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 2:12
The third taunt begins here. Some scholars regard verses 12-14 as the very words of the stone and the beam mentioned in verse 11. However, no major translation treats them in this way, and it seems better to regard them as simply the next taunt in the series. See verse 6 for an alternative way to translate Woe or “doomed.”
In this case the whole taunt is in the third person, but Good News Translation expresses it in the second person to show the relationship with the other taunts in the series.
The words of verse 12 are similar to those of Micah 3.10. The building of cities, rather than private homes, refers to official government projects rather than the work of individual citizens. A literal translation may make it sound as if blood and iniquity were building materials. In fact, blood stands for “bloodshed” (Moffatt, New American Bible, New English Bible, New International Version) or “murder” (Good News Translation), and iniquity stands for “crime” (Good News Translation, Moffatt, Jerusalem Bible, New International Version). These were the means by which people became rich enough to build houses.
There are two things to note about the Good News Translation rendering “You founded a city on crime and built it up by murder.” First, Good News Translation has reversed the order of the clauses. This is because logically it makes more sense to speak of the foundations before the buildings which are erected upon them. Many translators will find it helpful to do the same.
Second, Good News Translation has not completely avoided the possibility that “crime” and “murder” could be mistaken as building materials. In some languages it may be necessary to make the translation longer in order to be clear. A possible translation base is “You have committed crimes in order to get the power to found your city. You have committed murder in order to make men build your city.” In this context “crimes” means “violent deeds,” or in some languages it can be expressed in a way similar to Revised Standard Version, as “bloody deeds.”
“Crime” (or iniquity in Revised Standard Version) refers to the general way in which the Babylonians treated other nations. “Murder” (or blood in Revised Standard Version) may be a reference to warfare and conquest, but more likely it refers to the use of conquered peoples as slave labor on building projects. This was a common practice in ancient times, and the slaves were sometimes treated so badly that they died.
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 1:6
This verse shows some of the implications of the LORD’s greatness and power. In Who can stand before his indignation? the literal stand means “stand firm” (so New American Bible; compare Psa 24.3; Amos 7.2, 5; Mal 3.2). Good News Translation expresses this as “who can survive?” Good News Translation thus keeps the form of a question but turns the noun phrase his indignation into a clause and says “When he is angry.”
The implied answer to the two questions is that nobody can survive, and in languages which do not use questions in this way, the meaning can be expressed as a statement: “When he is angry no one can survive.” Endure (Good News Translation “survive”) can also be rendered as “stay alive” or “keep on living.”
The second line says practically the same thing again in different words: Who can endure the heat of his anger? The comparison of anger with heat is a figure of speech which is used in many languages, and often translators will be able to keep it here. Good News Translation, however, expresses the meaning in nonfigurative language with “Who can survive his terrible fury?” In some languages it may be necessary to change the structure of this sentence and say “When his anger is very hot, no one will be able to live.” In some languages the idea of anger (Good News Translation “fury”) can be expressed idiomatically; for example, “his burning heart.” One can then say “When his heart burns fiercely, who will be able to live?” Note that where Revised Standard Version has used two different English words, stand and endure, Good News Translation has used the same term “survive” both times. Translators should use one word or two according to the vocabulary and style of their language.
The second half of the verse is in the form of statements again and picks up the theme of verse 5. The third line continues the picture of anger as being like heat and says His wrath is poured out like fire. This is a common figure of speech (compare Jer 7.20; 42.18; 44.6) and is perhaps based on the idea of molten lava pouring down the side of a mountain during a volcanic eruption. In languages where it may sound strange to talk about “pouring anger,” it may be possible to use some other figurative expression and say “his fierce anger bursts forth” or “his fierce anger erupts.” In some languages it will be helpful to say “His anger, like a flaming fire, bursts forth (or, erupts).”
The fourth line probably expresses the result of the third one: because of the heat of the LORD’s anger, the rocks are broken asunder by him. Many translators will wish to avoid the passive and can follow Good News Translation‘s rendering or say “and makes (or, causes) the rocks (to) break into pieces” or “… (to) split apart.” Alternative translation models for the final part of this verse are: “because he is very angry he makes the rocks break into pieces” or “because his heart is very hot he causes the rocks to break into pieces.” The breaking of the rocks is a natural result of the LORD’s power. Translators should avoid suggesting that the LORD goes around smashing rocks in a display of bad temper.
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 Nahum 3:11
Verses 11-13 draw the conclusion that Nineveh will be captured just as Thebes had been, and they speak of the uselessness of her defenses.
You also will be drunken, you will be dazed: as in verse 8, Good News Translation uses the name “Nineveh” here as a term of address, to remind the reader who is being spoken to. The word also emphasizes the similarity between the fate of Thebes and the fate of Nineveh. Good News Translation translates two verbal phrases in Hebrew by the single expression “fall into a drunken stupor.” Drunkenness is quite often used in Hebrew as a picture of suffering the effects of God’s anger (compare Psa 60.3; Isa 51.17; Jer 25.15-27; Lam 4.21; Ezek 23.31-34), which is sometimes compared to a cup of wine.
The word translated be dazed in Revised Standard Version is of uncertain meaning. The form in the Hebrew text as it stands usually means “to hide” (compare New International Version “you will go into hiding”), but that does not make very good sense here. Some scholars change one letter to make another word that means “to be faint” and which occurs in similar descriptions in Isaiah 51.20; Ezekiel 31.15. Other scholars think that the word as it stands in the text can also mean “to be faint.” This sense fits the context well and is adopted by Revised Standard Version (be dazed), New American Bible (“faint away”), and New Jerusalem Bible (“be … overcome”). Good News Translation also follows this interpretation but expresses it by the noun “stupor.” Another way of rendering these two clauses is: “Nineveh, you will fall into a stupor from drinking too much intoxicating liquor,” or in languages where one cannot speak about cities drinking, one may say “You Assyrians will fall….” Good News Translation‘s expression “drunken stupor” refers to the condition of a drunk person when he has no more control over himself. Most languages have idioms or picturesque phrases to describe such a condition; for example, “sway (or, stagger) with drunkenness” (see Isa 24.20), or “three sheets to the wind,” an English idiom originally applied to a drunken sailor. Translators should look for a descriptive phrase or idiom in their own language that will fit not only the context of this verse but the level of style as well.
In many languages it may be better to translate the first half of this verse as a simile rather than a metaphor. One can say “Nineveh, you too will feel as though you are drunk and dazed.”
You will seek a refuge from the enemy: just as the people of Thebes had tried in vain to escape from the Assyrians, so the Assyrians in their turn would try to escape. Seek a refuge (Revised Standard Version, New American Bible, New Jerusalem Bible) means to look for a place to flee to, where they would be safe. Other translation models for this clause are: “you will look for a place to hide where you will be safe from your enemies” or “you will look for a place where your enemies cannot find you.” In some languages it may be necessary to make it explicit that the search will be unsuccessful. One may, for instance, add “but you will not find such a place.”
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 2:9
The verb of speaking, says the LORD of hosts, has been transferred to verse 8 in Good News Translation, which is thus able to continue the direct quotation right through verse 9 without interruption. On ways to translate LORD of hosts, see the comments on Nahum 2.13.
Therefore, as I live is in Hebrew a formula used in introducing an oath. English has no standard form of language with an equivalent function, but other languages may well have such a form. If so, translators should think carefully about whether such a form will be appropriate when used of words coming from God. If it is, then it will be good to use it here. In this verse Yahweh is portrayed as a God who is alive and acts or does things for his people. This is in contrast to the dead gods of the pagans. The word “swear” in this context means “to make a strong promise” or “… a vow.”
The God of Israel means “the God whom the people of Israel worship (or, serve)” or “the God who protects the people of Israel.” In the present context the latter seems more probable.
Moab shall become like Sodom, and the Ammonites like Gomorrah: as in the previous verse, the Hebrew expresses this sentence with parallel parts. Again Good News Translation drops the parallel structure and puts the sentence into an order more natural for English: “I swear that Moab and Ammon are going to be destroyed like Sodom and Gomorrah.” This is also the order which most translators will find more natural for their own languages. The phrase “are going to be destroyed” may also be translated as “I will destroy,” or the whole clause may be rendered as “I will cause the people of Moab and Ammon to be killed” (see comments on Nahum 1.9).
Alternative translation models for the first part of this verse are:
• I am the LORD who is alive, the God who protects the people of Israel. So I make a solemn (or, strong) promise that I will cause the people of Moab and Ammon to be killed, like the people of Sodom and Gomorrah.
Or:
• I the LORD am alive, and I look after the people of Israel. Therefore I promise that….
Sodom and Gomorrah were destroyed by the LORD in some kind of volcanic upheaval because of their great wickedness (Gen 19.23-29). Their fate became a proverbial example of utter destruction, and is used in this way many times in the Old Testament. It is particularly appropriate here because, although Lot was rescued from Sodom (Gen 19.12-22), his descendants, the people of Moab and Ammon, will be destroyed as completely as the people of Sodom and Gomorrah.
The phrase “They will become” can be rendered as “Their lands will become….”
A land possessed by nettles and salt pits, and a waste for ever: the area around the Dead Sea, where Sodom and Gomorrah were located, is indeed very barren and sterile. For centuries it was customary to dig pits and allow them to fill with water from the Dead Sea. When this water evaporated, salt was left, and this was used commercially. Since nothing would grow in that area, salt pits were associated with “everlasting ruin” (Good News Translation). The meaning here is that the whole territories of Moab and Ammon will become as barren as the area around the Dead Sea. In areas where salt pits are not known, one may translate “a land that is barren (or, not fertile)” or “a land where no food will grow.” In the places where anything can grow, the land will not be cultivated but possessed by nettles. The word translated nettles probably refers to a particular species of plant. It cannot be identified with certainty today, and it is better for most translators to follow the example of Good News Translation and use a generic term like “weeds,” rather than substitute a specific weed known in their own area. The phrase and a waste for ever can be rendered as “a place where crops will never be grown” or “where no one can ever grow crops again.”
The remnant of my people shall plunder them, and the survivors of my nation shall possess them: once more Good News Translation has dropped the parallel structure of the Hebrew in order to produce a natural sentence in English: “Those of my people who survive will plunder them and take their land.” Whereas the people of Moab and Ammon intended to seize the territory of Judah (verse 8), in fact the survivors of Judah will in the end plunder them and possess their land. The prophet here envisages those returned from exile expanding eastward across the Jordan, just as they would expand westward into the Philistine coastal plain in verse 7. Plunder can be rendered in many languages as “take (someone’s) possessions by force.” For survivors see the comments on “remnant” in verse 7 of this chapter.
The direct words of the LORD which began at verse 8 end at the end of verse 9, and in many languages it will be helpful to mark this in some way.
An alternative translation model for the latter half of this verse is:
• “… Their lands will become a place full of salt pits where no one will ever grow crops again. Only weeds will grow there. Those of my people who do not die will take the possessions of the people of Moab and Ammon by force and take away their land.” This is what the LORD says.
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 1:8
Verses 8-10 describe the military power of the Babylonians in rather traditional language (compare Isa 5.26-30; Jer 4.13; Hos 13.7). There is some poetic exaggeration in the figurative description. If this will be misunderstood in a literal translation, then the translator should try to make it clear that the figurative description ought not to be taken literally. One way to do this is to say “Their horses seem to run faster than leopards…,” and similarly with the other figures.
Leopards are large, wild, catlike animals, whose fur has spots which enable them to hide very easily in the shadow of trees. Here the comparison may be with a cheetah, an animal similar to a leopard, since cheetahs are well known for their speed and are sometimes captured and trained for hunting. If a cheetah is more familiar than a leopard, the word for cheetah may be used here. If neither animal is known, translators may make the comparison by referring to any large, swift predatory animal which is well known. In areas like the Pacific islands, where no such animals exist, it may be necessary to borrow a term from some other language and explain it in a footnote.
The expression evening wolves is a literal translation of the Hebrew. The thought behind the expression is that the wolves of Palestine normally hunted by night, and so in the evening, when they began their hunt, they were more hungry than at other times. Good News Translation here translates the meaning into plain English and says “fiercer than hungry wolves.” It is also possible that the word translated evening may mean “desert.” Thus New English Bible translates “wolves of the plain,” and New Jerusalem Bible “wolves of the steppe.” The Septuagint at this point understands the text to have a slightly different Hebrew word and translates it as “wolves of Arabia,” but no modern English version does this. The word evening with the meaning “hungry” makes perfectly good sense, and translators are recommended to follow this interpretation. The same problem occurs in Zephaniah 3.3. In some cultures where wolves do not exist, other translation models are “hungry wild dogs which hunt at night,” or even “hungry wild animals that….” Fierce in this context means “cruel” or even “bloodthirsty.”
The second part of the verse has several difficulties. The Hebrew word which Revised Standard Version twice translates as horsemen may refer either to horses or to their riders. The Hebrew verb translated press proudly on in Revised Standard Version is used elsewhere of cattle leaping about (Jer 50.11, “are wanton”; Mal 4.2, “leaping”), and seems to make better sense here if the subject is taken as “horses” rather than their riders. It is translated as “leap” in Bible en français courant and “gallop” in New International Version. In the second case the verb come from afar in Revised Standard Version seems to refer to the riders more than the horses. English versions vary in the way they handle the problem. Revised Standard Version and Jerusalem Bible translate as horsemen both times (compare Hebrew Old Testament Text Project). New Jerusalem Bible does the opposite and translates as “steeds” (that is, horses) both times. Some versions avoid the difficulty by using the English word “cavalry” (Moffatt, New English Bible, New International Version), which includes both the horses and their riders. This is a good solution in languages which have such a term (compare Die Bibel im heutigen Deutsch). New American Bible and Good News Translation translate as “horses” in one instance and “horsemen” in the other. The “horses paw the ground” (New American Bible “prance”), while the “horsemen come riding from distant lands.” This is perhaps the best solution for languages that have no term equivalent to “cavalry” in English. The phrase “horses paw the ground” refers to the action of horses stamping their front hooves (feet) on the ground to show excitement. As noted above, this word may also be translated “gallop.” Horsemen in some languages will be rendered as “horse soldiers,” or even “soldiers who ride horses.”
Good News Translation changes the order of these two clauses and mentions the “horsemen” first. This is probably because the translators thought that the focus was more on the men than on the horses. Translators in other languages should follow the Good News Translation order only if it would have the same effect on the focus of the sentence as it does in English.
The last part of the verse contains another simile or comparison. The cavalry fly like an eagle swift to devour. The word translated eagle in Revised Standard Version may also mean a vulture, and Good News Translation translates it as “vulture” in other contexts such as Micah 1.16. However, in English the eagle is used as a symbol of power and strength, and so here Good News Translation translates as “eagles,” since it fits the context better. Translators should consider whether any of the large birds in their area are regarded as symbols of power. In this context it is more important to create the right impression on the reader than to give the correct zoological name of the bird. Compare Zephaniah 2.14.
The last sentence of the verse is expanded a little in Good News Translation to give a more vivid effect: “They come swooping down like eagles attacking their prey.” The word “swooping” is used especially of a bird diving downward in flight. “Prey” is a term applied to any creature which another creature wishes to catch as food. It is not clear in Good News Translation who “They” refers to in the final sentence, since “horses” were mentioned in the previous clause. If translators think that “they” refers to “horsemen” (compare Revised Standard Version), it will be helpful to make that meaning explicit and say “Their horsemen come swooping….” If it is impossible in certain languages to talk about “horsemen” swooping down on something, one may say “Their horsemen (or, soldiers on horses) suddenly attack their enemies like eagles (or, large birds of prey) swooping down on their victims.”
Another translation model for this verse is:
• The horses of the Babylonians run swifter than leopards (or, cheetahs) and are fiercer than hungry wolves (or, wild dogs). The Babylonian horse soldiers ride their horses (coming) from distant lands; the horses paw the ground (or, gallop). The horse soldiers suddenly attack like eagles (or, large birds of prey) swooping down on their victims.
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 3:3
Verses 3-15 describe a theophany, or an appearance of God in great power and glory. This is to be seen as the answer to the prophet’s request in verse 2. The theophany is pictured in traditional language drawn from such natural occurrences as a thunderstorm in the mountainous desert area of the Sinai Peninsula. In the Old Testament impressive events in nature such as thunderstorms, earthquakes, and volcanic eruptions are often associated with the special presence of the LORD (compare Exo 19.16-20; Psa 18.7-15; 29.3-10; 97.1-5; Micah 1.3-4; Nahum 1.4-5). Mention of such occurrences often has overtones of reference back to the dramatic events of the exodus and the giving of the Law on Mount Sinai. This is the case here also.
One difficulty in this whole passage is to decide whether to translate the verbs as past, present, or future. In Hebrew many of the verbs are in a tense that describes events which are complete, or which happened repeatedly in the past. However, this is probably the so-called “prophetic perfect,” in which the prophet describes future events with such certainty that he speaks of them as if they had already happened. Some translations (King James Version, Revised Standard Version, New International Version) put the verbs mostly in the past, while others (Jerusalem Bible, New American Bible, New English Bible, New Jerusalem Bible, Bible en français courant, Die Bibel im heutigen Deutsch) put them mostly in the present. In English the present tense can sometimes be used to describe events which are in the near future, and that is the effect here. Good News Translation puts verses 3-6 in the present tense, and verses 7-15 in the past. That is because Good News Translation understands verses 7-15 to be alluding to what God has done in the past to help his people.
In one sense, however, it hardly matters what various European language versions have done. Translators must consider the effect on the reader that various tenses will have in their own languages, and then decide whether past, present, or future will be most appropriate to indicate an event yet to take place. In languages where the verb system does not lay emphasis on time distinctions, verb forms which are neutral with regard to time may be appropriate.
God came from Teman, and the Holy One from Mount Paran: these two clauses are obviously parallel with each other and are broadly similar in meaning. The Hebrew word for God here is an archaic form which reminded the readers of God’s previous acts to help his people. Good News Translation helps to bring this out by saying “God is coming again.” In languages which have special words for showing the direction of the action, the word used here should have the action coming toward the prophet.
Teman was a district of Edom, a country to the southeast of Judah. It stands for Edom as a whole, and so Good News Translation translates as “Edom.” In many languages one must say “the country of Edom” or “the land of Edom.”
The Holy One is a title for God (compare Isa 1.4; 6.3; 40.25) which is particularly relevant in the book of Habakkuk in the light of 1.12. Good News Translation makes it clear that this is a reference to God by translating “the holy God.” See the comments on 1.12 and 13 for a discussion on “holy.”
Mount Paran refers to the mountainous and barren area in the Sinai Peninsula west of the Gulf of Aqaba. Because it is an area rather than one particular mountain, Good News Translation translates as “the hills of Paran.” “The hills of Paran” may also be expressed as “the hills in the district of Paran.”
Teman and Paran together are to the south of Judah. God is pictured as coming from the south, from the area where he made himself known to his people in the giving of the Law and the wandering in the desert. Thus even the place names point back to the past acts of God and help to add to the feeling of reverence for the majesty of God. For similar use, see Deut 33.2; Judges 5.4-5; Psa 68.7-8. The area of Paran also had some association with King David (1 Sam 25.1). The Gulf of Aqaba, Edom, and Paran may be located on the map entitled “Egypt and Sinai” in American editions of Good News Translation, and on the map entitled “Liberation from Egypt, the Route of the Exodus” in British editions of Good News Translation.
The second half of the verse also consists of two parallel lines which have similar meaning. His glory covered the heavens: glory here probably refers to the bright shining light which is associated with the presence of God. This fits with the mention of lightning in verse 4. Good News Translation translates as “splendor.”
The earth was full of his praise: here praise does not mean the sounds men make when praising God, but rather the qualities in God that make men want to praise him. Similar usage is found in Isaiah 60.18; 62.7; Jeremiah 51.41. One can put the two lines together and say “The heavens and the earth are filled with God’s splendor that makes people all over the earth praise him.” In languages which do not use the passive, one may say “God’s bright shining light fills the heavens (or, skies) and the earth, causing people everywhere to praise him.”
These two lines form an introduction to the description of the thunderstorm that follows in verses 4-6.
The word Selah, which comes at the end of the verse in Revised Standard Version, actually comes in the middle of the verse in Hebrew (compare New International Version, New Jerusalem Bible). Except here and in verses 9 and 13, it occurs only in the Book of Psalms. Its meaning is no longer known, but it is probably some kind of instruction relating to the musical accompaniment or the liturgical use of the passages in question. Some versions translate it as “Pause” (Jerusalem Bible, Traduction œcuménique de la Bible, Bible en français courant), but many others simply omit it (Moffatt, New American Bible, New English Bible, Good News Translation, Die Bibel im heutigen Deutsch), and translators are recommended to do the same.
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 2:2
Revised Standard Version and Good News Translation enclose this verse in round brackets, and Good News Translation prints it in prose format, to show that it is different in theme from the surrounding verses. As pointed out above, several versions move this verse to join it to the end of chapter 1, with which it has more in common in theme.
For the LORD is restoring the majesty of Jacob as the majesty of Israel: the verb translated is restoring is in the perfect tense in Hebrew (compare New Jerusalem Bible “has restored”). This is generally taken to be a “prophetic perfect,” in which the prophet speaks of something still future as though it had already happened. Thus Good News Translation says “The LORD is about to restore” (compare New American Bible, New English Bible, New International Version “will restore”). This sentence may also be rendered as “The LORD is about to cause Israel to regain its glory” or “The LORD is about to cause the people of Israel to regain their glory.”
The Hebrew word translated majesty is very similar to the Hebrew word for “vine,” and since the second half of the verse speaks about branches, some scholars think that the word for “vine” should be read in the first half of the verse. This view is followed by Bible de Jérusalem, Jerusalem Bible, New American Bible, and Moffatt. The vine is often used as a picture of the nation of Israel (Gen 49.22; Psa 80.8-16; Isa 5.1-7; Jer 2.21; 12.10; compare John 15.1-6), and the overall theme of this verse is not really changed, whichever wording is followed. The difference is basically between a literal expression (majesty) and a figurative one (“vine”).
The expression restoring the majesty of Jacob as the majesty of Israel can be puzzling. Jacob and Israel stand for the northern and southern kingdoms, though there is some disagreement as to which is which. There are three opinions. (1) Some scholars take Jacob to refer to the northern kingdom (destroyed by the Assyrians in 722 B.C.) and Israel to refer to the southern kingdom. They mention such passages as Amos 6.8; 8.7; and Micah 1.13-15 to support their view (New Jerusalem Bible). (2) Others take Jacob to refer to the southern kingdom and Israel to the northern, and mention passages like Isaiah 43.1; 44.1; 46.3; Obadiah 18; Micah 3.1, 8 for support (J. M. P. Smith, Lehrman). (3) Still others take the two terms together to refer to the entire nation, without distinguishing which is which (Gailey, Watts, Die Bibel im heutigen Deutsch). The second opinion above seems the most probable. The prophet is saying that, through the fall of Assyria, the LORD will restore the former glory of Judah just as he had promised to restore that of Israel (for instance in Hos 14.5-7). The prophetic hope was that all the twelve tribes would be restored, not just the tribes of the south, and this idea remains even in the New Testament (Rev 7.4-8).
Good News Translation seems to follow the third of the three possibilities mentioned above. It drops the comparison of south with north and simply says “The LORD is about to restore the glory of Israel.” This does, however, seem to lose something of the original meaning. A fuller translation model can be: “The LORD is about to restore the glory of the people of Judah, just as he promised to restore the glory of the people of Israel.” The words majesty or “glory” are difficult terms to translate in many languages, for the meaning changes according to the particular linguistic context. Here “glory” seems to refer to “honor and power.” One can translate “The LORD is about to cause the people of Judah to regain their honor and power, just as he promised to do for the people of Israel.”
The second half of the verse speaks of conditions as they existed at the time: for plunderers have stripped them and ruined their branches. This refers to the long period during which Assyria had dominated Israel and Judah, and which is now about to end. The picture of the nation as a vine is explicit here in the use of the word branches. Good News Translation drops the figure of speech and runs the two parallel clauses into one, simply saying “as it was before her enemies plundered her.” If a translator wishes to keep the figure of the “vine,” he may say “as it was before her enemies had taken her possessions away by force, as people strip and ruin the branches of a vine.” Other possible translation models for this verse are: “The LORD is about to cause his people Israel to regain the honor and power which they had before their enemies took away all their possessions by force” or “Enemies took away by force all the possessions of the people of Israel, but now the LORD is going to give back to his people the honor and power they had before that happened.”
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 .