³ tn Heb “for strength and not for drunkenness”; or “as heroes and not as drunkards”; or “for nourishment and not for drunkenness.” According to HALOT 172 s.v. גְבוּרה 1.d the term גְבוּרָה (g^evurah, “strength”) may here connote “self-control.” This tactic is adopted by a few English versions: “with self-control, and not as drunkards” (NEB) and “with restraint, not with guzzling” (NJPS). On the other hand, most English versions render בִּגְבוּרָה וְלֹא בַשְּׁתִי (bigvurah v^eloʾ vash^eti) in a woodenly literal sense, “for strength and not for drunkenness” (YLT, KJV, ASV, NASB, RSV, NRSV, NIV). However, a few attempt to express the idiom clearly: “as stalwarts and not as drunkards” (MLB); “stalwart men, not sots” (Moffatt); “for vigor and not in drinking bouts” (NAB); “for refreshment, and not for riotousness” (Douay).

³ sn Verse 22 forms a fitting climax to the chapter, in which the king continually seeks to destroy the Israelite strength. Finally, with this decree, he throws off any subtlety and commands the open extermination of Hebrew males. The verse forms a transition to the next chapter, in which Moses is saved by Pharaoh’s own daughter. These chapters show that the king’s efforts to destroy the strength of Israel—so clearly a work of God—met with failure again and again. And that failure involved the efforts of women, whom Pharaoh did not consider a threat.

¹ tc Heb “I will strengthen them in the Lord.” Because of the perceived problem of the Lord saying he will strengthen the people “in the Lord,” both BHK and BHS suggest emending גִּבַּרְתִּים (gibbartim, “I will strengthen them”) to גְּבֻרָתָם (gevuratam, “their strength”). This is unnecessary, however, for the Lord frequently refers to himself in that manner (see Zech 2:11).

¹ tn The Hebrew word חַיִל (khayil, “strength, wealth”) can, with certain suffixes, look exactly like חֵל (khel, “fortress, rampart”). The chiastic pattern here suggests that not Tyre’s riches but her defenses will be cast into the sea. Thus the present translation renders the term “fortifications” (so also NLT) rather than “wealth” (NASB, NRSV, TEV) or “power” (NAB, NIV).

³ tn Heb “and there [is] the covering of his strength”; or “and there is his strong covering.” The meaning of this line is unclear. The point may be that the lightning bolts are merely a covering, or outward display, of God’s raw power. In Job 36:32 one reads that God “covers his hands with light [or, “lightning”].”

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 (sh^elemim, 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).

¹ tc The first Hebrew term in the line (וְיֶשְׁחֲךָ, v^eyeshkhakha) is obscure. HALOT 446 s.v. יֶשַׁח understands a noun meaning “filth,” which would yield the translation, “and your filth is inside you.” The translation assumes an emendation to כֹּחַוְיֶשׁ (v^eyesh koakh, “and [if] there is strength inside you”).

² sn Karnaim was also located across the Jordan River. The name in Hebrew means “double horned.” Since an animal’s horn was a symbol of strength (see Deut 33:17), the Israelites boasted in this victory over a town whose very name symbolized military power.

¹ tn Heb “and [he will become] a spirit of justice for the one who sits [i.e., presides] over judgment, // and strength [for] the ones who turn back battle at the city gate.” The Lord will provide internal stability and national security.

¹ sn The idea of clothing and being clothed is a favorite figure in Hebrew. It makes a comparison between wearing clothes and having strength and honor. Just as clothes immediately indicate something of the nature and circumstances of the person, so do these virtues.

² tn Or “strength and splendor have been her clothing.” This is a verbless clause so it takes its time frame from the context. It may be a comment on the goods she traded to the merchants. Or it may be a word picture about her character, in which case “dignity” may be a better rendering than “splendor.”

² sn The words for “hands” are often paired in poetry; the first (יָד, yad) means the hand and the forearm and usually indicates strength, and the second (כַּף, kaf) means the palm of the hand and usually indicates the more intricate activity.

² sn The expression “she made her arm strong” parallels the first half of the verse and indicates that she gets down to her work with vigor and strength. There may be some indication here of “rolling up the sleeves” to ready the arms for the task, but that is not clear.

¹ tn The form is the Hiphil imperfect of the verb עָמַד (ʿamad, “to stand”), hence, “to cause to stand.” It means that the king makes the nation “stand firm,” with “standing firm” being a figure for strength, security, and stability. Cf. NCV “makes his country (the nation CEV) strong.”

³ sn “Food” is a metonymy of effect here. The picture is of the driving rain that should cause crops to grow so that food can be produced—but does not (some English versions assume the crops are destroyed instead, e.g., NCV, TEV, CEV, NLT). The point the proverb is making is that a show of strength may not produce anything except ruin.

¹ sn The point of the saying is that wise counsel is necessary in war. Victory, strategy, and counsel are more important than mere military strength—many great armies have been destroyed because of their unwise leaders. See on this theme 11:14; 20:18; 21:22.

¹ tn This proverb uses the perfect verb form in the first colon and the preterite form in the second colon. These are past time references. The proverb portrays something which has happened as prototypical, as in the English proverb “curiosity killed the cat.” That wisdom can prevail over brute strength or difficult odds is not an abstract concept but a proven fact.

¹ tn Heb “the strength of oxen.” The genitive שׁוֹר (shor, “oxen”) functions as an attributed genitive: “strong oxen.” Strong oxen are indispensable for a good harvest, and for oxen to be strong they must be well-fed. The farmer has to balance grain consumption with the work oxen do.

¹ tn Here the expression “lifts up the head” refers to the renewed physical strength and emotional vigor (see Ps 3:3) provided by the refreshing water. For another example of a victorious warrior being energized by water in the aftermath of battle, see Judg 15:18-19 (see also 1 Sam 30:11-12, where the setting is different, however).

¹ sn The horn of the wild ox is frequently a metaphor for military strength; the idiom “to exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 75:10; 89:24; Lam 2:17).