Translation commentary on Habakkuk 2:19

The opening words Woe to him … are parallel with the opening words of the other taunts (verses 6, 9, 12, 15). In this case the whole taunt is in the third person in Hebrew and Revised Standard Version, but Good News Translation treats verse 19 as second person to keep it the same as the earlier taunts. Translators may treat it as second person or third, according to how they handled the other taunts.

The first part of the verse mocks idol worshipers in two parallel clauses: Woe to him who says to a wooden thing, Awake; to a dumb stone, Arise! Good News Translation retains the parallel structure: “You say to a piece of wood, ‘Wake up!’ or to a block of stone, ‘Get up!’ ” In some languages it may be necessary to combine the two clauses into one and say “You say to a dumb idol made of wood or stone ‘Wake up! Get up!’ ” In many languages it will be necessary to use polite forms of speech in addressing a supposed god, so that one will say “… ‘Please wake up! Please get up!’ ” The words Awake and Arise are a cry for help to the LORD, the living God, in Psalm 35.23; 44.23; 59.4. Such use elsewhere emphasizes the stupidity of speaking in the same terms to man-made idols which can give no help.

In some languages the direct quotation of the words of the worshiper may need to be changed to indirect speech. One can say “You tell dumb idols of wood or stone to wake up and stand up.”

In the second half of the verse, there is a rhetorical question, Can this give revelation? followed by a statement which gives an implied answer to the question. Good News Translation treats the verse in the same way but makes it explicit that this refers to “an idol.” In some languages it may not be sufficient to leave the answer to the question implicit. In such cases it will be better to say “Can an idol reveal anything to you? Of course not!” In other languages which do not use rhetorical questions, one may say, for example, “An idol cannot reveal anything to you.”

In the last sentence the two parts give a sharp contrast between the appearance of an idol and its power. The word Behold helps to point out the contrast. Good News Translation expresses the contrast in a different way by saying “It may be … but….” Another possibility is to say “Even though … nevertheless….”

Gold and silver were used as a kind of skin laid over the surface of idols, especially wooden ones. They gave a fine outward appearance but nothing else. The idol could give no help to the worshiper because there is no breath at all in it. Here breath may stand for “life”; Good News Translation says “but there is no life in it” (compare Psa 135.17; Jer 10.14; 51.17). It is also possible that breath is related to speech and implies an answer to the question Can this give revelation? Those who understand it this way translate “but it can’t say a thing.”

An alternative translation model for this verse is:

• God will destroy you! You say to a piece of wood or a block of stone, “Wake up! Get up!” Can an idol tell you anything? Even though people have covered it with silver and gold, yet it cannot say anything.

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 1:13

This verse continues to give encouragement to the LORD’s people with a promise of freedom from oppression by the Assyrians. The promise is given in Hebrew through a metaphor drawn from the way oxen were used for plowing. Revised Standard Version gives a literal translation: And now I will break his yoke from off you and will burst your bonds asunder. The yoke was the wooden bar that was put over the neck of the ox, and the bonds were the leather straps used to fasten the yoke to the animal’s neck. If the yoke was broken and the bonds snapped, the animal would be free to go its own way and would not be forced to pull the plow or cart any more. This kind of language is often used in the Scriptures to speak about freedom from oppression (see Lev 26.13; Psa 2.3; Isa 10.27; Jer 28.2, 14; 30.8; Ezek 34.27; and compare Matt 11.29; Acts 15.10; Gal 5.1; 1 Tim 6.1).

In areas where plowing is still done with animals under a yoke, the translator may be able to use similar picture language. However, in areas where this is not done, the translator can express the meaning in nonfigurative language. This is what Good News Translation has done in the first part of the verse: “I will now end Assyria’s power over you.” Another way to say this is “I will now cause Assyria to lose its power over you.” If translators decided that the final line of verse 12 refers to the Assyrians, they should now clearly identify the referent of you here as “my people.” One may say “And now my people, I will end Assyria’s power over you” or “I will cause Assyria to stop ruling over you.”

In the second part of the verse, Good News Translation uses figurative language when it says “I will … break the chains that bind you.” This picture is quite a general one and is not closely linked to animals and plowing. Even translators who cannot keep the metaphor in the first part of the verse may be able to do something similar to Good News Translation in this second part. However, if the translator cannot use figurative language, it is possible to say “and set you free.” So an alternative translation model for this verse is: “I will now cause Assyria to lose its power over you and will set you free.”

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 3:18

Unlike the earlier parts of the prophecy, which are addressed to the city as a feminine figure, these verses are addressed directly to the king of Assyria himself. Good News Translation makes this change clear by putting the words “Emperor of Assyria” first. Assyria was not only a country but also an empire. This is probably the reason Good News Translation uses “Emperor” here rather than king as in Revised Standard Version. A king normally rules over a city or one country. An “Emperor”, on the other hand, rules over a large number of countries and has many kings under him. Some languages refer to this type of ruler as “supreme ruler (or, chief),” “chief ruler,” or “ruler over many kings.” Others have had to borrow the English word “emperor,” with a footnote or explanatory note in the glossary.

Your shepherds are asleep: it is quite common in Hebrew to speak of kings and rulers as shepherds (compare Jer 3.15; Ezek 34; 37.24), but this picture will not be clear to many modern readers unless sheep are important in their culture, and it may even give a wrong meaning. Good News Translation has therefore dropped it and stated its meaning in plain language as “your governors.” The use of the word Your here does not mean that the shepherds (Good News Translation “governors”) rule over the king; rather, they and the nobles hold authority under him. In some languages this first clause may be rendered as “Supreme ruler of Assyria, your chief servants are dead” or “… the people who help you rule are dead.”

Asleep here is usually understood as a picture of death, and Good News Translation has made this explicit by saying “your governors are dead” (compare Psa 76.5; Jer 51.39, 57). If the figure of speech can be retained with the right meaning, it should be.

Your nobles slumber is parallel in meaning, but in this line Good News Translation keeps the figure of speech, saying “your noblemen are asleep forever!” The inclusion of the word “forever” makes it clear that here the sleep is the permanent sleep of death. Nobles (Good News Translation “noblemen”) refers to people of high rank in the society. So one may translate “Your people of great honor (or, status)….”

In the second half of the verse, the same figure is continued: Your people are scattered on the mountains with none to gather them. Since the rulers are compared to shepherds, the people are by implication compared to sheep, who now have no one to look after them. Because of this they are easily scattered on the mountains. This is another picture which is common in Scripture (see Num 27.17; 1 Kgs 22.17; Ezek 34.6; Zech 13.7; and compare Matt 9.36; Mark 6.34). In many languages it will be difficult to translate the stative expression are scattered. One possibility is to say “Your people have gone in all directions on the mountains, just like sheep.” To gather them is expressed more fully in Good News Translation as “to bring them home again.”

In areas where sheep are known, it may be possible to keep the figure of speech in translation. But in such cases it may be better to fill in more of the details, to make the basis of the comparison clearer. A possible translation model for the whole verse is:

• King of Assyria, your governors and noblemen are like shepherds who are dead and sleep forever. Because of this, your people are like sheep which are scattered on the mountains and have no one to bring them home again.

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 3:1

The city to which this chapter is addressed is not actually named until verse 14, but the content of the accusations made against her, especially in verse 4, makes it clear that the city is Jerusalem. This is generally agreed among commentators, and Good News Translation makes it explicit at the beginning of the paragraph by saying “Jerusalem is doomed” (compare Bible en français courant). The words “is doomed” translate a Hebrew word that means Woe to (Revised Standard Version). This sounds old fashioned in English, and Good News Translation has therefore restructured it into a more natural sentence pattern. Some translators may have a term equivalent to Woe to in current use in their own language, and they may therefore be able to remain closer to the Hebrew structure. In many languages one may say “Jerusalem will be destroyed,” “The LORD will destroy Jerusalem,” or “Enemies will destroy Jerusalem” (see comments on Nahum 3.1).

For comments on how to translate “city,” see Nahum 3.1. The city is described in Hebrew by three terms which were understood in various ways in ancient translations and commentaries. However, there is general agreement among modern translators and commentators about their meaning, as may be seen from Revised Standard Version and Good News Translation. The city is rebellious, that is, disobedient to the LORD (compare verse 3); defiled by the sinful actions of its people; and oppressing, which means, as Good News Translation makes clear, that the leadership “oppresses its own people” (compare verses 3 and 4). Note that in Good News Translation the order of the first two terms reverses that of the Hebrew, which is kept by Revised Standard Version. It is not clear why this change has been made, but presumably the Good News Translation translators felt that it resulted in better English style. Translators should be alert to the possibility that such small adjustments may improve the style in their own languages so long as they do not alter the meaning. In many languages it will be necessary to make the participants in the various actions explicit.

An alternative translation model is as follows:

• “Jerusalem will be destroyed. It is a city full of rebellious and evil people whose leaders oppress their own people.”

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 1:15

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 .