[1:8] 1 tn Some scholars connect “in an overwhelming flood” (וּבְשֶׁטֶף עֹבֵר, uvÿshetef ’over) with the preceding line: “he protects those who trust him in an overwhelming flood.” However, others connect it with the following line: “But with an overwhelming flood he will make a complete end of its [Nineveh’s] site.” D. T. Tsumura (“Janus Parallelism in Nah 1:8,” JBL 102 [1983]: 109-11) suggests that it does double duty and should be read with both lines: “he knows those who trust him in an overwhelming flood, / but with an overwhelming flood he will make a complete end of its [Nineveh’s] site.” Connecting it with the preceding line creates a tight parallelism and a balanced 5+5 metrical count. Connecting it with the following line harmonizes with Nah 2:9 [8], which describes the walls of Nineveh being destroyed by flood waters, and with historical evidence (Diodorus Siculus, Bibliotheca Historica, 2.27.1-3; Xenophon, Anabasis, 3.4.12) and modern archaeological evidence (A. T. Olmstead, History of Assyria, 637). This might be an example of intentional ambiguity: God will protect his people from the very calamity that he will use to destroy his enemies.
[1:8] 2 tc Heb “her place.” Alternately, some ancient versions read “his adversaries.” The MT reads מְקוֹמָהּ (mÿqomah, “her place”). This is supported by the Dead Sea Scrolls (מקומה, “her place,” found in 4QpNah) and Symmachus (τῆς τόποῦ αὐτοῦ, th" topou autou, “her place”). The reading of the LXX (τούς ἐπεγειρουμένους, tou" epegeiroumenou", “those who rise up [against Him]”) and Aquila (ἀντισταμενω¡ν, antistamenw>n, “adversaries”) reflect מְקּוֹמיהוּ or מְקִימיהוּ or מְקִּמָיו (“his adversaries”), also reflected in the Vulgate and Targum. Some scholars suggest emending the MT in the light of the LXX to create a tight parallelism between “his adversaries” (מקומיו) and “his enemies” (וְאֹיְבָיו, vÿ’oyÿvayv) which is a parallel word pair elsewhere (Deut 28:7; 2 Sam 22:40-41, 49; Mic 7:6; Ps 59:2). Likewise, Tsumura suggests emending the MT because the text, as it stands, does not have a clear parallel word for “his enemies” (וְאֹיְבָיו) – emending the MT’s מְקוֹמָהּ (“her place”) to מקומיו (“his adversaries”) would result in a parallel word (D. T. Tsumura, “Janus Parallelism in Nah 1:8,” JBL 102 [1983]: 109-11). The BHS editors propose emending the MT in favor of the Greek tradition. The English versions reflect both textual traditions – several follow the MT with “her place” and “its site” (KJV, NASB, NIV, NKJV, NJPS), while others adopt the LXX reading and emend the Hebrew, resulting in “his adversaries” (NRSV) or “those who defy him” (NJB). The MT makes sense as it stands, but the proposed emendation is attractive and involves only the common confusion between ה and יו.
[1:8] 3 tc The BHS editors propose emending the Masoretic reading יְרַדֶּף (yÿraddef, Piel imperfect of רָדַּף [raddaf], “to chase”) to יֶהְדֹּף (yekhdof, Qal imperfect of הָדַף [hadaf], “to thrust away, drive away”). Although הָדַף is used with חֹשֶׁךְ (khoshekh, “darkness”) in Job 18:18 (“he is driven from light into darkness”), the MT makes good sense as it stands, and is supported by the versions. The conjectural emendation has no support and is unnecessary.
[1:9] 4 tn Alternately, “Why are you plotting?” or “What are you plotting?” The term מַה (mah) ordinarily functions as the interrogative pronoun “what?” (HALOT 550-51 s.v.; BDB 552-53 s.v.). 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; HALOT 551 s.v. מַה). The LXX translates it with the interrogative pronoun τί (“what?”). R. L. Smith (Micah-Malachi [WBC], 76) takes it as the indefinite pronoun “whatever” (see also BDB 553 s.v. מָה 3; GKC 443-44 §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 BDB 553 s.v. מָה 2.b; Gen 3:13; 12:18; 26:10; Exod 14:15; 17:2; 2 Kgs 6:33; 7:3; Pss 42:6, 12; 43:5; 52:3; Job 7:21; 15:12; Song 8:4). All three are represented in English versions: “What?” (KJV, NKJV), “Why?” (NRSV, NJPS), and “Whatever” (NASB, NIV).
[1:9] 5 tn 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
[1:9] 6 tn Or “The
[1:9] 7 tc The MT reads צָרָה (tsarah, “distress”). This is supported by the LXX. However, the BHS editors propose emending the MT’s צָרָה (“distress”) to צָרָיו (tsarayv, “his adversaries”). Several English versions follow course (NRSV, NJPS); however, the majority of English versions follow the traditional MT reading (KJV, NASB, NIV, NKJV). 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).
[1:9] 8 tn The originally unvocalized consonantal form תקום is vocalized in the MT as תָקוּם (taqum, “will arise”) from קוּם (qum, “to arise”). However, the LXX reflects a vocalization of תִקּוֹם (tiqom, “will take vengeance”) from נָקַם (naqam, “to avenge”). The Masoretic vocalization makes sense and should be retained. The LXX vocalization probably arose under the influence of the three-fold repetition of נקם in Nah 1:2.
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