Nahum 1:7

1:7 The Lord is good¹ –

indeed,² he is a fortress³ in time of distress,⁴

and he protects⁵ those who seek refuge⁶ in him.

Nahum 2:2

2:2 For the Lord will restore⁷ the majesty⁸ of Jacob,

as well as⁹ the majesty of Israel,

though¹⁰ their enemies have plundered them¹¹

and have destroyed their fields.¹²

¹tn The Masoretic disjunctive accent marker (zaqeph parvum) divides the lines here. Most English versions reflect this line division (KJV, RSV, NASB, NIV, NRSV, NKJV). Some extend the line: “Yahweh is better than a fortress” (NJB); “The Lord is good to those who hope in him” (NJPS); and “The Lord is good to those who trust him” (NEB). This issue is complicated by the textual problems in this verse.

²tn The preposition לְ (lamed) probably functions in an emphatic asseverative sense, suggested by D. L. Christensen, “The Acrostic of Nahum Reconsidered,” ZAW 87 (1975): 22. This explains the preceding statement: the Lord is good to his people (1:7a) because – like a fortress – he protects them in time of distress (1:7b).

³tc Some ancient versions read, “The Lord is good to those who trust him.” The MT reads לְמָעוֹז (lÿma’oz, “a fortress”): the noun מָעוֹז (ma’oz, “fortress”) with the preposition לְ (lÿ, see below). However, the LXX reflects the reading לְמֵעִיז (lÿme’iz, “to those who trust [him]”): the Hiphil participle from עוּז (’uz, “seek refuge”) with the preposition לְ. The variants involve only different vocalizations and the common confusion of vav (ו) with yod. Most English versions follow the traditional Hebrew reading (KJV, RSV, NASB, NIV, NRSV, NKJV); however, several others follow the alternate Greek reading (NEB, NJPS). The BHS editors and several other scholars favor the LXX tradition; however, the Masoretic tradition has been defended by others. The Masoretic tradition is supported by the Dead Sea Scrolls (4QpNah). The problem with the LXX reading is the absence of the direct object in the Hebrew text; the LXX is forced to supply the direct object αὐτόν (auton, “him”; for a similar addition of the direct object αὐτόν by the LXX, see Amos 9:12). The main objection to the MT reading לְמָעוֹז (“a fortress”) is that לְ is hard to explain. However, לְ may be taken in a comparative sense (Cathcart: “Yahweh is better than a fortress in time of distress”) or an asseverative sense (Christensen: “Yahweh is good; indeed, a fortress in time of distress”). See K. J. Cathcart, Nahum in the Light of Northwest Semitic (BibOr), 55; idem, “More Philological Studies in Nahum,” JNSL 7 (1979): 4; D. L. Christensen, “The Acrostic of Nahum Reconsidered,” ZAW 87 (1975): 22. Elsewhere, the Lord is commonly portrayed as a “fortress” (מָעוֹז) protecting his people (Pss 27:1; 28:8; 31:3, 5; 37:39; 43:2; 52:9; Isa 17:10; 25:4; 27:5; Joel 4:16; Jer 16:19; Neh 8:10; Prov 10:29).

⁴sn The phrase “time of distress” (בְּיוֹם צָרָה) refers to situations in which God’s people are oppressed by enemy armies (Isa 33:2; Jer 14:8; 15:11; 16:19; Obad 12; Pss 20:2; 37:39). Nahum may be alluding to recent Assyrian invasions of Judah, such as Sennacherib’s devastating invasion in 701 b.c., in which the Lord protected the remnant within the fortress walls of Jerusalem (2 Kgs 18-19; 2 Chr 32; Isa 36-37).

⁵tn Heb “he knows” or “he recognizes.” The basic meaning of the verb יָדַע (yada’) is “to know,” but it may denote “to take care of someone” or “to protect” (HALOT 391 s.v.; see Gen 39:6; Job 9:21; Ps 31:8). Most English versions render it as “know” here (KJV, RSV, NASB, NKJV) but at least two recognize the nuance “protect” (NRSV, NIV [which reads “cares for”]). It often refers to God protecting and caring for his people (2 Sam 7:20; Ps 144:3). When the subject is a king (suzerain) and the object is a servant (vassal), it often has covenantal overtones. In several ancient Near Eastern languages this term depicts the king (suzerain) recognizing his treaty obligation to protect and rescue his servant (vassal) from its enemies. For example, a letter from Abdi-Ashirta governor of Ammuru to the Egyptian king Amenophis III ends with a plea for protection from the raids of the Mittani: “May the king my lord know [= protect] me” (yi-da-an-ni; EA 60:30-32). Similarly, in the treaty between Muwattallis and Alaksandus, the Hittite suzerain assures his vassal that in case he was attacked, “As he is an enemy of you, even so he is an enemy to the Sun; I the Sun, will know [= “protect”] only you, Alaksandus” (see H. B. Huffmon, “The Treaty Background of Hebrew YADA`,” BASOR 181 (1966): 31-37; idem, “A Further Note on the Treaty Background of Hebrew YADA`,” BASOR 184 (1966): 36-38.

⁶tn Or “those who trust in him” (NIV); NAB “those who have recourse to him.”

⁷tn The Qal perfect שָׁב (shav, “restore, return”) is an example of the so-called “prophetic perfect.” In this case, the perfect tense does not denote past-time action, but a future-time action that is pictured as complete (certain) and independent (not contingent upon other factors). The so-called “prophetic perfect” or “perfect of confidence” vividly expresses a future action that is deemed “as good as done” (Num 24:17; Isa 5:13; 8:23-9:1). See R. J. Williams, Hebrew Syntax, 33, §165; IBHS 489-90 §30.5.1. Though the transitive use of the Qal of this verb is problematic, most scholars derive שָׁב from the root שׁוּב (shuv, “to turn, to return, to restore”). However, W. A. Maier (Nahum, 232) contends that שָׁב is derived from I שָׁבַב (shavav, “to cut off, to destroy, to smite”) which is related to Arabic sabba (“to cut”), Aramaic sibba’(“splinter”), and New Hebrew. Maier admits that this would be the only occurrence of a verb from I שָׁבָב in the OT; however, he argues that the appearance of the plural noun שְׁבָבִים (shÿvavim, “splinters”) in Hos 8:6 provides adequate support. There are several problems with Maier’s proposal. First, his support from Arabic, Aramaic (Targum) and New Hebrew is all late. Second, it creates a hapax legomenon (a word that occurs only once in the Hebrew Bible) for a well-known Hebrew word which frequently appears in climactic contexts in prophetic speeches, as here. Third, the root שׁוּב (shuv, “to turn, to return, to restore”) makes perfectly good sense in this context. The meaning of this usage of שָׁב (from the root שׁוּב) is debated. The LXX took it in the negative sense “has turned aside.” On the other hand, it is nuanced in a positive, salvific sense by the Vulgate, Targum, and Syriac. The salvific nuance is best for the following reasons: (1) its direct object is גְּאוֹן (ge’on) which should be understood in the positive sense of “majesty; exaltation; glory” (see following note on the word “majesty”); (2) the motive clause introduced by causative/ explanatory כִּי (ki, “for”) would make little sense, saying that the reason the Lord was about to destroy Nineveh was because he had turned away the pride of Judah; however, it makes good sense to say that the Lord would destroy Nineveh because he was about to deliver Judah; and (3) a reference to the Lord turning aside from Judah would be out of harmony with the rest of the book.

⁸tc The BHS editors propose emending the MT reading גְּאוֹן (gÿ’on, “majesty; pride”) to גֶּפֶן (gefen, “vineyard”) due to the mention of “their branches” (וּזְמֹרֵיהֶם, uzÿmorehem) in the following line (so HALOT 169 s.v. גָּאוֹן [2.b]). However, the LXX supports the MT.

tn While גְּאוֹן (ge’on) sometimes has the negative connotation “pride; arrogance; presumption” (Isa 13:11, 19; 14:11; 16:6; 23:9; Jer 13:9; 48:29; Ezek 16:49, 56; 32:12; Hos 5:5; 7:10; Amos 6:8; Zeph 2:10; Zech 9:6; 10:11; 11:3; Ps 59:13; Job 35:12; 40:10), it probably has the positive connotation “eminence; majesty; glory” (e.g., as in Exod 15:7; Isa 2:10, 19, 21; 4:2; 24:14; 60:15; Mic 5:3; Ps 47:5) in this context (BDB 145 s.v. 1.a).

⁹tn The preposition כְּ (kaf) on כִּגְאוֹן (kig’on, “the glory of Israel”) may be comparative (“like the glory of Israel”) or emphatic (“the glory of Jacob, indeed, the glory of Israel”). See J. O’Rourke, “Book Reviews and Short Notes: Review of Nahum in the Light of Northwest Semitic by Kevin J. Cathcart,” CBQ 36 (1974): 397.

¹⁰tn Or “for.” The introductory particle כִּי (ki) may be causal (“because”), explanatory (“for”), or concessive (“although”). KJV adopts the causal sense (“For”), while the concessive sense (“Although”) is adopted by NASB, NIV, NJPS, NRSV.

¹¹tn Heb “plunderers have plundered them.” The Hebrew root בָּקַק (baqaq, “to lay waste, to empty”) is repeated for emphasis: בְקָקוּם בֹּקְקִים (vÿqaqum boqÿqim, “plunderers have plundered them”). Similar repetition of the root בָּקַק occurs in Isa 24:3: “[The earth] will be completely laid waste” (הִבּוֹק תִּבּוֹק, hibboq tibboq).

¹²tn Heb “their vine-branches.” The term “vine-branches” is a figurative expression (synecdoche of part for the whole) representing the agricultural fields as a whole.