The last word of Nahum 2:10 in Hebrew is of uncertain meaning. It refers to some color, but it is not clear what color. Some translators render it as “black” (the English version by James Moffatt, 1926/1935) or cramoisis — “crimson” (the French Traduction œcuménique de la Bible, 2010), but the majority think that paleness fits better with a description of fear. Translators should use word pictures or idioms which are natural in their languages for expressing reactions to fear; for example, “soul (guardian spirit) disappears and bile is stirred up” (Thai). (See also terrified / afraid and also Seat of the Mind for traditional views of “ways of knowing, thinking, and feeling.”)
Translation commentary on Habakkuk 1:15
He refers of course to “The Babylonians,” as Good News Translation makes explicit, changing the singular pronoun to a plural noun. Many translators will wish to do the same, or they may prefer to keep the noun singular, “the Babylonian.” Here the Babylonians are pictured as treating other people as if they were merely fish. The comparison between people and fish was stated in the previous verse, but Good News Translation repeats it with “as though they were fish.” Similar thoughts can be found in Jeremiah 16.16; Ezekiel 12.13; 17.20; 29.4; 32.3; Amos 4.2.
The second and third lines in Revised Standard Version make the same statement twice but using different words: he drags them out with his net, he gathers them in his seine. A seine is a large dragnet which requires several people to pull it in a semicircle through the water. The word translated net probably refers to a smaller net that was cast by one person. Because seine is a rare word in English and will be unfamiliar to many people, Good News Translation has run these two clauses into one and uses only the general word for a net: “They drag them off in nets.” If different kinds of fishing nets are familiar in any particular culture, translators will have no difficulty in speaking about them. If they are not, then it will probably be best to do as Good News Translation has done and make just one statement using a generic term for net. The comparison of the Babylonians with fishermen illustrates the ease with which they capture their prisoners.
As fishermen are happy when they catch plenty of fish, so the Babylonian rejoices and exults. Good News Translation expresses this more naturally as “shout for joy” and makes it explicit that the “joy” is “over their catch.” “Their catch” may also be rendered “what they have caught.”
Quoted with permission from Clark, David J. & Hatton, Howard A. A Handbook on the Book of Habakkuk. (UBS Helps for Translators). New York: UBS, 1989. For this and other handbooks for translators see here .
Translation commentary on Habakkuk 3:10
The description of the storm and its effect continues, in terms very similar to those of Psalm 77.16-18. The mountains saw thee and writhed: the Hebrew word translated “writhe” is often associated with the movements a woman makes in childbirth (compare Die Bibel im heutigen Deutsch “like a woman who lies in birth pangs”). Other terms used in English versions are “shiver” (Jerusalem Bible), “tremble” (New American Bible), and “rock” (New Jerusalem Bible). This movement may refer either to an earth tremor accompanying the storm, or more probably to the effect of flash floods running down the mountain sides. Many languages have a term that refers to the movements of a woman in labor, and if such a term does not sound strange when applied to mountains, it may be good to use it here for poetic effect.
The raging waters swept on: this refers to the newly formed streams dashing down the mountains, or to the “torrent of rain” (New American Bible, New Jerusalem Bible) as it falls from the sky. Good News Translation takes this second interpretation and says “water poured down from the skies.” Compare Bible en français courant “torrential rains flood the earth.”
The deep gave forth its voice: the Hebrew word translated the deep is the same word as that used in Gen 1.2. It has overtones of cosmic forces opposed to God (compare verse 8). In the Hebrew world view, the deep referred to “the waters under the earth,” and Good News Translation translates in these terms. However, it is possible that in this context the prophet is thinking of the sea roaring as the flooded rivers pour into it (compare Bible en français courant, New American Bible “the ocean,” New English Bible “the deep sea”).
The last line, it lifts its hands on high, fits well with the interpretation of the deep as the ocean. Its hands then refers to the waves rising high in the storm. Good News Translation states this meaning in nonfigurative language as “their waves rose high” (compare New International Version). An alternative translation model for these two lines is “the sea roared, and its waves rose high” or “the sea made a roaring sound and its waves bubbled up and frothed.” For cultures which live in the mountains far away from any sea, one may have to say something like this: “the huge lake made a roaring sound…” or “the great expanse of water made a roaring sound….”
Quoted with permission from Clark, David J. & Hatton, Howard A. A Handbook on the Book of Habakkuk. (UBS Helps for Translators). New York: UBS, 1989. For this and other handbooks for translators see here .
Translation commentary on Nahum 2:9
Nahum here turns to address the attackers, who can take what they want from Nineveh, now that the defending soldiers have fled. Plunder the silver, plunder the gold!: silver and gold would be the most obvious and most valuable items to attract the attacking soldiers. The word plunder refers to violent action like “taking by force” or “seizing” (see also verse 2, where “plunderers” occurs).
But there were many other things beside silver and gold. Nineveh contained the goods captured by the Assyrian armies in many previous campaigns, as well as the annual tribute which subject nations were forced to give. These other things are described in general terms as There is no end of treasure, or wealth of every precious thing. Good News Translation combines these two clauses into one and says simply “The city is full of treasure!” Some translators may wish to use a broader expression more like the Hebrew and say “treasure of every kind” or “precious things of every kind.”
Quoted with permission from Clark, David J. & Hatton, Howard A . A Handbook on the Book of Nahum. (UBS Helps for Translators). New York: UBS, 1989. For this and other handbooks for translators see here .
Translation commentary on Zephaniah 1:11
Inhabitants of the Mortar: a mortar is a vessel in which food or other substances can be pounded. A particular area of Jerusalem was known as the Mortar. It is not certain exactly where this area was, but from its name, scholars assume it was in a hollow somewhere within Jerusalem. Many have suggested the northern part of the Tyropoeon Valley, and this fits the context well, since it is near the Second Quarter and thus in the same general area as the places mentioned in verse 10. It was also a market area, and this fits with the mention of traders in the second part of the verse. Good News Translation translates the general meaning without mentioning any district by name: “you that live in the lower part of the city.”
The words of Good News Translation “when you hear this” have no basis in the Hebrew text and are best omitted (compare Bible en français courant, Die Bibel im heutigen Deutsch).
For all the traders are no more; all who weigh out silver are cut off: the parallel structure of the Hebrew can be seen from the literal translation of the Revised Standard Version. The term rendered traders is literally “people of Canaan” (Revised Version; compare Jerusalem Bible). It may refer to foreign traders, most likely Phoenicians, but probably the expression is more general and refers also to Jews. The last line of the Hebrew speaks of the traders as those who weigh out silver. Since coinage was not in use at this time, it was necessary in each transaction to weigh the metal that served for money. Since this procedure is virtually unknown today, it will probably be better for most translators to follow the example of Good News Translation and express these two parallel lines as one: “because all the merchants will be dead.” For traders (“merchants”) see comments on Nahum 3.16; for cut off see comments on verse 3.
Quoted with permission from Clark, David J. & Hatton, Howard A. A Handbook on the Book of Zephaniah. (UBS Helps for Translators). New York: UBS, 1989. For this and other handbooks for translators see here .
Translation commentary on Zephaniah 3:12
Earlier the LORD’s righteous presence in the city (verse 5) was contrasted with the presence of the evil leaders. In a similar way here, the presence of the LORD’s righteous people in the city is contrasted with the removal of the evil leaders in verse 11.
The word translated I will leave is a form of the root often translated “remnant.” It is applied to the minority of people who trust in the LORD and obey him, and who will consequently survive the period of his judgment. In some languages it will be helpful to translate I will leave in the midst of you as “I will leave in my city (or, Jerusalem)” or “In Jerusalem I will leave….”
These people in Jerusalem are described as humble and lowly. The word used here for humble is not the same as that used in 2.3. There the term referred primarily to those who humbled themselves in obedience to the LORD. Here the term implies rather those who have been humbled and humiliated (made to lose face) by the oppression and judgment through which they have passed.
The lowly are originally simply the poor people (New English Bible here translates “poor”). Since the majority of those who remained true to the LORD came from the ranks of the poor and weak rather than those of the rich and powerful, the term “poor” gradually came to mean “faithful to the LORD” and “obedient to his commands.” Its use in passages like this one helps to explain the use of similar terms by Jesus in such passages as Matthew 5.3, 5. In languages where it is difficult to find two words with similar meaning like humble and lowly, it may be necessary to say “very humble” or “have lost much face.”
The characteristic feature of these humble and lowly people is that They shall seek refuge in the name of the LORD. The name of the LORD stands for his person and qualities. To seek refuge is a metaphor which is expressed in nonfigurative language in Good News Translation as “come to me for help.” (This last phrase is included in verse 13 in Jerusalem Bible and New English Bible.)
Quoted with permission from Clark, David J. & Hatton, Howard A. A Handbook on the Book of Zephaniah. (UBS Helps for Translators). New York: UBS, 1989. For this and other handbooks for translators see here .
Translation commentary on Habakkuk 2:9
The second taunt begins here. As with the first one, it begins in the third person in Hebrew, Woe to him …, then changes to the second person. To avoid this change, which is rather awkward in English, Good News Translation has used the second person throughout, starting off with “You are doomed!” For other ways to translate Woe or “doomed,” see verse 6.
Him who gets evil gain for his house means people who enrich their families by unfair means. Good News Translation states it even more explicitly as “You have made your family rich with what you took by violence.” We may note here that the Hebrew word for house may mean either the building or the people who live in it, the family. In this setting there seems to be a play on this double meaning. It is of course the people rather than the building who benefit and grow wealthy from the evil gain, and this is why Good News Translation translates as “your family.” But one of the main ways in which people showed their wealth was by building luxurious houses. In verse 11 the prophet refers to the literal parts of buildings, showing that he has had both meanings of “house” in mind. Some languages may be like Hebrew in using the word “house” with this double meaning. If so, they will be able to show the full sense of the Hebrew better than English can. However, many languages will not be able to do this, and in such languages it will be better to translate “house” as “family” here. Gets evil gain (Good News Translation‘s “what you took by violence”) may be rendered as “all the things you took from others by force (or, by cheating).”
The second line, to set his nest on high, continues the double meaning but uses a metaphor. A nest is the home of a bird, and a person’s home can be spoken of figuratively as a nest. A bird which sets his nest on high builds the nest high in the mountains, where people cannot get at it. This is particularly true of eagles. But such birds are also a symbol of power and pride, and when a person is spoken of as building a nest on high, it implies that the person is showing pride and arrogance and will be punished. This picture is used several times in the Old Testament (see Num 24.21; Jer 49.16; Obadiah 4).
The purpose of building a nest on high is to be safe from the reach of harm. This suggests that Habakkuk also has in mind the literal building of homes in places where they can easily be fortified and defended from enemies.
It is very unlikely that the wording of this verse, if translated literally, would have in any other language all the associations which it has in Hebrew. This means that there is bound to be some loss in translation—not so much a loss of meaning as what we may call a loss of resonance. Good News Translation has accepted this and has translated in such a way as to keep as much of the basic meaning as possible. Good News Translation has combined the second and third lines of Revised Standard Version into one clause: “you … have tried to make your own home safe from harm and danger.” A possible translation model for the whole verse is:
• God is going to punish you! You made your family rich with all the things you took from others by force, and you have built luxurious and secure homes to try to protect your family from harm.
Another model is:
• You have made your family rich with the things you took from other people by force. You have built luxurious and secure homes to try to protect your family from harm. Because you have done all this, God will punish you.
Quoted with permission from Clark, David J. & Hatton, Howard A. A Handbook on the Book of Habakkuk. (UBS Helps for Translators). New York: UBS, 1989. For this and other handbooks for translators see here .
Translation commentary on Nahum 1:3
This verse echoes the thought of such passages as Exodus 34.6 and Numbers 14.18. It gives a picture of the LORD’s character which is complementary to the picture of anger in verse 2. The opening words say literally that the LORD is “long of nostril.” In Hebrew the nostrils are associated with anger, and to be “long of nostril” means to be slow to anger. Good News Translation puts this into more natural English as “The LORD does not easily become angry.” If translators have some figurative expression in their language which carries the meaning of “slow to get angry,” this is a good place to use it. In certain languages this idea may be expressed as “does not become angry quickly” or “does not burst into anger.” In other languages one may say “his heart (or, liver) does not rise (or burn, or pain) quickly.” It is also possible in some languages to use the expression “has a cool heart.” However, any expression used here must not sound disrespectful when applied to God.
In other places where the LORD is spoken of as slow to anger, the description usually goes on to say that he is “of great mercy” (Neh 9.17; Psa 86.15; 103.8; Joel 2.13; Jonah 4.2). Accordingly some scholars have suggested that the same Hebrew words “of great mercy” should be inserted here to correct the text (compare Moffatt’s translation [Moffatt]). However, the Hebrew text (of great might) makes perfectly good sense as it stands, and there is no need to emend it. In fact a similar expression occurs in Numbers 14.17 in a somewhat similar context. There the LORD’s power seems to refer to his ability to keep his anger in check, and some commentators think it has the same meaning here. However, Good News Translation links its equivalent phrase “he is powerful” with the next part of the verse (compare New American Bible), and this may be a useful example for translators to follow. Great might (Good News Translation “powerful”) here does not refer primarily to physical strength but rather to God’s ruling power and authority as judge over the earth. Therefore translators should choose a term in the receptor language which is normally used to refer to the “greatness,” “majesty,” or “sovereignty” of a god, or of a political ruler such as a king or chief.
The LORD will by no means clear the guilty is translated in Good News Translation as “he … never lets the guilty go unpunished.” This expression also occurs in earlier parts of the Old Testament (Exo 34.7; Num 14.18). In many languages it may be better to drop the double negative and say something like “he always punishes guilty people for their sins” or “he always punishes people who have done evil things.”
The first half of verse 3, which has already been discussed, is linked in thought with verse 2 as a description of the character of the LORD. The latter half of verse 3 goes more closely in thought with verses 4-6, as it is part of a description of the effect of the LORD’s presence on the world of nature. This is the reason why Revised Standard Version and Good News Translation start a new paragraph in the middle of verse 3.
The first part of the new paragraph says literally His way is in whirlwind and storm. Good News Translation translates the two terms whirlwind and storm by the single word “storms” and turns the noun phrase His way into a verbal expression, “Where the LORD walks.” The picture in the prophet’s mind is of the LORD treading on the mountain tops (compare Micah 1.3) and thus causing storms (“storms arise” in Good News Translation). In many languages storms do not “arise” but they “begin to blow.” The Hebrew use of the word whirlwind provides the picture of a strong whirling wind. So a translator may render this sentence as “Where the LORD walks, great storms begin to blow” or “Where the LORD walks, a great whirling wind blows.”
This picture is maintained in the last line of the verse, which says the clouds are the dust of his feet. Just as the approach of a traveler on the dry roads of Palestine could be seen by the dust clouds his feet raised, so the progress of the LORD along the mountain tops is said to be seen by observing the clouds which clustered around them. The prophet is of course using figurative language here to create a poetic effect. He did not really think of the LORD as a huge giant walking on the mountain tops. Since this type of picture language is quite common in the Old Testament, the translator should keep it if at all possible. Good News Translation makes clear that dust of his feet means “dust raised by his feet.” One may also render this phrase as “dust which his feet stir up.”
Quoted with permission from Clark, David J. & Hatton, Howard A . A Handbook on the Book of Nahum. (UBS Helps for Translators). New York: UBS, 1989. For this and other handbooks for translators see here .