Nahum 3:10–11

Footnotes

1. 42 The reads לַגֹּלָה (laggolah, “as a captive”) with the preposition לְ (lamed) denoting essence/identity. On the other hand, 4QpNah reads בגולה (“as a captive”) with the preposition בְּ (bet) denoting essence/identity (“as a captive”). The ’s αἰξμάλωτος (aixmalōtos, “as a prisoner”) does not reveal which preposition was the original.
2. 43 The past-time reference of the context indicates that the Pual verb יְרֻטְּשׁוּ (yéruttéshu) is a preterite describing past action (“they were smashed to pieces”) rather than an imperfect describing future action (“they will be smashed to pieces”). The past-time sense is supported by the and . The , however, misunderstood the form as an imperfect. Not recognizing that the form is a preterite, the editors suggest emending to Pual perfect רֻטְּשׁוּ (ruttéshu, “they were smashed to pieces”). This emendation is unnecessary once the possibility of a preterite is recognized. The Masoretic reading is supported by the reading ירוטשו found in the Dead Sea Scrolls (4QpNah 3:10).
3. 44 The reads יַדּוּ (yadu, “they cast [lots]”) from יָדַד (yadad, “to cast [lots]”). On the other hand, the Dead Sea Scrolls (4QpNah) read ירו (“they threw, cast [lots]”) from יָרָה (yarah, “to throw, cast [lots]”) (e.g., Josh 18:6). The textual variant arose due to orthographic confusion between ד (dalet) and ר (resh)—two Hebrew letters very similar in appearance. The root יָדַד is relatively rare—it occurs only two other times (Obad 11; Joel 4:3 [3:3 ])—therefore, it might have been confused with יָרָה which appears more frequently.
4. 45 The and Dead Sea Scrolls (4QpNah) read ועל נכבדיה (“for her nobles”). The reflects וְעַל כָּל נִכְבַּדֶּיהָ (vé’al kol nikhbaddeha, “for all her nobles”), adding כָּל (“all”). The addition probably was caused by the influence of the repetition of כָּל in the preceding and following lines.
5. 46 The editors of suggest emending the reading, the Qal imperfect תִּשְׁכְּרִי (tishkéri, “you will become drunk”) from שָׁכַר (shakhar, “to become drunk”; 1016 שָׁכַר; שׁכר). However, there is no external textual support for the emendation. The imagery of drunkenness is a common figure for defeat in battle. Heb “you will be drunken.” You … will act like drunkards. The imagery of drunkenness is frequently used to describe defeat in battle (Isa 49:26; Jer 25:27; 51:21). It is an appropriate use of imagery: Drunkards frequently pass out and wine drools out of their mouth; likewise, slain warriors lie fallen and their blood flows out of their mouths.
6. 47 The reads the Niphal participle נַעֲלָמָה (na’alamah) from I עָלַם (’alam, “to conceal”). This is supported by the Dead Sea Scrolls, נעלמה (4QpNah 3:11), and is reflected by the . Several scholars suggest nuancing the Niphal in a passive sense: “you will be concealed” or “you will be obscured” ( 761 I. עָלַם 2). However, the reflexive sense “you will conceal yourself; you will hide yourself” (e.g., Ps 26:4) is better ( עלם). On the other hand, the editors suggest emending to the Niphal participle נֶעֱלָפָה (ne’elafah) from עָלַף (’alaf, “become faint”): “you will become faint,” “you will pass out,” or “you will swoon” ( עלף; 761 I. עָלַם 2). This is unnecessary and lacks textual support. Heb “you will hide yourself.”