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 1:5
In the text of Revised Standard Version there is no indication that a new speech by a new speaker begins here. It is important in many languages to make this kind of information explicit. Good News Translation has done so by adding the words “Then the LORD said to his people,” and many translators will need to do something similar, as have Bible en français courant (“says the Lord”) and Die Bibel im heutigen Deutsch (“The Lord answers”). In Hebrew the second person verbs in verse 5 are all plural, making clear that the message is not for Habakkuk alone. The words of Good News Translation “to his people” indicate that the message is for all those who shared Habakkuk’s attitude toward the events of his day.
Look among the nations, and see: the words Look and see may need to be translated by a single word in some languages. Instead of the Hebrew word translated among the nations, the Septuagint, the ancient Greek translation of the Old Testament, understood the text to have a different Hebrew word, which occurs also in 1.13 and 2.5. This understanding is followed by New English Bible, which translates as “you treacherous people.” Based on this interpretation, the whole paragraph, verses 5-11, is addressed to “the wicked” that Habakkuk complained about in verse 4. However, the Hebrew as it stands makes perfectly good sense, and translators are recommended to follow it rather than the Septuagint at this point (compare Hebrew Old Testament Text Project).
Wonder and be astounded translate two forms of the same verb in Hebrew. Some translators may choose to follow Revised Standard Version at this point and use two synonyms meaning “amazed” or “astounded.” Good News Translation, however, has translated only once, “you will be astonished.” Other versions use only one verb but intensify it (New International Version “utterly amazed”; New Jerusalem Bible “utterly astounded”), and many translators will wish to follow this example. The idea of astounded in many languages will be expressed in an idiomatic way, referring to the heart or some other bodily organ such as the liver; for example, “heart is uncomfortable,” “heart feels strange,” or “liver moves.”
I am doing a work translates a Hebrew participle with no subject expressed (compare New American Bible “a work is being done”). In more natural English one can say “Something is going to happen” or “Events are about to take place” (compare Bible en français courant, Die Bibel im heutigen Deutsch). However, in this context, as verse 6 makes clear, the subject can only be the LORD, and so several translations make the subject I explicit in verse 5 (Revised Standard Version, Jerusalem Bible, Good News Translation, New International Version). The Hebrew words used here have the overtones of referring back to the great deeds that the LORD performed at the time of the exodus from Egypt (compare Psa 44.1; 95.9). The use of the participle in Hebrew gives the impression that the events referred to will take place very soon. Good News Translation tries to express this with “I am going to do something.” One can also say “I am about to do something.”
In your days means “during your lifetime.” The implication is that the events will take place soon, and the hearers will see them for themselves. Good News Translation has omitted any equivalent to this phrase, but most translators will have no difficulty expressing it in their language; for example, the use of the expression “about to” (see comment above) will convey this idea. Or one may say “In the very near future (or, Very soon) I am going to….”
That you would not believe if told indicates that what follows will be a surprise to the hearers. It thus prepares the way for Habakkuk’s second complaint in verses 12-17.
The passive expression if told may be difficult to translate in some languages. An alternative expression is “when someone tells you” or, as in Good News Translation, “when you hear about it.”
In Acts 13.41 this verse is quoted in the Septuagint translation, which is somewhat longer than the Hebrew. Translators should not alter either verse to make them more alike than they really are.
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 2:20
The taunt ends with a statement about the true God, which sharply contrasts with the description of useless man-made idols in the previous two verses. The contrast is indicated by the opening word But, and many translators will wish to show this contrast in a similar way. Good News Translation, however, does not use this word but shows the contrast by setting this verse out as a separate paragraph. One may also express the contrast by saying “As for the LORD, he is….”
The LORD is in his holy temple: this refers primarily to the LORD’s “temple” in heaven rather than to the Temple built by Solomon in Jerusalem (compare Psa 11.4; Micah 1.2). So his holy temple in this context means “the temple in heaven which belongs to the LORD.”
The appropriate response from man to the holy God is silence: let all the earth keep silence before him. Good News Translation makes it explicit that all the earth means “everyone on earth,” and that before him means “in his presence.” In certain languages it will be necessary to translate in an idiomatic way; for example, “before his face.” (For similar expressions of reverence, see Zeph 1.7; Zech 2.13.)
This verse forms a fitting link between the taunts of chapter 2 and the prayer of chapter 3.
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 1:14
The LORD has given commandment about you: the singular you is generally understood to be the king of Assyria (Bible de Jérusalem, Jerusalem Bible, New American Bible, Traduction œcuménique de la Bible, Die Bibel im heutigen Deutsch) or the Assyrian nation as a whole (Good News Translation, New International Version, Bible en français courant). Good News Translation makes the addressees explicit by saying “This is what the LORD has decreed about the Assyrians.” In English the colon () shows that the following text states the content of the commandment, or what is “decreed.” In languages which do not use the colon, it will be helpful to render this sentence as “The LORD has decreed about the Assyrians, saying….”
Most versions retain the second-person forms throughout the verse in English, but Good News Translation has changed them all to third person, perhaps to emphasize the change of addressee from the previous two verses.
The commandment or “decree” itself is in three parts. The first one says literally “it shall not be sown from your name any more” (Driver). The word “sow” in this sense refers to having children, who serve as “seed” to carry on the family name. Thus Revised Standard Version has No more shall your name be perpetuated. Good News Translation expresses this meaning in plain language as “They will have no descendants to carry on their name.” The lack of descendants and loss of the family name was regarded as a serious matter in the ancient world (see Deut 7.24; 29.20; 1 Sam 24.21). In some cultures a single term for descendants may be difficult to find. Some languages say this by long, involved expressions such as “children, grandchildren, and great-grandchildren” or “the children of their children,” meaning “descendants.” Others have technical expressions similar to “species” or “lineage.” Translators should pick the word or phrase which most naturally refers to those who come from a particular ancestor or group of ancestors.
The second part of the decree speaks of the fall of the gods of Assyria: from the house of your gods I will cut off the graven image and the molten image. The word translated cut off is a common way in Hebrew of referring to destruction (see also verse 12 for a discussion on cut off). Graven images were carved from stone or, more commonly, from wood. Molten images were made by melting metal and pouring it into a mold. Few languages nowadays have separate words for these two different kinds of image. New English Bible uses two words in English, “image and idol,” but there is no particular need to do this. The use of the two words together in Hebrew is a way of referring to all kinds of images (compare Deut 27.15; Isa 48.5; Jer 10.14; Hab 2.18), and a general expression of this type is quite adequate. Good News Translation uses just one English word and says “I will destroy the idols that are in the temples of their gods.”
It was the normal practice of the Assyrians, when they captured a city, to remove the images of the gods (metal or wooden statues) from its temples. This was to show that these gods were less powerful than the gods of Assyria. Nahum here says that the LORD will remove the Assyrian images from their temples to show that he is more powerful than they are. In English the supreme God is differentiated from lesser gods or deities by the use of a capital letter. In many other languages this device is not suitable, or the term for God is only used for the Christian God, so it will seem strange to refer to other gods. There are two possible solutions. Translators may use a term or terms which refer to supernatural beings which non-Christians in the culture worship, or they may use the term for the Christian God with an adjective; for example, “false gods” or “small gods.” This will show that these are beings which are thought to be like God but are not really God. In such languages one can express the second part of the decree as follows: “I will destroy the idols that are in the temples of those false gods of theirs.”
The third part of the decree speaks of the deaths of the Assyrian people. The LORD says to the Assyrians, I will make your grave, that is, for them to be buried in when they are dead. In some languages it will be helpful to supply the words “and bury you” at the end of this sentence and say “I am making a grave for you Assyrians and will bury you….” The picture seems to be of the whole people being killed at once. The reason for this is given as for you are vile. The Hebrew word translated vile means “of no account, worthy of contempt” (compare 1 Sam 2.30). Good News Translation renders this as “they don’t deserve to live!”
Some translators change the Hebrew words underlying make and vile (Revised Standard Version) and translate “I intend to make your tomb an object of shame” (Jerusalem Bible; compare New American Bible). However, the Hebrew makes good sense as it stands, and there is no need to make any change.
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 3:19
There is no assuaging your hurt, your wound is grievous: the picture changes again, and this time the defeat of the king of Nineveh is compared to a fatal wound which cannot be assuaged, or healed. This metaphor, though quite common in the Old Testament (compare Isa 1.5-6; Jer 14.17; 30.12), does not depend on anything specific to Hebrew culture. It will therefore probably be widely understood, and Good News Translation keeps it: “There is no remedy for your injuries, and your wounds cannot be healed.” Many translators will be able to use the same figure, though they may find it helpful to turn the metaphor into a simile and perhaps drop the parallelism. A possible translation model is: “You are like a wounded man, whose injuries no medicine can heal.”
The last part of the verse turns from mocking the king of Assyria to describing the joy that his defeat will bring to other nations: All who hear the news of you clap their hands over you. Good News Translation makes it explicit that the news of you means “the news of your destruction.” Good News Translation also explains the significance of hand clapping: “All those who hear … clap their hands for joy.” This use of clapping the hands to show appreciation or joy is fairly widely understood, but some translators may need to substitute some other actions which carry the same meaning in their culture; for example, “whistle,” “stamp their feet,” or “shout with glee.”
The book ends with a rhetorical question, For upon whom has not come your unceasing evil? Good News Translation keeps the question form but expresses the meaning in more natural English as “Did anyone escape your endless cruelty?” The answer is that none of the smaller states of Western Asia had escaped, and that is why they will all rejoice when they hear of Nineveh’s destruction. In some languages it may be necessary to replace the question by a negative statement and say “No one escaped your endless cruelty.” Evil (Good News Translation “cruelty”) refers to cruel or evil actions by the Assyrians. One may translate “No one escaped from your endless evil actions” or “You did cruel things to people continuously. No one escaped.” In some languages it may be necessary to change the order of clauses in the second half of the verse so as to put the cause before the effect. One may then say “You did cruel things to people continuously. No one escaped. Because of that, those who hear the news that you have been destroyed will clap their hands for joy.”
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 3:2
This verse consists of four negative clauses describing how the city has failed in its responsibility to God. Revised Standard Version translates with four separate clauses, each with its own negative, while Good News Translation links the clauses into two pairs with only one negative in each pair. Translators should use whatever structures are appropriate to their own language.
In all four clauses the subject is literally She, referring to the city. Here, as often elsewhere, the city stands for its inhabitants, and some translators will need to make this explicit and say “The people of Jerusalem.”
She listens to no voice: the voice is that of the LORD, or perhaps that of prophets speaking on his behalf, and Good News Translation makes this explicit by saying “It has not listened to the LORD.”
She accepts no correction: the correction also comes from the LORD, and so Good News Translation again makes this clear by translating “or accepted his discipline.” This is a favorite expression in Jeremiah—see especially Jeremiah 7.28. Correction or “discipline” here means instruction in right conduct and rebuke of wrong conduct. Another possible rendering is “it [Revised Standard Version she] would not let the LORD discipline it.” However, in many languages it will be necessary to say “they (or, the people of Jerusalem) would not let the LORD discipline them.”
She does not trust in the LORD refers not just to intellectual belief but to active reliance on the LORD in daily affairs. In some languages an idiomatic expression such as “place heart in” may be helpful here.
The fourth clause says literally she does not draw near to her God, referring probably to the inner attitude of those who attended worship in the Temple, or perhaps to their failure to attend at all (compare 1.5-6). The purpose of drawing near to God is to demonstrate trust in him by asking for his help. Good News Translation makes this clear by translating “or asked for his help.” Another way of phrasing this clause is “or asked him to help them.” Note that in Revised Standard Version the LORD and her God are parallel with each other, but Good News Translation does not use both expressions. After mentioning “the LORD” in the third clause, it simply refers to “him” in the fourth. Translators should follow the natural usage of their own language in matters like this.
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 1:16
Habakkuk here pictures the Babylonians as offering sacrifices to the nets as if they were gods, because of the success brought to them by their nets. There is no historical evidence that this was an actual custom of the Babylonians, so it seems best to treat this verse as figurative. When interpreted in this way, it says much the same as the last part of verse 11, which states that the Babylonians treat their own power as a god.
It will be good if the picture can be kept in translation, since it is part of the longer metaphor of the Babylonians as fishermen, which extends over verses 14-17.
The Hebrew speaks of making sacrifices and burning incense as two acts of worship. (For comments on net and seine, see verse 15.) Good News Translation mentions only the sacrifices but makes it explicit that the purpose of the sacrifices is to treat the nets as gods: “They even worship their nets and offer sacrifices to them.” If necessary, translators can add “as if they were gods.” The nets of course stand for the weapons of war with which the Babylonians conquered other nations. An alternative translation model is “They even offer sacrifices and burn incense in honor of their nets, as if these were gods.”
Incense: in some cultures the equivalent of incense will be “sweet-smelling substance.” However, in other cultures where there is no equivalent for incense, translators may have to borrow a word from English or some other language and explain it in a footnote or in the glossary.
The reason the nets are worshiped is stated in two parallel clauses in Revised Standard Version, for by them he lives in luxury, and his food is rich. This is expressed in one general statement in Good News Translation, “because their nets provide them with the best of everything.” This means that military conquest gave the Babylonians a high standard of living. Another way of expressing this is “their nets enable them to live luxuriously and eat the best food.”
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 3:11
The sun and moon stood still in their habitation: as the Revised Standard Version footnote indicates, there are some uncertainties in the Hebrew text of this line. The sun and the moon are both mentioned, but the verb is in the singular. Some scholars have suggested that there should be a second verb to complete the line, and have tried to supply this verb by linking The sun with the last line of the previous verse. Such a course of action requires some changes in the last line of the previous verse but is followed by New American Bible (“The sun forgets to rise, the moon remains in its shelter”) and New English Bible (“The sun forgets to turn in his course, and the moon stands still at her zenith”). This has some support from certain manuscripts of the Septuagint. However, it is not necessary to accept this change in order to make sense of the Hebrew, and translators are recommended to follow the traditional Hebrew text as represented by Revised Standard Version and Good News Translation (compare Hebrew Old Testament Text Project).
Good News Translation translates “the sun and the moon stood still” and puts this main clause at the end of the verse, following the two prepositional phrases, and in many languages this will be the best translation option. In their habitation has no equivalent in Good News Translation, but New International Version makes it clear that this means “in the heavens.” In many languages which cannot talk about the sun and moon “standing still,” this clause may be expressed as “The sun and moon stopped moving through the sky.” Jerusalem Bible has “Sun and moon stay in their houses.”
The reference to the sun and moon standing still may be an allusion to the story of Joshua’s long day (Josh 10.12-13).
The second and third lines in Revised Standard Version are parallel to each other and say similar things in different words: at the light of thine arrows as they sped, at the flash of thy glittering spear. Good News Translation has “At the flash of your speeding arrows and the gleam of your shining spear.” The arrows and the spear are further symbolic references to the lightning of the thunderstorm. It is as though the sun and moon are hiding from God’s power demonstrated in the storm (compare Jerusalem Bible “avoiding the flash of your arrows, the gleam of your glittering spear”). In natural terms, they were hidden by the clouds (compare verse 8), and their normal brightness was surpassed by the dazzling brightness of the lightning. In some languages the expression at the flash of will be difficult to translate. In such cases one may render these lines as “When your speeding arrows flashed and your shining (or, glittering) spear gleamed….”
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 .