40 Alternately, “Why are you plotting?” or “What are you plotting?” The term מַה (mah) ordinarily functions as the interrogative pronoun “what?” ( ; 552–53 ). It is often used in reproachful, ridiculing questions and in accusations with an insinuation of blame, reproach, or contempt; see Gen 4:10; 37:10; 44:15; Josh 22:16; Judg 8:1; 15:11; 20:12; 1 Sam 29:3; 2 Sam 9:8; 1 Kgs 9:13; 2 Kgs 9:22; 18:19). It is more disparaging than מִי (mi; מַה). The translates it with the interrogative pronoun τί (“what?”). R. L. Smith (Micah-Malachi [], ) takes it as the indefinite pronoun “whatever” (see also 553 מָה 3; §137.c; Num 23:3; 1 Sam 19:3; 20:10; 2 Sam 18:22–23, 29; Job 13:13; Prov 25:8). W. A. Maier (Nahum, 186) takes it as the interrogative adverb “why?” (see also 553 מָה 2.b; Gen 3:13; 12:18; 26:10; Exod 14:15; 17:2; 2 Kgs 6:33; 7:3; Pss 42:6, 11; 43:5; 52:3; Job 7:21; 15:12; Song 8:4). All three are represented in English versions: “What?” (, ), “Why?” (, ), and “Whatever” (, ).
41 Less likely, “[What are you] thinking about.” When used with אֶל (’el) the verb חָשַׁב (khashav) may be taken (1) in a hostile sense: “What are you plotting against the Lord?” or (2) in a nonhostile sense: “What are you thinking about the Lord?” The hostile sense is clearly intended when it is used in collocation with the direct object רָעָה (ra’ah, “evil”; Zech 7:10; 8:17; Pss 35:4; 140:3; Prov 16:9) or when it is followed by the preposition עַל (’al; Gen 50:20; 2 Sam 14:13; Jer 11:19; 18:11, 18; 29:11; 48:2; 49:30; Mic 2:3; Nah 1:11; Pss 36:5; Esth 8:3; 9:24, 25; Dan 11:25). It is also used in a hostile sense when followed by the preposition אֶל, as it is here (Jer 49:20; 50:45; Hos 7:15; Nah 1:9). The major lexicons classify this usage in a hostile sense ( 363 חָשַׁב; חשׁב). The verb is repeated in Nah 1:11 where it is clearly used in a hostile sense.
42 Or “The Lord will completely foil whatever you plot against him”; or “Whatever you may think about the Lord, he [always] brings everything to a conclusion.”
43 The reads צָרָה (tsarah, “distress”). This is supported by the . However, the editors propose emending the ’s צָרָה (“distress”) to צָרָיו (tsarayv, “his adversaries”). Several English versions follow course (, ); however, the majority of English versions follow the traditional reading (, , , ). The term “distress” (צָרָה, tsarah) is repeated from v. 7: God will not only protect his people in time of “distress” (צָרָה) from the Assyrians (v. 7), he will put an end to “distress” (צָרָה) by destroying the Assyrians (v. 9).
44 The originally unvocalized consonantal form תקום is vocalized in the as תָקוּם (taqum, “will arise”) from קוּם (qum, “to arise”). However, the reflects a vocalization of תִקּוֹם (tiqom, “will take vengeance”) from נָקַם (naqam, “to avenge”). The Masoretic vocalization makes sense and should be retained. The vocalization probably arose under the influence of the three-fold repetition of נקם in Nah 1:2.