Nahum 1:2-3

God Takes Vengeance against His Enemies

1:2 The Lord is a zealous ¹  and avenging ²  God;

the Lord is avenging and very angry. ³ 

The Lord takes vengeance ⁴  against his foes;

he sustains his rage ⁵  against his enemies.

1:3 The Lord is slow to anger ⁶  but great in power; ⁷ 

the Lord will certainly not ⁸  allow the wicked ⁹  to go unpunished.

The Divine Warrior Destroys His Enemies but Protects His People

He marches out ¹⁰  in the whirlwind and the raging storm;

dark storm clouds billow like dust ¹¹  under his feet. ¹² 

Nahum 1:7

1:7 The Lord is good ¹³  –

indeed, ¹⁴  he is a fortress ¹⁵  in time of distress, ¹⁶ 

and he protects ¹⁷  those who seek refuge ¹⁸  in him.

Nahum 1:11

1:11 From you, O Nineveh, ¹⁹  one has marched forth who plots evil against the Lord,

a wicked military strategist. ²⁰ 

Nahum 1:9

Denunciation and Destruction of Nineveh

1:9 Whatever ²¹  you plot ²²  against the Lord, he will completely destroy! ²³ 

Distress ²⁴  will not arise ²⁵  a second time.

Nahum 1:12

Oracle of Deliverance to Judah

1:12 This is what the Lord says: ²⁶ 

“Even though ²⁷  they are powerful ²⁸  –

and what is more, ²⁹  even though their army is numerous ³⁰  –

nevertheless, ³¹  they will be destroyed ³²  and trickle away! ³³ 

Although I afflicted you,

I will afflict you no more. ³⁴ 

Nahum 1:14

Oracle of Judgment against the King of Nineveh

1:14 The Lord has issued a decree against you: ³⁵ 

“Your dynasty will come to an end. ³⁶ 

I will destroy the idols and images in the temples of your gods.

I will desecrate ³⁷  your grave – because you are accursed!” ³⁸ 

Nahum 2:2

2:2 For the Lord will restore ³⁹  the majesty ⁴⁰  of Jacob,

as well as ⁴¹  the majesty of Israel,

though ⁴²  their enemies have plundered them ⁴³ 

and have destroyed their fields. ⁴⁴ 

Nahum 3:5

3:5 I am against you,” declares the Lord who commands armies. ⁴⁵ 

“I will strip off your clothes! ⁴⁶ 

I will show your nakedness to the nations

and your shame to the kingdoms;

Nahum 2:13

Battle Cry of the Divine Warrior

2:13 “I am against you!” declares ⁴⁷  the Lord who commands armies: ⁴⁸ 

“I will burn your chariots ⁴⁹  with fire; ⁵⁰ 

the sword will devour your young lions; ⁵¹ 

you will no longer prey upon the land; ⁵² 

the voices of your messengers ⁵³  will no longer be heard.”

[1:2]  ¹ tn Heb “jealous.” The Hebrew term קַנּוֹא (qanno’, “jealous, zealous”) refers to God’s zealous protection of his people and his furious judgment against his enemies. The root קָנָא (qana’) 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 s.v. קָנָא; E. Reuter, TDOT 13:47-58.

[1:2]  ² tn 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. Masoretic accentuation and Hebrew syntax support the former. Accentuation links קַנּוֹא וְנֹקֵם (qano’ vÿnoqem, “jealous and avenging”) together rather than dividing them into separate clauses. Normal word order suggests that קַנּוֹא וְנֹקֵם (“jealous and avenging”) are attributive adjectives modifying אֵל (’el, “God”). In verbless clauses such as this, the predicate normally precedes the subject; thus, “a jealous and avenging God” (אֵל קַנּוֹא וְנֹקֵם, ’el qanno’ vÿnoqem) is the predicate and “the Lord” (יְהוָה, yÿhvah) is the subject.

[1:2]  ³ tn Or “exceedingly wrathful”; Heb “a lord of wrath.” The idiom “lord of wrath” (וּבַעַל חֵמָה, uva’al khemah) means “wrathful” or “full of wrath” (Prov 22:24; 29:22). The noun “lord” (בַעַל) 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 IBHS 149-51 §9.5.3.

[1:2]  ⁴ tn The term נָקַם (naqam, “avenge, vengeance”) is used 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).

[1:2]  ⁵ tn The verb “rage” (נָטַר, natar) 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 s.v.) 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 שָׁמַר (shamar, “to maintain wrath, stay angry”) in collocation with לְעוֹלָם (lÿ’olam, “forever, always”) and לָעַד (la’ad, “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 נָטַר (“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.

[1:3]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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 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).

[1:3]  ¹¹ tn Heb “clouds are dust.”

[1:3]  ¹² tn Heb “of his feet.”

[1:7]  ¹¹ 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 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.

[1:7]  ¹² 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 Lord is good to his people (1:7a) because – like a fortress – he protects them in time of distress (1:7b).

[1:7]  ¹³ tc Some ancient versions read, “The Lord is good to those who trust him.” The MT reads לְמָעוֹז (lÿma’oz, “a fortress”): the noun מָעוֹז (ma’oz, “fortress”) with the preposition לְ (lÿ, see below). However, the LXX reflects the reading לְמֵעִיז (lÿme’iz, “to those who trust [him]”): the Hiphil participle from עוּז (’uz, “seek refuge”) with the preposition לְ. The variants involve only different vocalizations and the common confusion of vav (ו) with yod. Most English versions 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; however, the Masoretic tradition has been defended by others. 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 αὐτόν (auton, “him”; for a similar addition of the direct object αὐτόν by the LXX, see Amos 9:12). The main objection to the MT reading לְמָעוֹז (“a fortress”) is that לְ is hard to explain. However, לְ 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 (BibOr), 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” (מָעוֹז) 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).

[1:7]  ¹⁴ 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 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).

[1:7]  ¹⁵ 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]  ¹⁶ tn Or “those who trust in him” (NIV); NAB “those who have recourse to him.”

[1:11]  ¹⁶ 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]  ¹⁷ tn Heb “a counselor of wickedness”; NASB “a wicked counselor”; NAB “the scoundrel planner.”

[1:9]  ²¹ 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]  ²² 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 Lord?” or (2) in a nonhostile sense: “What are you thinking about the Lord?” The hostile sense is clearly intended when it is used in collocation with the direct object רָעָה (ra’ah, “evil”; Zech 7:10; 8:17; Pss 35:4; 140:3; Prov 16:9) or when it is followed by the preposition עַל (’al; 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 אֶל, 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 s.v. חָשַׁב; HALOT 360 s.v. חשׁב). The verb is repeated in Nah 1:11 where it is clearly used in a hostile sense.

[1:9]  ²³ tn 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.”

[1:9]  ²⁴ 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]  ²⁵ 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.

[1:12]  ²⁶ sn 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, 100-115). 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.

[1:12]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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]  ³¹ 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]  ³² 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]  ³³ 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]  ³⁴ 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.

[1:14]  ³¹ tn Heb “has commanded concerning you.” The referent of the 2nd person masculine singular suffix (“you”) probably refers to the Assyrian king (cf. 3:18-19) 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 versions supply terms not in the Hebrew text to indicate the addressee more clearly: NIV “Nineveh”; NLT “the Assyrians in Nineveh.”

[1:14]  ³² tn Heb “from your name there will no longer be sown.”

[1:14]  ³³ tn The MT reading אָשִׂים קִבְרֶךָ (’asim qivrekha, “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 אָשִׂים being מִבֵּית אֱלֹהֶיךָ (mibbet ’elohekha, “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 אָשִׂים to a Hiphil imperfect אָשִׁיִם (’ashiyim) from שָׁמֵם (shamem, “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 שׂ (sin) to שׁ (shin).

[1:14]  ³⁴ tn The Hebrew verb קַלֹּוֹתָ (qallota) is usually rendered “you are despised” (e.g., Gen 16:4-5; 1 Sam 2:30). However, it is possible that the Hebrew root קָלַל (qalal) is related to the Assyrian term qalu “accursed” (W. von Soden, “Hebraische Wortforschung,” VTSup 16 [1967]: 295).

[2:2]  ³⁶ tn The Qal perfect שָׁב (shav, “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 R. J. Williams, Hebrew Syntax, 33, §165; IBHS 489-90 §30.5.1. Though the transitive use of the Qal of this verb is problematic, most scholars derive שָׁב from the root שׁוּב (shuv, “to turn, to return, to restore”). However, W. A. Maier (Nahum, 232) contends that שָׁב is derived from I שָׁבַב (shavav, “to cut off, to destroy, to smite”) which is related to Arabic sabba (“to cut”), Aramaic sibba’(“splinter”), and New Hebrew. Maier admits that this would be the only occurrence of a verb from I שָׁבָב in the OT; however, he argues that the appearance of the plural noun שְׁבָבִים (shÿvavim, “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 שׁוּב (shuv, “to turn, to return, to restore”) makes perfectly good sense in this context. The meaning of this usage of שָׁב (from the root שׁוּב) 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 גְּאוֹן (ge’on) 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 כִּי (ki, “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.

[2:2]  ³⁷ tc The BHS editors propose emending the MT reading גְּאוֹן (gÿ’on, “majesty; pride”) to גֶּפֶן (gefen, “vineyard”) due to the mention of “their branches” (וּזְמֹרֵיהֶם, uzÿmorehem) in the following line (so HALOT 169 s.v. גָּאוֹן [2.b]). However, the LXX supports the MT.

[2:2]  ³⁸ tn The preposition כְּ (kaf) on כִּגְאוֹן (kig’on, “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.

[2:2]  ³⁹ tn Or “for.” The introductory particle כִּי (ki) 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.

[2:2]  ⁴⁰ tn Heb “plunderers have plundered them.” The Hebrew root בָּקַק (baqaq, “to lay waste, to empty”) is repeated for emphasis: בְקָקוּם בֹּקְקִים (vÿqaqum boqÿqim, “plunderers have plundered them”). Similar repetition of the root בָּקַק occurs in Isa 24:3: “[The earth] will be completely laid waste” (הִבּוֹק תִּבּוֹק, hibboq tibboq).

[2:2]  ⁴¹ tn 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.

[3:5]  ⁴¹ tn Traditionally, “the Lord of hosts.” See the note on the expression “the Lord who commands armies” in 2:13.

[3:5]  ⁴² tn Heb “I will uncover your skirts over your face.”

[2:13]  ⁴⁶ tn The term נְאֻם (nÿ’um) 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).

[2:13]  ⁴⁷ tn 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.

[2:13]  ⁴⁸ tc The MT reads the 3rd person feminine singular suffix on a singular noun: רִכְבָּהּ (rikhbah, “her chariot”). However, the BHS editors suggest emending to the 2nd person feminine singular suffix on a plural noun: רִכְבֵּךְ (rikhbekh, “your chariots”) due to the use of 2nd person feminine singular suffixes throughout this verse and the anomaly of the singular noun. On the other hand, the Dead Sea Scrolls (4QpNah) read רובכה (“your abundance”) which is the plene spelling of רֹבְכָה (rovÿkhah). This reflects the transposition (metathesis) of כ (kaf) and ב (bet) in the consonantal forms רכבה and רבכה. The textual tradition attested at Qumran is reflected in the LXX’s πλῆθος σου (plhqo" sou, “your abundance”) which reflects a reading of רֹבְכָה (“your abundance”) as well. It should be noted that the plene form of the 2nd person feminine singular suffix appears elsewhere in the MT of this verse: מַלְאָכֵכֵה (mal’akhekheh, “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 רֶכֶב (rekhev, “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 2nd person feminine singular suffix on אֵלַיִךְ (’elayikh, “I am against you!”) to the 3rd person feminine singular suffix on רִכְבָּהּ (“her chariot”) is an example of a common poetic/stylistic device: heterosis of second to third person (see E. W. Bullinger, Figures of Speech, 525 [4.5]). The 2nd person feminine singular 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.

[2:13]  ⁴⁹ tn Heb “with smoke.” The term “smoke” (עָשָׁן, ’ashan) 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.

[2:13]  ⁵⁰ tc The MT reads וּכְפִירַיִךְ (ukhÿfirayikh, “and your young lions”), as reflected by the LXX. The BHS editors emend to וּגִיבֹּרַיִךְ (ugibborayikh, “and your warriors”); this lacks textual support and is unnecessary.

[2:13]  ⁵¹ tn Heb “I will cut off your prey from the land.”

[2:13]  ⁵² tc The MT reading מַלְאָכֵכֵה (mal’akhekheh, “your messengers”) has a very unusual ending: the plural ending of the noun is spelled defectively (short spelling), while the 2nd person feminine singular pronominal suffix is spelled plene (long spelling); see GKC 258 §91.l. It is possible that the final ה (hey) is due to dittography with the first letter of the first word of the next verse, הוֹי (hoy, “Woe!”). On the other hand, the LXX reads τὰ ἔργα σου (ta erga sou, “your deeds”) which reflects מַלְאֲכַיִךְ (mal’akhayikh, “your deeds”) – a confusion of מַלְאָךְ (mal’akh, “messenger”) for מְלָאכָה (mÿla’khah, “deed”) due to the unusual Hebrew ending here.