¹tn The introductory phrase “The watchmen of Nineveh shout” is not in the Hebrew text, but has been supplied from the context for clarity.
²tc The MT reads Jyp!m@ (“scatterer; disperser”), the Hiphil participle of JWP (“to scatter; to disperse”; BDB 807; HALOT 755). The Vulgate’s qui dispergat (“one who disperses”) and the LXX’s ejmfuswn (“one who blows hard; one who scatters”) also reflect Jyp!m (“scatterer; disperser”). The BHS editors propose the emendation JP@m^ “shatterer; hammerer; war club” (e.g., Jer 51:20 and Prov 25:18 cj). 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).
tn Heb “a scatterer.” The Hebrew term Jyp!m@ (“scatterer”) is either a collective singular referring to the Babylonian army or a singular of number referring to the Babylonian commander. Singular forms occur elsewhere in the vision of the fall of Nineveh (2:1-10), used in reference to the Babylonian commander (Nah 2:3, 5)
³tn Or “has come up”; or “has advanced.” Used in reference to an army, the verb hlu (“to go up”) means “to advance; to march against” (HALOT 829 [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 hlu 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, §165; IBHS 489-90.
⁴tn Heb “against your face.”
⁵tn The Qal infinitive absolute roxn` (from rxn, “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; R. J. Williams, Hebrew Syntax, §211.
<sup>6</sup>tc The BHS editors suggest revocalizing the Masoretic noun hr`x%m= (“rampart”) to the noun hr`X*m^ (“the watchtower”) from the root rxn (“to watch, guard”). This would create a repetition of the root rxn which immediately precedes it: hr`X*m^ roxn` (“Watch the watchtower!”). However, the proposed noun hr`X*m^ (“the watchtower”) appears nowhere in the Hebrew Bible. On the other hand, the Masoretic reading hr`x%m= (“rampart”) and the related noun roxm* (“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 roxn` (“guard”) with the common verb rxn (“deliver”). It also reflects a confusion of MT hr`x%m= (“road, rampart”) with hr`X=m! (“from distress”).
⁷tn 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”).
⁸tn Heb “Make [your] strength exceedingly firm.”
⁹tn The Qal perfect bv* (“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, §165; IBHS 489-90. Though the transitive use of the Qal of this verb is problematic, most scholars derive bv* from the root bWv (“to turn; to return; to restore”). However, W. A. Maier (Nahum, 232) contends that bv* is derived from bb^v* I (“to cut off; to destroy; to smite”) which is related to Arabic sabba (“to cut”), Aramaic sibbaá (“splinter”), and New Hebrew. Maier admits that this would be the only occurrence of a verb from bbv I in the OT; however, he argues that the appearance of the plural noun <yb!b*v= (“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 bWv (“to turn; to return; to restore”) makes perfectly good sense in this context. The meaning of this usage of bv* (from the root bWv) 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 /oaG+ 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 yK! (“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.
¹⁰tc The BHS editors propose emending the MT reading /oaG+ (“majesty; pride”) to /p#G\ (“vineyard”) due to the mention of “their branches” (<hyrmzw) in the following line (so HALOT 169 [2.b]). However, the LXX’s thvn uJvbri" (“the pride”) supports the MT.
tn While /oaG+ sometimes has the negative connotation “pride; arrogance; presumption” (Isa 13:11, 19; 14:11; 16:6; 23:9; Jer 13:9; 48:29; Ezek 16:49, 56; 32:12; Hos 5:5; 7:10; Amos 6:8; Zeph 2:10; Zech 9:6; 10:11; 11:3; Ps 59:13; Job 35:12; 40:10), it probably has the positive connotation “eminence; majesty; glory” (e.g., as in Exod 15:7; Isa 2:10, 19, 21; 4:2; 24:14; 60:15; Mic 5:3; Ps 47:5) in this context (BDB 145 s.v. 1.a).
¹¹tn The preposition K= on /oag+K= (“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.
¹²tn Or “for.” The introductory particle yK! 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.
¹³tn Heb “plunderers have plundered them.” The Hebrew root qqb (“to lay waste; to empty”) is repeated for emphasis: <yqqB <Wqqb (“plunderers have plundered them”). Similar repetition of the root qqb occurs in Isa 24:3, “[The earth] will be completely laid waste” (qwBT qwBh).
¹⁴tn 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.
¹⁵tc The MT reads <D`a*m= (“reddened”) from <da II (“red”). The LXX confused the homonymic roots <da I (“man”) and <da II (“red”): ejx ajnqrwvpwn (“from among men”) which reflects <d`a*m (“from man”) from <da I (“man”).
tn The Hebrew term <D`a*m= (“reddened”) from <da II (“red”) refers to clothes made red with dye (Exod 25:6; 26:14; 35:7, 23; 36:13; 39:34) or made red from bloodshed (Isa 63:2). The parallelism between <D`a*m= (“reddened”) and <yu!L*t%m= (“clad in scarlet colored clothing”) suggests that the shields were dyed prior to battle, like the scarlet dyed uniforms. Nahum 2:1-10 unfolds the assault in chronological sequence; thus, the spattering of blood on the warrior’s shields would be too early in the account (R. D. Patterson, Nahum, Habakkuk, Zephaniah [WEC], 65).
sn As psychological warfare, warriors often wore uniforms colored blood-red, to strike fear into the hearts of their enemy (see Xenophon, Cyropaedia 6.4.1; J. Freeman, Manners and Customs of the Bible, 324; Ezek 23:5-6).
¹⁶tn The Pual participle <yu!L*t%m= (“dressed in scarlet”) from ult (“scarlet”) is used elsewhere of clothing dyed red or purple (Isa 1:18; Lam 4:5).
¹⁷tc The MT reads todl*P= (“steel,” see the following translator’s note). The LXX’s aiJ hJniavi (“the reins”) and Vulgate’s habenai (“reins”) confused todl*P= with toyl*K= (“reins, kidneys”). The BHS editors suggest emending the MT’s todl*P= to todp!l^ (“torches”) to create the simile todP!l^ vaK= (“like torches of fire” or “like flaming torches”) which is reflected in the Syriac Peshitta and Symmachus (so KJV, RSV, NJPS). The problem with this is that dpl (“torch”) is masculine in gender, so the plural form is not todpl but <ydpl—which appears in Nah 2:4 (BDB 542; HALOT 533). Others propose a complete reversal of the consonants to twpld from the root [lD (“to drip; to trickle; to leak; to weep”) and translate twpld vak as “like flickering fire” (NEB). Against this proposal is the fact that [lD is usually used in reference to water, but it is never used in reference to fire (HALOT 223; BDB 196).
tn Heb “the steel.” The Hebrew term todl*P= is a hapax legomenon. The corresponding noun dlP probably means “metal, steel” (BDB 811; HALOT 761), and it is probably related to Arabic puladu (“steel”), Syriac pldá (“steel”), and early Persian fulad (“steel”). This rendering is followed by NIV, NASB, NRSV. The term todl*P= (“steel”) probably refers to the metallic pole attachments for the chariot spears, the side armor of the chariots, or the steel scythes fastened to the axle of a chariot (J. Freeman, Manners and Customs of the Bible, 325). Xenophon described the army of Cyrus in a similar manner; the side armor of the chariots and the breastplates and thigh-pieces of the chariot-horses were “flashing with bronze” (Xenophon, Cyropaedia 6.4.1). On the other hand, Cathcart connects Hebrew dlP to Ugaritic paladu “a garment made of linen hair” (see C. Gordon, Ugaritic Glossary, 2045), and suggests that bk#r\h* todl*P= refers to the coverings, blankets, or caparisons of chariot horses (K. J. Cathcart, Nahum in the Light of Northwest Semitic [BibOr 26], 88). This demands that bk#r\h* be nuanced “chariot horses”—a problem when it means “chariots” in Nah 2:4; 3:2.
¹⁸tn The collective singular bk#r\ (“chariot”) refers to all of the chariots in the army as a whole: “chariots; chariotry” (BDB 939 s.v. 1; HALOT 891 [1]). The singular form rarely refers to a single chariot (BDB 939 s.v. 2; HALOT 891 [3]). The collective use is indicated by the plural verb “they race back and forth” (Wll=oht=y]) in v. 5 (GKC §145.b). The term bk#r\ usually refers to war chariots (Exod 14:7; Josh 11:4; 17:16, 18; 24:6; Judg 1:19; 4:3, 7, 13; 5:28; 1 Sam 13:5; 2 Sam 1:6; 8:4; 10:18; 1 Kgs 9:19, 22; 10:26; Jer 47:3; 50:37; 51:21; Ezek 23:24; Nah 2:3, 4, 13).
¹⁹tc The MT reads the preposition B= (“are [like]”), but several Hebrew mss read the comparative preposition K= (“like”). This textual variant probably arose due to the visual similarity of the two letters (orthographic confusion) and the relatively rare use of B= in metaphors—the comparative preposition K= (“like”) is much more common in metaphors. The MT is the more difficult reading and best explains the origin of the variant.
tn Heb “The chariots are…” The preposition B= on va@B= denotes essence: “The chariots are…” (GKC §133.c; HALOT 104 [3]). The use of this preposition creates a metaphor, comparing the steel fittings of the chariots to flashes of fire.
²⁰tn Or perhaps “The chariots are [like] flaming torches.”
²¹tn Heb “on the day of its preparation.” The Hiphil infinitive construct onyk!h& (from /WK) means “to prepare; to make ready” (HALOT 465; BDB 466). The Hiphil verb is used of preparing weapons and military equipment for the day of battle (2 Chr 26:14; Ps 7:13 [HT 7:14]; 57:6 [HT 57:7]). The 3ms suffix (“its preparation”) is a collective singular, referring to the chariotry as a whole.
²²tc Rudolph (165-67) adopts the variant reading <yv!r)P=h^ (“the horses”) and relates Wlurh to Arabic raàala (“to stand in row and rank”): “the horses stand in row and rank,” that is, at attention. However, it is preferable to retain the MT for the noun, with the verb given its normal Hebrew meaning.
tn Heb “the spears quiver”; or “the spears are made to quiver.” Alternately, “the horses quiver” or “the horses shake [with excitement].” The Hophal perfect Wlurh (“are made to quiver”) is from lur (“to quiver; to shake”) which appears elsewhere only in Hab 2:16 (BDB 497; HALOT 900); the related noun lur (“reeling”) appears only once (Zech 12:2). This Hebrew root is related to the Aramaic lur (“to quiver; to shake”). The action of the spear-shafts quivering is metonymical (effect for cause) to the action of the spear-shafts being brandished by the warriors. In the translation the words “the soldiers” are supplied for clarity.
²³tc The MT reads <yv!r)B=h^ (“the cypresses”). A variant textual tradition (preserved in several Hebrew mss) reads <yv!r)P=h^ (“spears, horses, horsemen”) which is reflected in the LXX and Syriac. The variant noun <yv!r)P=h^ is derived either from vrP IV (“horse; horseman”; see BDB 831; HALOT 783) or vrP II (“spear; staff”) which is related to Akkadian parussu (“spear-staff”; see BDB 831). The LXX connects <yv!r)B=h^ to vrP IV (“horsemen”) as indicated by its translation oiJ iJppei>" (“the horsemen”). While some English translations follow the MT (KJV, NASB, NIV, NJPS), others adopt the alternate textual tradition (NEB, RSV, NJB, NRSV).
tn Heb “the cypresses”; alternately, “the horses.” The Hebrew noun <yv!r)B=h^ (“the cypresses”) is probably from the root vorB (“cypress; fir”) and is a figure of speech (synecdoche of material) in which the thing made (spear-shafts) is intended by the use of term for the material out of which it is made (cypress wood). See K. J. Cathcart, Nahum in the Light of Northwest Semitic (BibOr 26), 89.
²⁴tn Heb “the chariot.” The Hebrew noun bk#r\h* (“the chariot”) is a collective use of the singular, as indicated by the plural verb “[they] race madly” (see GKC §145.b).
²⁵tn The Hitpolel imperfect Wll=oht=y] (“they rush wildly”) is from the root llh III (“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). 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). 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).
²⁶tn The Hitpalpel imperfect /WqvqTvy (“they rush back and forth”; see GKC §55.g) is from qqv (“to rush upon; to rush forth”); cf. Prov 28:15; Isa 33:4; Joel 2:9 (HALOT 1009). The Hitpalpel is the Hitpael stem for geminate verbs (IBHS 425-26). 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 /WqvqTvy may denote additional energy and emphasis (see IBHS 516-17).
²⁷tn Heb “Their appearance is like.”
²⁸tn Or “like torches.” The Hebrew term dyPl 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; BDB 542). Most English translations render this usage as “torches” (KJV, NASB, NIV, NRSV, NJPS). However, the parallelism with <yqrBK (“like lightning flashes”) suggests that in this context <dyPLK may be nuanced “like lightning bolts.”
²⁹tn Or “they flash here and there.” The Polel imperfect Wxxory (“they dash here and there”) is from the root JWr 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 882; BDB 930).
³⁰tn Or simply, “like lightning.” The term “lightning flash” (qrB) 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” (Wxxory, v. 5b).
³¹tn Heb “he”; the referent (the commander) has been specified in the translation for clarity.
³²tc The MT reads the Qal imperfect 3ms rK)z+y] (“he commands”) from rK^z` II (“to command”); see above. The rarity of this homonymic root in Hebrew has led to textual variants and several proposed emendations. The LXX misunderstood rK^z` and the syntax of the line: kaiV mnhsqnhvsontai oiJ megista'>te" (“And their mighty men will be remembered”; or “will remember themselves”). The LXX reflects the Niphal imperfect 3cpl Wrk=Z`y] (“they will be remembered”). The BHS editors suggest emending to Wrk=Z`y] on the basis of the LXX. The BHK editors proposed emending to pilpel imperfect 3cpl Wrk=r+k^y+ (“they prance; they whirl”) from rrK II (“to dance”). None of the emendations are necessary once the existence of the homonym rkz II (“to order”) is recognized.
tn The Hebrew verb rK^z` II is related to Akkadian zakartu “to give an order” (CAD 2:17). This is distinct from the more common root zakar I (“to remember”) which is related to Akkadian zakaru. The translations are split between the two roots: “he commands” (NJPS) and “he summons” (NIV) versus “he recounts” (KJV), “he remembers” (NASB), and “he calls” (NRSV).
<sup>33</sup>tc The MT reads the Niphal imperfect 3mp Wlv=K*y] (“they stumble”) from the root lvK (“stumble”). G. R. Driver argues that the MT makes little sense in the portrayal of a successful assault; the motif of stumbling warriors usually connotes defeat (Isa 5:27; Jer 46:6). Driver argues that MT’s Wlv=K*y] (“they stumble”) arose from metathesis (reversal of consonants) from an original Wkl=V*y] (Niphal from Elv “to cast forth”) which also appears in 2 Kgs 13:24-25, 28 (“hurled himself,” i.e., rushed headlong). Driver suggests that this is related to Arabic salaka VII (“to rush in”). He notes that the emendation would produce a tighter parallelism with the following noun: Wrh&m^y+ (“they hasten”). See G. R. Driver, “Linguistic and Textual Problems: Minor Prophets II,” JTS 39 (1938): 270. On the other hand, Armerding argues that the anomalous MT reading Wlv=K*y] (“they stumble”) can be explained without recourse to textual emendation. The stumbling of the attacking army is caused, not by their weakness, but by the corpses of the Assyrians strewn in their path which obstructs their advance. Armerding suggests that this motif appears in Nah 3:3 (C. E. Armerding, “Nahum,” in Expositor’s Bible Commentary 7:475).
tn Alternately, “they rush forward.”
<sup>34</sup>tn Or “in their trenches”; or “in their columns”; Heb “in their advance”; or “in their march.” The noun hkylh (“procession; journey”) is nuanced “march; advance” in a military context (BDB 237 s.v. 1.a; HALOT 246 [1.a]). Similarly, the related verb Elh means “to march; to advance” in battle contexts (Judg 1:10; Hab 1:6). This is related to the Assyrian noun alaktu (“to advance”) which is often used of military advances (CAD 1.1.299), e.g., “you will always know of the movements (al-ka-ka-at) of your enemy” (YOS 10 46 2:20); “you will destroy the expeditionary force of the enemy, the advance (a-lak-ti) of the enemy will not [succeed]” (CT 20 49:9); “the advance (a-la-ak-ti) of the enemy will not succeed” (KAR 454:12). The related Assyrian noun aliktu means “detachment of soldiers” (CAD 1.1.346). HALOT suggests that hkylh is related to an Assyrian noun which is a technical military term: “trenches; columns” (HALOT 246). This line could be rendered, “They stumble in their trenches” or “They stumble in their columns.”
<sup>35</sup>tc The MT reads Ht*m*oh (“her wall”). On the other hand, several Hebrew mss, Targum Jonathan, and the Syriac Peshitta omit the mappiq and preserve an alternate textual tradition of the directive -he ending: ht*m*oh (“to the wall”). The directive sense is seen in the LXX ejpiV taV teivxh aujth'" (“to her wall”). Although the MT lacks the directive -he ending, it is possible that the MT’s Ht*m*oh functions as an adverbial accusative of direction meaning “to her wall.” The adverbial accusative of direction often occurs after verbs of motion (R. J. Williams, Hebrew Syntax, §54; IBHS 169-71).
tn Heb “to her wall,” referring to Nineveh.
<sup>36</sup>tc The MT reads the Hophal perfect 3ms /k^h%w+ (“and [it] is prepared”). On the other hand, the LXX reading kaiV eJjtoimavsousin (“and they will prepare”) reflects the Hiphil perfect 3cpl wnkhw (“and they will prepare”). Arguing that the active sense is necessary because the three preceding verbs are all active, K. J. Cathcart (Nahum in the Light of Northwest Semitic [BibOr 26], 95) suggests emending to the Hiphil infinitive absolute /yk!h*w+ (“and [they] prepare”). However, the Masoretic form should be retained because it is the more difficult reading that best explains the origin of the LXX reading. The shift from active to passive verbs is common in Hebrew, marking a cause-result sequence (e.g., Pss 24:7; 69:14 [15]; Jer 31:4; Hos 5:5). See M. Weinfeld, “The Active-Passive (Factitive-Resultive) Sequence of Identical Verbs in Biblical Hebrew and Ugaritic,” JBL 84 (1965): 272-82.
tn Heb “the mantelet is prepared.”
<sup>37</sup>tn Heb “mantelet.” The Hebrew noun Eks (“mantelet”) is a military technical term referring to a large movable shelter used as a protective cover for soldiers besieging a fortified city, designed to shield them from the arrows shot down from the city wall (HALOT 754; BDB 697). This noun is a hapax legomenon (a word that only occurs once in the Hebrew Bible) and is derived from the verb Eks III (“to cover; to protect”; TWOT 2:623-24). K. J. Cathcart (Nahum in the Light of Northwest Semitic [BibOr 26], 95) suggests that the translation “mantelet” is supported by the use of the verb Eks III in Ps 140:7 [8]: “Yahweh, my Lord, my fortress of safety; shelter (hT*K)s^) my head in the day of arms.” This is reflected in several recent translations: “wheeled shelters” (NJPS), “protective shield” (NIV), “covering used in a siege” (NASB margin), and “mantelet” (NRSV).
sn The Hebrew term translated covered siege tower probably does not refer to a battering ram, but to a movable protective tower, used to cover the soldiers and the siege machinery. These are frequently depicted in Neo-Assyrian bas-reliefs, such as the relief of Sennacherib’s siege of Lachish. The Neo-Assyrians used both small, hut-like shelters that could be carried by a few men, as well as larger, tower-like structures rolled on wheels to the top of siege embankments. These mantelets protected the attackers while they built the embankments and undermined the foundations of the city walls to hasten their collapse. Siege towers were equipped with machines designed to hurl stones to smash the fortifications and firebrands to start conflagrations (see A. H. Layard, Nineveh and Its Remains, 2:281-86).
<sup>38</sup>tn Or “river dam gates.”
sn Nineveh employed a system of dams and sluice gates to control the waters of the Tebiltu and Khoser Rivers which flowed through the city (R. C. Thompson and R. W. Hutchinson, A Century of Exploration at Nineveh, 120-132). However, the Tebiltu often flooded its banks inside the city, undermining palace foundations and weakening other structures. To reduce this flooding, Sennacherib changed the course of the Tebiltu inside the city. Outside the city, he dammed up the Khoser and created a reservoir, regulating the flow of water into the city through an elaborate system of double sluice gates (D. D. Luckenbill, Ancient Records of Assyria and Babylon, 99-100; J. Reade, “Studies in Assyrian Geography, Part I: Sennacherib and the Waters of Nineveh,” RA 72 [1978]: 47-72; idem, “Studies in Assyrian Geography, Part II: The Northern Canal System,” RA 72 [1978]: 157-80). According to classical tradition (Diodorus and Xenophon), just before Nineveh fell, a succession of very high rainfalls deluged the area. The Khoser River swelled and the reservoir was breached. The waters rushed through the overloaded canal system, breaking a hole twenty stades (about 2.3 miles or 3.7 km) wide in the city wall and flooding the city. When the waters receded, the Babylonians stormed into Nineveh and conquered the city (Diodorus Siculus, Bibliotheca Historica, 2.26-27, especially 27.1-3; Xenophon, Anabasis, 3.4.12; P. Haupt, “Xenophon’s Account of the Fall of Nineveh,” JAOS 28 [1907]: 65-83). This scenario seems to be corroborated by the archaeological evidence (A. T. Olmstead, History of Assyria, 637; C. J. Gadd, The Fall of Nineveh, 18).
<sup>39</sup>tn Heb “and the palace melts.” The Niphal perfect gomn` (“is undulated”) from gWm (“to melt; to soften; to dissolve”) is sometimes used of material objects (earth, hills) being softened or eroded by water (Ps 65:11; Amos 9:13). Nahum pictures the river banks inside Nineveh overflowing in a torrent, crashing into the royal palace and eroding its limestone slab foundations.
sn Ironically, a few decades earlier, Sennacherib engaged in a program of flood control because the Tebiltu River often flooded its banks inside Nineveh and undermined the palace foundations. Sennacherib also had to strengthen the foundations of his palace with “mighty slabs of limestone” so that “its foundation would not be weakened by the flood of high water” (D. D. Luckenbill, Ancient Records of Assyria and Babylon, 99-100). At the time of the fall of Nineveh, the Palace of Ashurbanipal was located on the edge of the sharpest bend of the Khoser River as it flowed through the city; when the Khoser overflowed its banks, the palace foundation was weakened (J. Reade, “Studies in Assyrian Geography, Part I: Sennacherib and the Waters of Nineveh,” RA 72 [1978]: 51).
⁴⁰tn Or “the palace collapses and crumbles.” The Hophal perfect 3ms bX^h%w+ is from either bxn I (“to stand,” HALOT 715; BDB 662) or bxn II (“to dissolve, weaken,” HALOT 715). Many scholars who take bX^h%w+ from bxn I (“to stand”) suggest that the meaning is “it is fixed; it is determined (?)” (BDB 662). This is followed by several English translations: “it is decreed” (NIV, NRSV) and “it is fixed” (NASB). This is a rather awkward idea and does not seem to fit the context of the description of the destruction of the palace or the exile of the Ninevites. On the other hand, several scholars suggest that bX^h%w+ is derived from bxn II (“to be weak”; cf. Ps 39:6; Zech 11:16; HALOT 715) which is related to Arabic nasiba (“to be weak”) or Arabic nasaba (“to suck out; to dissolve”) and Assyrian nasabu (“to suck out”); see W. H. F. Saggs, “Nahum and the Fall of Nineveh,” JTS 20 (1969): 220-21; R. D. Patterson, Nahum, Habakkuk, Zephaniah (WEC), 69-70. As a parallel word to gomn` (“is deluged” or “melts”), bX^h%w+ (“is weakened” or “is dissolved”) describes the destructive effect of the flood waters on the limestone foundations of the palace. The verse divisions in the MT place bX^h%w+ at the beginning of v. 7 ET [v. 8 HT]; however, it probably should be placed at the end of v. 6 ET [v. 7 HT] and connected with the last two words of the line: bX^h%w+ gomn` lk*yh@h^w+ (“the palace is deluged and dissolved”; see Patterson, 69-70). This is supported by several factors: (1) the gender of bX^h%w+ is masculine, while the verbs in v. 7 are feminine: ht***l*u&&h) ht*L=G% (“she is led into exile and taken away”); (2) the gender of the final verb in v. 6 is masculine: gomn` (“[the palace] is deluged”); (3) both bX^h%w+ and gomn` are passive verbs (Niphal and Hophal); (4) both gomn` (“is deluged”) and bX^h%w+ (“is dissolved/weakened”) are parallel in meaning, describing the effects of flood waters on the limestone foundation of the royal palace; (5) this redivision of the lines produces a balanced 3+3 and 2+2 colon count in these two lines; and (6) this produces a balance of two verbs each in each colon. The meaning of bX^h%w+ is notoriously difficult (for a list of options, see Hebrew Bible Text Project, 5:343-45). Scholars offer over a dozen different proposals but only the most important are summarized here: (1) Most scholars take bX^h%w+ as Hophal perfect 3ms with vav conjunction from bxn I (“to stand”), meaning “it is fixed; it is determined (?)” (BDB 662). This is followed by several English translations: “it is decreed” (NIV, NRSV) and “it is fixed” (NASB). The LXX translation kaiV hJ uJpovstasi" (“and the foundation”) reflects a reading of bX^h%w+ with a meaning similar to its use in Gen 28:12 (“a stairway resting on the earth”) or a reading of bX*M^h^w+ from the noun bX*m^ (“place of standing”; cf. BDB 662; HALOT 620). (2) The BHS editors suggest emending to Hophal perfect 3fs ha*x=h%w+ from axy (“to go out”), meaning “she is led out into exile” or “she is led out to be executed” (HALOT 427; see, e.g., Gen 38:25; Jer 38:22; Ezek 14:22; 38:8; 44:5; Amos 4:3). (3) Early Jewish interpreters (Targum Jonathan, Kimchi, Rashi) and modern Christian interpreters (e.g., W. A. Maier, Nahum, 259-62) view bX^h%w+ as the proper name of an Assyrian queen, “Huzzab.” This is adopted by several translations: “And Huzzab is exiled” (KJV, AV, RV, NJPS). However, this view has been severely criticized by several scholars because no queen in Assyrian history is known by this name (G. R. Driver, “Farewell to Queen Huzzab!” JTS 16 [1965]: 296-98; W. H. F. Saggs, “Nahum and the Fall of Nineveh,” JTS 20 [1969]: 220). (4) Several scholars suggest that bX^h%w+ is the Hophal perfect of bxn II which is related to Assyrian nasabu (“to suck out”) and Arabic nasaba (“to suck out; to dissolve,” Lane 2805), as in Ps 39:6 and Zech 11:16. Taking ht*L=G% as the noun “column-base” (see translator’s note on the word “exile” in this verse), Saggs translates the line as: “its column-base is dissolved” (W. H. F. Saggs, “Nahum and the Fall of Nineveh,” JTS 20 [1969]: 220-21). Patterson connects it to the last two words of the previous line: bX^h%w+ gomn` lk*yh@h^w+ “The palace collapses and crumbles” (Patterson, 69-70). (5) Driver revocalizes it as the noun bX)h^w+ (“and the [captive] train”) which he relates to the Arabic noun sub (“train”): “the train of captives goes into exile” (so NEB). This is reflected in the Greek text of the Minor Prophets from Nahal Heber which took bxhw as “wagon; chariot.” (6) Cathcart suggests that the MT’s bX^h%w+ may be repointed as bX^h^w+ which is related to Assyrian hassabu (“goddess”). (7) Several scholars emend to yb!X=h^w+ (“the Beauty”) from yb!x= (“beauty”) and take this as a reference to the statue of Ishtar in Nineveh (K. J. Cathcart, Nahum in the Light of Northwest Semitic [BibOr 26], 96-98; M. Delcor, “Allusions à la déesse Istar en Nahum 2,8?” Bib 58 [1977]: 73-83; T. E. McComiskey, The Minor Prophets, 2:806). (8) R. L. Smith derives consonantal bxhw from byx!n+ (“pillar,” HALOT 716-17) which is related to Assyrian nisibi which refers to the statue of a goddess (Micah-Malachi [WBC 32], 82).
⁴¹tn The term “Nineveh” is not in the Hebrew text, but is supplied from context.
⁴²tn The MT reads the Pual perfect 3fs ht*L=G% from hlg (“to uncover; to go into exile”; BDB 162-63; HALOT 191-92). There are two basic views of the meaning of ht*L=G% in this verse: (1) “She is stripped” (see R. L. Smith, Micah-Malachi [WBC 32], 81). This may describe the exposure of the foundation of a building (Ezek 13:14) or the uncovering of intimate parts of the body (Exod 20:26; Isa 47:3; Ezek 16:36, 57; 23:29; BDB 163; HALOT 192). This is reflected in the LXX reading ajpekaluvfqh (“she has been exposed”). This approach is followed by NASB (“she is stripped”). (2) “She is taken into exile” (KJV, NIV, NRSV, NJPS). The Qal stem of hlg often means “to go into exile” (Judg 18:30; 2 Kgs 24:14; Isa 5:13; 49:21; Jer 1:3; Ezek 39:23; Amos 1:5; 5:5; 6:7; Lam 1:3); the Hiphil often means “to deport exiles” (2 Kgs 15:20; 16:9; 17:6, 11, 26, 28, 33; 18:11; 24:14-15; 25:11; Jer 20:4; 22:12; 24:1; 27:20; 29:1, 4, 7, 14; 39:9; 43:3; 52:15, 28, 30; Ezek 39:28; Amos 1:6; 5:27; Lam 4:22; Esth 2:6; Ezra 2:1; Neh 7:6; 1 Chr 5:6, 26, 41; 8:6; 2 Chr 36:20); and the Hophal stem always means “to be deported; to be taken into exile” (Jer 40:1, 7; Esth 2:6; 1 Chr 9:1). This makes the best sense in the light of the parallel verb htluh (“she is led away”) in v. 7 [8 HT] and the description of the fleeing Ninevites in v. 8 [9 HT]. The BHS editors and HALOT 191 suggest that consonantal htlg be vocalized as Qal perfect 3fs ht*l=G` (“she goes into exile”) from hlg (Qal: “go into exile”). R. D. Patterson suggests vocalizing consonantal htlg as the noun with 3fs suffix Ht*l=G` for Ht*l=oG (“her exiles/captives”) and taking the singular form as collective in meaning: “her exiles/captives are carried away” (Nahum, Habakkuk, Zephaniah [WEC], 70). W. H. F. Saggs suggests that htlg is the noun hL*G| (“column-base”) as in 1 Kgs 7:41-42; 2 Chr 4:12-13 (BDB 165 s.v. hL*G| 2.b; HALOT 192 [1.b]) which is related to Assyrian gullatu “column-base” (CAD 5:128). He renders the phrase htlg bxhw as “its column-base[s] is/are dissolved” (see above). He suggests that this provides an excellent parallel to “the palace begins to melt” (gomn` lk*yh@h^w+). Saggs also proposes that the LXX reflects this picture: kaiV hJ uJpostasi" ajpekaluvfqh (“and the palace-foundation has been exposed”) See W. H. F. Saggs, “Nahum and the Fall of Nineveh,” JTS 20 (1969): 220-25.
<sup>43</sup>tn Or “And its column-bases collapse and it goes up [in smoke].” The MT reads the Hophal perfect 3fs ht*l*u&h) (“she is carried away”) from hlu (“to go up”). The Hiphil stem of hlu often describes a military commander leading a group of forced workers out of a town (1 Kgs 5:13 [HT 5:27]; 9:15, 21; 2 Chr 8:8); likewise, the Hophal stem may denote “to be led away into exile” (HALOT 830; BDB 748).
<sup>44</sup>tc The MT reads the Piel participle togh&n~m= (a hapax legomenon, “sobbing, moaning”) from ghn II (“to moan; to lament”; HALOT 675; BDB 624). This root is related to Assyrian nagagu “to cry” (AHw 709.b). This harmonizes well with the following cola: “Her maidservants moan like doves, they beat upon their breasts.” This is adopted by several English translations (NASB, NIV, NRSV). On the other hand, an alternate vocalization tradition (represented by several Hebrew mss, Targum Jonathan, LXX, and Vulgate) reads the Pual participle togh&n{m= (“forcibly removed”) from the more common root ghn I (“to drive away; to lead away”; HALOT 675). This root is often used of conquerors leading away exiles or prisoners of war (Gen 31:26; Deut 4:27; 28:37; Isa 20:4; Lam 3:2). This picture is clearly seen in the LXX reading kaiV aiJ dou'lai aujth'" hjvgonto (“and her maidservants were led away”). This textual tradition harmonizes with the imagery of exile in the preceding colon (see translator’s note on the word “exile” in this verse). This approach is adopted by several translations (KJV, NJPS).
tn Or “her maidservants are led away [into exile].”
<sup>45</sup>tn Heb “like the sound of doves.”
<sup>46</sup>tn The Poel participle tpptm (“beating continuously”) is from [pt (“to beat”; HALOT 1037-38; BDB 1074). Elsewhere it is used of beating timbrels (Ps 68:26; 1 Sam 21:14 cj). The participle describes a circumstance accompanying the main action (“her maidservants moan”) and functions in a continual, repetitive manner (see IBHS 625-26; R. J. Williams, Hebrew Syntax, §221).
<sup>47</sup>tc The MT reads /hbbl-lu tpptm (“beating upon their hearts [= breasts]”). The LXX reading fqeggovmenai ejn kardivai" aujtw'n (“moaning in their hearts”) reflects either an alternate textual tradition or simple textual confusion. The Greek participle fqeggovmenai (“moaning”) seems to reflect either: (1) the Qal participle twgh from hgh (“to moan”) as reflected in Targum Jonathan and Vulgate or (2) the Poel participle twghnm (“moaning”) from ghn II (“to moan”) which appears in the previous line, pointing to a transposition of words between the two lines.
tn Heb “upon their heart.” The term “their heart” (/hbbl) is a figure of speech (synecdoche of the inner organ for the outer body part) representing their breasts/chests (e.g., Dan 4:16 [13]; see HALOT 516; BDB 523 s.v. bb*l@ II.1). The singular noun is used collectively for all the maidservants as a whole, as the plural suffix indicates (see IBHS 113; R. J. Williams, Hebrew Syntax, §2).
<sup>48</sup>tn The term “pool” (hkrb II) usually refers to a man-made artificial water reservoir fed by water aqueducts rather than to a natural pond (HALOT 161). 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 hkrb in 2 Kgs 20:20 and the Siloam Inscription (line 5).
sn Nineveh was like a pool of water. This is an appropriate simile because Nineveh was famous for its artificial pools, many of which serviced the royal gardens. Two rivers also flowed through the city: the Tebiltu and the Khoser.
<sup>49</sup>tn Or “Nineveh [is] like a pool of water.” Either a present tense or a past tense verb may be supplied.
<sup>50</sup>tc The MT reads ayh ymym (“from her days”). The form ymym is composed of the assimilated preposition /m! (“from”) prefixed to the plural construct of <oy (“day”; see HALOT 399). The preposition /m! is used temporally, marking the beginning of a continuous period (“since, from”; see HALOT 597 [2]; BDB 581 s.v. 4.a). Several scholars suggest that the third-person independent pronoun ayh 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 26), 100-101; IBHS 291 and n. 9; T. E. McComiskey, ed. The Minor Prophets, 2:807. The plural of <oy (“day”) here denotes “lifetime” (HALOT 400 [6.c]). The phrase ayh ymym 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 [6.c]; 597 [2.a]; BDB 581 s.v. /m! 4.a). Several translations adopt this: “throughout her days” (NASB), “from earliest times” (NJPS), and “[Nineveh] of old” (KJV). In contrast to the Masoretic vocalization, the consonantal text ayh ymym is rendered “her waters” by the LXX and critical scholars. The LXX’s taV uJvdata aujth'" (“her waters”) reflects the alternate vocalization ymym (“her waters”). The BHS editors suggest emending the MT to h*ym#ym@ (“her waters”). Saggs suggests that the original form was ahymym (“her waters”) which he explains thus: ymym is the plural construct of ymym (“waters”); ah is the 3fs suffix on the plural noun, as in Ezek 41:15 (GKC §32.l); the yod of Masoretic ayh is a secondary matres lectionis inserted into wrongly-divided and misunderstood ah- (W. H. F. Saggs, “Nahum and the Fall of Nineveh,” JTS 20 [1969]: 220-25). These alternative approaches are followed by several translations: “its water is draining away” (NIV); “whose waters run away” (NRSV); and “its waters are fleeing” (NJB).
tn Heb “from days of her” or “from her days.”
<sup>51</sup>tn The translation takes the vav on hM*h@w+ in a temporal sense. This approach is also adopted by NJPS: “Now they flee.”
<sup>52</sup>tn Heb “they”; the referent (the people of Nineveh) has been specified in the translation for clarity.
<sup>53</sup>tn Or “fleeing away”; or (maintaining the imagery of the pool of water) “draining away.”
<sup>54</sup>tn The introductory phrase “she cries out” is not in the Hebrew text, but is supplied in the translation for clarity.
<sup>55</sup>tn Or “can turn [them] back.” The Hebrew verb hnP (“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 hnpm 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).
<sup>56</sup>tn The phrase “Her conquerors cry out” has been supplied from context.
<sup>57</sup>tn Heb “Emptiness and devastation and being laid waste.” Several English translations attempt to reproduce the assonance, alliteration, and paronomasia of three similarly sounding Hebrew words: hq*L*b%m=W hq*Wbm=W h^*qWB (NJPS: “Desolation, devastation, and destruction!” and NRSV: “Devastation, desolation, and destruction!”).
sn Destruction, devastation, and desolation. The feminine form of each of these terms is used, referring to Nineveh (e.g., NASB: “She is emptied! Yes, she is desolate and laid waste!”). Conquered cities are often personified as a desolated woman (e.g., Isa 47:1; 54:1).
<sup>58</sup>tn Heb “and melting heart.”
<sup>59</sup>tn Heb “and tottering of knees.”
<sup>60</sup>tn Heb “and shaking in all of the loins.”
<sup>61</sup>tn Heb “all of their faces.”
<sup>62</sup>tn Heb “gather” or “withdraw.” The Piel perfect WxB=q! from Jbq (“to gather”) may be nuanced in the intensive sense “to gather glow; to glow [in excitement]” (HALOT 820 [5]) or the privative sense “to take away, withdraw” (BDB 868 s.v. Jb^q* Pi.3). The phrase rWrap* WxB=q! 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.”
<sup>63</sup>tn The Hebrew term rWraP* occurs only here and in Joel 2:6 where it also describes a fearful facial reaction. The meaning of rWraP* is debated and numerous etymologies have been suggested: (1) From rWrP* (“cooking pot” KBL 777): LXX toV provswpon ptvntwn wJ" provskauma xuvtra" (“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 raP (“beauty”). Taking Jbq in a private sense (“gather in”), several scholars propose: “to draw in beauty, withdraw color,” hence: “their faces grow pale” (NASB, NIV); see S. R. Driver, The Books of Joel and Amos, 53; C. F. Keil, The Minor Prophets, 1:192-93; A. Haldar, Studies in the Book of Nahum, 59. (3) From rr~P* (“break in pieces”). Due to fear, their faces have gathered wrinkles (S. M. Lehrman, “Joel,” in Soncino Edition of the Bible, 66). (4) From rrP IV (“to boil”), related to Arabic àpr and Syriac npr (“to boil”): “their faces glow red in excitement” (HALOT 860). (5) From raP (“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.”
<sup>64</sup>tn Or “What has become of the den of the lions?”
<sup>65</sup>tc The Masoretic form hu#r+m!W (“the feeding ground”) is supported by the Dead Sea Scrolls: hurmw (4QpNah). It is also reflected in the LXX reading hJ nomhv (“the pasture”). The BHS editors suggest emending to hr`u*m=W (“the cave”), which involves the metathesis of r and u. This proposed emendation is designed to create a tighter parallelism with /oum= (“the den”) in the preceding line. However, this emendation has no textual support and conflicts with the grammar of the rest of the line: the feminine noun hr`u*m=W (“the cave”) would demand a feminine independent pronoun instead of the masculine independent pronoun aWh which follows. Nevertheless, several English translations adopt the emendation (NJB, NEB, RSV, NRSV), while others follow the reading of the MT (KJV, NASB, NIV, NJPS).
⁶⁶tn Alternately, “the lion…[once] prowled there.” The construction <v*…rv#a& denotes “where…there” (BDB 81 s.v. rv#a&). This locative construction is approximately reflected in the LXX interrogative pou' (“where?”).
⁶⁷tn The meaning of the term ayb!l* is debated. There are three basic approaches: (1) The MT reads ayb!l*, which is supported by the Dead Sea Scrolls (4QpNah) which preserves the consonantal form aybl (see J. M. Allegro, Discoveries in the Judaean Desert, 5:38). Most English translations render ayb!l* as “lioness,” the parallel term for hyra (“lion”); so RSV, NASB, NIV, NJPS; in contrast, KJV has “old lion.” Indeed, the noun ayb!l* (“lioness” or “lion”; BDB 522) occurs frequently in poetic texts (Gen 49:9; Num 23:24; 24:9; Deut 33:20; Isa 5:29; 30:6; Joel 1:6; Job 4:11; 38:39). The problem is the absence of a vav conjunction between the two nouns and the presence of a singular rather than plural verb: aybl hyra ilh (“lion [and] lioness prowled”). Furthermore, the term for “lioness” in the following verse is not ayb!l* but ha*b=l! (HALOT 515; BDB 522). (2) Due to the grammatical, syntactical, and lexical difficulties of the previous approach, several scholars propose that the MT’s ayb!l* is a Hiphil infinitive construct form shortened from ayb!h*l= (“to bring”); cf. Jer 27:7; 39:7; 2 Chr 31:10; HALOT 114. Because the Hiphil of awb can depict an animal bringing food to its dependents (cf. 1 Kgs 17:6), they treat the line thus: “where the lion prowled to bring [food]” (Ehrlich, Haldar, Maier). The Dead Sea Scrolls (4QpNah) reading aybl does not solve the problem because the pesher to this line uses awbl (“to enter”), and it is not clear whether this is a literal translation or creative word-play: “Its pesher concerns Demetrius, king of Greece, who sought to enter (awbl) Jerusalem” (col. 1, line 4). (3) The LXX translation tou' eijselqei'n (“would enter”) seems to have confused the consonantal form aybl with awbl which it viewed as Qal infinitive construct aobl* from awb (“to enter”). This approach is followed by at least one modern translation: “where the lion goes” (NRSV).
⁶⁸tn The verb Elh (“to go; to walk”) is occasionally used of animals (1 Sam 6:12). Here it is nuanced “prowled” in the light of the hunting or stalking imagery in vv. 12-13.
⁶⁹tn Or “and no one frightened [them].” Alternately, reflecting a different division of the lines, “Where the lion [and] lioness [once] prowled // the lion-cub—and no one disturbed [them].”
⁷⁰tn Heb “as much as he needs.” The term ydB= (“as much as he needs”; HALOT 219 [2a]) is composed of the preposition B= and the noun yD~ (“enough, what is required”). This idiom means” to satisfy the hunger of [something]” (cf. Jer 51:58; Hab 2:13).
⁷¹tn The words “to provide food” are not in the Hebrew text, but are supplied in the translation for clarity.
⁷²tn The Piel verb aLmyw is a preterite with vav consecutive which depicts a sequence of events.
⁷³tn The term <a%n+ is a passive participle of <an (“to declare”). In prophetic speeches it 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).
⁷⁴tn 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.
⁷⁵tc The MT reads the 3fs suffix on a singular noun: HB*k=r] (“her chariot”). However, the BHS editors suggest emending to the 2fs suffix on a plural noun: EBkr (“your chariots”) due to the use of 2fs suffixes throughout this verse and the anomaly of the singular noun. On the other hand, the Dead Sea Scrolls (4QpNah) read hkbwr (“your abundance”) which is the plene spelling of hkbr (“your abundance”). This reflects the transposition (metathesis) of k and b in the consonantal forms hbkr and hkbr. The textual tradition attested at Qumran is reflected in the LXX’s plh'qo" sou (“your abundance”) which reflects a reading of hkbr (“your abundance”) as well. It should be noted that the plene form of the 2fs suffix appears elsewhere in the MT of this verse: hkkalm (“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 bk#r\ (“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 2fs suffix on Ey]l^a@ (“I am against you!”) to the 3fs suffix on HB*k=r] (“her chariot”) is an example of a common poetic/stylistic device: heterosis of second to third person (see Bullinger, Figures of Speech, 525 [4.5]). The 2fs 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.
⁷⁶tn Heb “with smoke.” The term “smoke” (/vu) 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.
⁷⁷tc The MT reads Ey]r~yp!k=W (“and your young lions”), as reflected by the LXX’s kaiV touV" levontav" sou (“and your lions”). The BH3 editors emend to Ey]r~B)yg]W (“and your warriors”); this lacks textual support and is unnecessary.
sn The Assyrian warriors are pictured as young lions in Nah 2:11-13. The Assyrians often pictured themselves with lion imagery (see D. Marcus, “Animal Similes in Assyrian Royal Inscriptions,” Or 46 [1977]: 87).
⁷⁸tn Heb “I will cut off your prey from the land.”
⁷⁹tc The MT reading hkkalm (“your messengers”) has a very unusual ending: the plural ending of the noun is spelled defectively (short spelling), while the 2fs pronominal suffix is spelled plene (long spelling); see GKC §91.l. It is possible that the final h is due to dittography with the first letter of the first word of the next verse, yoh (“Woe!”). On the other hand, the LXX reads taV ejvrga sou (“your deeds”) which reflects Ey]k^a&l=m^ (“your deeds”)—a confusion of Ealm (“messenger”) for hkalm (“deed”) due to the unusual Hebrew ending here.