Nahum 1:9

Denunciation and Destruction of Nineveh

1:9 Whatever¹ you plot² against the Lord, he will completely destroy!³

Distress⁴ will not arise⁵ a second time.

Nahum 2:2

2:2 For the Lord will restore⁶ the majesty⁷ of Jacob,

as well as⁸ the majesty of Israel,

though⁹ their enemies have plundered them¹⁰

and have destroyed their fields.¹¹

¹tn 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).

²tn 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 Lord?” or (2) in a nonhostile sense: “What are you thinking about the Lord?” The hostile sense is clearly intended when it is used in collocation with the direct object רָעָה (ra’ah, “evil”; Zech 7:10; 8:17; Pss 35:4; 140:3; Prov 16:9) or when it is followed by the preposition עַל (’al; Gen 50:20; 2 Sam 14:13; Jer 11:19; 18:11, 18; 29:11; 48:2; 49:30; Mic 2:3; Nah 1:11; Pss 36:5; Esth 8:3; 9:24, 25; Dan 11:25). It is also used in a hostile sense when followed by the preposition אֶל, as it is here (Jer 49:20; 50:45; Hos 7:15; Nah 1:9). The major lexicons classify this usage in a hostile sense (BDB 363 s.v. חָשַׁב; HALOT 360 s.v. חשׁב). The verb is repeated in Nah 1:11 where it is clearly used in a hostile sense.

³tn Or “The Lord will completely foil whatever you plot against him”; or “Whatever you may think about the Lord, he [always] brings everything to a conclusion.”

⁴tc 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).

⁵tn 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.

⁶tn 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.

⁷tc 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).

⁸tn 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.

⁹tn 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.

¹⁰tn 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).

¹¹tn 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.