Nahum 2:2

2:2 For the Lord will restore ¹  the majesty ²  of Jacob,

as well as ³  the majesty of Israel,

though ⁴  their enemies have plundered them ⁵ 

and have destroyed their fields. ⁶ 

Nahum 1:10

1:10 Surely they will be totally consumed ⁷ 

like ⁸  entangled thorn bushes, ⁹ 

like the drink of drunkards, ¹⁰ 

like very ¹¹  dry stubble.

Nahum 1:14

Oracle of Judgment against the King of Nineveh

1:14 The Lord has issued a decree against you: ¹² 

“Your dynasty will come to an end. ¹³ 

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

I will desecrate ¹⁴  your grave – because you are accursed!” ¹⁵ 

Nahum 3:19

3:19 Your destruction is like an incurable wound; ¹⁶ 

your demise is like a fatal injury! ¹⁷ 

All who hear what has happened to you ¹⁸  will clap their hands for joy, ¹⁹ 

for no one ever escaped your endless cruelty! ²⁰ 

Nahum 1:15

Proclamation of the Deliverance of Judah

1:15 (2:1) ²¹  Look! A herald is running ²²  on the mountains!

A messenger is proclaiming deliverance: ²³ 

“Celebrate your sacred festivals, O Judah!

Fulfill your sacred vows to praise God! ²⁴ 

For never again ²⁵  will the wicked ²⁶  Assyrians ²⁷  invade ²⁸  you,

they ²⁹  have been completely destroyed.” ³⁰ 

[2:2]  ¹ 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]  ² 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]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ 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.

[1:10]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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.

[1:14]  ¹³ 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]  ¹⁴ tn Heb “from your name there will no longer be sown.”

[1:14]  ¹⁵ 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]  ¹⁶ 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).

[3:19]  ¹⁹ 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]  ²⁰ tn Heb “your injury is fatal.”

[3:19]  ²¹ tn Heb “the report of you.”

[3:19]  ²² tn Heb “will clap their hands over you.”

[3:19]  ²³ tn Heb “For who ever escaped…?”

[1:15]  ²⁵ sn 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.

[1:15]  ²⁶ tn Heb “the feet of a herald.”

[1:15]  ²⁷ tn 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).

[1:15]  ²⁸ sn 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]). The words “to praise God” are not in the Hebrew, but are added in the translation for clarification.

[1:15]  ²⁹ tc The LXX reflects the plural יוֹסִיפוּ (yosifu, “they shall [never]”). The MT reads the singular יוֹסִיף (yosif, “he shall [never]”) which is also found in the Dead Sea Scrolls (4QpNah). The subject of the verb is the singular noun בְּלִיַּעַל (bÿliyya’al, “the wicked one”) which is also misunderstood by the LXX (see below).

[1:15]  ³⁰ tc The MT reads בְּלִיַּעַל (bÿliyya’al, “the wicked one”; so ASV, NASB). The LXX reading εἰς παλαίωσιν (ei" palaiwsin, “to old age”) mistakenly derived בְּלִיַּעַל from בָּלָה (balah, “to become worn”). There are several places in the book of Nahum where the LXX produced poor translations.

[1:15]  ³¹ tn 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. Cf. NLT “your enemies from Nineveh.”

[1:15]  ³² tn Or “pass through you” (NASB); or “march against you”; NCV “attack you.”

[1:15]  ³³ tn Heb “he.” This is in agreement with the singular “wicked one” in the previous line.

[1:15]  ³⁴ tn Heb “he is completely cut off.”