Discovery BoxIsaiah 37:36
Context37:36 The Lord’s messenger 1 went out and killed 185,000 troops 2 in the Assyrian camp. When they 3 got up early the next morning, there were all the corpses! 4
Isaiah 41:11-12
Context41:11 Look, all who were angry at you will be ashamed and humiliated;
your adversaries 5 will be reduced to nothing 6 and perish.
41:12 When you will look for your opponents, 7 you will not find them;
your enemies 8 will be reduced to absolutely nothing.
Jeremiah 25:31-33
Context25:31 The sounds of battle 9 will resound to the ends of the earth.
For the Lord will bring charges against the nations. 10
He will pass judgment on all humankind
and will hand the wicked over to be killed in war.’ 11
The Lord so affirms it! 12
25:32 The Lord who rules over all 13 says,
‘Disaster will soon come on one nation after another. 14
A mighty storm of military destruction 15 is rising up
from the distant parts of the earth.’
25:33 Those who have been killed by the Lord at that time
will be scattered from one end of the earth to the other.
They will not be mourned over, gathered up, or buried. 16
Their dead bodies will lie scattered over the ground like manure.
Jeremiah 51:42-44
Context51:42 The sea has swept over Babylon.
She has been covered by a multitude 17 of its waves. 18
51:43 The towns of Babylonia have become heaps of ruins.
She has become a dry and barren desert.
No one lives in those towns any more.
No one even passes through them. 19
51:44 I will punish the god Bel in Babylon.
I will make him spit out what he has swallowed.
The nations will not come streaming to him any longer.
Indeed, the walls of Babylon will fall.” 20
Nahum 1:3-12
Context1:3 The Lord is slow to anger 21 but great in power; 22
the Lord will certainly not 23 allow the wicked 24 to go unpunished.
He marches out 25 in the whirlwind and the raging storm;
dark storm clouds billow like dust 26 under his feet. 27
1:4 He shouts a battle cry 28 against the sea 29 and makes it dry up; 30
he makes all the rivers 31 run dry.
Bashan and Carmel wither; 32
the blossom of Lebanon withers.
1:5 The mountains tremble before him, 33
the hills convulse; 34
the earth is laid waste 35 before him,
the world and all its inhabitants 36 are laid waste. 37
1:6 No one can withstand 38 his indignation! 39
No one can resist 40 his fierce anger! 41
His wrath is poured out like volcanic fire,
boulders are broken up 42 as he approaches. 43
indeed, 45 he is a fortress 46 in time of distress, 47
and he protects 48 those who seek refuge 49 in him.
1:8 But with an overwhelming flood 50
he will make a complete end of Nineveh; 51
he will drive 52 his enemies into darkness.
1:9 Whatever 53 you plot 54 against the Lord, he will completely destroy! 55
Distress 56 will not arise 57 a second time.
1:10 Surely they will be totally consumed 58
like 59 entangled thorn bushes, 60
like the drink of drunkards, 61
like very 62 dry stubble.
1:11 From you, O Nineveh, 63 one has marched forth who plots evil against the Lord,
a wicked military strategist. 64
1:12 This is what the Lord says: 65
“Even though 66 they are powerful 67 –
and what is more, 68 even though their army is numerous 69 –
nevertheless, 70 they will be destroyed 71 and trickle away! 72
Although I afflicted you,
I will afflict you no more. 73
Zechariah 12:3-5
Context12:3 Moreover, on that day I will make Jerusalem a heavy burden 74 for all the nations, and all who try to carry it will be seriously injured; 75 yet all the peoples of the earth will be assembled against it. 12:4 In that day,” says the Lord, “I will strike every horse with confusion and its rider with madness. I will pay close attention to the house of Judah, but will strike all the horses 76 of the nations 77 with blindness. 12:5 Then the leaders of Judah will say to themselves, ‘The inhabitants of Jerusalem are a means of strength to us through their God, the Lord who rules over all.’
Zechariah 14:1-3
Context14:1 A day of the Lord 78 is about to come when your possessions 79 will be divided as plunder in your midst. 14:2 For I will gather all the nations against Jerusalem 80 to wage war; the city will be taken, its houses plundered, and the women raped. Then half of the city will go into exile, but the remainder of the people will not be taken away. 81
14:3 Then the Lord will go to battle 82 and fight against those nations, just as he fought battles in ancient days. 83
Zechariah 14:12-15
Context14:12 But this will be the nature of the plague with which the Lord will strike all the nations that have fought against Jerusalem: Their flesh will decay while they stand on their feet, their eyes will rot away in their sockets, and their tongues will dissolve in their mouths. 14:13 On that day there will be great confusion from the Lord among them; they will seize each other and attack one another violently. 14:14 Moreover, Judah will fight at 84 Jerusalem, and the wealth of all the surrounding nations will be gathered up 85 – gold, silver, and clothing in great abundance. 14:15 This is the kind of plague that will devastate horses, mules, camels, donkeys, and all the other animals in those camps.
Revelation 20:8-9
Context20:8 and will go out to deceive 86 the nations at the four corners of the earth, Gog and Magog, 87 to bring them together for the battle. They are as numerous as the grains of sand in the sea. 88 20:9 They 89 went up 90 on the broad plain of the earth 91 and encircled 92 the camp 93 of the saints and the beloved city, but 94 fire came down from heaven and devoured them completely. 95
[37:36] 1 tn Traditionally, “the angel of the Lord” (so NASB, NIV, NRSV, NLT).
[37:36] 2 tn The word “troops” is supplied in the translation for smoothness and clarity.
[37:36] 3 tn This refers to the Israelites and/or the rest of the Assyrian army.
[37:36] 4 tn Heb “look, all of them were dead bodies”; NLT “they found corpses everywhere.”
[41:11] 5 tn Heb “the men of your strife”; NASB “those who contend with you.”
[41:11] 6 tn Heb “like nothing”; NAB “come to nought.”
[41:12] 7 tn Heb “the men of your struggle”; NASB “those who quarrel with you.”
[41:12] 8 tn Heb “the men of your battle”; NAB “who do battle with you.”
[25:31] 9 tn For the use of this word see Amos 2:2; Hos 10:14; Ps 74:23. See also the usage in Isa 66:6 which is very similar to the metaphorical usage here.
[25:31] 10 tn Heb “the
[25:31] 11 tn Heb “give the wicked over to the sword.”
[25:31] 12 tn Heb “Oracle of the
[25:32] 13 tn Heb “Yahweh of armies.”
[25:32] 14 tn Heb “will go forth from nation to nation.”
[25:32] 15 tn The words “of military destruction” have been supplied in the translation to make the metaphor clear. The metaphor has shifted from that of God as a lion, to God as a warrior, to God as a judge, to God as the author of the storm winds of destruction.
[25:33] 16 sn The intent here is to emphasize the large quantity of those who are killed – there will be too many to insure proper mourning rites and proper burial.
[51:42] 17 tn For the meaning “multitude” here rather than “tumult” see BDB 242 s.v. הָמוֹן 3.c, where reference is made that this refers to a great throng of people under the figure of an overwhelming mass of waves. The word is used of a multitude of soldiers, or a vast army in 1 Sam 14:16; 1 Kgs 20:13, 18 (cf. BDB 242 s.v. הָמוֹן 3.a for further references).
[51:42] 18 tn Heb “The sea has risen up over Babylon. She has been covered by the multitude of its waves.”
[51:43] 19 tn Heb “Its towns have become a desolation, [it has become] a dry land and a desert, a land which no man passes through them [referring to “her towns”] and no son of man [= human being] passes through them.” Here the present translation has followed the suggestion of BHS and a number of the modern commentaries in deleting the second occurrence of the word “land,” in which case the words that follow are not a relative clause but independent statements. A number of modern English versions appear to ignore the third feminine plural suffixes which refer back to the cities and refer the statements that follow to the land.
[51:44] 20 tn Heb “And I will punish Bel in Babylon…And the nations will not come streaming to him anymore. Yea, the walls of Babylon have fallen.” The verbs in the first two lines are vav consecutive perfects and the verb in the third line is an imperfect all looking at the future. That indicates that the perfect that follows and the perfects that precede are all prophetic perfects. The translation adopted seemed to be the best way to make the transition from the pasts which were adopted in conjunction with the taunting use of אֵיךְ (’ekh) in v. 41 to the futures in v. 44. For the usage of גַּם (gam) to indicate a climax, “yea” or “indeed” see BDB 169 s.v. גַּם 3. It seemed to be impossible to render the meaning of v. 44 in any comprehensible way, even in a paraphrase.
[1:3] 21 tn Heb “long of anger,” i.e., “slow to anger” (Exod 34:6; Num 14:18; Joel 2:13; Jonah 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). Cf. NCV “The Lord does not become angry quickly.”
[1:3] 22 tc The BHS editors suggest emending MT “power” (כֹּחַ, koakh) to “mercy” (חֶסֶד, khesed) as in Exod 34:6; Num 14:18; Joel 2:13; Jonah 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.
[1:3] 23 tn Or “he will certainly not acquit [the wicked]”; KJV “and will not at all acquit the wicked.” The root נָקַה (naqah, “to acquit”) is repeated for emphasis. The phrase “he will certainly not allow the wicked to go unpunished” (וְנַקֵּה לֹא יְנַקֶּה, vÿnaqqeh lo’ yÿnaqqeh) is an emphatic construction (see GKC 215 §75.hh; IBHS 584-88 §35.3.1).
[1:3] 24 tn 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 nonlegal contexts the nuance “the wicked” is used.
[1:3] 25 tn Heb “His way is in the whirlwind” (so NIV). The noun דַּרְכּוֹ (darko, “his way”) is nuanced here in a verbal sense. The noun דֶּרֶךְ (derekh) 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 דָּרַךְ (darakh) often means “to tread a path” (Job 22:15) and “to march out” (Judg 5:21). The
[1:3] 26 tn Heb “clouds are dust.”
[1:3] 27 tn Heb “of his feet.”
[1:4] 28 tn The term גָּעַר (ga’ar) often denotes “reprimand” and “rebuke” (cf. KJV, NAB, NASB, NIV, NRSV). 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.
[1:4] 29 sn The “sea” is personified as 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).
[1:4] 30 tn This somewhat unusual use of the preterite (וַיַּבְּשֵׁהוּ, vayyabbÿshehu) follows a participle which depicts characteristic (present-time) action or imminent future action; the preterite depicts the subsequent present or future-time action (see IBHS 561-62 §33.3.5).
[1:4] 31 sn 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
[1:4] 32 tn The term אֻמְלַל (’umlal, “withers”) occurs twice in this verse in MT. The repetition of אֻמְלַל is also supported by the Dead Sea Scrolls (4QpNah). The BHS editors suggest emending the first occurrence of אֻמְלַל (“withers”) to דָּלְלוּ (dollu, “languishes”) to recover the letter ד (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 אֻמְלַל. Although several elements of an acrostic are present in Nahum 1, the acrostic is incomplete (only א [alef] to כ [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
[1:5] 33 tn Or “because of him.” The Hebrew preposition מִמֶּנּוּ (mimmenu) 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: ἀπ' αὐτοῦ (ap autou, “from him”). The parallelism between 1:5a and 1:5b seems to favor the locative nuance: “The mountains quake before him (מִמֶּנּוּ), the earth is laid waste before him (מִפָּנָיו, mifanayv).”
[1:5] 34 tn Traditionally, “the hills melt.” English versions typically render הִתְמֹגָגוּ (hitmogagu) as “melt” (KJV, NRSV, NIV, NJPS) or “dissolve” (NASB). The LXX renders it ἐσαλεύθησαν (esaleuqhsan, “are shaken”). 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).
[1:5] 35 tn Or “is upheaved”; or “heaves.” There is debate whether the originally unpointed Hebrew verb וַתִּשָּׂא (vattissa’) should be vocalized as וְתִּשָּׂא (vÿttissa’; NASB “is upheaved”; NRSV, NJPS “heaves”) from the root נָשָׂא (nasa’, “to lift up”) or as וַתִּשָּׁא (vattisha’, “is devastated, laid waste”) from the root שֹׁאָה (sho’ah, “to devastate, lay waste”). The vocalization וְתִּשָּׂא is attested in the Masoretic tradition and the Greek versions: Origen (“was raised up”), Symmachus (“was moved”), and Aquila (“shivered”). However, וְתִּשָּׂא demands an intransitive (“heaves”) or passive (“is upheaved”) sense which is not attested for the Qal stem. The vocalization וַתִּשָּׁא (“is devastated, laid waste”) is supported by the Syriac and Vulgate. The revocalization of the MT וְתִּשָּׂא (“is lifted up”) to וַתִּשָּׁא (“is devastated”) is suggested by the BHS editors and several Hebrew lexicons (HALOT 726 s.v. נשׁא; BDB 670-71 s.v. נָשָׂא). The revocalization involves only the difference between the form שׂ (sin) and שׁ (shin) and is followed in the present translation.
[1:5] 36 sn The phrase “the world and all 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).
[1:5] 37 tn The words “are laid waste” are not in the Hebrew text, but are an implied repetition from the previous line.
[1:6] 38 tn Heb “stand before” (so KJV, NASB, NRSV, NLT). The Hebrew verb עָמַד (’amad, “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
[1:6] 39 tn 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 זַעַם (za’am, “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 s.v.; TWOT 1:247).
[1:6] 40 tn Heb “Who can rise up against…?” The verb יָקוּם (yaqum, “arise”) is here a figurative expression connoting resistance. Although the adversative sense of בְּ (bet) with יָקוּם (yaqum, “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 לִפְנֵי (lifney, “before him”).
[1:6] 41 tn 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.
[1:6] 42 tn Or “burst into flames.” The Niphal perfect נִתְּצוּ (nittÿtsu) from נָתַץ (natats, “to break up, throw down”) may denote “are broken up” or “are thrown down.” The BHS editors suggest emending the MT’s נִתְּצוּ (nittÿtsu) to נִצְּתּוּ (nitsÿtu, Niphal perfect from יָצַת [yatsat, “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
[1:6] 43 tn Heb “before him” (so NAB, NIV, TEV).
[1:7] 44 tn The Masoretic disjunctive accent marker (zaqeph parvum) divides the lines here. Most English versions reflect this line division (KJV, RSV, NASB, NIV, NRSV, NKJV). Some extend the line: “Yahweh is better than a fortress” (NJB); “The
[1:7] 45 tn The preposition לְ (lamed) 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
[1:7] 46 tc Some ancient versions read, “The
[1:7] 47 sn The phrase “time of distress” (בְּיוֹם צָרָה) 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
[1:7] 48 tn Heb “he knows” or “he recognizes.” The basic meaning of the verb יָדַע (yada’) is “to know,” but it may denote “to take care of someone” or “to protect” (HALOT 391 s.v.; see Gen 39:6; Job 9:21; Ps 31:8). Most English versions render it as “know” here (KJV, RSV, NASB, NKJV) but at least two recognize the nuance “protect” (NRSV, NIV [which reads “cares for”]). 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.
[1:7] 49 tn Or “those who trust in him” (NIV); NAB “those who have recourse to him.”
[1:8] 50 tn Some scholars connect “in an overwhelming flood” (וּבְשֶׁטֶף עֹבֵר, uvÿshetef ’over) 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.” D. T. Tsumura (“Janus Parallelism in Nah 1:8,” JBL 102 [1983]: 109-11) suggests that it does double duty and should be read with 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], which describes the walls of Nineveh being 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). 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.
[1:8] 51 tc Heb “her place.” Alternately, some ancient versions read “his adversaries.” The MT reads מְקוֹמָהּ (mÿqomah, “her place”). This is supported by the Dead Sea Scrolls (מקומה, “her place,” found in 4QpNah) and Symmachus (τῆς τόποῦ αὐτοῦ, th" topou autou, “her place”). The reading of the LXX (τούς ἐπεγειρουμένους, tou" epegeiroumenou", “those who rise up [against Him]”) and Aquila (ἀντισταμενω¡ν, antistamenw>n, “adversaries”) reflect מְקּוֹמיהוּ or מְקִימיהוּ or מְקִּמָיו (“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” (מקומיו) and “his enemies” (וְאֹיְבָיו, vÿ’oyÿvayv) 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” (וְאֹיְבָיו) – emending the MT’s מְקוֹמָהּ (“her place”) to מקומיו (“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 versions 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 ה and יו.
[1:8] 52 tc The BHS editors propose emending the Masoretic reading יְרַדֶּף (yÿraddef, Piel imperfect of רָדַּף [raddaf], “to chase”) to יֶהְדֹּף (yekhdof, Qal imperfect of הָדַף [hadaf], “to thrust away, drive away”). Although הָדַף is used with חֹשֶׁךְ (khoshekh, “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.
[1:9] 53 tn Alternately, “Why are you plotting?” or “What are you plotting?” The term מַה (mah) ordinarily functions as the interrogative pronoun “what?” (HALOT 550-51 s.v.; BDB 552-53 s.v.). It is often used in reproachful, ridiculing questions and in accusations with an insinuation of blame, reproach, or contempt; see Gen 4:10; 37:10; 44:15; Josh 22:16; Judg 8:1; 15:11; 20:12; 1 Sam 29:3; 2 Sam 9:8; 1 Kgs 9:13; 2 Kgs 9:22; 18:19). It is more disparaging than מִי (mi; HALOT 551 s.v. מַה). The LXX translates it with the interrogative pronoun τί (“what?”). R. L. Smith (Micah-Malachi [WBC], 76) takes it as the indefinite pronoun “whatever” (see also BDB 553 s.v. מָה 3; GKC 443-44 §137.c; Num 23:3; 1 Sam 19:3; 20:10; 2 Sam 18:22-23, 29; Job 13:13; Prov 25:8). W. A. Maier (Nahum, 186) takes it as the interrogative adverb “why?” (see also BDB 553 s.v. מָה 2.b; Gen 3:13; 12:18; 26:10; Exod 14:15; 17:2; 2 Kgs 6:33; 7:3; Pss 42:6, 12; 43:5; 52:3; Job 7:21; 15:12; Song 8:4). All three are represented in English versions: “What?” (KJV, NKJV), “Why?” (NRSV, NJPS), and “Whatever” (NASB, NIV).
[1:9] 54 tn Less likely, “[What are you] thinking about.” When used with אֶל (’el) the verb חָשַׁב (khashav) may be taken (1) in a hostile sense: “What are you plotting against the
[1:9] 55 tn Or “The
[1:9] 56 tc The MT reads צָרָה (tsarah, “distress”). This is supported by the LXX. However, the BHS editors propose emending the MT’s צָרָה (“distress”) to צָרָיו (tsarayv, “his adversaries”). Several English versions follow course (NRSV, NJPS); however, the majority of English versions follow the traditional MT reading (KJV, NASB, NIV, NKJV). The term “distress” (צָרָה, tsarah) is repeated from v. 7: God will not only protect his people in time of “distress” (צָרָה) from the Assyrians (v. 7), he will put an end to “distress” (צָרָה) by destroying the Assyrians (v. 9).
[1:9] 57 tn The originally unvocalized consonantal form תקום is vocalized in the MT as תָקוּם (taqum, “will arise”) from קוּם (qum, “to arise”). However, the LXX reflects a vocalization of תִקּוֹם (tiqom, “will take vengeance”) from נָקַם (naqam, “to avenge”). The Masoretic vocalization makes sense and should be retained. The LXX vocalization probably arose under the influence of the three-fold repetition of נקם in Nah 1:2.
[1:10] 58 tn The verb אֻכְּלוּ (’ukkÿlu, “they will be consumed”) is an example of the old Qal passive perfect 3rd person common plural which was erroneously pointed by the Masoretes as Pual perfect 3rd person common plural. The Qal passive of אָכַל (’akhal) occurs several times in the Hebrew Bible, pointed as Pual (e.g., Exod 3:2; Neh 2:3, 13; Isa 1:20; Nah 1:10). For further discussion on the old Qal passive see H. L. Ginsberg, “Studies on the Biblical Hebrew Verb: Masoretically Misconstrued Internal Passives,” AJSL 46 (1929): 53-56; R. J. Williams, “The Passive Qal Theme in Hebrew,” Essays on the Ancient Semitic World, 43-50; Joüon 1:166-67 §58.a; IBHS 373-76 §22.6 (see especially n. 36 on p. 375).
[1:10] 59 tn The particle עַד (’ad) is taken as a comparative of degree (“like”) by many lexicographers (BDB 724 s.v. I.3; HALOT 787 s.v. 5), English versions (NASB, NRSV, NJPS), and scholars (W. A. Maier, Nahum, 192; R. L. Smith, Micah-Malachi [WBC], 76; R. D. Patterson, Nahum, Habakkuk, Zephaniah [WEC], 42). Although the comparative sense is rare (1 Sam 11:15; 2 Sam 23:19; 2 Kgs 24:20; 1 Chr 4:27), it is suggested by the similes in v. 10 (see R. J. Williams, Hebrew Syntax, 57, §312). The comparative sense is reflected in the Greek versions of Symmachus, Aquila, and Theodotion. Although Origen took עַד in its more common spatial sense (“up to”), his approach can be dismissed because he misunderstood the entire line: ὅτι ἕως θεμελίου αὐτοῦ ξερσωθήσεται (Joti Jew" qemeliou autou xerswqhsetai, “up to his foundation he shall be laid bare”). The KJV takes עַד in its rare temporal sense (“while”; see BDB 725 s.v. II.2). T. Longman suggests a locative sense: “by the entangled thorns they are like drunkards stinking of drink” (“Nahum,” The Minor Prophets, 2:794, 796; see R. J. Williams, Hebrew Syntax, 56-57, §310). Because of its difficulty, several scholars have resorted to conjectural emendations of the MT: (1) K. J. Cathcart (Nahum in the Light of Northwest Semitic [BibOr], 61) suggests emending the MT’s עַד to the temporal particle עוֹד (’od, “again”); (2) The BHS editors suggest emending the MT’s כִּי עַד (ki ’ad) to הוֹי עִיר (hoy ’ir, “woe to the city!”) which appears in Nah 3:1; (3) The BHS editors suggest the alternate conjectural emendation of יִבְעֲרוּ כְ (yiv’aru kÿ, “they will burn like …”); (4) H. Junker (Die zwolf kleinen Propheten, 175) suggests emending כִּי עַד (ki ’ad) to כְּיַעַד (kÿya’ad, “like a forest”). Although the Masoretic reading is difficult, it is more plausible than any conjectural emendation.
[1:10] 60 tc The MT reads סִירִים סְבֻכִים (sirim sÿvukhim, “entangled thorn-bushes”), and is supported by the Dead Sea text from Murabba`at: סירים סבכים (see DJD 2:197). The noun סִירִים (“thorn bushes”) is from סִיר (sir, “thorn, thorn bush,” BDB 696 s.v. II סִיר; HALOT 752 s.v. *סִירָה), e.g., Isa 34:13; Hos 2:8; Eccl 7:6. The Qal passive participle סְבֻכִים (sÿvukhim) is from סָבַךְ (savakh, “to interweave,” BDB 687 s.v. סָבַךְ; HALOT 740 s.v. סבך), e.g., Job 8:17, which is related to Assyrian sabaku (“to entwine,” AHw 2:999.a) and Arabic sabaka (“to entwine”; Leslau, 51). The MT is supported by several LXX translators, e.g., Symmachus, Aquila, and Theodotion. It is also reflected in Vulgate’s spinarum perplexi (“thorn-bushes entangled”). On the other hand, the Syriac Peshitta reflects סָרִים סוֹרְרִים (sarim sorÿrim, “your princes are rebels”) which points to orthographic confusion and a different vocalization. Similar textual confusion is apparent in Origen: θεμελίου αὐτοῦ ξερσωθήσεται (qemeliou autou xerswqhsetai, “his foundation shall be laid bare”) seems to reflect יְסֹדָם יְכָבֵּס (yÿsodam yÿkhabbes, “their foundation shall be washed away”) which was caused by orthographic confusion and transposition of consonants. The MT should be retained.
[1:10] 61 tc The MT reading וּכְסָבְאָם סְבוּאִים (ukhÿsav’am sÿvu’im, “and like the drink of drunkards”) is supported by Symmachus (“and as those drinking their drink with one another”) who is known for his wooden literalness to the Hebrew text, and by Vulgate which reads et sicut vino suo inebriati. K. J. Cathcart revocalizes as וּכְסֹבְאִים סְבֻאִים (ukhÿsovÿ’im sÿvu’im, “and like drunkards sodden with drink”; Nahum in the Light of Northwest Semitic [BibOr], 61). Haldar equates Hebrew סָבָא (sava’) with Ugaritic sp’ (“eat”) due to an interchange between ב (bet) and פ (pe), and produces “and as they consume a consuming” (A. Haldar, Studies in the Book of Nahum, 32). Barr argues that the mem (מ) on MT וּכְסָבְאָם (ukhÿsov’am) is enclitic, and he translates the line as “and as the drunken are getting drunk” (J. Barr, Comparative Philology, 33).
[1:10] 62 tc The BHS editors propose emending the MT’s מָלֵא (male’, “fully”) to the negative interrogative הֲלֹא (halo’, “Has not…?”) and connecting it with the next line: “Has not one plotting evil marched out from you?” However, this emendation is unnecessary because the MT makes sense as it stands, and there is no textual support for the emendation. The MT is supported by the Greek tradition, the Dead Sea Scrolls (4QpNah), and the other versions.
[1:11] 63 tn The words “O Nineveh” are not in the Hebrew text, but are supplied in the translation for clarity. The preceding pronoun is feminine singular, indicating the personified city is in view. See 2:1 (2:2 HT).
[1:11] 64 tn Heb “a counselor of wickedness”; NASB “a wicked counselor”; NAB “the scoundrel planner.”
[1:12] 65 sn Verse 12 begins with a typical prophetic introduction (“This is what the
[1:12] 66 tn 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 וְכֵן (vÿkhen, “Even though”) introduces a concessive or conditional protasis of a present-time or immediate future-time real condition (R. J. Williams, Hebrew Syntax, 87, §515; IBHS 636-37 §38.2). The second use of the particle וְכֵן (“so much more…”) introduces the apodosis of a logical resultative clause (see IBHS 641-42 §38.5).
[1:12] 67 tn Or “are strong” (cf. NCV); or “are at full strength” (NAB, NRSV); or “are intact.” Alternately, “Even though they have allies” (cf. NIV, NLT). The Hebrew noun שְׁלֵמִים (shÿlemim, from שָׁלֵם [shalem]) means “complete, healthy, sound, safe, intact, peaceful” (BDB 1023-24 s.v. שָׁלֵם; HALOT 1538-1539 s.v. שָׁלֵם). 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. L. Smith, Micah-Malachi [WBC], 77-78), “full strength” (NASB, NRSV) or “intact” (T. Longman, “Nahum,” The Minor Prophets, 2:798). On the other hand, NIV and NLT follow the lead of Wiseman who points out that שְׁלֵמִים 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).
[1:12] 68 tn The particle וְכֵן (vÿkhen, “and moreover”) functions as an emphatic comparative adverb of degree (BDB 486 s.v. כֵּן; IBHS 663, 665-67 §39.3.4). It draws a comparison between שְׁלֵמִים (shÿlemim, “strong”) and רַבִּים (rabbim, “many”) but goes one step further for emphasis. This creates an “A, what is more B!” parallelism: “They are strong – what is more – they are many!”
[1:12] 69 tc The MT reads אִם־שְׁלֵמִים וְכֵן רַבִּים (’im-shÿlemim vÿkhen rabbim, “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 κατάρξων ὑδάτων πολλῶν (katarxwn Judatwn pollwn, “ruler of many waters”) reflects מֹשֵׁל מַיִם רַבִּים (moshel mayim rabbim, “ruler of many waters”) which redivides the words, and omits the letter א (aleph) and the word וְכֵן (vÿkhen). Similarly, the Syriac reflects אֶל מֹשְׁלֵי מַיִם רַבִּים (’el mosÿle rabbim, “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 versions follow the MT here.
[1:12] 70 tn The particle וְכֵן (vÿkhen, “so much more…”) introduces the apodosis of a logical resultative clause (IBHS 641-42 §38.5). It emphasizes that the action described in the apodosis will occur almost immediately (e.g., 1 Kgs 20:40; Ps 48:6).
[1:12] 71 tn Heb “they will be sheared.” The term “cut off” (גָּזָז, gazaz) 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 s.v. גָּזַז; HALOT 186 s.v. גזז).
[1:12] 72 tc In v. 12 the MT preserves a string of plural forms followed by a seemingly anomalous singular form: וְעָבָר…נָגֹזּוּ…רַבִּים…שְׁלֵמִים (shÿlemim … rabbim … nagozzu … vÿ’avar, “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 וְעָבָרוּ (vÿ’avaru, “and they will pass away”). Several scholars emend the MT to the plural form, noting that the next word (וְעִנִּתִךְ, vÿ’innitikh) begins with vav (ו); they suggest that the plural ending of וְעָבָרוּ dropped out due to haplography or faulty word division (e.g., T. Longman, “Nahum,” The Minor Prophets, 2:798). 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, Micah-Malachi [WBC], 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, Nahum, 206; K&D 27:15).
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 E. W. 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).
[1:12] 73 tn The terms אֲעַנֵּךְ (’a’annekh, “I will [no longer] afflict you”) and וְעִנִּתִךְ (vÿ’innitikh, “I afflicted you”) are both derived from the root II עָנָה (’anah, “to afflict”). The LXX mistakenly confused this with the more common root I עָנָה (“to answer, respond”). Although it mistranslated the roots, the LXX reflects the same consonantal text as the MT: וְעִנִּתִךְ לֹא אֲעַנֵּךְ (vÿ’innitikh lo’ ’a’annekh, “Although I have afflicted you, I will afflict you no longer”). Some modern English versions supply various terms not in the Hebrew text to indicate the addressee: NIV “O Judah”; NLT “O my people.” Judah is specifically addressed in 1:15 (2:1 HT) and the feminine singular is used there, just as it is in 1:12.
[12:3] 74 tn Heb “heavy stone” (so NRSV, TEV, NLT); KJV “burdensome stone”; NIV “an immovable rock.”
[12:3] 75 sn In Israel’s and Judah’s past they had been uprooted by various conquerors such as the Assyrians and the Babylonians. In the eschaton, however, they will be so “heavy” with God’s glory and so rooted in his promises that no nation will be able to move them.
[12:4] 76 tn Heb “every horse.”
[12:4] 77 tn Or “peoples” (so NAB, NRSV).
[14:1] 78 sn The eschatological day of the
[14:1] 79 tn Heb “your plunder.” Cf. NCV “the wealth you have taken.”
[14:2] 80 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[14:2] 81 tn Heb “not be cut off from the city” (so NRSV); NAB “not be removed.”
[14:3] 82 sn The statement the
[14:3] 83 tn Heb “as he fights on a day of battle” (similar NASB, NIV, NRSV).
[14:14] 84 tn The Hebrew phrase בִּירוּשָׁלָם (birushalam) with the verb נִלְחַם (nilkham, “make war”) would ordinarily suggest that Judah is fighting against Jerusalem (so NAB, CEV). While this could happen accidentally, the context here favors the idea that Judah is fighting alongside Jerusalem against a common enemy. The preposition בְּ (bÿ), then, should be construed as locative (“at”; cf. KJV, NASB, NIV, NRSV, NLT).
[14:14] 85 tn The term translated “gathered up” could also be rendered “collected” (so NIV, NCV, NRSV, although this might suggest a form of taxation) or “confiscated” (which might imply seizure of property against someone’s will). The imagery in the context, however, suggests the aftermath of a great battle, where the spoils are being picked up by the victors (cf. NLT “captured”).
[20:8] 87 sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.
[20:8] 88 tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).
[20:9] 89 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:9] 90 tn The shift here to past tense reflects the Greek text.
[20:9] 91 tn On the phrase “broad plain of the earth” BDAG 823 s.v. πλάτος states, “τὸ πλάτος τῆς γῆς Rv 20:9 comes fr. the OT (Da 12:2 LXX. Cp. Hab 1:6; Sir 1:3), but the sense is not clear: breadth = the broad plain of the earth is perh. meant to provide room for the countless enemies of God vs. 8, but the ‘going up’ is better suited to Satan (vs. 7) who has recently been freed, and who comes up again fr. the abyss (vs. 3).” The referent here thus appears to be a plain large enough to accommodate the numberless hoards that have drawn up for battle against the Lord Christ and his saints.
[20:9] 93 tn On the term παρεμβολή (parembolh) BDAG 775 s.v. states, “Mostly used as a military t.t.…so always in our lit.…1. a (fortified) camp…ἡ παρεμβολὴ τῶν ἁγίων Rv 20:9 is also to be understood fr. the OT use of the word.”
[20:9] 94 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[20:9] 95 tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”
