the MT (KJV, NASB, NIV, NJPS).
66tn (2:11) Alternately, "the lion...[once] prowled there." The construction <v*...rv#a& denotes "where...there" (BDB 81 [2]). This locative construction is approximately reflected in the LXX interrogative pou' ("where?").
67tn (2:11) The meaning of the term ayb!l* is debated. There are three basic approaches: (1) The MT reads ayb!l*, which is supported by the Dead Sea Scrolls (4QpNah) which preserves the consonantal form aybl (see J. M. Allegro, Discoveries in the Judaean Desert, 5:38). Most English translations render ayb!l* as "lioness," the parallel term for hyra ("lion"); so RSV, NASB, NIV, NJPS; in contrast, KJV has "old lion." Indeed, the noun ayb!l* ("lioness" or "lion"; BDB 522) occurs frequently in poetic texts (Gen 49:9; Num 23:24; 24:9; Deut 33:20; Isa 5:29; 30:6; Joel 1:6; Job 4:11; 38:39). The problem is the absence of a vav conjunction between the two nouns and the presence of a singular rather than plural verb: aybl hyra ilh ("lion [and] lioness prowled"). Furthermore, the term for "lioness" in the following verse is not ayb!l* but ha*b=l! (HALOT 515; BDB 522). (2) Due to the grammatical, syntactical, and lexical difficulties of the previous approach, several scholars propose that the MT's ayb!l* is a Hiphil infinitive construct form shortened from ayb!h*l= ("to bring"); cf. Jer 27:7; 39:7; 2 Chr 31:10; HALOT 114. Because the Hiphil of awb can depict an animal bringing food to its dependents (cf. 1 Kgs 17:6), they treat the line thus: "where the lion prowled to bring [food]" (Ehrlich, Haldar, Maier). The Dead Sea Scrolls (4QpNah) reading aybl does not solve the problem because the pesher to this line uses awbl ("to enter"), and it is not clear whether this is a literal translation or creative word-play: "Its pesher concerns Demetrius, king of Greece, who sought to enter (awbl) Jerusalem" (col. 1, line 4). (3) The LXX translation tou' eijselqei'n ("would enter") seems to have confused the consonantal form aybl with awbl which it viewed as Qal infinitive construct aobl* from aWB ("to enter"). This approach is followed by at least one modern translation: "where the lion goes" (NRSV).
68tn (2:11) The verb Elh ("to go; to walk") is occasionally used of animals (1 Sam 6:12). Here it is nuanced "prowled" in the light of the hunting or stalking imagery in vv. 12-13.
69tn (2:11) Or "and no one frightened [them]." Alternately, reflecting a different division of the lines, "Where the lion [and] lioness [once] prowled // the lion-cub--and no one disturbed [them]."
70tn (2:12) Heb "as much as he needs." The term ydB= ("as much as he needs"; HALOT 219 [2a]) is composed of the preposition B= and the noun yD~ ("enough, what is required"). This idiom means" to satisfy the hunger of [something]" (cf. Jer 51:58; Hab 2:13).
71tn (2:12) The words "to provide food" are not in the Hebrew text, but are supplied in the translation for clarity.
72tn (2:12) The Piel verb aLmyw is a preterite with vav consecutive which depicts a sequence of events.
73tn (2:13) The term <a%n+ is a passive participle of <an ("to declare"). In prophetic speeches it is a fixed formulaic term meaning "oracle" (Isa 14:22-23; 17:3; 22:25; Jer. 8:3; 25:29; 31:38; 49:26; Zech. 13:2, 7).
74tn (2:13) Traditionally, "the LORD of hosts." The title pictures God as the sovereign king who has at his disposal a multitude of attendants, messengers, and warriors to do his bidding. In some contexts, like this one, the military dimension of his rulership is highlighted. In this case, the title pictures him as one who leads armies into battle against his enemies.
75tc (2:13) The MT reads the 3fs suffix on a singular noun: HB*k=r] ("her chariot"). However, the BHS editors suggest emending to the 2fs suffix on a plural noun: EBkr ("your chariots") due to the use of 2fs suffixes throughout this verse and the anomaly of the singular noun. On the other hand, the Dead Sea Scrolls (4QpNah) read hkbwr ("your abundance") which is the plene spelling of hkbr ("your abundance"). This reflects the transposition (metathesis) of k and b in the consonantal forms hbkr and hkbr. The textual tradition attested at Qumran is reflected in the LXX's plh'qo" sou ("your abundance") which reflects a reading of hkbr ("your abundance") as well. It should be noted that the plene form of the 2fs suffix appears elsewhere in the MT of this verse: hkkalm ("your messenger"). Although there is good evidence for the alternate traditions, the MT reading may be retained for three reasons: (1) The burning of enemy chariots was a common threat in ancient Near Eastern warfare (see D. R. Hillers, Treaty-Curses and the Old Testament Prophets, 60; K. J. Cathcart, "Treaty-Curses and the Book of Nahum," CBQ 35 [1973]: 182). (2) The singular bk#r\ ("chariot") is often used collectively to refer to all the chariots of a nation (Exod 14:7; Josh 11:4; 24:6; Judg 4:7, 13; 5:28). (3) The abrupt shift from the 2fs suffix on Ey]l^a@ ("I am against you!") to the 3fs suffix on HB*k=r] ("her chariot") is an example of a common poetic/stylistic device: heterosis of second to third person (see Bullinger, Figures of Speech, 525 [4.5]). The 2fs suffix in the translation above is used simply for smooth literary style. This is a good example of how sensitivity to figures of speech, ancient Near Eastern backgrounds, and syntax can prevent unnecessary textual emendations.
76tn (2:13) Heb "with smoke." The term "smoke" (/vu) is a figure of speech (metonymy of effect for the cause) representing the fire which produces the smoke (Josh 8:19-20; Isa 65:5; cf. Rev 14:11). In the translation this has been replaced with "fire" since most English readers would find the expression "to burn [something] with smoke" unfamiliar.
77tc (2:13) The MT reads Ey]r~yp!k=W ("and your young lions"), as reflected by the LXX's kaiV touV" levontav" sou ("and your lions"). The BH3 editors emend to Ey]r~B)yg]W ("and your warriors"); this lacks textual support and is unnecessary.
sn () The Assyrian warriors are pictured as young lions in Nah 2:11-13. The Assyrians often pictured themselves with lion imagery (see D. Marcus, "Animal Similes in Assyrian Royal Inscriptions," Or 46 : 87).
78tn (2:13) Heb "I will cut off your prey from the land."
79tc (2:13) The MT reading hkkalm ("your messengers") has a very unusual ending: the plural ending of the noun is spelled defectively (short spelling), while the 2fs pronominal suffix is spelled plene (long spelling); see GKC §91.l. It is possible that the final h is due to dittography with the first letter of the first word of the next verse, yoh ("Woe!"). On the other hand, the LXX reads taV ejvrga sou ("your deeds") which reflects Ey]k^a&l=m^ ("your deeds")--a confusion of Ealm ("messenger") for hkalm ("deed") due to the unusual Hebrew ending here.
1tn (3:1) Heb "of bloods." The plural noun <ymD ("bloods") connotes "bloodshed" or "blood guilt" (BDB 196-97 [2]; HALOT 224-25 [5]; DCH 2:443-47). Human blood in its natural state in the body is generally designated by the singular form <D ("blood"); after it has been spilled, the plural form is used to denote the abundance of blood in quantity (Waltke-O'Connor, Hebrew Syntax, §7 [4.1.b]; BDB 196 [2.f]). The plural is often used with the verb Epv ("to spill; to shed") to connote bloodshed (Gen 9:6; 37:22; Lev 17:4; Num 35:33; Deut 21:7; 1 Sam 25:31; 1 Kgs 18:28; 2 Kgs 21:16; 24:4; 1 Chr 22:8; Ezek 16:38; 22:4, 6, 9, 12, 27; 23:45; 33:25; 36:18; Prov 1:16). The plural often denotes bloodshed (Gen 4:10; 2 Sam 3:27, 28; 16:8; 20:12; 1 Kgs 2:5; 2 Kgs 9:7, 26, 33; 2 Chr 24:25; Job 16:18; Isa 1:15; 4:4; 9:4; 26:21; 33:15; 34:3, 6, 7; Ezek 7:23; 16:6, 9, 36; 21:37; 22:13; 24:8; Hos 1:4; 4:2; Hab 2:8, 12, 17; Mic 3:10; Zech 9:7) or blood-guilt (Exod 22:1; Lev 20:9; Num 35:27; Deut 19:10; 22:8; Judg 9:24; 1 Sam 25:26, 33; 2 Sam 21:1; Isa 33:15; Ezek 9:9). The term can refer to murder (2 Sam 16:7, 8; Pss 5:7; 26:9; 55:24; 59:3; 139:10; Prov 29:10) or more generally, connote social injustice, cruelty, and oppression (Deut 21:8, 9; 1 Sam 19:5; 2 Kgs 21:6; 24:4; Pss 94:21; 106:38; Prov 6:17; Isa 59:7; Jer 7:6; 22:3; Joel 4:19; Jon 1:14). The term may refer to blood that has been shed in war (1 Kgs 2:5) and the unnecessary shedding of blood of one's enemy (1 Kgs 2:31), which is probably the intended meaning here. The phrase "city of bloodshed" (<ymD ryu, "city of bloods") is used elsewhere to describe a city held guilty before God of blood-guilt and about to be judged by God (Ezek 22:2; 24:6).
2tn (3:1) Heb "All of her [is] lying."
3tn (3:1) Heb "full of plunder."
4tn (3:1) Heb "prey does not depart."
5tn (3:2) Heb "the sound of a whip."
6tn (3:2) Heb "the shaking of a chariot wheel."
7tn (3:2) Heb "a horse."
8tn (3:2) Albright argues that the term rhD should be translated as "chariot driver" (W. F. Albright, "The Song of Deborah in Light of Archaeology," BASOR 62 [1936]: 30). More recent research indicates that this term denotes "to dash" (HALOT 215) or "to gallop, neigh" (DCH 2:417). It is used as a synonym for dqr ("to skip"). This Hebrew verb is related to Egyptian thr ("to travel by chariot") and Arabic dahara VII ("to hurry"). The related noun hrhD means "dashing; galloping" (Judg 5:22) (HALOT 215; DCH 2:417).
9tn (3:2) Heb "a chariot."
10tn (3:2) The Piel participle hdQrm ("jolting") is from dqr "to dance; to leap" (of children, Job 21:11), "to skip about; to dance" (Eccl 3:4), and "to leap" (of chariots, Joel 2:5). In related Semitic languages (Akkadian, Ugaritic, and Arabic) the root raqad means "to dance; to skip about." Here, the verb is used as a figurative expression (hypocatastasis) to describe the jostling of the madly rushing war-chariots.
11tn (3:3) Heb "a horseman." Although the Hebrew term srP (alternately spelled crP here) could denote "horse" (1 Sam. 8:11; Joel 2:4; Hab. 1:8; Jer. 46:4), the Hiphil participle hlum ("cause to charge")--the subject of srP--suggests that srP refers here to "horsemen" charging their horses (2 Sam. 1:6; 1 Kings 20:20; Jer. 4:29; 46:4).
12tn (3:3) The term hlum (the Hiphil participle "cause to charge") refers to charioteers bringing war-horses up to a charge or attack (e.g., Jer 46:9; 51:27). On the other hand, the KJV translates this as "lifteth up [both the bright sword and the glittering sword]," while RV renders it as "mounts [his horse (or chariot)]."
13tn (3:3) Heb "a sword."
14tn (3:3) Heb "flash of a sword." Alternately, "swords flash." Although bhl can mean "blade" (Judg 3:22; 1 Sam 17:7), it means "flash [of the sword]" here (e.g., Hab 3:11; see HALOT 520) as suggested by its parallelism with qrbW ("flashing, gleaming point [of the spear]"); cf. Job 20:25; Deut 32:41; Hab 3:11; Ezek 21:15.
15tn (3:3) Heb "a spear."
16tn (3:3) Heb "and flash of a spear." Alternately, "spears glimmer" (HALOT 162).
17tn (3:3) Heb "many slain."
18tc (3:3) The MT reads hY´w]G+l^ ("to the dead bodies"). The LXX reflects hyogl ("to her nations") which arose due to confusion between the consonant w and the vowel o in an unpointed text.
tn (3:3) Heb "There is no end to the dead bodies."
19tn (3:3) Heb "they."
20tn (3:4) The preposition /m on brm (Heb "from the abundance of harlotries") is causal: "because of; in consequence of" (HALOT 598 [6]; BDB 579-80 [2.e]). See, e.g., Exod 2:23; 15:23; Deut 7:7; 2 Sam 3:11, 37; Job 22:4; Isa 6:4; 43:4; 53:5; Ezek 28:5, 18; Nah 1:5; Zech 2:8; see also Waltke-O'Connor, Hebrew Syntax, §11 (2.11.d); Williams, Hebrew Syntax, §319. The causal sense is supported by the LXX's ajpov ("because of"). Most English translations adopt the causal sense (KJV, NASB, NIV, NRSV, NJPS).
21tn (3:4) Heb "Because of the many harlotries of the harlot." The MT connects v. 4 with vv. 5-6; however, the LXX connects v. 4 with vv. 1-3. The Masoretic division is followed by NRSV and NJPS; the LXX division is followed by KJV and NIV; and the NASB division equivocates on the issue. It is best to connect v. 4 with vv. 5-6 (following the MT) because: (1) vv. 1-3 constitute a self-contained woe-oracle; and (2) the theme of the harlot unifies vv. 4-6: the accusation against the harlot (v. 4) and the stereotypical punishment of the harlot (vv. 5-6).
22tn (3:4) Heb "fair of form, a mistress of sorceries."
23tn (3:4) Heb "she." This has been translated as a relative pronoun for stylistic reasons. The shift from 2fs ("you") to 3fs ("she") is an example of heterosis of persons, a common literary/poetic device used in Hebrew poetry and prophetic literature.
24tc (3:4) The MT reads the Qal participle tr\k#M)h^ which is derived from rkm ("to sell; to betray"): "the one who sells/betrays [nations]." The MT is supported by the LXX's hJ pwlsou'sa ("who sells"). The Dead Sea Scrolls read trkmmh (4QpNah 2:7): "the one who sells/betrays [nations]" (see J. M. Allegro, Discoveries in the Judaean Desert, 5:38). Dahood repoints the MT as a Hophal participle, tr\K#M%h^, from rkn ("to know; to recognize"): "the one who is known [by the nations for her harlotries]" (M. Dahood, "Causal Beth and the Root NKR in Nahum 3.4," Bib 52 [1971]: 395-96). The BHS editors suggest emending the MT due to metathesis to tr\m#K)h^ from rmk II ("to ensnare"; HALOT 482) which is related to Assyrian kamaru [A] ("to ensnare"): "The one who ensnares [nations]." The related nouns "snare; net" (rmkm) and "net" (trmkm) are used as metaphors of the wicked destroying their victims (Ps 141:10; Isa 51:20; Hab 1:15, 16). This approach is adopted by NJPS: "who ensnared nations." Others suggest emending to the Qal participle tr\m#K)h^ from rmk III ("to destroy; to overthrow"; BDB 485) related to Assyrian kamaru [B] ("to destroy; to annihilate"): "the one who destroys nations." The MT may be retained due to strong external support (LXX and 4QpNah) and adequate internal support; the conjectural emendations are unnecessary.
tn () Heb "sells." Alternately, "enslaves"; or perhaps "deceives." Most scholars derive the Qal participle tr\k#M)h^ from rkm ("to sell; to betray"): "who sells nations." When used in reference to people, this verb may denote three things: (1) to sell slaves or prisoners of war (Exod 21:8; Deut 21:14; 24:7; Joel 4:3, 6); (2) to sell off someone into the hands of the enemy, that is, to give someone entirely into their power (Exod 21:7; 22:2; Deut 32:30; Judg 2:14; 3:8; 4:2; 10:7; 1 Sam 12:9; Isa 50:1; Joel 4:8; Ps 44:13); and (3) to betray someone (possibly the meaning here in Nah 3:4?); see HALOT 581-82; BDB 569. This is related to Assyrian makara ("to carry out trade; to make merchandise of"). Some translations nuance tr\k#M)h^ as "who sells nations" (KJV, NASB); others nuance it metonymically, "who enslaves nations" (NIV, NRSV). Thomas derives tr\k#M)h^ from rkm II ("to deceive; to beguile; to betray") which is related to Arabic makara ("to betray"; see HALOT 581-82): "who deceives the nations" (D. W. Thomas, "The Root mkr in Hebrew," JTS 37 : 388-89; idem, "A Further Note on the Root mkr in Hebrew," JTS 3 [1952]: 214).
25tn (3:4) Heb "the one who sells nations by her harlotries."
26tn (3:4) Heb "and clans by her sorceries."
27tn (3:5) Traditionally, "the LORD of hosts." See the note on the expression "the LORD who leads armies" in 2:13.
28tn (3:5) Heb "I will uncover your skirts over your face."
sn (3:5) Strip off your clothes. In the ancient Near East, the typical punishment for a prostitute was to strip her of her clothes publicly to expose her to open shame, embarrassment, and public ridicule. Because Nineveh had acted like a prostitute, the LORD would punish her as a prostitute.
29tn (3:6) Heb "detestable things."
30tc (3:7) While the MT reads 2fs El* ("for you"), the LXX reads aujvthv ("for her"). The Dead Sea Scrolls from Wadi Murabba'at read il ("for you"). The MT reading is preferred for several reasons: (1) it is supported by the scrolls from Wadi Murabba'at; (2) it is the most difficult reading; and (3) it explains the origin of the LXX which probably harmonized this with the preceding 3 feminine singular pronoun. Abrupt switches from third to second person are commonly found in poetic and prophetic literature (e.g., Deut 32:15; Isa 5:8; Jer. 29:19; Job 16:7) as well as in Northwest Semitic curses (see S. Gevirtz, "West-Semitic Curses and the Problem of the Origins of Hebrew Law," VT 11 [1961]: 147 n. 4).
tn (3:7) Heb "From whence shall I find comforters for you?"
31tn (3:8) Heb "Are you better than Thebes?"
32tn (3:8) Heb "No-Amon." The name is transliterated by NAB, NASB; many other English translations employ the equivalent "Thebes."
33tn (3:8) The relative pronoun rv#a& is functioning in a possessive sense: "whose" (Job 37:17; Ps 95:5; Isa 5:28; 49:23; Jer 31:32; see HALOT 98 [4]).
34tn (3:8) The consonantal form lyj is vocalized in the MT as lyj II ("rampart"). The LXX translation hJ ajrxhv ("strength") reflects confusion between the relatively rare lyj II ("rampart") and the more common lyj I ("strength"); see HALOT 310-12.
35tn (3:8) The preposition /m on <ym ("water") designates the material out of which something is composed (HALOT 598 [3]; BDB 579 [2.b]). This is a figurative description of the Nile River: it functioned like a fortress wall for Thebes.
36sn (3:9) Cush is the Hebrew name for the ancient kingdom of Ethiopia (also known as Nubia) along the nile valley south of Aswan in Egypt. Many modern translations render this "Ethiopia," but this area is not to be confused with modern Ethiopia (i.e., Abyssnia).
37tn (3:9) Or "Cush was limitless and Egypt was strong." The NIV treats the two nations ("Cush and Egypt") as a hendiadys of the predicate and translates them as one clause. On the other hand, NJPS treats them separately and translates them in two different clauses.
38tn (3:9) Heb "Lubim." Most modern English translations render this as "Libya" or "the Libyans."
39tn (3:9) The preposition B= (bet) in itrzub should probably be taken as a bet of identity rather than in a locative sense (DCH 2:84 [7]; HALOT 104 [3]).
40tc (3:9) Although the LXX and Syriac read a 3 fs suffix, the 2 fs suffix on MT itrzub ("your strength") should be retained because of the support of 4QpNah, which reads itrzub. The MT is the more difficult reading and best explains the origin of the variants, which attempt to harmonize with the preceding 3 fs suffix.
tn (3:9) Heb "your strength."
sn (3:9) This is an example of enallage--a figure of speech in which a speaker addresses a party who is not present. Here, the prophet Nahum addresses the city of Thebes.
41tn (3:9) The Hebrew noun rzu has been understood in two ways: (1) In the light of the Ugaritic root gzr ("hero; valiant one; warrior"), several scholars posit the existence of the Hebrew root rzu II ("warrior"), and translate itrzuB as "in your army" (M. Dahood, Psalms, 1:210; P. Miller, "Ugaritic GZR and Hebrew ´ZR II," UF 2 [1970]: 168). (2) It is better to relate the Hebrew rzu to Canaanite izirtu ("military help") which appears several times in the El-Amarna correspondence: "Let him give you soldiers and chariots as help for you so that they may protect the city" (EA 87:13) and "I have provided help for Tyre" (EA 89:18); see K. J. Cathcart, "More Philological Studies in Nahum," JNWSL 7 (1979): 11.
42tc (3:10) The MT reads hl*G{l^ ("as a captive") with the preposition l (lamed) denoting essence/identity. On the other hand, 4QpNah reads hlwgb ("as a captive") with the preposition b (bet) denoting essence/identity ("as a captive"). The LXX's aijxmavlwto" ("as a prisoner") does not reveal which preposition was the original.
43tc (3:10) The past-time reference of the context indicates that the Pual verb WvF=r%y+ is a preterite describing past action ("they were dashed in pieces") rather than an imperfect describing future action ("they will be dashed in pieces"). The past-time sense is supported by the Syriac and Vulgate. The LXX, however, misunderstood the form as an imperfect: ejdafiou'sin ("they shall dash"). Not recognizing that the form is a preterite, the BHS editors suggest emending to Pual perfect WvF=r% ("they were dashed in pieces"). This emendation is unnecessary once the possibility of a preterite is recognized. The Masoretic reading is supported by the reading w?fwry found in the Dead Sea Scrolls (4QpNah 3:10).
44tc (3:10) The MT reads WDy~ ("they cast [lots]") from ddy ("to cast [lots]"). On the other hand, the Dead Sea Scrolls (4QpNah) read wry ("they threw, cast [lots]") from hry ("to throw, cast [lots]") (e.g., Josh 18:6). The textual variant arose due to orthographic confusion between d (dalet) and r (resh)--two Hebrew letters very similar in appearance. The root ddy is relatively rare--it occurs only two other times (Obad 11; Jon 4:3)--therefore, it might have been confused with hry which appears more frequently.
45tc (3:10) The MT and Dead Sea Scrolls (4QpNah) read hydbkn luw ("for her nobles"). The LXX reflects hydbkn lk luw ("for all her nobles"), adding lk ("all"). The LXX addition probably was caused by the influence of the repetition of lk in the preceding and following lines.
46tc (3:11) The editors of BHS suggest emending the MT reading, the Qal imperfect yrkvt ("you will become drunk") from rkv ("to become drunk"; BDB 1016; HALOT 971). However, there is no external textual support for the emendation. The imagery of drunkenness is as a common figure for defeat in battle.
tn (3:11) Heb "you will be drunken."
sn (3:11) You...will act like drunkards. The imagery of drunkenness is frequently used to describe defeat in battle (Isa 49:26; Jer 25:27; 51:21). It is an appropriate use of imagery: drunkards frequently pass out and wine drools out of their mouth; likewise, slain warriors lie fallen and their blood flows out of their mouths.
47tc (3:11) The MT reads the Niphal participle hm*l*u&n~ from <lu I ("to conceal"). This is supported by the Dead Sea Scrolls, hmlun (4QpNah 3:11), and is reflected by the LXX's uJperewramevnh ("to be overlooked"). Several scholars suggest nuancing the Niphal in a passive sense: "you will be concealed" or "you will be obscured" (BDB 761 [2]). However, the reflexive sense "you will conceal yourself; you will hide yourself" (e.g., Ps 26:4) is better (HALOT 835). On the other hand, the BHS editors suggest emending to the Niphal participle hp*l*u$n\ from [lu ("become faint"): "you will become faint" or "you will pass out" or "you will swoon" (HALOT 836; BDB 761 [2]). This is unnecessary and lacks textual support.
tn (3:11) Heb "you will hide yourself."
48sn (3:12) Ironically, Sennacherib had recently planted fig trees along all the major avenues in Nineveh to help beautify the city, and had encouraged the citizens of Nineveh to eat from these fruit trees (D. D. Luckenbill, Assyrian Royal Inscriptions, 2:368). How appropriate that Nineveh's defenses would now be compared to fig trees whose fruit would be eaten by its enemies.
49sn (3:12) This extended simile compares the siege of Nineveh with reapers shaking a tree to harvest the "first-ripe fruit." Fruit that matured quickly and ripened early in the season dropped from the trees more easily than the later crop which developed more slowly (Isa 28:4). To harvest the later crop the worker had to climb the tree (sixteen to twenty feet tall) and pick the figs by hand from each branch. On the other hand, the fruit from the early harvest could be gathered quickly and with a minimum of effort by simply shaking the trunk of the tree (G. Dalman, Arbeit und Sitte in Palestina, 1:378-80). The point of this simile is that Nineveh would fall easily and quickly.
50tn (3:12) This conditional sentence expresses a real anticipated situation expected to occur in the future, rather than an unreal completely hypothetical situation. The particle <a! ("if") introduces real conditions (Williams, Hebrew Syntax, §453). The imperfect tense verb wuwny ("they are shaken") depicts a future-time action conceived as a real situation expected to occur (see Joüon-Muraoka, Grammar, §167; Waltke-O'Connor, Hebrew Syntax, §31 [6.1]).
51tn (3:12) Heb "they"; the referent (the first ripe fruit of the previous line, rendered here as "their figs") has been specified in the translation for clarity.
52tn (3:12) The syntax of the concluding clause (apodosis) emphasizes that this action is expected and certain to occur. This clause is introduced by vav-conjunction and the perfect tense verb Wlpnw ("they will fall") which emphasizes the expected certainty of the action (see Joüon-Muraoka, Grammar, §167; Waltke-O'Connor, Hebrew Syntax, §32 [2.1]).
53sn (3:12) This is appropriate imagery and highly ironic. After defeating their enemies, the Assyrian kings often encouraged their troops to consume the fruit of the conquered city's fruit trees (D. D. Luckenbill, Assyrian Royal Inscriptions, 2:32, 261-62).
54tn (3:13) Or, "have been opened wide." The Niphal perfect WjT=p=n] from jtP ("to open") may designate a past-time action ("have been opened wide") or a present-time circumstance ("are wide open"). The present-time sense is preferred in vv. 13-14. When used in reference to present-time circumstances, the perfect tense represents a situation occurring at the very instant the expression is being uttered; this is the so-called "instantaneous perfect" (Waltke-O'Connor, Hebrew Syntax, §30 [5.1.d]). The root jtP ("to open") is repeated twice for emphasis to depict the helpless state of the Assyrian defenses: WjT=p=n{ jotP* ("wide open").
55tn (3:13) Or "has consumed." The Qal perfect hl*k=a* from lka ("to consume") refers either to a past-time action ("has consumed") or a present-time action ("consumes"). The context suggests the present-time sense is preferable here. This is an example of the "instantaneous perfect" which represents a situation occurring at the very instant the expression is being uttered (see Waltke-O'Connor, Hebrew Syntax, §30 [5.1.d]).
56tn (3:13) Heb "your bars."
57tn (3:14) Heb "waters of siege."
58tn (3:14) Heb "go into the mud."
59tn (3:14) Heb "Take hold of the mud-brick mold!"
60sn (3:15) The expression the fire will consume you is an example of personification. Fire is often portrayed consuming an object like a person might consume food (Lev 6:3; 10:2; 16:25; Num 16:35; Deut 4:24; 5:22; Judg 9:15; 1 Kgs 18:38; 2 Kgs 1:10, 12, 14; 2 Chr 7:1; Isa 5:24; 10:17; 30:27, 30; 33:14; Amos 1:4, 7, 10, 12, 14; 2:2, 5; 5:6).
61tn (3:15) The verb lka ("to consume; to devour") is used twice for emphasis: "the fire will consume you, the sword...will devour you."
sn (3:15) The expression the sword...will devour you is an example of personification; the sword is frequently portrayed as consuming or devouring a defeated enemy (Deut 32:42; 2 Sam 2:26; 11:25; 18:8; Hos 11:6; Jer 2:30; 12:12); see BDB 37 (2); HALOT 46.
62tc (3:15) The root dBK ("be numerous") is repeated for emphasis: the Hitpael infinitive absolute dB@K^t=h! and Hitpael imperative yd]B=K^t=h! (both "Make yourself numerous!"). The infinitive absolute functions as an imperative (GKC §113.bb). The BHS editors suggest emending the Hitpael infinitive absolute form dB@K^t=h! to the Hitpael imperative form yd]B=K^t=h! in order to have two identical forms in this line. However, this is not necessary; the infinitive absolute is used for stylistic variation and often precedes imperatives to add urgency. The MT makes sense as it stands.
63tn (3:16) Or "Increase!" or "You have increased." The form and meaning of the MT perfect tense verb tbrh (from brh, "to increase") is debated. The LXX translated it as a simple past meaning: ejplhvquna" ("you have multiplied"). However, some scholars argue for an imperatival form or an imperatival nuance due to the presence of the two preceding volitive forms: dB@K^t=h! and yd]B=K^t=h! ("Multiply...multiply!"). For example, the editors of BHS propose emending the perfect tense tbrh to the imperative form ybrh ("multiply!"). K. J. Cathcart (Nahum in the Light of Northwest Semitic, 145) retains the MT perfect form, but classifies it as a precative perfect with an imperatival nuance ("increase!"). Note: Some scholars deny the existence of the precative perfect in Hebrew (G.R. Driver, Hebrew Tenses, 25-26; Kautsch, Gesenius' Hebrew Grammar, 106 n. 2); however, others argue for its existence (A. B. Davidson, Hebrew Syntax, 41, remark 5; Waltke-O'Connor, Hebrew Syntax, §30 [5.4.c, d]).
64tn (3:16) The words "they are like" are not in the Hebrew text, but are supplied in the translation for clarity.
65tn (3:16) The verb fvP ("to strip off") refers to the action of the locust shedding its outer layer of skin or sheaths of wings while in the larval stage (BDB 833). In a similar sense, this verb is normally used of a person stripping off garments (Gen 37:23; Lev 6:4; 16:23; Num 20:26, 28; 1 Sam 18:4; 19:24; 31:8, 9; 2 Sam 23:10; 1 Chr 10:8, 9; Neh 4:17; Job 19:9; 22:6; Ezek 16:39; 23:26; 26:16; 44:19; Hos 2:5; Mic 2:8; 3:3).
66tn (3:17) Or "your guards." The noun Ey]r~z´G+m! ("your courtiers") is related to Assyrian manzazu ("courtier"; AHw 639.a) or massaru ("guard"; AHw 621.a); see HALOT 601). The nuance "princes," suggested by older lexicographers (BDB 634), is obsolete.
67tn (3:17) The noun Ey]r~p=s=f^ ("your scribes") from rspf ("scribe; marshal") is a loanword from Assyrian tupsarru and Sumerian DUB.SAR ("tablet-writer; scribe; official"); see BDB 381; HALOT 379. This term is also attested in Ugaritic tupsarru (PRU 3:236) and in Phoenician dpsr (DISO 102). As in Jer 51:27, it is used of military and administrative officials (HALOT 379). This term designated military officials who recorded the names of recruits and the military activities of Assyrian kings (see P. Machinist, "Assyria and its Image in the First Isaiah," JAOS 103 [1983]: 736).
68tn (3:17) Heb "it flees."
69tc (3:17) The BHS editors propose redividing the singular MT reading ddonw ("and it flees") to the plural Wddonw ("and they flee") due to the difficulty of a singular verb. However, the LXX supports the singular MT reading. The subject is bwg ("swarm"), not individual locusts.
70tc (3:17) The MT reads the noun with 3ms suffix omoqm= ("its place"). The BHS editors suggest emending to 3mpl suffix <m*oqm= ("their place"). The MT is supported by the LXX reading tovn tovpon aujth'" ("its place"), which has a singular suffix. The 3ms suffix is not as awkward as the BHS editors claim--its antecedent is the singular hbra ("locust") and ybg bwg ("a swarm of locusts"), as reflected by the 3ms verb ddonw ("it flies away").
71tc (3:17) The MT reads <Y´a^ ("Where are they?"); see, e.g., Isa 19:12; DCH 1:202; HALOT 40). On the other hand, the LXX's oujaiv aujtoi'" ("Woe to them!") seems to reflect a reading of <Y´a# ("Alas to them!"). The BHS editors suggest emending to hk*ya@ ("Alas!" or "How?") and join it to v. 18, or hm^ yoa ("Woe! Why...?") joined to v. 18 (DCH 1:202). HALOT 40 suggests the emendation y;a ("Alas to you!").
tn (3:17) Heb "Its place is not known--where are they?" The form <Y´a^ has been taken in various ways: (1) an interrogative adverb with 3mpl suffix ("where are they?"; GKC §100.o; BDB 32 [b]); (2) an interrogative particle ya ("where?") lengthened to hYa and written with the enclitic particle <- (GKC §100.g), similar to ayyami ("where?") in Assyrian (CAD 1.1.220); see W. A. Maier, The Book of Nahum, 356; R. D. Patterson, Nahum, Habakkuk, Zephaniah, 111; T. E. McComiskey, ed., The Minor Prophets, 2:826.
72sn (3:18) The term shepherd was frequently used in the ancient Near East in reference to kings and other leaders (royal, political, military). Here, the expression your shepherds is an implied comparison (hypocatastasis) referring to the royal/military leadership of Assyria.
73tn (3:18) The Hebrew term y;r\yD]a^ ("your officers") from the root ryDa ("high, noble, majestic one") designates "prominent people" in society (Judg 5:13, 25; Jer 14:3; Ps 16:3; Neh 3:5; 10:30; 2 Chr 23:20) and prominent "officers" in the military (Nah 2:6; 3:18); see HALOT 14; BDB 12. This is related to Assyrian adaru ("high noble official").
74tn (3:18) The MT reads WnK=v=y] ("they are settling down; they are lying down") from /kv ("to settle down; to lie down"). The BHS editors suggest emending to Wnv=y´ ("they are slumbering") in order to produce a tighter parallelism with the parallel verb Wmn´ ("they are sleeping"). However, the MT has an adequate parallelism because the verb /kv ("to lie down") is often used in reference to the dead lying down in the grave (Job 4:19; 26:5; Ps 94:17; Isa 26:19); see BDB 1015 (2.b). This is a figurative expression (hypocatastasis) for someone dying. Although the LXX misunderstood the syntax of this line, the LXX translation ejkoivmise ("he has laid low") points to a form of the Masoretic verbal root /kv ("to lie down; to settle down").
75tc (3:19) The MT reads the hapax legomenon hhK ("relief; alleviation"). On the other hand, the LXX reads ijvasi" ("healing") which seems to reflect a reading of hhG ("cure; healing"). In the light of the LXX, the BHS editors suggest emending the MT to hhG--which occurs only once elsewhere (Prov 17:22)--on the basis of orthographic and phonological confusion between Hebrew k (kaf) and g (gimel). This emendation would produce the common ancient Near Eastern treaty-curse: "there is no cure for your wound" (e.g., Hos 5:13); see HALOT 461; K. J. Cathcart, "Treaty-Curses and the Book of Nahum," CBQ 35 (1973): 186; D. Hillers, Treaty-Curses and the Old Testament Prophets, 64-66.
tn (3:19) Heb "There is no relief of your fracture."
76tn (3:19) Heb "your injury is fatal."
77tn (3:19) Heb "the report of you."
78tn (3:19) Heb "will clap their hands over you."
79tn (3:19) Heb "For who ever escaped...?"