Nahum 3:13-19
Konteks3:13 Your warriors will be like women in your midst;
the gates of your land will be wide open 1 to your enemies;
fire will consume 2 the bars of your gates. 3
3:14 Draw yourselves water for a siege! 4
Strengthen your fortifications!
Trample the mud 5 and tread the clay!
Make mud bricks to strengthen your walls! 6
3:15 There the fire will consume 7 you;
the sword will cut you down;
it will devour 8 you like the young locust would.
Multiply yourself 9 like the young locust;
multiply yourself like the flying locust!
3:16 Increase 10 your merchants more than the stars of heaven!
They are like 11 the young locust which sheds 12 its skin and flies away.
3:17 Your courtiers 13 are like locusts,
your officials 14 are like a swarm of locusts!
They encamp in the walls on a cold day,
yet when the sun rises, they 15 fly away; 16
and no one knows where they 17 are. 18
3:18 Your shepherds 19 are sleeping, O king of Assyria!
Your officers 20 are slumbering! 21
Your people are scattered like sheep 22 on the mountains
and there is no one to regather them!
3:19 Your destruction is like an incurable wound; 23
your demise is like a fatal injury! 24
All who hear what has happened to you 25 will clap their hands for joy, 26
for no one ever escaped your endless cruelty! 27
[3:13] 1 tn Or “have been opened wide.” The Niphal perfect נִפְתְּחוּ (niftÿkhu) from פָּתַח (patach, “to open”) may designate a past-time action (“have been opened wide”) or a present-time circumstance (“are wide open”). The present-time sense is preferred in vv. 13-14. When used in reference to present-time circumstances, the perfect tense represents a situation occurring at the very instant the expression is being uttered; this is the so-called “instantaneous perfect” (IBHS 488-89 §30.5.1). The root פָּתַח (“to open”) is repeated for emphasis to depict the helpless state of the Assyrian defenses: פָּתוֹחַ נִפְתְּחוּ (patoakh niftÿkhu, “wide open”).
[3:13] 2 tn Or “has consumed.” The Qal perfect אָכְלָה (’okhlah) from אָכַל (’akhal, “to consume”) refers either to a past-time action (“has consumed”) or a present-time action (“consumes”). The context suggests the present-time sense is preferable here. This is an example of the “instantaneous perfect” which represents a situation occurring at the very instant the expression is being uttered (see IBHS 488-89 §30.5.1).
[3:14] 4 tn Heb “waters of siege.”
[3:14] 5 tn Heb “go into the mud.”
[3:14] 6 tn Heb “Take hold of the mud-brick mold!”
[3:15] 7 sn The expression the fire will consume you is an example of personification. Fire is often portrayed consuming an object like a person might consume food (Lev 6:3; 10:2; 16:25; Num 16:35; Deut 4:24; 5:22; Judg 9:15; 1 Kgs 18:38; 2 Kgs 1:10, 12, 14; 2 Chr 7:1; Isa 5:24; 10:17; 30:27, 30; 33:14; Amos 1:4, 7, 10, 12, 14; 2:2, 5; 5:6).
[3:15] 8 tn The verb אָכַל (’akhal, “to consume, to devour”) is used twice for emphasis: “the fire will consume you, the sword…will devour you.”
[3:15] sn The expression the sword…will devour you is an example of personification; the sword is frequently portrayed as consuming or devouring a defeated enemy (Deut 32:42; 2 Sam 2:26; 11:25; 18:8; Hos 11:6; Jer 2:30; 12:12); see BDB 37 s.v. אָכַל 4; HALOT 46 s.v. אכל.
[3:15] 9 tc The root כָּבֵּד (kabbed, “be numerous”) is repeated for emphasis: the forms are the Hitpael infinitive absolute הִתְכַּבֵּד (hitkabbed) and Hitpael imperative הִתְכַּבְּדִי (hitkabbÿdi), both translated here as “Multiply yourself”). The infinitive absolute functions as an imperative (GKC §113.bb, 346). The BHS editors suggest emending the Hitpael infinitive absolute form הִתְכַּבֵּד to the Hitpael imperative form הִתְכַּבְּדִי in order to have two identical forms in this line. However, this is not necessary; the infinitive absolute is used for stylistic variation and often precedes imperatives to add urgency. The MT makes sense as it stands.
[3:16] 10 tn Or “Increase!” or “You have increased.” The form and meaning of the MT perfect tense verb הִרְבֵּית (hirbet; from רָבָה [ravah], “to increase”) is debated. The LXX translated it as a simple past meaning. However, some scholars argue for an imperatival form or an imperatival nuance due to the presence of the two preceding volitive forms: הִתְכַּבֵּד (hitkabbed) and הִתְכַּבְּדִי (hitkabbÿdi, “Multiply…multiply!”). For example, the editors of BHS propose emending the perfect tense הִרְבֵּית to the imperative form הַרְבִי (harvi, “multiply!”). K. J. Cathcart (Nahum in the Light of Northwest Semitic [BibOr], 145) retains the MT perfect form but classifies it as a precative perfect with an imperatival nuance (“increase!”). Some scholars deny the existence of the precative perfect in Hebrew (G. R. Driver, Tenses in Hebrew, 25-26); however, others argue for its existence (IBHS 494-95 §30.5.4).
[3:16] 11 tn The words “they are like” are not in the Hebrew text, but are supplied in the translation for clarity.
[3:16] 12 tn The verb פָּשַׁט (pashat, “to strip off”) refers to the action of the locust shedding its outer layer of skin or sheaths of wings while in the larval stage (BDB 833 s.v.). In a similar sense, this verb is normally used of a person stripping off garments (Gen 37:23; Lev 6:4; 16:23; Num 20:26, 28; 1 Sam 18:4; 19:24; 31:8, 9; 2 Sam 23:10; 1 Chr 10:8, 9; Neh 4:17; Job 19:9; 22:6; Ezek 16:39; 23:26; 26:16; 44:19; Hos 2:5; Mic 2:8; 3:3).
[3:17] 13 tn Or “your guards.” The noun מִגְּזָרַיִךְ (miggÿzarayikh, “your courtiers”) is related to Assyrian manzazu (“courtier”; AHw 2:639.a) or massaru (“guard”; AHw 2:621.a); see HALOT 601 s.v. *מִגְּזָר). The nuance “princes,” suggested by older lexicographers (BDB 634 s.v. מִנְזַר), is obsolete.
[3:17] 14 tn The noun טַפְסְרַיִךְ (tafsÿrayikh, “your scribes”) from טִפְסָר (tifsar, “scribe, marshal”) is a loanword from Assyrian tupsarru and Sumerian DUB.SAR (“tablet-writer; scribe; official”); see BDB 381 s.v. טִפְסָר; HALOT 379 s.v. This term is also attested in Ugaritic tupsarru and in Phoenician dpsr. As in Jer 51:27, it is used of military and administrative officials. This term designated military officials who recorded the names of recruits and the military activities of Assyrian kings (see P. Machinist, “Assyria and its Image in the First Isaiah,” JAOS 103 [1983]: 736).
[3:17] 16 tc The BHS editors propose redividing the singular MT reading וְנוֹדַד (vÿnodad, “and it flees”) to the plural וְנוֹדְדוּ (vÿnodÿdu, “and they flee”) due to the difficulty of a singular verb. However, the LXX supports the singular MT reading. The subject is גוֹב (gov, “swarm”), not individual locusts.
[3:17] 17 tc The MT reads the noun with 3rd person masculine singular suffix מְקוֹמוֹ (mÿqomo, “its place”). The BHS editors suggest emending to 3rd person masculine plural suffix מְקוֹמָם (mÿqomam, “their place”). The MT is supported by the LXX reading, which has a singular suffix. The 3rd person masculine singular suffix is not as awkward as the BHS editors claim – its antecedent is the singular אַרְבֶּה (’arbeh, “locust”) and גוֹב גֹבָי (gov govay, “a swarm of locusts”), as reflected by the 3rd person masculine singular verb וְנוֹדַד (translated “it flies away”).
[3:17] 18 tc The MT reads אַיָּם (’ayyam, “Where are they?”); see, e.g., Isa 19:12; DCH 1:202-3 s.v. אֵי; HALOT 40 s.v.). On the other hand, the LXX’s οὐαί αὐτοῖς (ouai autoi", “Woe to them!”) seems to reflect a reading of אֶיָּם (’eyyam, “Alas to them!”). The BHS editors suggest emending to אֵיכָה (“Alas!” or “How?”) and join it to v. 18, or אוֹי מַה (’oy mah, “Woe! Why…?”) joined to v. 18. HALOT (40 s.v.) suggests the emendation אֵיךָ (’ekha, “Alas to you!”).
[3:17] tn Heb “Its place is not known – where are they?” The form אַיָּם has been taken in various ways: (1) an interrogative adverb with 3rd person masculine plural suffix (“where are they?”; GKC 296-97 §100.o; BDB 32 s.v. אַי 1.a); (2) an interrogative particle אֵי (’ey, “where?”) lengthened to אַיָּה (ayyah) and written with the enclitic particle ־ם (mem; GKC 295 §100.g), similar to ayyami (“where?”) in Assyrian (CAD 1.1.220); see W. A. Maier, Nahum, 356; R. D. Patterson, Nahum, Habakkuk, Zephaniah (WEC), 111; T. Longman, “Nahum,” The Minor Prophets, 2:826.
[3:18] 19 sn The term shepherd was frequently used in the ancient Near East in reference to kings and other leaders (royal, political, military). Here, the expression your shepherds is an implied comparison (hypocatastasis) referring to the royal/military leadership of Assyria.
[3:18] 20 tn The Hebrew term אַדִּירֶיךָ (’addirekha, “your officers”) from the root אַדִּיר (’addir, “high noble, majestic one”) designates “prominent people” in society (Judg 5:13, 25; Jer 14:3; Ps 16:3; Neh 3:5; 10:30; 2 Chr 23:20) and prominent “officers” in the military (Nah 2:6; 3:18); see HALOT 14 s.v.; BDB 12 s.v. אַדִּיר. This is related to Assyrian adaru (“high noble official”).
[3:18] 21 tn The MT reads יִשְׁכְּנוּ (yishkÿnu, “they are settling down; they are lying down”) from שָׁכַן (shakhan, “to settle down, to lie down”). The BHS editors suggest emending to יָשְׁנוּ (yashnu, “they are slumbering”) in order to produce a tighter parallelism with the parallel verb נָמוּ (namu, “they are sleeping”). However, the MT has an adequate parallelism because the verb שָׁכַן is often used in reference to the dead lying down in the grave (Job 4:19; 26:5; Ps 94:17; Isa 26:19; see BDB 1015 s.v. שָׁכַן Qal.2.b). This is a figurative expression (hypocatastasis) for someone dying. Although the LXX misunderstood the syntax of this line, the LXX translation ἐκοίμισε (ekoimise, “he has laid low”) points to a form of the Masoretic verbal root שָׁכַן.
[3:18] 22 tn The words “like sheep” are not in the Hebrew text; they are added for clarification of the imagery. The previous line compares Assyria’s leaders to shepherds.
[3:19] 23 tc The MT reads the hapax legomenon כֵּהָה (kehah, “relief, alleviation”). On the other hand, the LXX reads ἴασις (iasi", “healing”) which seems to reflect a reading of גֵּהָה (gehah, “cure, healing”). In the light of the LXX, the BHS editors suggest emending the MT to גֵּהָה (gehah) – which occurs only once elsewhere (Prov 17:22) – on the basis of orthographic and phonological confusion between Hebrew כ (kaf) and ג (gimel). This emendation would produce the common ancient Near Eastern treaty-curse: “there is no cure for your wound” (e.g., Hos 5:13); see HALOT 461 s.v. כֵּהָה; K. J. Cathcart, “Treaty-Curses and the Book of Nahum,” CBQ 35 (1973): 186; D. Hillers, Treaty-Curses and the Old Testament Prophets, 64-66.
[3:19] tn Heb “There is no relief of your fracture.”
[3:19] 24 tn Heb “your injury is fatal.”
[3:19] 25 tn Heb “the report of you.”
