Maleakhi 3:15

3:15 So now we consider the arrogant to be happy; indeed, those who practice evil are successful. ¹  In fact, those who challenge ²  God escape!’”

Maleakhi 3:18

3:18 Then once more you will see that I make a distinction between ³  the righteous and the wicked, between the one who serves God and the one who does not.

Keluaran 15:7

15:7 In the abundance of your majesty ⁴  you have overthrown ⁵ 

those who rise up against you. ⁶ 

You sent forth ⁷  your wrath; ⁸ 

it consumed them ⁹  like stubble.

Mazmur 119:119

119:119 You remove all the wicked of the earth like slag. ¹⁰ 

Therefore I love your rules. ¹¹ 

Yesaya 2:12-17

2:12 Indeed, the Lord who commands armies has planned a day of judgment, ¹² 

for ¹³  all the high and mighty,

for all who are proud – they will be humiliated;

2:13 for all the cedars of Lebanon,

that are so high and mighty,

for all the oaks of Bashan; ¹⁴ 

2:14 for all the tall mountains,

for all the high hills, ¹⁵ 

2:15 for every high tower,

for every fortified wall,

2:16 for all the large ships, ¹⁶ 

for all the impressive ¹⁷  ships. ¹⁸ 

2:17 Proud men will be humiliated,

arrogant men will be brought low; ¹⁹ 

the Lord alone will be exalted ²⁰ 

in that day.

Yesaya 5:24

5:24 Therefore, as flaming fire ²¹  devours straw,

and dry grass disintegrates in the flames,

so their root will rot,

and their flower will blow away like dust. ²² 

For they have rejected the law of the Lord who commands armies,

they have spurned the commands ²³  of the Holy One of Israel. ²⁴ 

Yesaya 40:24

40:24 Indeed, they are barely planted;

yes, they are barely sown;

yes, they barely take root in the earth,

and then he blows on them, causing them to dry up,

and the wind carries them away like straw.

Yesaya 41:2

41:2 Who stirs up this one from the east? ²⁵ 

Who ²⁶  officially commissions him for service? ²⁷ 

He hands nations over to him, ²⁸ 

and enables him to subdue ²⁹  kings.

He makes them like dust with his sword,

like windblown straw with his bow. ³⁰ 

Yesaya 47:14

47:14 Look, they are like straw,

which the fire burns up;

they cannot rescue themselves

from the heat ³¹  of the flames.

There are no coals to warm them,

no firelight to enjoy. ³² 

Obaja 1:18

1:18 The descendants of Jacob will be a fire,

and the descendants of Joseph a flame.

The descendants of Esau will be like stubble.

They will burn them up and devour them.

There will not be a single survivor ³³  of the descendants of Esau!”

Indeed, the Lord has spoken it.

Nahum 1:10

1:10 Surely they will be totally consumed ³⁴ 

like ³⁵  entangled thorn bushes, ³⁶ 

like the drink of drunkards, ³⁷ 

like very ³⁸  dry stubble.

[3:15]  ¹ tn Heb “built up” (so NASB); NIV, NRSV “prosper”; NLT “get rich.”

[3:15]  ² tn Or “test”; NRSV, CEV “put God to the test.”

[3:18]  ³ tn Heb “you will see between.” Cf. NRSV, TEV, NLT “see the difference.”

[15:7]  ⁴ sn This expression is cognate with words in v. 1. Here that same greatness or majesty is extolled as in abundance.

[15:7]  ⁵ tn Here, and throughout the song, these verbs are the prefixed conjugation that may look like the imperfect but are actually historic preterites. This verb is to “overthrow” or “throw down” – like a wall, leaving it in shattered pieces.

[15:7]  ⁶ tn The form קָמֶיךָ (qamekha) is the active participle with a pronominal suffix. The participle is accusative, the object of the verb, but the suffix is the genitive of nearer definition (see GKC 358 §116.i).

[15:7]  ⁷ sn The verb is the Piel of שָׁלַח (shalakh), the same verb used throughout for the demand on Pharaoh to release Israel. Here, in some irony, God released his wrath on them.

[15:7]  ⁸ sn The word wrath is a metonymy of cause; the effect – the judgment – is what is meant.

[15:7]  ⁹ tn The verb is the prefixed conjugation, the preterite, without the consecutive vav (ו).

[119:119]  ¹⁰ sn Traditionally “dross” (so KJV, ASV, NIV). The metaphor comes from metallurgy; “slag” is the substance left over after the metallic ore has been refined.

[119:119]  ¹¹ sn As he explains in the next verse, the psalmist’s fear of judgment motivates him to obey God’s rules.

[2:12]  ¹² tn Heb “indeed [or “for”] the Lord who commands armies [traditionally, the Lord of hosts] has a day.”

[2:12]  ¹³ tn Or “against” (NAB, NASB, NRSV).

[2:13]  ¹⁴ sn The cedars of Lebanon and oaks of Bashan were well-known for their size and prominence. They make apt symbols here for powerful men who think of themselves as prominent and secure.

[2:14]  ¹⁵ sn The high mountains and hills symbolize the apparent security of proud men, as do the high tower and fortified wall of v. 15.

[2:16]  ¹⁶ tn Heb “the ships of Tarshish.” This probably refers to large ships either made in or capable of traveling to the distant western port of Tarshish.

[2:16]  ¹⁷ tn Heb “desirable”; NAB, NIV “stately”; NRSV “beautiful.”

[2:16]  ¹⁸ tn On the meaning of this word, which appears only here in the Hebrew Bible, see H. R. Cohen, Biblical Hapax Legomena (SBLDS), 41-42.

[2:16]  sn The ships mentioned in this verse were the best of their class, and therefore an apt metaphor for the proud men being denounced in this speech.

[2:17]  ¹⁹ tn Heb “and the pride of men will be brought down, and the arrogance of men will be brought low.” As in v. 11, the repetition of the verbs שָׁפַל (shafal) and שָׁחָח (shakhakh) from v. 9 draws attention to the appropriate nature of the judgment. Those proud men who “bow low” before idols will be forced to “bow low” before God when he judges their sin.

[2:17]  ²⁰ tn Or “elevated”; NCV “praised”; CEV “honored.”

[5:24]  ²¹ tn Heb “a tongue of fire” (so NASB), referring to a tongue-shaped flame.

[5:24]  ²² sn They are compared to a flowering plant that withers quickly in a hot, arid climate.

[5:24]  ²³ tn Heb “the word.”

[5:24]  ²⁴ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[41:2]  ²⁵ sn The expression this one from the east refers to the Persian conqueror Cyrus, as later texts indicate (see 44:28-45:6; 46:11; 48:14-16).

[41:2]  ²⁶ tn The interrogative particle is understood by ellipsis.

[41:2]  ²⁷ tn Heb “[in] righteousness called him to his foot.”

[41:2]  ²⁸ tn Heb “he [the Lord] places before him [Cyrus] nations.”

[41:2]  ²⁹ tn The verb יַרְדְּ (yardÿ) is an otherwise unattested Hiphil form from רָדָה (radah, “rule”). But the Hiphil makes no sense with “kings” as object; one must understand an ellipsis and supply “him” (Cyrus) as the object. The Qumran scroll 1QIsa^a has יוֹרִד (yorid), which appears to be a Hiphil form from יָרַד (yarad, “go down”). Others suggest reading יָרֹד (yarod), a Qal form from רָדַד (radad, “beat down”).

[41:2]  ³⁰ sn The point is that they are powerless before Cyrus’ military power and scatter before him.

[47:14]  ³¹ tn Heb “hand,” here a metaphor for the strength or power of the flames.

[47:14]  ³² tn The Hebrew text reads literally, “there is no coal [for?] their food, light to sit before it.” Some emend לַחְמָם (lakhmam, “their food”) to לְחֻמָּם (lÿkhummam, “to warm them”; see HALOT 328 s.v. חמם). This statement may allude to Isa 44:16, where idolaters are depicted warming themselves over a fire made from wood, part of which was used to form idols. The fire of divine judgment will be no such campfire; its flames will devour and destroy.

[1:18]  ³³ tn Heb “will be no survivor”; NAB “none shall survive.”

[1:10]  ³⁴ tn The verb אֻכְּלוּ (’ukkÿlu, “they will be consumed”) is an example of the old Qal passive perfect 3rd person common plural which was erroneously pointed by the Masoretes as Pual perfect 3rd person common plural. The Qal passive of אָכַל (’akhal) occurs several times in the Hebrew Bible, pointed as Pual (e.g., Exod 3:2; Neh 2:3, 13; Isa 1:20; Nah 1:10). For further discussion on the old Qal passive see H. L. Ginsberg, “Studies on the Biblical Hebrew Verb: Masoretically Misconstrued Internal Passives,” AJSL 46 (1929): 53-56; R. J. Williams, “The Passive Qal Theme in Hebrew,” Essays on the Ancient Semitic World, 43-50; Joüon 1:166-67 §58.a; IBHS 373-76 §22.6 (see especially n. 36 on p. 375).

[1:10]  ³⁵ tn The particle עַד (’ad) is taken as a comparative of degree (“like”) by many lexicographers (BDB 724 s.v. I.3; HALOT 787 s.v. 5), English versions (NASB, NRSV, NJPS), and scholars (W. A. Maier, Nahum, 192; R. L. Smith, Micah-Malachi [WBC], 76; R. D. Patterson, Nahum, Habakkuk, Zephaniah [WEC], 42). Although the comparative sense is rare (1 Sam 11:15; 2 Sam 23:19; 2 Kgs 24:20; 1 Chr 4:27), it is suggested by the similes in v. 10 (see R. J. Williams, Hebrew Syntax, 57, §312). The comparative sense is reflected in the Greek versions of Symmachus, Aquila, and Theodotion. Although Origen took עַד in its more common spatial sense (“up to”), his approach can be dismissed because he misunderstood the entire line: ὅτι ἕως θεμελίου αὐτοῦ ξερσωθήσεται (Joti Jew" qemeliou autou xerswqhsetai, “up to his foundation he shall be laid bare”). The KJV takes עַד in its rare temporal sense (“while”; see BDB 725 s.v. II.2). T. Longman suggests a locative sense: “by the entangled thorns they are like drunkards stinking of drink” (“Nahum,” The Minor Prophets, 2:794, 796; see R. J. Williams, Hebrew Syntax, 56-57, §310). Because of its difficulty, several scholars have resorted to conjectural emendations of the MT: (1) K. J. Cathcart (Nahum in the Light of Northwest Semitic [BibOr], 61) suggests emending the MT’s עַד to the temporal particle עוֹד (’od, “again”); (2) The BHS editors suggest emending the MT’s כִּי עַד (ki ’ad) to הוֹי עִיר (hoy ’ir, “woe to the city!”) which appears in Nah 3:1; (3) The BHS editors suggest the alternate conjectural emendation of יִבְעֲרוּ כְ (yiv’aru kÿ, “they will burn like …”); (4) H. Junker (Die zwolf kleinen Propheten, 175) suggests emending כִּי עַד (ki ’ad) to כְּיַעַד (kÿya’ad, “like a forest”). Although the Masoretic reading is difficult, it is more plausible than any conjectural emendation.

[1:10]  ³⁶ tc The MT reads סִירִים סְבֻכִים (sirim sÿvukhim, “entangled thorn-bushes”), and is supported by the Dead Sea text from Murabba`at: סירים סבכים (see DJD 2:197). The noun סִירִים (“thorn bushes”) is from סִיר (sir, “thorn, thorn bush,” BDB 696 s.v. II סִיר; HALOT 752 s.v. *סִירָה), e.g., Isa 34:13; Hos 2:8; Eccl 7:6. The Qal passive participle סְבֻכִים (sÿvukhim) is from סָבַךְ (savakh, “to interweave,” BDB 687 s.v. סָבַךְ; HALOT 740 s.v. סבך), e.g., Job 8:17, which is related to Assyrian sabaku (“to entwine,” AHw 2:999.a) and Arabic sabaka (“to entwine”; Leslau, 51). The MT is supported by several LXX translators, e.g., Symmachus, Aquila, and Theodotion. It is also reflected in Vulgate’s spinarum perplexi (“thorn-bushes entangled”). On the other hand, the Syriac Peshitta reflects סָרִים סוֹרְרִים (sarim sorÿrim, “your princes are rebels”) which points to orthographic confusion and a different vocalization. Similar textual confusion is apparent in Origen: θεμελίου αὐτοῦ ξερσωθήσεται (qemeliou autou xerswqhsetai, “his foundation shall be laid bare”) seems to reflect יְסֹדָם יְכָבֵּס (yÿsodam yÿkhabbes, “their foundation shall be washed away”) which was caused by orthographic confusion and transposition of consonants. The MT should be retained.

[1:10]  sn This simile compares the imminent destruction of Nineveh to the burning of a mass of entangled thorn-bushes (Job 8:17). When thorn-bushes are entangled they burn quickly and completely ( Eccl 7:6; Isa 34:13).

[1:10]  ³⁷ tc The MT reading וּכְסָבְאָם סְבוּאִים (ukhÿsav’am sÿvu’im, “and like the drink of drunkards”) is supported by Symmachus (“and as those drinking their drink with one another”) who is known for his wooden literalness to the Hebrew text, and by Vulgate which reads et sicut vino suo inebriati. K. J. Cathcart revocalizes as וּכְסֹבְאִים סְבֻאִים (ukhÿsovÿ’im sÿvu’im, “and like drunkards sodden with drink”; Nahum in the Light of Northwest Semitic [BibOr], 61). Haldar equates Hebrew סָבָא (sava’) with Ugaritic sp’ (“eat”) due to an interchange between ב (bet) and פ (pe), and produces “and as they consume a consuming” (A. Haldar, Studies in the Book of Nahum, 32). Barr argues that the mem (מ) on MT וּכְסָבְאָם (ukhÿsov’am) is enclitic, and he translates the line as “and as the drunken are getting drunk” (J. Barr, Comparative Philology, 33).

[1:10]  tn The MT’s וּכְסָבְאָם is a noun with masculine plural suffix from סֹבֶא (sove’, “drink, liquor”), meaning “their drink, liquor” (e.g., Hos 4:18). This is supported by Symmachus (“their drink”) and is reflected in the Syriac (“in their drink”). The Masoretic סְבוּאִים (sÿvu’im) is the passive participle from סָבָא (sava’, “to drink,” BDB 684-85 s.v. סָבָא). This produces “and like their liquor/drink being drunken.” This makes good sense with the following line in which אֻכְּלוּ (’ukkÿlu, “they will be consumed”) appears. The verb אֻכְּלוּ is frequently used in comparisons of consuming liquor and being consumed like chaff.

[1:10]  ³⁸ tc The BHS editors propose emending the MT’s מָלֵא (male’, “fully”) to the negative interrogative הֲלֹא (halo’, “Has not…?”) and connecting it with the next line: “Has not one plotting evil marched out from you?” However, this emendation is unnecessary because the MT makes sense as it stands, and there is no textual support for the emendation. The MT is supported by the Greek tradition, the Dead Sea Scrolls (4QpNah), and the other versions.

[1:10]  tn Or “They will be fully consumed like dried stubble.” The term מָלֵא (“fully”) functions either as: (1) an adjective modifying כְּקַשׁ יָבֵשׁ (kÿqash yavesh, “like fully dried stubble”) or (2) an adverb modifying אֻכְּלוּ (’ukkÿlu, “they will be fully consumed”); see BDB 571 s.v. מָלֵא. The adverbial sense is rare, appearing elsewhere only in Jer 12:6; thus, the adjectival sense is more probable. The Hebrew word order also suggests the adjectival sense because מָלֵא follows כְּקַשׁ יָבֵשׁ (kÿqash yavesh) rather than אֻכְּלוּ.