Nahum 1:4–6

Footnotes

1. 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.
2. 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).
3. 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).
4. 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.
5. 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.
6. 20 Or “because of him.” The Hebrew preposition מִמֶּנּוּ (mimmenu) is taken in a causal sense (“because of him”) by , ; however, it is taken in a locative sense (“before him”) by , , , . On the other hand, the rendered it in a separative sense: ἀπʼ αὐτοῦ (ap autou, “from him”). The parallelism between 1:5a and 1:5b seems to favor the locative nuance: “The mountains quake before him (מִמֶּנּוּ), the earth is laid waste before him (מִפָּנָיו, mifanayv).”
7. 21 Traditionally, “the hills melt.” English versions typically render הִתְמֹגָגוּ (hitmogagu) as “melt” (, , , ) or “dissolve” (). The renders it ἐσαλεύθησαν (esaleuthēsan, “are shaken”). The Hebrew root has a range of meanings: (1) “to melt,” of courage (Ps 107:26) or troops retreating (“melting away” in fear) in battle (1 Sam 14:16); (2) “to dissolve,” of mountains dissolving due to erosion (Amos 9:13); (3) “to quake, shake apart,” of mountains quaking, swaying backwards and forwards, coming apart, and collapsing in an earthquake (Amos 9:5; Pss 46:6 [7]; 75:3 [4]). The latter fits the imagery of v. 5 (violent earthquakes): the earth trembles in fear at the approach of the Divine Warrior (e.g., Hab 3:6).
8. 22 Or “is upheaved”; or “heaves.” There is debate whether the originally unpointed Hebrew verb וַתִּשָּׂא (vattissa’) should be vocalized as וְתִּשָּׂא (véttissa’; “is upheaved”; , “heaves”) from the root נָשָׂא (nasa’, “to lift up”) or as וַתִּשָּׁא (vattisha’, “is devastated, laid waste”) from the root שֹׁאָה (sho’ah, “to devastate, lay waste”). The vocalization וְתִּשָּׂא is attested in the Masoretic tradition and the Greek versions: Origen (“was raised up”), Symmachus (“was moved”), and Aquila (“shivered”). However, וְתִּשָּׂא demands an intransitive (“heaves”) or passive (“is upheaved”) sense which is not attested for the Qal stem. The vocalization וַתִּשָּׁא (“is devastated, laid waste”) is supported by the and . The revocalization of the וְתִּשָּׂא (“is lifted up”) to וַתִּשָּׁא (“is devastated”) is suggested by the editors and several Hebrew lexicons ( נשׁא; 670–71 נָשָׂא). The revocalization involves only the difference between the form שׂ (sin) and שׁ (shin) and is followed in the present translation.
9. 23 The phrase “the world and all its inhabitants” is used to stress the universal dimensions of God’s revelation of his glory and his acts of judgment (e.g., Pss 33:8; 98:7; Isa 18:3; 26:9, 18; Lam 4:12).
10. 24 The words “are laid waste” are not in the Hebrew text, but are an implied repetition from the previous line.
11. 25 Heb “stand before” (so , , , ). The Hebrew verb עָמַד (’amad, “stand”) here denotes “to resist, withstand.” It is used elsewhere of warriors taking a stand in battle to hold their ground against enemies (Judg 2:14; Josh 10:8; 21:44; 23:9; 2 Kgs 10:4; Dan 11:16; Amos 2:15). It is also used of people trying to protect their lives from enemy attack (Esth 8:11; 9:16). Like a mighty warrior, the Lord will attack his enemies, but none will be able to make a stand against him; none will be able to hold their ground against him; and none will be able to protect themselves from his onslaught (Pss 76:7[8]; 147:17; Mal 3:2).
12. 26 Heb “Who can stand before his indignation?” The rhetorical question expects a negative answer; it is translated here as an emphatic denial. The Hebrew noun זַעַם (za’am, “indignation, curse”) connotes the angry wrath or indignant curse of God (Isa 10:5, 25; 13:5; 26:20; 30:27; Jer 10:10; 15:17; 50:25; Ezek 21:31; 22:24, 31; Hab 3:12; Zeph 3:8; Pss 38:4; 69:25; 78:49; 102:11; Lam 2:6; Dan 8:19; 11:36). It depicts anger expressed in the form of punishment ( ; 1:247).
13. 27 Heb “Who can rise up against …?” The verb יָקוּם (yaqum, “arise”) is here a figurative expression connoting resistance. Although the adversative sense of בְּ (bet) with יָקוּם (yaqum, “against him”) is attested, denoting hostile action taken against one’s enemy (Mic 7:6; Ps 27:12), the locative sense (“before him”) is preferred due to the parallelism with לִפְנֵי (lifney, “before him”).
14. 28 Heb “Who can rise up against the heat of his anger?” The rhetorical question expects a negative answer which is translated as an emphatic denial to clarify the point.
15. 29 Or “burst into flames.” The Niphal perfect נִתְּצוּ (nittétsu) from נָתַץ (natats, “to break up, throw down”) may denote “are broken up” or “are thrown down.” The editors suggest emending the ’s נִתְּצוּ (nittétsu) to נִצְּתּוּ (nitsétu, Niphal perfect from יָצַת [yatsat, “to burn, to kindle, to burst into flames”]): “boulders burst into flames.” This merely involves the simple transposition of the second and third consonants. This emendation is supported by a few Hebrew (cited in apparatus). It is supported contextually by fire and heat motifs in 1:5–6. The same metathesis of נִתְּצוּ and נִצְּתּוּ occurs in Jer 4:26.
16. 30 Heb “before him” (so , , ).