15 The term גָּעַר (ga’ar) often denotes “reprimand” and “rebuke” (cf. , , , , ). When it is used in the context of a military attack, it denotes an angry battle cry shouted by a mighty warrior to strike fear into his enemies to drive them away (e.g., 2 Sam 23:16; Isa 30:17; Pss 18:15; 76:6; 80:17; 104:7). For example, the parallel Ugaritic term is used when Baal utters a battle cry against Yamm before they fight to the death. For further study see, A. A. MacIntosh, “A Consideration of Hebrew g`r,” 14 (1969): 474; P. J. van Zijl, “A Consideration of the root ga’ar (“rebuke”),” OTWSA 12 (1969): 56–63; A. Caquot, 3:49–53.
16 The “sea” is personified as an antagonistic enemy, representing the wicked forces of chaos (Pss 66:6; 72:8; 80:12; 89:26; 93:3–4; Isa 50:2; Mic 7:12; Hab 3:8; Zech 9:10).
17 This somewhat unusual use of the preterite (וַיַּבְּשֵׁהוּ, vayyabbéshehu) follows a participle which depicts characteristic (present-time) action or imminent future action; the preterite depicts the subsequent present or future-time action (see §33.3.5).
18 The Assyrians waged war every spring after the Tigris and Euphrates rivers dried up, allowing them to cross. As the Mighty Warrior par excellence, the Lord is able to part the rivers to attack Assyria.
19 The term אֻמְלַל (’umlal, “withers”) occurs twice in this verse in . The repetition of אֻמְלַל is also supported by the Dead Sea Scrolls (4QpNah). The editors suggest emending the first occurrence of אֻמְלַל (“withers”) to דָּלְלוּ (dollu, “languishes”) to recover the letter ד (dalet) in the partial acrostic. Several versions do, in fact, employ two different verbs in the line (, , , and ). However, the first verb at the beginning of the line in all of the versions reflects a reading of אֻמְלַל. Although several elements of an acrostic are present in Nahum 1, the acrostic is incomplete (only א [alef] to ך [kaf] in vv. 2–8) and broken (several elements are missing within vv. 2–8). There is no textual evidence for a complete, unbroken acrostic throughout the book of Nahum in any ancient Hebrew or other textual versions; it is most prudent simply to leave the as it stands.