Nahum 2:12–13

Footnotes

1. 70 Heb “as much as he needs.” The term בְּדי (bédi, “as much as he needs”; 2a) is composed of the preposition בְּ (bet) and the noun דַּי (day, “enough, what is required”). This idiom means” to satisfy the hunger of [something]” (cf. Jer 51:58; Hab 2:13).
2. 71 The words “to provide food” are not in the Hebrew text, but are supplied in the translation for clarity.
3. 72 The Piel verb וַיְמַלֵּא (vayémalle’) is a preterite with vav (ו) consecutive which depicts a sequence of events.
4. 73 The term נְאֻם (né’um) 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).
5. 74 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.
6. 75 The reads the 3rd person feminine singular suffix on a singular noun: רִכְבָּהּ (rikhbah, “her chariot”). However, the editors suggest emending to the 2nd person feminine singular suffix on a plural noun: רִכְבֵּךְ (rikhbekh, “your chariots”) due to the use of 2nd person feminine singular suffixes throughout this verse and the anomaly of the singular noun. On the other hand, the Dead Sea Scrolls (4QpNah) read רובכה (“your abundance”) which is the plene spelling of רֹבְכָה (rovékhah). This reflects the transposition (metathesis) of ך (kaf) and ב (bet) in the consonantal forms רכבה and רבכה. The textual tradition attested at Qumran is reflected in the ’s πλῆθος σου (plēthos sou, “your abundance”) which reflects a reading of רֹבְכָה (“your abundance”) as well. It should be noted that the plene form of the 2nd person feminine singular suffix appears elsewhere in the of this verse: מַלְאָכֵכֵה (mal’akhekheh, “your messenger”). Although there is good evidence for the alternate traditions, the 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,” 35 [1973]: 182). (2) The singular רֶכֶב (rekhev, “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 2nd person feminine singular suffix on אֵלַיִךְ (’elayikh, “I am against you!”) to the 3rd person feminine singular suffix on רִכְבָּהּ (“her chariot”) is an example of a common poetic/stylistic device: heterosis of second to third person (see E. W. Bullinger, Figures of Speech, [4.5]). The 2nd person feminine singular 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.
7. 76 Heb “with smoke.” The term “smoke” (עָשָׁן, ’ashan) 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.
8. 77 The reads וּכְפִירַיִךְ (ukhéfirayikh, “and your young lions”), as reflected by the . The editors emend to וּגִיבֹּרַיִךְ (ugibborayikh, “and your warriors”); this lacks textual support and is unnecessary. 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,” 46 [1977]: 87).
9. 78 Heb “I will cut off your prey from the land.”
10. 79 The reading מַלְאָכֵכֵה (mal’akhekheh, “your messengers”) has a very unusual ending: the plural ending of the noun is spelled defectively (short spelling), while the 2nd person feminine singular pronominal suffix is spelled plene (long spelling); see §91.l. It is possible that the final ה (hey) is due to dittography with the first letter of the first word of the next verse, הוֹי (hoy, “Woe!”). On the other hand, the reads τὰ ἔργα σου (ta erga sou, “your deeds”) which reflects מַלְאֲכַיִךְ (mal’akhayikh, “your deeds”)—a confusion of מַלְאָךְ (mal’akh, “messenger”) for מְלָאכָה (méla’khah, “deed”) due to the unusual Hebrew ending here.