Nahum 2:10

2:10 Destruction, devastation, and desolation! ¹ 

Their hearts faint, ² 

their knees tremble, ³ 

each stomach churns, ⁴  each face ⁵  turns ⁶  pale! ⁷ 

Nahum 3:19

3:19 Your destruction is like an incurable wound; ⁸ 

your demise is like a fatal injury! ⁹ 

All who hear what has happened to you ¹⁰  will clap their hands for joy, ¹¹ 

for no one ever escaped your endless cruelty! ¹² 

Nahum 1:10

1:10 Surely they will be totally consumed ¹³ 

like ¹⁴  entangled thorn bushes, ¹⁵ 

like the drink of drunkards, ¹⁶ 

like very ¹⁷  dry stubble.

Nahum 2:2

2:2 For the Lord will restore ¹⁸  the majesty ¹⁹  of Jacob,

as well as ²⁰  the majesty of Israel,

though ²¹  their enemies have plundered them ²² 

and have destroyed their fields. ²³ 

Nahum 3:7

3:7 Everyone who sees you will turn away from you in disgust;

they will say, ‘Nineveh has been devastated!

Who will lament for her?’

There will be no one to comfort you!” ²⁴ 

[2:10]  ¹ tn Heb “Emptiness and devastation and being laid waste.” Several English versions attempt to reproduce the assonance, alliteration, and paronomasia of three similarly sounding Hebrew words: בּוּקַָה וּמְבוּקָה וּמְבֻלָּקָה (buqah umÿvuqah umÿvullaqah; NJPS “Desolation, devastation, and destruction!”; NRSV: “Devastation, desolation, and destruction!”).

[2:10]  ² tn Heb “and melting heart.”

[2:10]  ³ tn Heb “and tottering of knees.”

[2:10]  ⁴ tn Heb “and shaking in all of the loins.”

[2:10]  ⁵ tn Heb “all of their faces.”

[2:10]  ⁶ tn Heb “gather” or “withdraw.” The Piel perfect קִבְּצוּ (qibbÿtsu) from קָבַץ (qavats, “to gather”) may be nuanced in the intensive sense “to gather glow; to glow [in excitement]” (HALOT 1063 s.v. קבץ pi. 4) or the privative sense “to take away, withdraw” (BDB 868 s.v. קָבַץ Pi.3). The phrase קִבְּצוּ פָארוּר (qibbÿtsu pa’rur) 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.”

[2:10]  ⁷ tn The Hebrew term פָּארוּר (pa’rur) occurs only here and in Joel 2:6 where it also describes a fearful facial reaction. The meaning of פָּארוּר is debated and numerous etymologies have been suggested: (1) From פָּרוּר (parur, “cooking pot”; HALOT 964 s.v. פָּרוּר): LXX τὸ πρόσωπον πάντων ὡς πρόσκαυμα ξύτρας (to proswpon pantwn Jw" proskauma xutra", “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 פְּאֵר (pÿ’er, “beauty”). Taking קָבַץ (qavats) in a private sense (“gather in”), several scholars propose: “to draw in beauty, withdraw color,” hence: “their faces grow pale” (NASB, NIV); see K&D 26:192-93; A. Haldar, Studies in the Book of Nahum, 59. (3) From פָּרַר (parar, “break in pieces”). Due to fear, their faces have gathered wrinkles. (4) From IV פּרר (“to boil”), related to Arabic ’pr and Syriac npr (“to boil”): “their faces glow red in excitement” (HALOT 860 s.v.). (5) From פּאר (“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.”

[3:19]  ⁸ tc The MT reads the hapax legomenon כֵּהָה (kehah, “relief, alleviation”). On the other hand, the LXX reads ἴασις (iasi", “healing”) which seems to reflect a reading of גֵּהָה (gehah, “cure, healing”). In the light of the LXX, the BHS editors suggest emending the MT to גֵּהָה (gehah) – which occurs only once elsewhere (Prov 17:22) – on the basis of orthographic and phonological confusion between Hebrew כ (kaf) and ג (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 s.v. כֵּהָה; 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.

[3:19]  ⁹ tn Heb “your injury is fatal.”

[3:19]  ¹⁰ tn Heb “the report of you.”

[3:19]  ¹¹ tn Heb “will clap their hands over you.”

[3:19]  ¹² tn Heb “For who ever escaped…?”

[1:10]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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.

[2:2]  ²² 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]  ²³ 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]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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.

[3:7]  ²⁹ tc While the MT reads 2nd person feminine singular לָךְ (lakh, “for you”), the LXX reads αὔτή (Jauth, “for her”). The Dead Sea Scrolls from Wadi Murabba’at read לך (“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 3rd person 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).