Psalms 83:6-15

83:6 It includes ¹  the tents of Edom and the Ishmaelites,

Moab and the Hagrites, ² 

83:7 Gebal, ³  Ammon, and Amalek,

Philistia and the inhabitants of Tyre. ⁴ 

83:8 Even Assyria has allied with them,

lending its strength to the descendants of Lot. ⁵  (Selah)

83:9 Do to them as you did to Midian ⁶  –

as you did to Sisera and Jabin at the Kishon River! ⁷ 

83:10 They were destroyed at Endor; ⁸ 

their corpses were like manure ⁹  on the ground.

83:11 Make their nobles like Oreb and Zeeb, ¹⁰ 

and all their rulers like Zebah and Zalmunna, ¹¹ 

83:12 who said, ¹²  “Let’s take over ¹³  the pastures of God!”

83:13 O my God, make them like dead thistles, ¹⁴ 

like dead weeds blown away by ¹⁵  the wind!

83:14 Like the fire that burns down the forest,

or the flames that consume the mountainsides, ¹⁶ 

83:15 chase them with your gale winds,

and terrify ¹⁷  them with your windstorm.

Isaiah 5:24

5:24 Therefore, as flaming fire ¹⁸  devours straw,

and dry grass disintegrates in the flames,

so their root will rot,

and their flower will blow away like dust. ¹⁹ 

For they have rejected the law of the Lord who commands armies,

they have spurned the commands ²⁰  of the Holy One of Israel. ²¹ 

Isaiah 47:14

47:14 Look, they are like straw,

which the fire burns up;

they cannot rescue themselves

from the heat ²²  of the flames.

There are no coals to warm them,

no firelight to enjoy. ²³ 

Joel 2:5

2:5 They sound like ²⁴  chariots rumbling ²⁵  over mountain tops,

like the crackling ²⁶  of blazing fire consuming stubble,

like the noise of ²⁷  a mighty army ²⁸  being drawn up for battle. ²⁹ 

Nahum 1:10

1:10 Surely they will be totally consumed ³⁰ 

like ³¹  entangled thorn bushes, ³² 

like the drink of drunkards, ³³ 

like very ³⁴  dry stubble.

Nahum 1:1

Introduction

1:1 The oracle against Nineveh; ³⁵ 

the book of the vision of Nahum the Elkoshite: ³⁶ 

Colossians 3:12

Exhortation to Unity and Love

3:12 Therefore, as the elect of God, holy and dearly loved, clothe yourselves with a heart of mercy, ³⁷  kindness, humility, gentleness, and patience,

[83:6]  ¹ tn The words “it includes” are supplied in the translation for stylistic reasons.

[83:6]  ² sn The Hagrites are also mentioned in 1 Chr 5:10, 19-20.

[83:7]  ³ sn Some identify Gebal with the Phoenician coastal city of Byblos (see Ezek 27:9, where the name is spelled differently), though others locate this site south of the Dead Sea (see BDB 148 s.v. גְּבַל; HALOT 174 s.v. גְּבַל).

[83:7]  ⁴ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[83:8]  ⁵ tn Heb “they are an arm for the sons of Lot.” The “arm” is here a symbol of military might.

[83:9]  ⁶ tn Heb “do to them like Midian.”

[83:9]  ⁷ sn The psalmist alludes here to Gideon’s victory over the Midianites (see Judg 7-8) and to Barak’s victory over Jabin’s army, which was led by his general Sisera (Judg 4-5).

[83:10]  ⁸ sn Endor is not mentioned in the accounts of Gideon’s or Barak’s victories, but both battles took place in the general vicinity of the town. (See Y. Aharoni and M. Avi-Yonah, The Macmillan Bible Atlas, 46, 54.) Because Sisera and Jabin are mentioned in v. 9b, many understand them to be the subject of the verbs in v. 10, though they relate v. 10 to Gideon’s victory, which is referred to in v. 9a, 11. (See, for example, Y. Aharoni, The Land of the Bible, 263.)

[83:10]  ⁹ tn Heb “they were manure.” In addition to this passage, corpses are compared to manure in 2 Kgs 9:37; Jer 8:2; 9:21; 16:4; 25:33.

[83:11]  ¹⁰ sn Oreb and Zeeb were the generals of the Midianite army that was defeated by Gideon. The Ephraimites captured and executed both of them and sent their heads to Gideon (Judg 7:24-25).

[83:11]  ¹¹ sn Zebah and Zalmunna were the Midianite kings. Gideon captured them and executed them (Judg 8:1-21).

[83:12]  ¹² tn The translation assumes that “Zebah and Zalmunna” are the antecedents of the relative pronoun (“who [said]”). Another option is to take “their nobles…all their rulers” as the antecedent and to translate, “those who say.”

[83:12]  ¹³ tn Heb “let’s take possession for ourselves.”

[83:13]  ¹⁴ tn Or “tumbleweed.” The Hebrew noun גַּלְגַּל (galgal) refers to a “wheel” or, metaphorically, to a whirling wind (see Ps 77:18). If taken in the latter sense here, one could understand the term as a metonymical reference to dust blown by a whirlwind (cf. NRSV “like whirling dust”). However, HALOT 190 s.v. II גַּלְגַּל understands the noun as a homonym referring to a “dead thistle” here and in Isa 17:13. The parallel line, which refers to קַשׁ (qash, “chaff”), favors this interpretation.

[83:13]  ¹⁵ tn Heb “before.”

[83:14]  ¹⁶ sn The imagery of fire and flames suggests unrelenting, destructive judgment.

[83:15]  ¹⁷ tn The two imperfect verbal forms in v. 15 express the psalmist’s wish or prayer.

[5:24]  ¹⁸ tn Heb “a tongue of fire” (so NASB), referring to a tongue-shaped flame.

[5:24]  ¹⁹ sn They are compared to a flowering plant that withers quickly in a hot, arid climate.

[5:24]  ²⁰ tn Heb “the word.”

[5:24]  ²¹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[47:14]  ²² tn Heb “hand,” here a metaphor for the strength or power of the flames.

[47:14]  ²³ tn The Hebrew text reads literally, “there is no coal [for?] their food, light to sit before it.” Some emend לַחְמָם (lakhmam, “their food”) to לְחֻמָּם (lÿkhummam, “to warm them”; see HALOT 328 s.v. חמם). This statement may allude to Isa 44:16, where idolaters are depicted warming themselves over a fire made from wood, part of which was used to form idols. The fire of divine judgment will be no such campfire; its flames will devour and destroy.

[2:5]  ²⁴ tn Heb “like the sound of.”

[2:5]  ²⁵ tn Heb “jostling” or “leaping.” There is question whether this pictures chariots rumbling over the mountains (e.g., 2 Sam 6:14,16; 1 Chr 15:29; Nah 3:2) or the locusts flying – or “leaping” – over the mountains (e.g., Job 21:11); see BDB 955 s.v. רָקַד.

[2:5]  ²⁶ tn Heb “sound.”

[2:5]  ²⁷ tn The phrase “the noise of” does not appear in the Hebrew, but is implied by the parallelism, so it has been supplied in the translation for the sake of clarity.

[2:5]  ²⁸ tn Heb “people.”

[2:5]  ²⁹ tn Heb “being arrayed of battle.”

[1:10]  ³⁰ 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]  ³¹ 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]  ³² 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]  ³³ 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]  ³⁴ 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.

[1:1]  ³⁵ tn Heb “of Nineveh.”

[1:1]  ³⁶ tn Or “Nahum of Elkosh” (NAB, NRSV).

[3:12]  ³⁷ tn If the genitive construct σπλάγχνα οἰκτιρμοῦ (splancna oiktirmou) is a hendiadys then it would be “compassion” or “tenderheartedness.” See M. J. Harris, Colossians and Philemon (EGGNT), 161.