45 The verb אֻכְּלוּ (’ukkélu, “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,” 46 (1929): 53–56; R. J. Williams, “The Passive Qal Theme in Hebrew,” Essays on the Ancient Semitic World, 43–50; 1: §58.a; §22.6 (see especially n. 36 on p. ).
46 The particle עַד (’ad) is taken as a comparative of degree (“like”) by many lexicographers ( 724 I.3; 5), English versions (, , ), and scholars (W. A. Maier, Nahum, 192; R. L. Smith, Micah-Malachi [], ; R. D. Patterson, Nahum, Habakkuk, Zephaniah [], 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 (hoti heōs themeliou autou xersōthēsetai, “up to his foundation he shall be laid bare”). The takes עַד in its rare temporal sense (“while”; see 725 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 : (1) K. J. Cathcart (Nahum in the Light of Northwest Semitic [], 61) suggests emending the ’s עַד to the temporal particle עוֹד (’od, “again”); (2) The editors suggest emending the ’s כִּי עַד (ki ’ad) to הוֹי עִיר (hoy ’ir, “woe to the city!”) which appears in Nah 3:1; (3) The editors suggest the alternate conjectural emendation of יִבְעֲרוּ ךְ (yiv’aru ké, “they will burn like …”); (4) H. Junker (Die zwolf kleinen Propheten, 175) suggests emending כִּי עַד (ki ’ad) to כְּיַעַד (kéya’ad, “like a forest”). Although the Masoretic reading is difficult, it is more plausible than any conjectural emendation.
47 The reads סִירִים סְבֻכִים (sirim sévukhim, “entangled thorn-bushes”), and is supported by the Dead Sea text from Murabba`at: סירים סבכים (see 2:197). The noun סִירִים (“thorn bushes”) is from סִיר (sir, “thorn, thorn bush,” 696 II סִיר; *סִירָה), e.g., Isa 34:13; Hos 2:8; Eccl 7:6. The Qal passive participle סְבֻכִים (sévukhim) is from סָבַךְ (savakh, “to interweave,” 687 סָבַךְ; סבך), e.g., Job 8:17, which is related to Assyrian sabaku (“to entwine,” 2:999.a) and Arabic sabaka (“to entwine”; Leslau, 51). The is supported by several translators, e.g., Symmachus, Aquila, and Theodotion. It is also reflected in ’s spinarum perplexi (“thorn-bushes entangled”). On the other hand, the reflects סָרִים סוֹרְרִים (sarim sorérim, “your princes are rebels”) which points to orthographic confusion and a different vocalization. Similar textual confusion is apparent in Origen: θεμελίου αὐτοῦ ξερσωθήσεται (themeliou autou xersōthēsetai, “his foundation shall be laid bare”) seems to reflect יְסֹדָם יְכָבֵּס (yésodam yékhabbes, “their foundation shall be washed away”) which was caused by orthographic confusion and transposition of consonants. The should be retained. This simile compares the imminent destruction of Nineveh to the burning of a mass of entangled thorn-bushes (Job 8:17). When thorn-bushes are entangled they burn quickly and completely (Eccl 7:6; Isa 34:13).
48 The reading וּכְסָבְאָם סְבוּאִים (ukhésav’am sévu’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 which reads et sicut vino suo inebriati. K. J. Cathcart revocalizes as וּכְסֹבְאִים סְבֻאִים (ukhésové’im sévu’im, “and like drunkards sodden with drink”; Nahum in the Light of Northwest Semitic [], 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 (ם) on וּכְסָבְאָם (ukhésov’am) is enclitic, and he translates the line as “and as the drunken are getting drunk” (J. Barr, Comparative Philology, 33). The ’s וּכְסָבְאָם is a noun with masculine plural suffix from סֹבֶא (sove’, “drink, liquor”), meaning “their drink, liquor” (e.g., Hos 4:18). This is supported by Symmachus (“their drink”) and is reflected in the (“in their drink”). The Masoretic סְבוּאִים (sévu’im) is the passive participle from סָבָא (sava’, “to drink,” 684–85 סָבָא). This produces “and like their liquor/drink being drunken.” This makes good sense with the following line in which אֻכְּלוּ (’ukkélu, “they will be consumed”) appears. The verb אֻכְּלוּ is frequently used in comparisons of consuming liquor and being consumed like chaff.
49 The editors propose emending the ’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 makes sense as it stands, and there is no textual support for the emendation. The is supported by the Greek tradition, the Dead Sea Scrolls (4QpNah), and the other versions. Or “They will be fully consumed like dried stubble.” The term מָלֵא (“fully”) functions either as: (1) an adjective modifying כְּקַשׁ יָבֵשׁ (kéqash yavesh, “like fully dried stubble”) or (2) an adverb modifying אֻכְּלוּ (’ukkélu, “they will be fully consumed”); see 571 מָלֵא. The adverbial sense is rare, appearing elsewhere only in Jer 12:6; thus, the adjectival sense is more probable. The Hebrew word order also suggests the adjectival sense because מָלֵא follows כְּקַשׁ יָבֵשׁ (kéqash yavesh) rather than אֻכְּלוּ.