Discovery BoxNahum 2:4
Context2:4 The chariots 1 race madly 2 through the streets,
they rush back and forth 3 in the broad plazas;
they look 4 like lightning bolts, 5
they dash here and there 6 like flashes of lightning. 7
Nahum 2:8
Context2:8 Nineveh was like a pool 8 of water 9 throughout her days, 10
but now 11 her people 12 are running away; 13
she cries out: 14 “Stop! Stop!” –
but no one turns back. 15
Nahum 3:5
Context3:5 I am against you,” declares the Lord who commands armies. 16
“I will strip off your clothes! 17
I will show your nakedness to the nations
and your shame to the kingdoms;
Nahum 1:15
Context1:15 (2:1) 18 Look! A herald is running 19 on the mountains!
A messenger is proclaiming deliverance: 20
“Celebrate your sacred festivals, O Judah!
Fulfill your sacred vows to praise God! 21
For never again 22 will the wicked 23 Assyrians 24 invade 25 you,
they 26 have been completely destroyed.” 27
Nahum 3:7
Context3:7 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!” 28
Nahum 3:13
Context3:13 Your warriors will be like women in your midst;
the gates of your land will be wide open 29 to your enemies;
fire will consume 30 the bars of your gates. 31
Nahum 3:6
Context3:6 I will pelt you with filth; 32
I will treat you with contempt;
I will make you a public spectacle.
Nahum 3:11
Context3:11 You too will act like drunkards; 33
you will go into hiding; 34
you too will seek refuge from the enemy.
Nahum 2:1
Context2:1 (2:2) The watchmen of Nineveh shout: 35
“An enemy who will scatter you 36 is marching out 37 to attack you!” 38
Watch the road!
Prepare yourselves for battle! 41
Muster your mighty strength!” 42
[2:4] 1 tn Heb “the chariot.” The Hebrew noun הָרֶכֶב (harekhev, “the chariot”) is a collective use of the singular, as indicated by the plural verb “[they] race madly” (see GKC 462 §145.b).
[2:4] 2 tn The Hitpolel imperfect יִתְהוֹלְלוּ (yitholÿlu, “they rush wildly”) is from the root III הלל (“to be foolish, to be senseless, to be insane”). The Hitpolel stem describes seemingly insane actions: “to pretend to be insane; to act like a madman” (1 Sam 21:14; Jer 25:16; 50:38; 51:7; see HALOT 249 s.v. III הלל). When used in military contexts, it describes the wild, furious action of war-chariots charging forward to attack the enemy (Jer 46:9). The Hitpolel stem is the equivalent to the Hitpael stem for geminate verbs (see IBHS 425-26 §26.1.1). The Hitpolel stem expresses energetic, intense, and rapid action; it gives special energy and movement to the verbal idea (J. Muilenburg, “Hebrew Rhetoric: Repetition and Style,” VTSup 1 [1953]: 101).
[2:4] 3 tn The Hitpalpel imperfect יִשְׁתַּקְשְׁקוּן (yishtaqshÿqun, “they rush back and forth”; see GKC 153 §55.g) is from שָׁקַק (shaqaq, “to rush upon; to rush forth”); cf. Prov 28:15; Isa 33:4; Joel 2:9 (HALOT 1009 s.v. I שׁקק). The Hitpalpel is the Hitpael stem for geminate verbs (IBHS 425-26 §26.1.1). The Hitpalpel stem gives special energy and movement to the verbal idea; it connotes intense, furious, and energetic action (e.g., Deut 9:20; Jer 5:22; see J. Muilenburg, “Hebrew Rhetoric: Repetition and Style,” VTSup 1 [1953]: 101). The nun ending on יִשְׁתַּקְשְׁקוּן may denote additional energy and emphasis (see IBHS 516-17 §31.7.1).
[2:4] 4 tn Heb “Their appearance is like.”
[2:4] 5 tn Or “like torches.” The Hebrew term לַפִּיד (lappid) often means “torch, flame” (Gen 15:17; Judg 7:16, 20; 15:4, 5; Isa 62:1; Ezek 1:13; Zech 12:6; Dan 10:6), but sometimes refers to “lightning bolts” (Exod 20:18; Job 12:5; see HALOT 533 s.v. לַפִּיד; BDB 542 s.v. לַפִּיד). Most English versions render this usage as “torches” (KJV, NASB, NIV, NRSV, NJPS). However, the parallelism with כַּבְּרָקִים (kabbÿraqim, “like lightning flashes”) suggests that in this context כַּלַּפִּידִם (kalappidim) may be nuanced “like lightning bolts.”
[2:4] 6 tn Or “they flash here and there.” The Polel imperfect יְרוֹצֵצוּ (yirotsetsu, “they dash here and there”) is from the root רוּץ (ruts) which means “to run quickly” in reference to men (Gen 18:2; 2 Kgs 23:12; Prov 4:12) and “to gallop” in reference to horsemen (Joel 2:14). The Hiphil stem denotes “to drive off with haste” (Jer 49:19; 50:44). The Polel stem, which is used here, means “to race about swiftly; to flash by speedily; to run to and fro” (HALOT 1208 s.v. רוץ; BDB 930 s.v. רוּץ).
[2:4] 7 tn Or simply, “like lightning.” The term “lightning flash” (בָּרָק, baraq) is often used to compare the brightness of an object to the flash of lightning: the glory of Yahweh (Ezek 1:13), the splendor of an angel (Dan 10:6), the glitter of swords (Deut 32:41; Ezek 21:15; Nah 3:3; Hab 3:11), and the gleam of arrowheads (Job 20:25). It is also used as a figure (hypocatastasis) for speed, such as the swift destruction of an enemy (Zech 9:14). Perhaps both images are suggested here: the bright glitter of the chariots ( v. 4b) and the speed of the chariots as suggested by the verb “they dash here and there” (יְרוֹצֵצוּ, yÿrotsetsu, v. 5b).
[2:8] 8 tn The term “pool” (בְּרֵכָה, bÿrekhah) usually refers to a man-made artificial water reservoir fed by water aqueducts rather than to a natural pond (HALOT 161 s.v.). For example, it is used in reference to man-made water reservoirs for the royal gardens (Eccl 2:6; Neh 2:14); man-made water reservoirs in Jerusalem, some of which were fed by aqueducts (2 Kgs 18:17; 20:20; Isa 7:3; 22:9, 11; 36:2; Neh 3:15, 16); the pool of Gibeon (2 Sam 2:13); the pool of Hebron (2 Sam 4:12); the pool of Samaria (1 Kgs 22:38); and the pools of Heshbon (Song 7:5). The pool of Siloam, built by Hezekiah and fed by the underground aqueduct known as Hezekiah’s Tunnel, is designated by the term בְּרֵכָה in 2 Kgs 20:20 and the Siloam Inscription (line 5).
[2:8] 9 tn Or “Nineveh [is] like a pool of water.” Either a present tense or a past tense verb may be supplied.
[2:8] 10 tc The MT reads מִימֵי הִיא (mime hi’, “from her days”). The form מִימֵי is composed of the assimilated preposition מִן (min, “from”) prefixed to the plural construct of יוֹם (yom, “day”; see HALOT 399 s.v. יוֹם). The preposition מִן is used temporally, marking the beginning of a continuous period (“since, from”; see HALOT 597 s.v. מִן 2; BDB 581 s.v. מִן 4.a). Several scholars suggest that the third-person independent pronoun הִיא (hi’) functions as a possessive genitive (“her”), a usage attested in Ugaritic, Akkadian, and elsewhere in Hebrew (2 Kgs 9:18; Isa 18:2; Nah 2:12). See K. J. Cathcart, Nahum in the Light of Northwest Semitic (BibOr), 100-101; IBHS 291 §16.2 n. 9; T. Longman, “Nahum,” The Minor Prophets, 2:807. The plural of יוֹם (“day”) here denotes “lifetime” (HALOT 400 s.v. יוֹם 6.c). The phrase מִימֵי הִיא probably means “from the beginning of her days” or “throughout her days” or “during her lifetime.” This is similar to “from the beginning of your days” or “since your days began” or “as long as you live” (1 Sam 25:28; Job 38:12; see HALOT 400 s.v. יוֹם 6.c; 597 s.v. מִן 2.a; BDB 581 s.v. מִן 4.a). Several English versions adopt this: “throughout her days” (NASB), “from earliest times” (NJPS), and “[Nineveh] of old” (KJV). In contrast to the Masoretic vocalization, the consonantal text מִימֵי הִיא is rendered “her waters” by the LXX and critical scholars. The reading of the LXX (τὰ ὕδατα αὐτῆς, ta Judata auth", “her waters”) reflects the alternate vocalization מֵימֶיהָ (memeha, “her waters”). The BHS editors suggest emending the MT to מֵימֶיהָ (“her waters”). Saggs suggests that the original form was מֵימֶיהָא (memeha’, “her waters”) which he explains thus: מִימֶי is the plural construct of מָיִם (mayim, “waters”); הָא is the 3rd person feminine singular suffix on the plural noun, as in Ezek 41:15 (GKC 107 §32.l); the yod (י) of Masoretic הִיא (hi’) is a secondary matres lectionis inserted into wrongly-divided and misunderstood ־הָא (W. H. F. Saggs, “Nahum and the Fall of Nineveh,” JTS 20 [1969]: 220-25). These alternative approaches are followed by several English versions: “its water is draining away” (NIV); “whose waters run away” (NRSV); and “its waters are fleeing” (NJB).
[2:8] 11 tn The translation takes the vav on וְהֵמָּה (vÿhemmah) in a temporal sense. This approach is also adopted by NJPS: “Now they flee.”
[2:8] 12 tn Heb “they”; the referent (the people of Nineveh) has been specified in the translation for clarity.
[2:8] 13 tn Or “fleeing away”; or (maintaining the imagery of the pool of water) “draining away.”
[2:8] 14 tn The introductory phrase “she cries out” is not in the Hebrew text, but is supplied in the translation for clarity.
[2:8] 15 tn Or “can turn [them] back.” The Hebrew verb ָָפּנַה (panah, “to turn”) often describes the fearful flight from an attacking enemy army (Josh 7:12; Judg 20:42, 45, 47; Jer 46:5, 21; 47:3; 48:39; 49:8, 24). Nahum pictures the people of Nineveh fleeing from their attackers; nothing can be done to stop their fearful flight. The Hiphil participle מַפְנֶה (mafneh) may be taken in an intransitive (Jer 46:5, 21; 47:3; 49:24) or transitive sense (Judg 15:4; 1 Sam 10:9; Jer 48:39), i.e., “no one turns back” or “no one can turn [them] back,” respectively (see IBHS 436-43 §27.2).
[3:5] 15 tn Traditionally, “the
[3:5] 16 tn Heb “I will uncover your skirts over your face.”
[1:15] 22 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] 23 tn Heb “the feet of a herald.”
[1:15] 24 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] 25 sn The sacred vows to praise God were often made by Israelites as a pledge to proclaim the mercy of the
[1:15] 26 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] 27 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] 28 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] 29 tn Or “pass through you” (NASB); or “march against you”; NCV “attack you.”
[1:15] 30 tn Heb “he.” This is in agreement with the singular “wicked one” in the previous line.
[1:15] 31 tn Heb “he is completely cut off.”
[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).
[3:13] 36 tn Or “have been opened wide.” The Niphal perfect נִפְתְּחוּ (niftÿkhu) from פָּתַח (patach, “to open”) may designate a past-time action (“have been opened wide”) or a present-time circumstance (“are wide open”). The present-time sense is preferred in vv. 13-14. When used in reference to present-time circumstances, the perfect tense represents a situation occurring at the very instant the expression is being uttered; this is the so-called “instantaneous perfect” (IBHS 488-89 §30.5.1). The root פָּתַח (“to open”) is repeated for emphasis to depict the helpless state of the Assyrian defenses: פָּתוֹחַ נִפְתְּחוּ (patoakh niftÿkhu, “wide open”).
[3:13] 37 tn Or “has consumed.” The Qal perfect אָכְלָה (’okhlah) from אָכַל (’akhal, “to consume”) refers either to a past-time action (“has consumed”) or a present-time action (“consumes”). The context suggests the present-time sense is preferable here. This is an example of the “instantaneous perfect” which represents a situation occurring at the very instant the expression is being uttered (see IBHS 488-89 §30.5.1).
[3:6] 43 tn Heb “detestable things”; KJV, ASV “abominable filth”; NCV “filthy garbage.”
[3:11] 50 tc The editors of BHS suggest emending the MT reading, the Qal imperfect תִּשְׁכְּרִי (tishkÿri, “you will become drunk”) from שָׁכַר (shakhar, “to become drunk”; BDB 1016 s.v. שָׁכַר; HALOT 971 s.v. שׁכר). However, there is no external textual support for the emendation. The imagery of drunkenness is a common figure for defeat in battle.
[3:11] 51 tc The MT reads the Niphal participle נַעֲלָמָה (na’alamah) from I עָלַם (’alam, “to conceal”). This is supported by the Dead Sea Scrolls, נעלמה (4QpNah 3:11), and is reflected by the LXX. Several scholars suggest nuancing the Niphal in a passive sense: “you will be concealed” or “you will be obscured” (BDB 761 s.v. I. עָלַם 2). However, the reflexive sense “you will conceal yourself; you will hide yourself” (e.g., Ps 26:4) is better (HALOT 835 s.v. עלם). On the other hand, the BHS editors suggest emending to the Niphal participle נֶעֱלָפָה (ne’elafah) from עָלַף (’alaf, “become faint”): “you will become faint,” “you will pass out,” or “you will swoon” (HALOT 836 s.v. עלף; BDB 761 s.v. I. עָלַם 2). This is unnecessary and lacks textual support.
[2:1] 57 tn The introductory phrase “The watchmen of Nineveh shout” is not in the Hebrew text, but has been supplied from the context for clarity.
[2:1] 58 tc The MT reads מֵפִיץ (mefits, “scatterer, disperser”), the Hiphil participle of פּוּץ (puts, “to scatter, to disperse”; HALOT 755 s.v. פוּץ, but see BDB 807 s.v. מֵפִיץ, which classifies it as a noun). The Vulgate’s qui dispergat (“one who disperses”) and the LXX’s ἐμφυσῶν (emfuswn, “one who blows hard; one who scatters”) also reflect מֵפִיץ. The BHS editors propose the emendation מַפֵּץ (mappets, “shatterer, hammerer, war club”; e.g., Jer 51:20 and Prov 25:18). This is unnecessary; the text makes sense as it stands and there is no textual support for the emendation. The theme of exile and dispersion is prominent in the book (Nah 2:7; 3:10-11, 17-18).
[2:1] 59 tn Or “has come up”; or “has advanced.” Used in reference to an army, the verb עָלָה (’alah, “to go up”) means “to advance; to march against” (HALOT 829 s.v. 3.d; see 1 Sam 7:7; 1 Kgs 20:22; Isa 7:1; 21:2; Jer 46:9; Joel 1:6; Mic 2:3). Appearing in a prophetic vision, the suffix conjugation (perfect tense) form עָלָה can denote a future-time action that is pictured as complete (certain) and independent (not contingent upon other factors). The so-called “prophetic perfect” or “perfect of confidence” vividly expresses a future action that is “as good as done” (cf. Num 24:17; Isa 5:13; 8:23-9:1). See R. J. Williams, Hebrew Syntax, 33, §165; IBHS 489-90 §30.5.1.
[2:1] 60 tn Heb “against your face”; NASB, NRSV “against you.”
[2:1] 61 tn The Qal infinitive absolute נָצוֹר (notsar, from נָצַר [nastar], “to guard”) is used in an imperatival sense as the following string of imperatives suggests. The imperatival use of the infinitive absolute is often used to introduce a series of imperatives with special urgency (e.g., Deut 1:16; 2 Sam 24:12; 2 Kgs 5:10). See IBHS 593-94 §35.5.1; R. J. Williams, Hebrew Syntax, 42, §211.
[2:1] 62 tc The BHS editors suggest revocalizing the Masoretic noun מְצֻרָה (mÿtsurah, “rampart”) to the noun מַצָּרָה (matsarah, “the watchtower”) from the root נָצַר (natsar, “to watch, guard”). This would create a repetition of the root נָצַר which immediately precedes it: מַצָּרָה נָצוֹר (natsor matsarah, “Watch the watchtower!”). However, the proposed noun מַצָּרָה (“the watchtower”) appears nowhere in the Hebrew Bible. On the other hand, the Masoretic reading מְצֻרָה (“rampart”) and the related noun מָצוֹר (matsor, “rampart”) appear often (Pss 31:22; 60:11; Hab 2:1; Zech 9:3; 2 Chr 8:5; 11:5, 10, 11, 23; 12:4; 14:5, 21:3; 32:10). Thus, the Masoretic vocalization should be preserved. The LXX completely misunderstood this line. The LXX reading (“one who delivers out of tribulation”) has probably arisen from a confusion of the MT noun נָצוֹר (“guard”) with the common verb נָצַר (“deliver”). It also reflects a confusion of MT מְצֻרָה (“road, rampart”) with מִצְּרָה (mitsÿrah, “from distress”).
[2:1] 63 tn Heb “Make strong your loins,” an expression which could refer (1) to the practice of tucking the ends of the long cloak (outer garment) into the belt to shorten it in preparation for activities like running, fighting in battle, etc. (cf. NAB, NRSV “gird your loins”); (2) to preparing oneself physically for the onslaught of the enemy (cf. NASB “strengthen your back”); or (3) to a combination of mental and physical preparation for battle (cf. NIV “brace yourselves”).
