¹ sn Verse 12 begins with a typical prophetic introduction (“This is what the Lord says”) in language similar to the typical ancient Near Eastern messenger formula (see C. Westermann, Basic Forms of Prophetic Speeches, 100-115). This formula is frequently used to introduce prophetic speeches (e.g., Jer 2:5; Ezek 2:4; Amos 1:3). The messenger formula indicates that the prophet’s message is not his own, but is a revelatory and prophetic oracle from the Lord. It confirms the authenticity of the message.

² tn The syntax of this line is complicated and difficult to translate. The first clause is the concessive protasis of a real condition, while the second is the logical apodosis of a comparative clause. This creates an a fortiori argument: “Even though they are strong and likewise many, so much more will they be cut down and pass away!” The first use of the particle וְכֵן (vÿkhen, “Even though”) introduces a concessive or conditional protasis of a present-time or immediate future-time real condition (R. J. Williams, Hebrew Syntax, 87, §515; IBHS 636-37 §38.2). The second use of the particle וְכֵן (“so much more…”) introduces the apodosis of a logical resultative clause (see IBHS 641-42 §38.5).

³ tn Or “are strong” (cf. NCV); or “are at full strength” (NAB, NRSV); or “are intact.” Alternately, “Even though they have allies” (cf. NIV, NLT). The Hebrew noun שְׁלֵמִים (shÿlemim, from שָׁלֵם [shalem]) means “complete, healthy, sound, safe, intact, peaceful” (BDB 1023-24 s.v. שָׁלֵם; HALOT 1538-1539 s.v. שָׁלֵם). It can connote “full strength” or “full number” of an object (Gen 15:16; Deut 25:15; Prov 11:1; Amos 1:6, 9). Most commentators view this as a reference to the strength or numbers of the Assyrian army: “strong” (R. L. Smith, Micah-Malachi [WBC], 77-78), “full strength” (NASB, NRSV) or “intact” (T. Longman, “Nahum,” The Minor Prophets, 2:798). On the other hand, NIV and NLT follow the lead of Wiseman who points out that שְׁלֵמִים can refer to military allies: “Even though they will have allies and so be all the more numerous” (D. J. Wiseman, “Is It Peace? Covenant and Diplomacy,” VT 32 [1982]: 311-26). Nahum refers to the allies of the Assyrians elsewhere (Nah 3:15-17).

⁴ tn The particle וְכֵן (vÿkhen, “and moreover”) functions as an emphatic comparative adverb of degree (BDB 486 s.v. כֵּן; IBHS 663, 665-67 §39.3.4). It draws a comparison between שְׁלֵמִים (shÿlemim, “strong”) and רַבִּים (rabbim, “many”) but goes one step further for emphasis. This creates an “A, what is more B!” parallelism: “They are strong – what is more – they are many!”

⁵ tc The MT reads אִם־שְׁלֵמִים וְכֵן רַבִּים (’im-shÿlemim vÿkhen rabbim, “Even though they are strong and numerous”). The complicated syntax of this line led to textual confusion and several textual variants among the versions. For example, the LXX’s κατάρξων ὑδάτων πολλῶν (katarxwn Judatwn pollwn, “ruler of many waters”) reflects מֹשֵׁל מַיִם רַבִּים (moshel mayim rabbim, “ruler of many waters”) which redivides the words, and omits the letter א (aleph) and the word וְכֵן (vÿkhen). Similarly, the Syriac reflects אֶל מֹשְׁלֵי מַיִם רַבִּים (’el mosÿle rabbim, “to the rulers of many waters”). The MT is the most difficult reading and therefore best explains the origin of these textual variants. Moreover, the LXX of Nahum is well-known for its unusual mistranslations of the Hebrew text of Nahum. The LXX butchers v. 12 in several other places (see below). All major English versions follow the MT here.

⁶ tn The particle וְכֵן (vÿkhen, “so much more…”) introduces the apodosis of a logical resultative clause (IBHS 641-42 §38.5). It emphasizes that the action described in the apodosis will occur almost immediately (e.g., 1 Kgs 20:40; Ps 48:6).

⁷ tn Heb “they will be sheared.” The term “cut off” (גָּזָז, gazaz) is ordinarily used to describe the literal actions of “shearing” sheep (Gen 31:19; 38:12-13; Deut 15:19; 18:4; 1 Sam 25:2, 4, 7, 11; 2 Sam 13:23-24; Job 31:20; Isa 53:7) and “cutting” hair (Jer 7:29; Mic 1:16; Job 1:20). It is used figuratively here to describe the destruction of the Assyrian army (BDB 159 s.v. גָּזַז; HALOT 186 s.v. גזז).

sn The expression they will be cut off is an example of a hypocatastasis (implied comparison); Nahum intentionally chose this term to compare the destruction of the Assyrians to the shearing of sheep. This word-play has great rhetorical impact because the Assyrians frequently used sheep imagery when boasting of the ease and brutality with which they defeated their enemies (see D. Marcus, “Animal Similes in Assyrian Royal Inscriptions,” Or 46 [1977]: 92-93). It is both appropriate (poetic justice) and ironic (reversal of situation) that the Assyrians themselves should suffer a fate which they boasted of inflicting upon others. They will be an easy, helpless prey for the Divine Warrior. Their punishment will fit their crimes.

⁸ tc In v. 12 the MT preserves a string of plural forms followed by a seemingly anomalous singular form: וְעָבָר…נָגֹזּוּ…רַבִּים…שְׁלֵמִים (shÿlemim … rabbim … nagozzu … vÿ’avar, “Even though they are numerous…they are many…they will be cut off…and he [?] will pass away”). Several other versions (LXX, Syr, Targum) read the plural form וְעָבָרוּ (vÿ’avaru, “and they will pass away”). Several scholars emend the MT to the plural form, noting that the next word (וְעִנִּתִךְ, vÿ’innitikh) begins with vav (ו); they suggest that the plural ending of וְעָבָרוּ dropped out due to haplography or faulty word division (e.g., T. Longman, “Nahum,” The Minor Prophets, 2:798). Another scholar retains the consonantal text, but repoints the form as an infinitive absolute: “They will be cut off, passing away” (K. J. Cathcart). On the other hand, more conservative scholars defend the MT reading and try to solve the problem by suggesting a shift from a plural referent (the Assyrians) to a singular referent (God or the Assyrian king): “They shall be cut down, when he passes through” (KJV) and “They will be cut off and he will pass over” (R. L. Smith, Micah-Malachi [WBC], 77). Still others suggest that the singular form functions as a collective: “They will be cut off and [they] will pass away” (W. A. Maier, Nahum, 206; K&D 27:15).
However, rather than resorting to textual emendations or performing syntactical improbabilities, the best solution may be simply to posit the presence of a rhetorical, stylistic device. The shift from these plural forms to the concluding singular form may be an example of heterosis of the plural to the singular (see E. W. Bullinger, Figures of Speech, 525 [4.5]). This is a common poetic device used for emphasis, especially at the climactic point in a speech (e.g., Gen 29:27; Num 22:6; 32:25; Job 12:7; 18:2; Esth 9:23; Ps 73:7; Prov 14:1, 9; John 3:11; 1 Tim 2:15).

tn Or “pass away.” The term עָבַר (’avar, “to pass through”) is a key word in Nahum 1; it occurs three times (Nah 1:8, 12, 15 [2:1 HT]). This verb is often used in reference to water, both the raging onset of flood waters (Nah 1:8) and the passive trickling or dwindling away of receding waters (Job 6:15; 11:16).

sn The phrase trickle away is an example of a hypocatastasis (implied comparison); Nahum compares the destruction of the mighty Assyrians with the trickling away of once high waters. This imagery has strong rhetorical impact because the Assyrians often boasted that they overwhelmed their enemies like a flood. It is ironic then that they would soon dwindle away to a mere trickle! This is also an appropriate image in the light of the historical destruction of Nineveh through the use of flood waters, as predicted by the prophet (Nah 2:7-9) and recorded by ancient historians (Diodorus Siculus, Bibliotheca Historica 2.26-27; Xenophon, Anabasis 3.4.12; also see P. Haupt, “Xenophon’s Account of the Fall of Nineveh,” JAOS 28 [1907]: 99-107).

⁹ tn The terms אֲעַנֵּךְ (’a’annekh, “I will [no longer] afflict you”) and וְעִנִּתִךְ (vÿ’innitikh, “I afflicted you”) are both derived from the root II עָנָה (’anah, “to afflict”). The LXX mistakenly confused this with the more common root I עָנָה (“to answer, respond”). Although it mistranslated the roots, the LXX reflects the same consonantal text as the MT: וְעִנִּתִךְ לֹא אֲעַנֵּךְ (vÿ’innitikh lo’ ’a’annekh, “Although I have afflicted you, I will afflict you no longer”). Some modern English versions supply various terms not in the Hebrew text to indicate the addressee: NIV “O Judah”; NLT “O my people.” Judah is specifically addressed in 1:15 (2:1 HT) and the feminine singular is used there, just as it is in 1:12.

¹⁰ tn Or “What has become of the den of the lions?”

¹¹ tc The Masoretic form וּמִרְעֶה (umir’eh, “the feeding ground”) is supported by the Dead Sea Scrolls: ומרעה (4QpNah). It is also reflected in the LXX reading ἡ νομή (Je nomh, “the pasture”). The BHS editors suggest emending to וּמְעָרָה (umÿ’arah, “the cave”), which involves the metathesis of ר (resh) and ע (ayin). This proposed emendation is designed to create a tighter parallelism with מְעוֹן (mÿ’on, “the den”) in the preceding line. However, this emendation has no textual support and conflicts with the grammar of the rest of the line: the feminine noun וּמְעָרָה (umÿ’arah, “the cave”) would demand a feminine independent pronoun instead of the masculine independent pronoun הוּא which follows. Nevertheless, several English versions adopt the emendation (NJB, NEB, RSV, NRSV), while others follow the reading of the MT (KJV, NASB, NIV, NJPS).

¹² tn Alternately, “the lion…[once] prowled there.” The construction שָׁם…אֲשֶׁר (’asher...sham) denotes “where…there” (BDB 81 s.v. אֲשֶׁר). This locative construction is approximately reflected in the LXX interrogative ποῦ (pou, “where?”).

¹³ tn The meaning of the term לָבִיא (lavi’) is debated. There are three basic approaches: (1) The MT reads לָבִיא, which is supported by the Dead Sea Scrolls (4QpNah) which preserves the consonantal form לביא (see DJD 5:38). Most English versions render לָבִיא as “lioness,” the parallel term for אַרְיֵה (’aryeh, “lion”); so RSV, NASB, NIV, NJPS; in contrast, KJV has “old lion.” Indeed, the noun לָבִיא (“lioness” or “lion”; BDB 522 s.v. לָבִיא) occurs frequently in poetic texts (Gen 49:9; Num 23:24; 24:9; Deut 33:20; Isa 5:29; 30:6; Joel 1:6; Job 4:11; 38:39). The problem is the absence of a vav (ו) conjunction between the two nouns and the presence of a singular rather than plural verb: הָלַךְ אַרְיֵה לָבִיא (halakh ’aryeh lavi’, “lion [and] lioness prowled”). Furthermore, the term for “lioness” in the following verse is not לָבִיא but לִבְאָה (liv’ah; see HALOT 515 s.v. *לִבְאָה; BDB 522 s.v. לָבִיא). (2) Due to the grammatical, syntactical, and lexical difficulties of the previous approach, several scholars propose that the MT’s לָבִיא is a Hiphil infinitive construct form shortened from לְהָבִיא (lÿhavi’, “to bring”); cf. Jer 27:7; 39:7; 2 Chr 31:10; HALOT 114 s.v. בוא. Because the Hiphil of בּוֹא (bo’) can depict an animal bringing food to its dependents (cf. 1 Kgs 17:6), they treat the line thus: “where the lion prowled to bring [food]” (Ehrlich, Haldar, Maier). The Dead Sea Scrolls (4QpNah) reading לביא does not solve the problem because the pesher to this line uses לבוא (“to enter”), and it is not clear whether this is a literal translation or creative word-play: “Its pesher concerns Demetrius, king of Greece, who sought to enter (לבוא) Jerusalem” (col. 1, line 4). (3) The LXX translation τοῦ εἰσελθεῖν (tou eiselqein, “would enter”) seems to have confused the consonantal form לביא with לבוא which it viewed as Qal infinitive construct לָבוֹא from בּוֹא (“to enter”). This approach is followed by at least one modern translation: “where the lion goes” (NRSV).

¹⁴ tn The verb הָלַךְ (halakh, “to go, to walk”) is occasionally used of animals (1 Sam 6:12). Here it is nuanced “prowled” in the light of the hunting or stalking imagery in vv. 12-13.

¹⁵ tn Or “and no one frightened [them].” Alternately, reflecting a different division of the lines, “Where the lion [and] lioness [once] prowled // the lion-cub – and no one disturbed [them].”

¹⁶ tc While the MT reads 2nd person feminine singular לָךְ (lakh, “for you”), the LXX reads αὔτή (Jauth, “for her”). The Dead Sea Scrolls from Wadi Murabba’at read לך (“for you”). The MT reading is preferred for several reasons: (1) it is supported by the scrolls from Wadi Murabba’at; (2) it is the most difficult reading; and (3) it explains the origin of the LXX which probably harmonized this with the preceding 3rd person feminine singular pronoun. Abrupt switches from third to second person are commonly found in poetic and prophetic literature (e.g., Deut 32:15; Isa 5:8; Jer 29:19; Job 16:7) as well as in Northwest Semitic curses (see S. Gevirtz, “West-Semitic Curses and the Problem of the Origins of Hebrew Law,” VT 11 [1961]: 147, n. 4).

tn Heb “From whence shall I find comforters for you?”

¹⁷ tn Heb “Are you better than Thebes?”

¹⁸ tn Heb “No-Amon.” The name is transliterated by NAB, NASB; many other English versions employ the equivalent “Thebes.”

¹⁹ tn The relative pronoun אֲשֶׁר (’asher) is functioning in a possessive sense: “whose” (Job 37:17; Ps 95:5; Isa 5:28; 49:23; Jer 31:32; see HALOT 98 s.v. 4).

²⁰ tn The consonantal form חיל is vocalized in the MT as חֵיל (khel, “rampart”). The LXX translation ἡ ἀρξή (Jh arxh, “strength”) reflects confusion between the relatively rare חֵיל and the more common חַיִל (khayil, “strength”); see HALOT 310-12.

²¹ tn Heb “from (the) sea.” The form should be emended to מַיִם (mayim, “water”). This is a figurative description of the Nile River: It functioned like a fortress wall for Thebes.

²² 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.

²³ 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).

²⁴ tn Heb “it flees.”

²⁵ 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.

²⁶ 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”).

²⁷ 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!”).

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.

²⁸ 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.

²⁹ 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”).

³⁰ 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.

³¹ 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.

³² 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.

tn Heb “There is no relief of your fracture.”

³³ tn Heb “your injury is fatal.”

³⁴ tn Heb “the report of you.”

³⁵ tn Heb “will clap their hands over you.”

³⁶ tn Heb “For who ever escaped…?”