1 Now the word of Yahweh came to Jonah son of Amittai, saying, 2 "Get up and go to Nineveh, that great city, and speak out against it, because their wickedness has risen up before me." 3 But Jonah got up to run away from the presence of Yahweh and go to Tarshish. He went down to Joppa and found a ship going to Tarshish. So he paid the fare and boarded the ship to go with them to Tarshish, away from the presence of Yahweh.
4 But Yahweh sent out a great wind on the sea and it became a mighty storm on the sea. Soon it appeared that the ship was going to be broken up. 5 Then the sailors became very afraid and each man cried out to his own god. They threw the ship's cargo into the sea to lighten it. But Jonah had gone down into the innermost parts of the ship, and he was lying there deeply asleep.
6 So the captain came to him and said to him, "What are you doing sleeping? Get up! Call upon your god! Maybe your god will notice us and we will not perish."
7 Each man said to his neighbor, "Come, let us cast lots, so that we may know who is the cause of this evil that is happening to us." So they threw lots, and the lot fell to Jonah.
8 Then they said to Jonah, "Please tell us who is the cause of this evil that is happening to us. What is your occupation, and where did you come from? What is your country, and from which people are you?" 9 Jonah said to them, "I am a Hebrew; and I fear Yahweh, the God of heaven, who has made the sea and the dry land." 10 Then the men were even more afraid and said to Jonah, "What is this that you have done?" For the men knew that he was running away from the presence of Yahweh, because he had told them.
11 Then they said to Jonah, "What should we do to you so that the sea will calm down for us?" For the sea became more and more stormy. 12 Jonah said to them, "Pick me up and throw me into the sea. Then the sea will be calm for you, for I know that it is because of me that this great storm is happening to you."
13 Nevertheless, the men rowed hard to get themselves back to the land, but they could not do it because the sea was becoming more and more violent against them.
14 Therefore they cried out to Yahweh and said, "We beg you, Yahweh, we beg you, do not let us perish on account of this man's life, and do not put innocent blood on us, because you, Yahweh, have done just as it pleased you." 15 So they picked up Jonah and threw him into the sea, and the sea stopped raging. 16 Then the men feared Yahweh very much. They offered a sacrifice to Yahweh and made vows.
17 Now Yahweh had appointed a great fish to swallow Jonah, and Jonah was in the stomach of the fish three days and three nights.
The narrative of this chapter starts abruptly. This could cause difficulty for the translator. The translator should not attempt to smooth this introduction unless absolutely necessary.
In verse Jonah 17, there is the mention of "a great fish." It may be difficult to imagine a sea creature big enough to swallow a man whole and who then survives for three days and nights inside. Translators should not try to explain miraculous events in an attempt to make it easier to understand. (See: miracle)
There is an ironic situation in this chapter. Jonah is a prophet of God and should endeavor to do God's will. Instead, he is running away from God. Although the Gentile sailors are not Israelites, they act out of faith and fear of Yahweh when sending Jonah to a "certain death" by throwing him overboard. (See:, prophet and willofgod and faith)
People in the ancient Near East also saw the sea as chaotic and did not trust it. Some of the gods they worshiped were gods of the sea. Jonah's people, the Hebrews, feared the sea greatly. However, Jonah's fear of Yahweh was not enough to keep him from going into a ship and sailing to get away from Yahweh. His actions are contrasted by the actions of the Gentiles. (See: and fear)
Even though no one knows for sure where Tarshish was, the writer assumes that the reader knows that Jonah had to face away from Nineveh to go there.
This is an idiom that means Yahweh spoke. "Yahweh spoke his message"
"the message of Yahweh"
This is the name of God that he revealed to his people in the Old Testament. See the translationWord page about Yahweh concerning how to translate this.
This is the name of Jonah's father.
"Go to the important city of Nineveh"
This is a common expression for traveling to distant places.
God is referring to the people of the city. Alternate translation: "warn the people"
"I know they have been continually sinning"
"ran away from Yahweh." "got up" is referring to Jonah leaving where he was.
Here Yahweh is represented by his presence.
"and went to Tarshish." Tarshish was in the opposite direction to Nineveh. This can be made explicit. Alternate translation: "went in the opposite direction, toward Tarshish"
"Jonah went to Joppa"
A "ship" is a very large type of boat that can travel on the sea and carry many passengers or heavy cargo.
"There Jonah paid for the trip"
"got on the ship"
The word "them" refers to the others who were going on the ship.
Here Yahweh is represented by his presence. Alternate translation: "away from Yahweh"
It can be made explicit who thought the ship would be broken up. Alternate translation: "The men thought"
This can be stated in active form. Alternate translation: "to break apart"
the men who worked on the ship
Here "god" refers to false gods and idols that people worship.
"The men threw the heavy things off the ship." This was done to keep the ship from sinking.
Making the ship lighter would make if float better. Alternate translation: "to help the ship float better"
Jonah did this before the storm started.
"inside the ship"
"was lying there fast asleep" or "was lying there and sleeping deeply." For this reason, the storm did not wake him up.
"The man in charge of the ship went to Jonah and said"
"Why are you sleeping?" He used this rhetorical question to scold Jonah. Alternate translation: "Stop sleeping!"
This refers to doing some activity. For Jonah, the Captain is telling him to wake up and pray to his god for safe passage.
"Pray to your god!" "Call" refers to getting the attention of someone.
The implicit information that Jonah's god might save them could be made explicit. Alternate translation: "Maybe your god will hear and save us so that we will not die"
"The sailors all said to each other"
"We should cast lots to know who has caused this trouble." The men believed that the gods would control how the lots fell in order to tell them what they wanted to know. This was a form of divination.
This refers to the terrible storm.
"the lot showed that Jonah was the guilty person"
"Then the men who were working on the ship said to Jonah"
"Who caused this bad thing that is happening to us?"
The word "fear" refers Jonah having a deep respecting God.
The men on the ship used this rhetorical question to show how angry they were at Jonah. Alternate translation: "You have done a terrible thing."
Here Yahweh is represented by his presence. Jonah was seeking to escape Yahweh as if Yahweh was present only in the land of Israel. Alternate translation: "Jonah was running away from Yahweh"
What he told them can be stated clearly. Alternate translation: "because he had said to them, 'I am trying to get away from Yahweh.'"
"the men on the ship said to Jonah" or "the sailors said to Jonah"
"do with you in order to make the sea become calm"
This was the reason that the men asked Jonah what they should do. This reason can also be put at the beginning of verse 11, as in the UDB. "Then, because the sea became more and more stormy, they said to Jonah, 'What should we do to you so that the sea will calm down for us?'"
"because I know this huge storm is my fault"
The men did not want to throw Jonah into the sea, so they rowed hard as if they were digging into the water to get back to land.
"the storm became worse, and the waves became bigger"
Even though the men knew that Jonah was guilty of sin against Yahweh, they thought they would be guilty of murder if they threw him off the boat.
"Because of this" or "Because the sea became more violent"
"the men prayed to Yahweh"
"Please do not kill us because we caused this man to die" or "We are going to cause this man to die. But please do not kill us"
Blood is a metonym for the death of a person, and to put or lay blood on people is to make them responsible for that person's death. Alternate translation: "do not make us responsible for the death of an innocent man"
"the sea stopped moving violently" or "the sea became calm"
"became greatly awed at Yahweh's power"
Some versions number this verse as the first verse of chapter 2. You may want to number the verses according to the main version that your language group uses.
This word is used in English to introduce a new part of the story.
"three days and nights"
"I called out to Yahweh about my distress
and he answered me;
from the belly of Sheol I cried out for help!
You heard my voice.
3 You had thrown me into the depths,
into the heart of the seas,
and the currents surrounded me;
all your waves and billows
passed over me.
4 I said, 'I am driven out
from before your eyes;
yet I will again look
toward your holy temple.'
5 The waters closed around me up to my neck;
the deep was all around me;
seaweed wrapped around my head.
6 I went down to the bases of the mountains;
the earth with its bars closed upon me forever.
Yet you brought up my life from the pit,
Yahweh, my God!
7 When my soul fainted within me,
I called Yahweh to mind;
then my prayer came to you
to your holy temple.
8 They give attention to meaningless gods
while they abandon covenant faithfulness.
9 But as for me, I will sacrifice to you
with a voice of thanksgiving;
I will fulfill that which I have vowed.
Salvation comes from Yahweh!"
10 Then Yahweh spoke to the fish, and it vomited up Jonah upon the dry land.
This chapter begins with a prayer by Jonah, and many translators have chosen to set it apart by setting its lines farther to the right on the page than the rest of the text. Translators can follow this practice, but they are not obligated to.
This chapter contains many terms from the sea.
Prayers in Scripture often contain a poetic form. Poetry frequently uses metaphors to communicate something with a special meaning. For example, since Jonah was in a fish in the sea, being trapped is compared to a prison. Jonah is overwhelmed by the depth of the sea and expresses this by speaking about the at the "base of the mountains" and in the "belly of Sheol."
Scholars are divided over whether Jonah's repentance was genuine or whether he was trying to save his life. In light of his attitude in chapter 4, it is uncertain if he was genuinely repentant. If possible, it is best for translators to avoid making a definitive stance on whether Jonah's repentance was genuine. (See: repent and save)
This means "Yahweh, the God he worshiped." The word "his" does not mean that Jonah owned God.
"Jonah said"
"I prayed to Yahweh about my great trouble." Even though Jonah was praying to Yahweh, he used Yahweh's name here and not "you." Alternate translation: "Yahweh, I called out to you about my distress"
"Yahweh responded to me" or "he helped me"
"from the center of Sheol" or "from the deep part of Sheol." Possible meanings are 1) Jonah was speaking as being in the belly of the whale was being in Sheol or 2) Jonah believed that he was about to die and go to Sheol or 3) He spoke as if he already had died and gone there.
This is a continuation of Jonah's prayer that started in Jonah 2:2. In verse 4 Jonah spoke of something he had prayed before this prayer.
This speaks of the vastness of the ocean Jonah was in.
"to the bottom of the sea"
"the sea water closed in around me"
These are disturbances on the surface of the ocean.
This can be stated in active form. Alternate translation: "You have driven me away" or "You have sent me away"
Here Yahweh is represented by his "eyes." Alternate translation: "from you"
Jonah has hope that, in spite of all he is going through, he will see the temple.
This is a continuation of Jonah's prayer that started in Jonah 2:2.
"The waters" refers to the sea.
Some versions understand the Hebrew word in this expression to mean "my life." In that interpretation, the waters were about to take away Jonah's life.
"the deep water was all around me"
grass that grows in the sea
Jonah used a metaphor to compare the earth to a prison. Alternate translation: "the earth was like a prison that was about to lock me in forever"
Jonah speaks of the place of the dead as if it were a pit. Alternate translation: "But you saved my life from the place of the dead" or "But you saved me from the place where the dead people are"
In some languages, it may be more natural to put this at the beginning of the sentence or next to the word "you."
This is a continuation of Jonah's prayer that started in Jonah 2:2.
Since Jonah was praying to Yahweh, it might be more clear in some languages to say "I thought about you, Yahweh" or "Yahweh, I thought about you."
Jonah speaks as if his prayers could travel to God and his temple. Alternate translation: "then you in your holy temple heard my prayer"
"People pay attention to meaningless gods"
Possible meanings are 1) "they stop being faithful" or 2) "they reject your mercy"
This is a continuation of Jonah's prayer that started in Jonah 2:2.
This expression in English shows that there is a contrast between the people Jonah had just spoken about and himself. They paid attention to useless gods, but he would worship Yahweh. Alternate translation: "But I"
This means that Jonah would thank God while he offered a sacrifice to him. It is not clear whether Jonah planned to thank God by singing or shouting joyfully.
"I will do what I said I would do"
This can be reworded so that the abstract noun "salvation" is expressed as the verb "save." "Yahweh is the one who saves people"
"upon the ground" or "onto the shore"
1 The word of Yahweh came to Jonah a second time, saying, 2 "Get up, go to Nineveh, that great city, and proclaim to it the message that I command you to give." 3 So Jonah got up and went to Nineveh, according to the word of Yahweh. Now Nineveh was a very large city, one of three days' journey. 4 Jonah began to enter the city and after a day's journey he called out and said, "In forty days Nineveh will be overthrown." 5 The people of Nineveh believed God and they proclaimed a fast. They all put on sackcloth, from the greatest of them down to the least of them. 6 Soon the news reached the king of Nineveh. He rose up from his throne, took off his robe, covered himself with sackcloth, and sat in ashes. 7 He sent out a proclamation that said, "In Nineveh, by the authority of the king and his nobles: 'Do not let any man or animal, herd nor flock, taste anything. Let them not eat, nor drink water. 8 But let both man and animal be covered with sackcloth and let them cry out loudly to God. Let each one turn from his evil way and from the violence that is in his hands. 9 Who knows? God may relent and change his mind and turn away from his fierce anger so that we do not perish.'"
10 God saw their deeds, that they turned from their evil ways. So then God changed his mind about the punishment that he had said he would do to them, and he did not do it.
This chapter returns to a narrative of Jonah's life.
According to the king's proclamation, the animals had to participate in the fast he ordered. This most likely reflects their pagan mindset. There was nothing in the law of Moses that instructed the people to have the animals participate in any religious acts. (See: lawofmoses)
When the author talks about the size of Nineveh, the measurements he gives are confusing. The phrase "three days' journey" is ambiguous in Hebrew, as many scholars have remarked. In Jonah's day, cities were not as big as they are today. So although Nineveh was a big city, it was not as big as most modern cities.
The last verse of this chapter says, "So then God changed his mind about the punishment that he had said he would do to them, and he did not do it." This concept of God changing his mind may be troubling for some translators and people may struggle to understand it. God's character is consistent. This whole book is written from a human viewpoint and so it is hard to understand the mind of God.
Yahweh is just and merciful so even though God did not follow through with a judgment in this instance, God's plan is always to punish evil. Later in history this nation did fall and was destroyed. (See: justice, mercy and judge and evil)
This is an idiom that means Yahweh spoke. See how you translated this in [Jonah 1:1]
"Go to the important city of Nineveh"
This refers to leaving the place one is at.
"tell the people what I tell you to tell them"
Here "word" represents Yahweh's message. Alternate translation: "the message of Yahweh"
"This time Jonah obeyed Yahweh and went to Nineveh"
"Jonah left the beach." The words "got up" refer to preparing to go somewhere.
This word is used here to mark a change from the story to information about Nineveh.
"a city of three days' journey." A person had to walk for three days to completely go through it.
Possible meanings are 1) "after Jonah walked a day's journey he called out" or 2) "while Jonah walked on the first day, he called out."
"after a day's walk." A day's journey is the distance that people would normally travel in one day. Alternate translation: "after Jonah walked for one day"
"he proclaimed" or "he shouted"
"40 days"
Why people put on sackcloth can be stated more clearly. Alternate translation: "They also put on coarse cloth to show that they were sorry for having sinned"
"from the most significant to the least significant people" or "including all the important people and all the unimportant people"
"Jonah's message"
"He got up from his throne" or "He stood up from his throne." The king left his throne to show that he was acting humbly.
A throne is a chair that the king sits on. It shows that he is the king.
"He sent out an official announcement that said" or "He sent his messengers to announce to the people in Nineveh"
important men who helped the king rule the city
This refers to two kinds of animals that people care for. Alternate translation: "cattle or sheep"
"They must not eat nor drink anything." The reason they were not to eat or drink anything can be made explicit by adding "in order to show that they are sorry for their sins."
This is a continuation of what the king told the people of Nineveh.
"Let both"
This can be stated in active form. Alternate translation: "let people and animals wear sackcloth" or "let people cover themselves and their animals with sackcloth"
The word "animal" refers to animals that people own.
"pray earnestly to God." What they were to pray for can be made explicit. Alternate translation: "cry out loudly to God and ask for mercy"
This means "the violent things that he does"
The king used this rhetorical question to get the people to think about something that they might not have thought possible, that if they would stop sinning, God might not kill them. It could be translated as a statement: "We do not know." Or it could be stated as a word and be part of the next sentence: "Perhaps."
"God may decide to do something different" or "God may not do what he said he will do"
"we do not die." Here perish equates to drowning at sea.
"God saw what they did" or "God understood that they had stopped doing evil actions"
The author speaks of the people stop sinning as if they turned their back to an object.
Here God deciding not to do the punishment he had planned is spoken of is if he changed his mind. Alternate translation: "God changed his thinking about the punishment that he had said he would do to them" or "God decided not to punish them as he had said he would"
What God was to do can be made explicit. Alternate translation: "he did not punish them" or "he did not destroy them"
1 But this displeased Jonah and he became very angry. 2 So Jonah prayed to Yahweh and said, "Ah, Yahweh, is this not just what I said when I was back in my own country? That is why I acted first and tried to flee to Tarshish—because I knew that you are a gracious God, compassionate, slow to anger and abounding in steadfast love, and you hold back from sending disaster. 3 Therefore now, Yahweh, I beg you, take my life from me, for it is better for me to die than to live." 4 Yahweh said, "Is it good that you are so angry?" 5 Then Jonah went out of the city and sat on the east side of the city. There he made a shelter and sat under it in the shade so that he could see what might become of the city.
6 Yahweh God appointed a plant and made it grow up over Jonah so that it might be a shade over his head to relieve him of his distress. Jonah was very glad because of the plant. 7 But God appointed a worm at sunrise the next morning. It attacked the plant and the plant withered. 8 It came about that when the sun rose the next morning, God appointed a hot east wind. Also, the sun beat down on Jonah's head and he became faint. Then Jonah wished that he might die. He said to himself, "It is better for me to die than to live." 9 Then God said to Jonah, "Is it good that you are so angry about the plant?" Then Jonah said, "It is good that I am angry, even to death." 10 Yahweh said, "You have had compassion for the plant, for which you have not labored, nor did you make it grow. It grew up in a night and died in a night. 11 So as for me, should I not have compassion for Nineveh, that great city, in which there are more than 120,000 people who do not know the difference between their right hand and their left hand, and also many animals?"
Jonah continues the narrative while bringing the book to what seems like an unusual end. This emphasizes that the book is not really about Jonah. It is about God's desire to be merciful on anyone, whether Jew or pagan. (See: mercy)
It is important to see the relationship between a prophet and Yahweh. Aprophet was to prophesy for Yahweh, and his words must come true. According to the law of Moses, if that did not happen, the penalty was death. When Jonah told the city of Nineveh that it was going to be destroyed in forty days, he was certain it was going to happen. When it did not happen, Jonah was angry with God because he hated the people of Nineveh. (See: prophet and lawofmoses)
As in other places, Jonah asks rhetorical questions to show how angry he was at Yahweh.
In verse 2, Jonah attributes a series of characteristics to God. A Jewish reader of this book would recognize this as a formula Moses used in speaking about God when he was meeting God on Mount Sinai.
When Jonah went outside the city, he got very hot and God graciously provided some relief through the plant. God was trying to teach Jonah through an object lesson. It is important for the reader to see this clearly. (See: grace)
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The word "Ah" expresses Jonah's feeling of frustration.
Jonah used this rhetorical question to show God how angry he was. Also, what Jonah said when he was back in his own country can be stated explicitly. Alternate translation: "When I was still in my own country I knew that if I warned the people of Nineveh, they would repent, and you would not destroy them"
This was Jonah's reason for going to Tarshish instead of to Nineveh. He did not want to go to Nineveh and preach to the people there, because he did not want them to turn from their sins, and he did not want God to be kind to them.
The abstract noun "love" can be expressed with the verb "love." Alternate translation: "always willing to love people without ceasing"
God sends disaster on sinners to punish them. But if sinners repent from their sin, he forgives them and does not send disaster. This implicit information can be expressed more clearly. Alternate translation: "you forgive people and do not send disaster on them"
Jonah's reason for wanting to die can be stated explicitly. Alternate translation: "since you will not destroy Nineveh as you said you would, please allow me to die"
"I would prefer to die than live" or "because I want to die. I do not want to live"
God used this rhetorical question to scold Jonah for being angry about something he should not have been angry about. Alternate translation: "Your anger is not good."
"left the city of Nineveh"
"what would happen to the city." Jonah wanted to see if God would destroy the city or not destroy it.
"over Jonah's head for shade"
"to keep Jonah from suffering from the heat of the sun"
"God sent a worm"
"The worm chewed the plant"
The plant became dry and died. Alternate translation: "the plant died"
God caused a hot wind from the east to blow on Jonah. If in your language wind can only mean a cool or cold wind, then you may need to use a different word. Alternate translation: "God sent a very hot warmth from the east to Jonah"
"the sun was very hot"
Jonah may have felt the heat most on his head. Alternate translation: "on Jonah"
"he became very weak" or "he lost his strength"
"I would prefer to die than live" or "Because I want to die. I do not want to live." See how you translated this in Jonah 4:3.
God challenges Jonah for being angry that the plant died and yet wanted God to kill the people of Nineveh. Alternate translation: "Your anger about the plant dying is not good."
implicit information can be made explicit. Alternate translation: "You should be more concerned about the people in Nineveh dying than about the plant dying."
"It is good that I am angry. Now I am angry enough to die!"
It may be helpful to say that Yahweh was speaking to Jonah. Alternate translation: "Yahweh said to Jonah"
God used this question to emphasize his claim that he should have compassion on Nineveh. Alternate translation: "I certainly should have compassion for Nineveh, that important city ... animals."
This can also be the beginning of a new sentence. Alternate translation: "There are more" or "It has more"
This may be a way of saying "they cannot tell the difference between right and wrong."
The author is pointing out the depth of Nineveh's repentance to the extent that Yahweh takes note of the animals' participation in the act of repentance.
1 The declaration about Nineveh. The book of the vision of Nahum, the Elkoshite.
2 Yahweh is a jealous God and avenges;
Yahweh avenges and is full of wrath;
Yahweh takes vengeance on his adversaries,
and he continues his anger for his enemies.
3 Yahweh is slow to anger and great in power;
he will not acquit the wicked.
Yahweh makes his way in the whirlwind and the storm,
and the clouds are the dust of his feet.
4 He rebukes the sea and makes it dry;
he dries up all the rivers.
Bashan is weak, and Carmel also;
the flowers of Lebanon have become weak.
5 The mountains shake in his presence,
and the hills melt;
the earth collapses in his presence, indeed,
the world and all people who live in it.
6 Who can stand before his rage?
Who can resist the fierceness of his anger?
His wrath is poured out like fire,
and the rocks are broken apart by him.
7 Yahweh is good,
a stronghold in the day of trouble;
and he acknowledges those who take refuge in him.
8 But he will make a full end to his enemies
with an overwhelming flood;
he will pursue them into darkness.
9 What are you people plotting against Yahweh?
He will make a full end to it;
trouble will not rise up a second time.
10 Like tangled thorns
and like the drink of drunkards,
they will be consumed like dry stubble.
11 From you, Nineveh, has come out
someone who plotted evil against Yahweh,
a wicked counselor.
12 This is what Yahweh says,
"Even if they are at their full strength and full numbers,
they will nevertheless be sheared; their people will pass away.
But you, Judah: Though I have afflicted you,
I will afflict you no more.
13 Now will I break that people's yoke from off you;
I will break your chains."
14 Yahweh has given a command about you, Nineveh:
"There will be no more descendants bearing your name.
I will cut off the carved images and the cast metal figures
from the houses of your gods.
I will prepare your grave,
for you are contemptible."
15 Look, on the mountains
there are the feet of someone who is bringing good news,
who is announcing peace!
Celebrate your festivals, Judah,
and fulfill your vows,
for the wicked one will invade you no more;
he is completely cut off.
Some translations prefer to set apart extended quotations, prayers and songs. The ULB and many other English translations set the lines of the entire book (except for verse 1 of this chapter) farther to the right on the page than regular text because they are poetic prophecy. (See: prophet)
Despite being divided into three chapters, this book consists of one long prophecy.
This prophecy should be read in reference to the book of Jonah. That book described how the people of Niniveh, Assyria's capital city, repented when Jonah warned them that Yahweh was angry at them. The book of Nahum, written a little over one hundred years later than when Jonah was set, indicates that the Ninevites would be punished by God, but only after he had used them for his own purposes. These actions of Yahweh, although described as vengeance or anger, do not have the same sinful quality as they usually do with humans. (See: evil and avenge and sin)
At that time, Assyria controlled almost the entire Near East. Nahum prophesied that the Assyrians would be so completely destroyed as a nation that they would no longer even be a people group. This prophecy came true very suddenly.
Nahum describes the destruction of Nineveh in poetry.
These words are an introduction to the entire book. This can be stated as a complete sentence. Alternate translation: "This is the book of the vision of Nahum, the Elkoshite, which gives a declaration about Nineveh"
A person from the village of Elkosh
Nahum begins to describe Yahweh coming to judge his enemies and to save his people. The vision is full of metaphorical language and uses different kinds of parallelism.
This is the name of God that he revealed to his people in the Old Testament. See the translationWord page about Yahweh concerning how to translate this.
"very angry" or "most angry"
"continues to be angry with"
"slow to become angry"
This emphatic negative statement can be translated positively. Alternate translation: "he will always be sure to punish the wicked"
The biblical writers often associated Yahweh's presence with powerful storms. Here the writer speaks of Yahweh as if he were a person walking or marching and kicking up dust as he comes to judge the people.
"the dust that his feet kick up"
Nahum continues to describe Yahweh coming to judge his enemies and to save his people.
The word translated as "weak" can also mean "withered" or "dried out." Bashan was known for its good pastureland where people tended sheep and cattle, "Carmel" refers to Mount Carmel, which was known for its tree orchards, and the snow from the mountains in Lebanon kept that place fertile. Since Yahweh dries up all the rivers and causes drought, these fertile places will no longer be fertile. Alternate translation: "The fields of Bashan wither, the trees of Mount Carmel die, and the flowers of Lebanon fade"
Possible meanings are 1) the earthquake causing the hills to crumble to pieces is spoken of as if the hills were melting or 2) the water from the storms coursing down the hills and causing them to erode is spoken of as if the hills were melting.
Possible meanings are 1) the mountains and hills collapse or 2) the entire ground begins to move with violent motions.
Here the word "world" refers to the inhabited places on the earth. The verb for this phrase is understood from the previous phrase. Alternate translation: "the world shakes and all the people who live in it collapse"
Nahum continues to describe Yahweh coming to judge his enemies and to save his people.
These two rhetorical questions mean basically the same thing. They can be translated with statements. Alternate translation: "No one can stand before his rage! No one can resist the fierceness of his anger!"
Possible meanings are 1) "rise up and fight against him when he is angry" 2) "keep him from destroying him when he is angry"
"intensity of his anger" or "amount of his anger"
Nahum speaks of Yahweh's anger as if it were a liquid that he pours out and which burns like fire. This can be stated in active form. Alternate translation: "He pours out his wrath like fire" or "He expresses his fierce anger"
This can be stated in active form. Alternate translation: "he breaks apart the rocks" or "he causes the rocks to break apart"
Nahum speaks of Yahweh as if he were a place where people can be safe from those who wish to harm them, and of those who trust Yahweh to protect them as if they were taking refuge inside that safe place.
"in times of trouble" or "when troubles happen." The word "day" here refers to a general period of time.
The idiom "make a full end" refers to causing his enemies to die. Alternate translation: "he will completely destroy his enemies" or "he will kill all his enemies"
Nahum speaks of Yahweh destroying his enemies in such a way that they will be powerless to avoid death as if Yahweh caused them to drown in a great flood of water.
Here the word "darkness" represents the place of the dead, which is characterized as a dark place. Nahum speaks of Yahweh killing his enemies as if he were chasing them into this dark place. Alternate translation: "he will cause all his enemies to die"
Nahum tells the people of Nineveh how Yahweh will deal with them.
This rhetorical question emphasizes the futility of making evil plans against Yahweh. Alternate translation: "It is futile for you people to plot against Yahweh"
The idiom "make a full end" refers to causing something to exist no longer. Alternate translation: "He will completely stop what you do" or "He will cause your plotting to fail"
Possible meanings are 1) "trouble" is a metonym for the punishment that Yahweh will inflict upon the people. Alternate translation: "Yahweh will not have to punish you a second time" or 2) "trouble" refers to the trouble that the people cause by plotting against Yahweh. Alternate translation: "you will not cause trouble a second time"
Nahum uses three metaphors to show that Yahweh will destroy
Possible meanings for this metaphor are that Nahum speaks of 1) the people who plot against Yahweh being unable to free themselves from the trouble that Yahweh will bring upon them as though they were tangled up in thorn bushes and unable to get free or 2) Yahweh quickly destroying those who plot against him as if Yahweh were a person weaving thorn bushes together so they will burn quickly and putting them in a fire.
Possible meanings for this metaphor are that Nahum speaks of 1) those who plot against Yahweh suffering the consequences of their plans as if they were completely drunk with alcohol or 2) Yahweh destroying those who plot against him as if he were a drunkard drinking a large amount of alcoholic drink.
Nahum speaks of Yahweh completely destroying those who plot against him as if fire would burn them up like fire burns up dry stubble. This can be stated in active form. Alternate translation: "fire will completely devour them like it devours dry stubble"
Nahum speaks of fire burning something completely as if the fire were devouring that thing. Alternate translation: "burned up by fire"
"Someone who planned evil against Yahweh has come out from you, Nineveh." The words "From you, Nineveh" are at the beginning of the sentence to emphasize that the writer is now speaking to Nineveh.
The writer speaks as if the city of Nineveh were one person who could hear him speak. The word "Nineveh" is a personification of the people who live in Nineveh. Alternate translation: "From among the people of Nineveh has come out someone" or "From Nineveh have come out people"
someone who encouraged people to do wicked things
Yahweh speaks to the Israelites about Nineveh.
This refers to the Assyrians or to the people of Nineveh.
Yahweh speaks of destroying the people of Nineveh as if they were sheep that he will shear. This can be stated in active form. Alternate translation: "I will nevertheless shear them" or "I will nevertheless destroy them"
"disappear" or "waste away" or "all die"
Yahweh speaks of freeing Judah from Assyrian oppression as if he were breaking the yoke and chains that the Assyrians had placed on them. Alternate translation: "Now I will free you from that people and they will no longer oppress you"
The writer speaks as if the city of Nineveh were one person who could hear him speak. The word "Nineveh" is a personification of the people who live in Nineveh. See how you translated "you, Nineveh" in [Nahum 1:11]
Yahweh speaks of destroying the Assyrian idols as if he were cutting them off, like a person would cut a branch from a tree. The word "house" is a metonym for the temples in which the people worshiped these idols. Alternate translation: "I will destroy the carved images and the cast metal figures that are in the temples of your gods"
It is implied that Yahweh will also bury them in the graves that he digs for them. Alternate translation: "I will dig your graves and bury you in them"
Here the word "feet" represent the person who is running in order to declare a message. Alternate translation: "on the mountains there is someone who is bringing good news"
Nahum refers to the people of Nineveh as though they were one person.
Nahum speaks of the people of Nineveh being completely destroyed as if they had been cut off, like a person would cut a branch from a tree. This can be stated in active form. Alternate translation: "he is completely destroyed" or "Yahweh has completely destroyed him"
1 The one who scatters is coming up against you.
Guard the city wall, watch the road,
strengthen your loins, pull together all your strength.
2 For Yahweh is restoring the majesty of Jacob
like the majesty of Israel,
although the plunderers devastated them
and destroyed their vine branches.
3 The shields of his mighty men are red,
and the soldiers are clothed in scarlet;
the chariots flash with their metal
on the day that they are made ready,
and the cypress spears are waved in the air.
4 The chariots speed through the streets;
they rush back and forth in the wide streets.
They look like torches,
and they run like lightning.
5 He remembers his nobles;
they stumble over each other in their march;
they hurry to attack the city wall.
The large shield is made ready to protect these attackers.
6 The gates at the rivers are forced open,
and the palace collapses.
7 Huzzab is stripped
and is taken away;
her female servants moan like doves,
beating on their breasts.
8 Nineveh is like a leaking pool of water,
with its people fleeing away like rushing water.
Others shout, "Stop, stop,"
but no one turns back.
9 Take the silver plunder, take the gold plunder,
for there is no end to the treasure,
to the splendor of all Nineveh's desirable things.
10 Nineveh is empty; empty and devastated.
Everyone's heart melts, everyone's knees strike together,
and anguish is in all loins; their faces are all pale.
11 Where now is the lions' den,
the place where the young lion cubs were fed,
the place where the lion and lioness walked,
with the cubs, where they were afraid of nothing?
12 The lion tore his victims to pieces for his cubs;
he strangled victims for his lionesses,
and filled his cave with victims,
his dens with torn carcasses.
13 "See, I am against you—
this is the declaration of Yahweh of hosts.
I will burn your chariots in the smoke,
and the sword will devour your young lions.
I will cut off your prey from your land,
and the voices of your messengers will be heard no more."
Some translations prefer to set apart extended quotations, prayers and songs. The ULB and many other English translations set the lines of the entire book (except for verse 1 of chapter 1) farther to the right on the page than regular text because they are poetic prophecy. (See: prophet)
Despite being divided into three chapters, this book contains one long prophecy.
At that time, Assyria controlled almost the entire Near East. Nahum prophesied that the Assyrians would be so completely destroyed as a nation that they would no longer even be a people group. This prophecy came true and did so very suddenly. At times, this chapter is very violent in describing the destruction of Assyria, and this violence should not be toned down through the use of euphemism.
Nahum often wrote prophecy in the form of poetry. Hebrew poetry uses different kinds of parallelism. Here he begins to describe the destruction of Nineveh.
Nahum speaks of an army or military leader destroying Nineveh as if he were to break Nineveh apart as one would shatter a clay pot and scatter the pieces around. Alternate translation: "The one who will destroy you"
The idiom to "come against" means to attack. Alternate translation: "is preparing to attack you"
Nahum speaks to the people of Nineveh. He tells them to prepare for battle although he knows that the enemy will destroy the city.
This refers to having soldiers watch the roads leading to the city so that they can keep track of the enemy's approach.
The loins are a synecdoche for the whole body. Alternate translation: "make yourselves strong" or "prepare for battle"
This is an idiom that means to prepare oneself for action. Here it applies to military action. Alternate translation: "prepare yourselves for battle"
The words "Jacob" and "Israel" are metonyms for the people who are descended from Jacob. Possible meanings are 1) the word "Jacob" refers to the southern kingdom and the word "Israel" refers to the northern kingdom. Alternate translation: "For Yahweh is restoring the majesty of Judah, as he promised to restore the majesty of Israel" or 2) both "Jacob" and "Israel" refer to the nation as a whole, included both northern and southern kingdoms and the two lines are parallel. Alternate translation: "For Yahweh is restoring the majesty of all Israel"
people who steal things by force, usually in war
Possible meanings are 1) this is a metaphor in which the Assyrians taking away Israel's possessions by force is spoken of as if Israel were a vine whose branches the Assyrians had stripped bare. Alternate translation: "robbed them of all of their possession, like one would strip bare vine branches" or 2) the words "vine branches" are a synecdoche for the agricultural fields throughout the nation. Alternate translation: "destroyed their fields of crops"
Possible meanings are 1) the shields appear red as the light from the sun reflects upon their metal surfaces or 2) the shields are covered with leather that has been dyed red.
the soldiers of the one "who will dash" Nineveh "to pieces" (Nahum 2:1).
This likely refers to the light from the sun reflecting upon the metal chariots.
This can be stated in active form. Alternate translation: "when the soldiers have made them ready" or "when the soldiers have prepared them to attack"
This can be stated in active form. Alternate translation: "the soldiers wave their cypress spears in the air"
a type of tree whose wood is good for weapons
"The soldiers drive the chariots wildly through the streets"
Nahum compares the way that the light from the sun reflects upon the chariots with torches whose fire gives light.
Nahum compares the way that the light from the sun reflects upon the chariots, and the quickness with which the chariots move, with lightning that flashes quickly in the sky.
The word "remembers" is a metonym for what he does after he remembers them: he calls them to action. Alternate translation: "He calls his nobles" or "He summons his nobles"
military leaders
The word "march" can be translated as a verb. Alternate translation: "as they march"
This can be stated in active form. Alternate translation: "The attackers make ready the large shield to protect themselves"
This refers to a large cover that those who besieged a city would set up over themselves and their battering rams to protect themselves against the arrows and other projectiles with which the people in the city would attack them.
This can be stated in active form. Alternate translation: "The enemy forces open the gates at the rivers"
This refers to the gates that controlled the flow and direction of the river.
This can be stated in active form. Alternate translation: "The enemy strips Huzzab and takes her away"
The exact meaning of the word "Huzzab" is uncertain. Two possible meanings are 1) it is the name of a queen in Nineveh and the sentence means that the attacking soldiers have stripped her of her clothes in order to humiliate her and then have carried her off into captivity or 2) it is the name of an idol and the sentence means that the attackers have stripped the gold and silver off the idol and have carried it away.
If your language has a word for forcibly taking a person's clothes off of that person and leaving him embarrassed and with nothing to keep him warm, you should use it here.
The moaning sounds that the female servants make sound like the sounds that doves make.
If the word "Huzzab" refers to a queen, then this phrase refers to the young women who attended her. If the word "Huzzab" refers to an idol, then this phrase refers to the young women who worked as temple prostitutes.
Beating one's breast was a gesture used to express great mourning.
Nahum compares the way that the people flee from the city of Nineveh with the way that water gushes from a reservoir of water when the dam has been broken.
It is not clear who is speaking here. This may be an apostrophe in which Nahum gives directions to the attackers, or the attackers may be speaking and giving directions to one another.
The word "plunder" means things stolen by force, usually in war. Alternate translation: "Take the silver as plunder, take the gold as plunder" or "Take the silver, take the gold"
The words "no end" are an exaggeration to express that there is a great amount of something. Alternate translation: "there is a very great amount of treasure, of the splendor"
This phrase refers to the silver, gold, and other treasures in Nineveh. The verb may be supplied from the previous phrase. Alternate translation: "there is no end to the splendor of all Nineveh's beautiful treasures"
Nahum speaks of the people losing courage as if their hearts melt like wax. Alternate translation: "Everyone loses courage"
This describes a physical response to great fear. The people's legs shake so badly that their knees knock together and they are unable to walk or run.
The loins are either 1) a synecdoche for the whole person. Alternate translation: "everyone is in anguish" Or 2) a metonym for the internal organs, and you should describe them using your language's words for how a person's stomach feels when he is very frightened. Alternate translation: "everyone's stomachs are churning"
In these verses, Nahum speaks of the people of Nineveh as if they were a group of lions, and of the city Nineveh as if it were their den. The metaphor speaks of the way in which the Assyrians would conquer other people and take their possessions as their own as if they were lions hunting prey and bringing the dead animals back to their den.
Nahum uses this rhetorical question to mock Nineveh, which has been destroyed. Alternate translation: "The lions' den is nowhere to be found ... afraid of nothing." or "Look at what has become of the lions' den ... afraid of nothing!"
"he choked victims." This is probably a reference to the way that lions usually kill their prey, by biting its throat. Alternate translation: "he killed his victims"
These two phrases are saying the same thing in different ways. The verb may be supplied for the second phrase. Alternate translation: "filled his cave with victims, and filled his dens with torn carcasses"
"Look" or "Listen" or "Pay attention to what I am about to tell you."
Here the word "sword" is a metonym for soldiers who attack with swords and is spoken of as if it were a person who eats its victims. Nahum also continues to speak to the people of Nineveh as if they were lions. Alternate translation: "attackers will kill your people with swords"
Yahweh speaks of the people of Nineveh as if they were lions who preyed upon the nations. Possible meanings are 1) the word "prey" is a metonym for the things that they have taken from those upon whom they preyed, and Yahweh speaks of taking those things away from them as if it were cutting off their prey. Alternate translation: "I will take away from your land all the things that you took from others" or 2) Yahweh speaks of the nations whom the people of Nineveh had plundered as if they were Nineveh's prey, and preventing Nineveh from plundering any more nations as if he were cutting off their prey. Alternate translation: "I will stop you from preying upon any other nation"
This likely refers to the messengers that the Assyrians sent out to other nations to demand surrender or payment of tribute. This can be stated in active form. Alternate translation: "no one will ever hear the voices of your messengers again"
1 Woe to the city full of blood!
It is all full of lies and stolen property;
victims are always in her.
2 But now there is the noise of whips
and the sound of rattling wheels,
prancing horses, and bounding chariots.
3 Horsemen charging,
flashing swords and glittering spears!
Piles of the dead, bodies that could not be counted—
their attackers stumble over the bodies.
4 This is happening because of the lustful actions
of the beautiful prostitute, the expert in witchcraft,
who sells nations through her prostitution,
and peoples through her acts of witchcraft.
5 "See, I am against you—
this is the declaration of Yahweh of hosts—
I will raise up your skirt over your face
and show your private parts to the nations,
your shame to the kingdoms.
6 I will throw disgusting filth on you
and make you vile;
I will set you up as a spectacle.
7 It will come about that everyone who looks at you
will flee from you and say,
'Nineveh is destroyed; who will weep for her?'
Where can I go to find anyone to comfort you?"
8 Nineveh, are you better than Thebes,
which was located on the Nile River,
which had water around her,
whose rampart was the sea,
and the sea was its wall?
9 Cush and Egypt were her strength,
and there was no end to it;
Put and Libya were allies to her.
10 Yet Thebes was carried away;
she went into captivity;
her young children were dashed in pieces
at the head of every street;
her enemies threw lots for her honorable men,
and all her great men were bound in chains.
11 You also will become drunk; you will try to hide,
and you also will look for a refuge from your enemy.
12 All your fortresses will be like fig trees
with the earliest ripe figs:
if they are shaken,
they fall into the mouth of the eater.
13 See, the people among you are women;
the gates of your land have been opened wide to your enemies;
fire has devoured their bars.
14 Go draw water for the siege;
strengthen your fortresses;
go into the clay and tread the mortar;
pick up the molds for the bricks.
15 Fire will devour you there, and the sword will destroy you.
It will devour you as young locusts devour everything.
Make yourselves as many as the young locusts,
as many as the full-grown locusts.
16 You have multiplied your merchants
more than the stars in the heavens;
but they are like young locusts:
they plunder the land and then fly away.
17 Your princes are like locust swarms,
and your commanders are like locusts
that camp in the walls on a cold day.
But when the sun rises they flee,
and the place they go to is not known.
18 King of Assyria, your shepherds are asleep;
your nobles are lying down resting.
Your people are scattered on the mountains,
and there is no one to gather them.
19 No healing is possible for your wounds.
Your wounds are severe.
Everyone who hears the news about you
will clap their hands in joy over you.
On whom has your wickedness
not trodden continually?
Some translations prefer to set apart extended quotations, prayers and songs. The ULB and many other English translations set the lines of the entire book (except for verse 1 of chapter 1) farther to the right on the page than regular text because they are poetic prophecy. (See: prophet)
Despite being divided into three chapters, the book contains one long prophecy.
This chapter speaks about the evils of the Assyrians in violent ways. It is important to avoiding toning down this language through the use of euphemism, if at all possible. Although there is some hyperbole, the reader should not assume that the author intends this writing to be taken as completely hyperbolic. (See: and evil)
Nahum often wrote prophecy in the form of poetry. Hebrew poetry uses different kinds of parallelism. Here he continues to describe the destruction of Nineveh.
Here the word "blood" represents bloodshed and refers to the people who have committed murder. Alternate translation: "the city full of murderers"
Here the word "lies" is a metonym for those who tell lies. Alternate translation: "It is full of liars"
These phrases describe the sound of chariots rushing through the streets as their drivers use their whips on the horses.
There were so many dead bodies that the attackers piled them in heaps.
bodies of people who have died
This shows that there were very many dead bodies on the ground.
Nahum speaks of Nineveh causing other nations to be subject to her as if the city were a prostitute who seduces men with her beauty.
Nahum speaks of Nineveh causing other nations to be subject to her as if the city were a witch who casts a spells on others.
Here the word "sells" implies that the people of Nineveh cause other nations and peoples to become slaves. Nineveh uses her beauty, power, and influence to make others her slaves. Alternate translation: "who by her prostitution and witchcraft causes the people of other nations to become her slaves"
"Look" or "Listen" or "Pay attention to what I am about to tell you"
This refers to the practice of publicly humiliating prostitutes by stripping them naked in front of the community. This continues the metaphor of Yahweh speaking of the city of Nineveh as if it were a prostitute. Alternate translation: "I will publicly humiliate you, as one would humiliate a prostitute by raising up her skirt over her face and showing her private parts to all the people"
This phrase explains the purpose of lifting up Nineveh's skirt. The verb may be supplied from the previous phrase. Alternate translation: "I will show your shame to the kingdoms"
The words "disgusting filth" refer to all kinds of garbage. Throwing garbage at a person was a sign of strong contempt. Alternate translation: "I will show my contempt for you, like a person would throw disgusting filth at another"
The people ask this rhetorical question to emphasize the negative answer. Alternate translation: "no one will weep for her."
Yahweh uses this rhetorical question to emphasize that there will be no one who will be able to comfort Nineveh. Alternate translation: "There is nowhere I could go to find someone to comfort you." or "There will be no one to comfort you."
Nahum speaks to the people of Nineveh as though they were the city itself.
Nahum asks this rhetorical question to emphasize the negative answer that it anticipates. Alternate translation: "you are not better than Thebes ... wall."
This was the former capital of Egypt, which the Assyrians had conquered.
"which was built by the Nile River"
These two phrases share similar meanings. The word "sea" refers to the Nile River, which ran near the city. Nahum speaks of the Nile as if it were the wall that protected the city. Alternate translation: "which had the Nile river as its defense, as some cities have a wall for their defense"
A rampart is a wall built around a city to keep enemy armies from getting into the city.
"Ethiopia and Egypt strengthened her" or "Cush and Egypt were her allies"
The word "it" refers to the "strength" that Cush and Egypt gave to Thebes. That there was no end to it is a hyperbole that expresses the great amount of strength. Alternate translation: "their strength was very great"
These are the names of places in northern Africa that were close to Thebes.
Nahum continues to speak to the people of Nineveh as though they were the city itself.
The word "Thebes" represents the people who lived in Thebes. This can be stated in active form. Alternate translation: "Yet those who attacked Thebes carried the people away"
The word "she" refers to Thebes and represents the people who lived there. Alternate translation: "they went into captivity"
This is a brutal description of the soldiers killing children. This can be stated in active form. Alternate translation: "enemy soldiers dashed her young children to pieces" or "enemy soldiers beat her young children to death"
The beginning of a street is spoken of as if it were the head. Also, "every" is a generalization that means many places all over the city. Alternate translation: "on every street corner" or "in the streets all over the city"
This can be stated in active form. Alternate translation: "they bound all her great men in chains"
Here the word "You" refers to Nineveh. Nahum speaks of the people of Nineveh suffering and dying in battle as if they had become drunk from drinking too much wine.
Nahum continues to speak to the people of Nineveh as though they were the city itself.
Possible meanings for the word "fortresses" are 1) it refers to Nineveh's fortifications, such as the wall that surrounded the city Alternate translation: "All of your fortifications" or "All of your defenses" or 2) it refers to the fortified cities that were situated along Assyria's borders and prevented enemy armies from attacking Nineveh. Alternate translation: "All of your fortified cities"
Nahum compares the ease with which the attackers will conquer Nineveh with the ease with which a person can cause ripe figs to fall from a tree. Alternate translation: "Your enemies will destroy your fortresses as easily as a person can shake a fig tree and eat the first ripe figs that fall"
This refers to the figs that would ripen first on the tree. These figs fell from the tree easily, so that a person only had to shake the tree to make them fall. Figs that ripened later would require a person to climb the tree and pick them by hand.
"if the trees are shaken." This can be stated in active form. Alternate translation: "if a person shakes the trees"
"the figs fall into the mouth of the eater." This is an exaggeration. By saying that the figs fall from the tree into the mouth of the one who eats it, Nahum emphasizes that the figs are ready to eat immediately. Alternate translation: "a person can eat the fig immediately"
In this ancient culture, women were not warriors for a number of reasons, including their being generally weaker physically than men. Here Nahum speaks of Nineveh's warriors losing their strength and courage to fight as if the people in the city were all women. Alternate translation: "your people are all like women who are weak and cannot defend themselves"
This can be stated in active form. Alternate translation: "the gates of your land are wide open to your enemies" or "someone has opened wide to your enemies the gates of your land"
Possible meanings are 1) if "fortresses" in v. 12 refers to the Nineveh's defenses, then "the gates of your land" refers to the gates in the walls around Nineveh. Alternate translation: "the gates of your city are wide open for your enemies to attack" or 2) if "fortresses" in v. 12 refers to the fortified cities that were situated along Assyria's borders, then "the gates of your land" is a metaphor in which those cities are spoken of as if they were gates that prevented enemy armies from entering the land. Alternate translation: "your land is defenseless before your enemies because they have destroyed the cities that protected your borders"
Possible meanings are 1) if "fortresses" in v. 12 refers to the Nineveh's defenses, then "their bars" refers to the bars that locked the gates in the walls around Nineveh. Alternate translation: "fire has destroyed the bars that lock your city gates" or 2) if "fortresses" in v. 12 refers to the fortified cities that were situated along Assyria's borders, then "their bars" is a metaphor in which those cities are spoken of as if they were locked gates that prevented enemy armies from entering the land. Alternate translation: "the cities on your borders can no longer protect you, just as gates can no longer protect a city when fire has destroyed their bars"
Nahum speaks of fire burning up and destroying as if fire were eating. Alternate translation: "fire has destroyed" or "fire has burned up"
Nahum continues to speak to the people of Nineveh as though they were the city itself.
Nahum speaks to the people of Nineveh. He tells them to prepare for battle and to repair the walls, although he knows that the enemy will destroy the city.
"repair the fortifications"
These phrases refer to making mud bricks that they will use to repair the city's wall.
Nahum speaks of fire burning and destroying as if it were eating. Alternate translation: "Fire will destroy you there" or "Your enemies will burn you with fire there"
Here the word "sword" is a metonym for the enemies who will attack with swords. Alternate translation: "your enemies will kill you with their swords"
The word "It" refers to the "sword," which is personified as eating those whom it kills. The soldiers using their swords to kill everyone in Nineveh is compared with the way that a swarm of locusts eats every plant in its path. Alternate translation: "Your enemies' swords will kill all of you, just as easily as a swarm of locusts devours everything in its path"
These words begin a new paragraph where Nahum compares the number of people in Nineveh with the large number of locusts in a swarm.
Nahum speaks to the people of Nineveh as though they were the city itself.
This exaggeration emphasizes the great number of merchants who lived and worked in Nineveh. Alternate translation: "It is as if you have more merchants than there are stars in the sky" or "You have more merchants than anyone could count"
Nahum compares the way that these merchants, who have made their profit by selling their goods in Nineveh, will flee from the city when the battle begins with the way that locusts fly away after they have eaten all of the plants in their path.
Nahum compares the way that the officials in Nineveh will flee when the battle starts with the way that locusts will remain still while it is cold, but will fly away when the sun rises and the air becomes warm.
"and no one knows where they have gone"
These two lines share similar meanings. Nahum speaks of the leaders of Assyria as if they were shepherd who are to care for their sheep. He speaks of the shepherds and rulers dying as if they had fallen asleep. Alternate translation: "your leaders who are like shepherds are dead; your rulers are all dead"
Nahum speaks of the people of Nineveh as if they were sheep that scatter after the shepherds have died. Alternate translation: "Your people are scattered like sheep on the mountains"
Nahum speaks of the certainty of the destruction of Nineveh and the defeat of its king as if the king had suffered an incurable wound.
The word "healing" can be translated with a verbal phrase. Alternate translation: "No one is able to heal your wounds"
The writer either 1) speaks of wickedness as if it were a person who steps on other people while he goes from one place to another or 2) uses "wickedness" as a metonym for the people who commit it and "trodden" as a metaphor for committing wickedness. This rhetorical question emphasizes the negative answer that it anticipates. Alternate translation: "Your wickedness has continually trodden on everyone." or "There is no one to whom you have not continually done wickedness."
1 In the second year of Darius the king, in the sixth month, on the first day of the month, the word of Yahweh came by the hand of Haggai the prophet to the governor of Judah, Zerubbabel son of Shealtiel, and to the high priest Joshua son of Jozadak, saying, 2 "Yahweh of hosts says this: These people say, 'It is not time for us to come or to build the house of Yahweh.'"
3 Then the word of Yahweh came by the hand of Haggai the prophet, saying, 4 "Is it a time for you yourselves to live in your finished houses, while this house lies ruined? 5 So now Yahweh of hosts says this: Consider your ways!
6 You have sown much seed, but bring in little;
you eat but do not have enough;
you drink but cannot get drunk.
You wear clothes but cannot warm yourselves,
and the wage earner earns money
only to put it into a bag full of holes!
7 Yahweh of hosts says this: "Consider your ways! 8 Go up to the mountain, bring timber, and build my house; then I will take pleasure in it, and I will be glorified!—says Yahweh." 9 "You looked for much, but behold! you have brought little home, for I blew it away! Why?" declares Yahweh of hosts. "Because my house lies in ruins, while every one of you runs to his own house. 10 Because of this the heavens withhold the dew from you, and the earth withholds its produce. 11 I have summoned a drought upon the land and upon the mountains, upon the grain and upon the new wine, upon the oil and upon what the earth sends forth, upon men and upon animals, and upon all the labor of your hands!"
12 Then Zerubbabel son of Shealtiel, and the high priest Joshua son of Jozadak, along with all the remnant of the people, obeyed the voice of Yahweh their God and the words of Haggai the prophet, because Yahweh their God had sent him and the people feared the face of Yahweh. 13 Then Haggai, the messenger of Yahweh, spoke Yahweh's message to the people and said, "I am with you!—this is Yahweh's declaration!" 14 So Yahweh stirred up the spirit of the governor of Judah, Zerubbabel son of Shealtiel, and the spirit of the high priest Joshua son of Jozadak, and the spirit of all the remnant of the people, so that they went and worked on the house of Yahweh of hosts, their God 15 in the twenty-fourth day of the sixth month, in the second year of Darius the king.
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetry in this chapter.
Scripture frequently uses the imagery of farming in reference to spiritual matters. The statement "You have sown much seed, but bring in little harvest" indicates that they had done a lot but have very little to show for it. (See: spirit and seed)
"In the second year of the reign of Darius the king" or "After Darius had been king for more than a year"
These are all names of men.
"on the first day of the sixth month." This is the sixth month of the Hebrew calendar. The first day is near the middle of August on Western calendars.
This idiom is used to introduce a special message from God. Alternate translation: "Yahweh gave a message" or "Yawheh spoke this message"
This is the name of God that he revealed to his people in the Old Testament. See the translationWord page about Yahweh concerning how to translate this.
Here the word "hand" refers to Haggai himself. Yahweh used Haggai as the agent to deliver his command. See how you translated this in [Haggai 1:1]
the temple
This idiom is used to introduce a special message from God. See how you translated this in [Haggai 1:1]
Here the word "hand" refers to Haggai himself. Yahweh used Haggai as the agent to deliver his command. See how you translated this in [Haggai 1:1]
Yahweh is rebuking the people. This rhetorical question can be translated as a statement. Alternate translation: "Now is not the time for you ... ruined."
the temple of Yahweh
"Think carefully about how you are living"
"harvest little" or "bring in only a small crop"
There is not enough wine to satisfy the people's thirst and not nearly enough for drunkenness. The reader should understand that the text is not calling drunkenness a good thing.
Not earning enough money to buy necessary goods is spoken of as if the person were losing the money that falls out through holes in the money bag. Alternate translation: "the money the worker earns is gone before he finishes buying everything he needs"
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This represents only a part of what they needed to build the temple.
"look" or "listen" or "pay attention to what I am about to tell you"
The people not being able to find what they were looking for is spoken of as if Yahweh had blown on dust so it would go away. Alternate translation: "I made sure there was nothing there for you to find"
Yahweh speaks of himself by name to express the certainty of what he is declaring. Alternate translation: "this is what Yahweh has declared" or "this is what I, Yahweh, have declared"
"is always working to build his own house." The word "runs" emphasizes that the people consider building their own houses the most important thing they can do.
The dew that appears at night is spoken of as if it formed in the sky and fell like rain. The sky is spoken of as if it were a person who refused to give a present or a parent who refused to feed his child. Alternate translation: "the sky does not allow the dew to fall" or "no dew forms"
The earth is spoken of as if it were a person who refused to give a present or a parent who refused to feed his child. Alternate translation: "the earth does not allow food you grow" or "no food grows"
Rain not falling for a long time is spoken of as if Yahweh had told a person to come and make the land dry. Alternate translation: "I have kept the rain from falling on the land"
"Wine" and "oil" are metonyms for grapes and olives.
"what the earth produces" or "all kinds of food"
The abstract noun "labor" can be translated using the phrase "work hard." The labor that the hands perform is a metonym for the things that the labor produces. The hand is a metonym for the person. Alternate translation: "everything you have worked hard to make"
See how you translated these men's names in [Haggai 1:1]
The voice and the words are metonyms for the persons. Alternate translation: "obeyed Yahweh and Haggai"
Possible meanings are 1) the face could be a synecdoche for the person. Alternate translation: "the people feared Yahweh" or 2) the face could be a metonym for the person's presence. Alternate translation: "the people were afraid to be in Yahweh's presence"
"this is what Yahweh has declared" or "this is what I, Yahweh, have declared"
Stirring the spirit is a metonym for making someone want to act. Alternate translation: "Yahweh made the governor of Judah, Zerubbabel son of Shealtiel, and the high priest Joshua son of Jozadak, and all the remnant of the people want to act"
people who were still alive after being captive in Babylon and had returned to Jerusalem
This is just 23 days after he received the vision. This is the sixth month of the Hebrew calendar. The twenty-fourth day is near the middle of September on Western calendars.
"second year of the reign of Darius the king" or "after Darius had been king for more than one year"
1 In the seventh month on the twenty-first day of the month, the word of Yahweh came by the hand of Haggai the prophet, saying, 2 "Speak to the governor of Judah, Zerubbabel son of Shealtiel, and to the high priest Joshua son of Jozadak, and to the remnant of the people. Say, 3 'Who is left among you who saw this house in its former glory? How do you see it now? Is it not like nothing in your eyes? 4 Now, be strong, Zerubbabel!—this is Yahweh's declaration— and be strong, high priest Joshua son of Jozadak; and be strong, all you people in the land! —this is Yahweh's declaration—and work, for I am with you!— this is the declaration of Yahweh of hosts. 5 This is the covenant that I established with you when you came out of Egypt, and my Spirit stands among you. Do not fear!
6 For Yahweh of hosts says this: In a little while I will once again shake the heavens and the earth, the sea and the dry land! 7 I will shake every nation, and every nation will bring their precious things to me, and I will fill this house with glory, says Yahweh of hosts. 8 The silver and gold are mine!—this is the declaration of Yahweh of hosts. 9 The glory of this house will be greater in the future than at the beginning, says Yahweh of hosts, and I will give peace in this place!—this is the declaration of Yahweh of hosts."
10 On the twenty-fourth day of the ninth month, in the second year of Darius, the word of Yahweh came by Haggai the prophet, saying, 11 "Yahweh of hosts says this: Ask the priests concerning the law, and say, 12 'If a man carries meat that is set apart to Yahweh in the fold of his garment, and the fold touches bread or stew, wine or oil, or any kind of food, does it become holy?'"
The priests answered and said, "No."
13 Then Haggai said, "If someone who is unclean because of death touches any of these things, do they become unclean?" The priests answered and said, "Yes, they become unclean."
14 So Haggai answered and said, "So it is with this people and this nation before me!— this is Yahweh's declaration—and so it is with the work of their hands. What they offer to me is unclean!
15 So now, think in your minds about the past leading up to this very day. Before stone was placed upon stone in the temple of Yahweh, 16 how was it then? When you came to a heap of twenty measures of grain, there were only ten; and when you came to the wine vat to draw out fifty measures, there were only twenty. 17 I afflicted you and all the work of your hands with blight and mildew, but you still did not turn to me—this is Yahweh's declaration. 18 Consider from this day forward, from the twenty-fourth day of the ninth month, from the day that the foundation of the temple of Yahweh was laid. Consider it! 19 Is there still seed in the storehouse? The vine, the fig tree, the pomegranate, and the olive tree have not borne! But from this day will I bless you!"
20 Then the word of Yahweh came a second time to Haggai on the twenty-fourth day of the month and said, 21 "Speak to the governor of Judah, Zerubbabel, and say,
'I will shake the heavens and the earth.
22 For I will overthrow the throne of kingdoms
and destroy the strength of the kingdoms of the nations!
I will overthrow the chariots and their riders;
the horses and their riders will fall down,
each one because of his brother's sword.
23 On that day—this is the declaration of Yahweh of hosts— I will take you, Zerubbabel son of Shealtiel, as my servant—this is Yahweh's declaration. I will make you like a signet ring, for I have chosen you!— this is the declaration of Yahweh of hosts!'"
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetry in 2:3-9, 21-23.
Haggai uses an extended metaphor in this chapter related to ritual cleanliness. While the Jews were not unclean by nature as the Gentiles were, their actions made them unclean. (See: and clean)
This is the seventh month of the Hebrew calendar. The twenty-first day is near the middle of October on Western calendars.
This idiom is used to introduce a special message from God. See how you translated this in [Haggai 1:1]
Here the word "hand" refers to Haggai himself. Yahweh used Haggai as the agent to deliver his command. See how you translated this in [Haggai 1:1]
See how you translated this man's name in [Haggai 1:1]
This is a urgent exhortation.
See how you translated these men's names in [Haggai 1:1]
Yahweh speaks to the people about the new temple they are building. They are building it on the same place their ancestors built the former temple, which Nebuchadnezzar completely destroyed. This new temple is much smaller than the former temple.
Yahweh speaks of the new temple as if it were the same building as the old temple. He is telling those who had seen the former temple to pay attention. This rhetorical question can be translated as a statement. Alternate translation: "I want those among you who saw this house in its former glory to pay attention."
Yahweh is telling them that he knows what they are thinking about the new temple. He speaks of the new temple as if it were the same building as the old temple. This rhetorical question can be translated as a statement. Alternate translation: "I know what you think of this new temple."
Yahweh is telling the people that he understands that they are disappointed because the new temple is so small. This rhetorical question can be translated as a statement. Alternate translation: "I know that you think it is not important at all."
"From now on, be strong"
Yahweh speaks of himself by name to express the certainty of what he is declaring. See how you translated this in [Haggai 1:9]
Possible meanings are 1) "my Spirit lives among you" or "my Spirit will fight against your enemies" as a helper, or 2) "my Spirit is a witness to you," testifying that God is still with them.
The words "I will shake the earth" could be translated as "I will cause an earthquake," and that earthquake would shake "the sea" as well as "the dry land," a merism for the entire earth. Yahweh speaks of the heavens and every nation as if they also were solid objects that he could shake.
Use the verb you usually use for pushing trees back and forth to get fruit or other objects to fall from them.
The metaphor that begins with the words "I will ... shake the heavens" in verse 6 ends here. Yahweh speaks of every nation as if they also were solid objects that he could shake.
Yahweh speaks of glory as if it were a solid or liquid that could be put into a container, the temple. Possible meanings are 1) the temple will become very beautiful. Alternate translation: "I will make this house very beautiful" or 2) the "precious things" that "every nation will bring" include much silver and gold and other forms of wealth. Alternate translation: "I will have people bring many beautiful things into this house"
Yahweh speaks of himself by name to express the certainty of what he is declaring. See how you translated this in [Haggai 1:9]
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This is the ninth month of the Hebrew calendar. The twenty-fourth day is near the middle of December on Western calendars.
"in the second year of the reign of Darius" or "when Darius had been king for more than one year"
See how you translated these men's names in [Haggai 1:1]
This idiom is used to introduce a special message from God. See how you translated this in [Haggai 1:1]
This is an urgent exhortation.
The words "that is set apart to Yahweh" and the word "holy" translate the same Hebrew word. "holy meat ... holy"
"because he has touched a dead body"
Haggai answers the priests with the words that Yahweh told Haggai to tell the priests. Alternate translation: "So Haggai answered and told them Yahweh's words: 'So it is ... is unclean"
"I look at this people and this nation the same way." Yahweh reminds the priests that a clean thing that touches an unclean thing becomes unclean. He then reminds them that he thinks of them as unclean because they have been worshiping idols, and so everything they touch and make becomes unclean.
Yahweh speaks of himself by name to express the certainty of what he is declaring. See how you translated this in [Haggai 1:9]
The hands are a synecdoche for the people whose hands they are. Alternate translation: "everything they have done" or "everything they make with their hands"
This is an urgent exhortation.
This can be translated in active form. Alternate translation: "Before you laid the first stones for the temple"
"20 measures." A "measure" is an unknown amount.
"50 measures." A "measure" is an unknown amount.
"everything you made" or "your crops"
Yahweh speaks of himself by name to express the certainty of what he is declaring. See how you translated this in [Haggai 1:9]
This is an urgent exhortation.
This is the ninth month of the Hebrew calendar. The twenty-fourth day is near the middle of December on Western calendars. See how you translated this in [Haggai 2:10]
This can be translated in active form. Alternate translation: "the day that you laid the foundation of Yahweh's temple"
Yahweh is preparing the people for the promise he is about to give them. This rhetorical question can be translated as a statement. Alternate translation: "You can see that there is no seed in the storehouse."
"Your grape vines, fig trees, pomegranate trees, and olive trees"
This is a type of sweet fruit. You may need to make explicit that the tree is being spoken of. Alternate translation: "the pomegranate tree"
"have not produced fruit"
This idiom is used to introduce a special message from God. See how you translated this in [Haggai 1:1]
This is the name of a man. See how you translated this in [Haggai 1:1]
You may need to make explicit which month is spoken of. Alternate translation: "on the twenty-fourth day of the ninth month"
This is the name of a man. See how you translated this in [Haggai 1:1]
The words "I will shake the earth" could be translated as "I will cause an earthquake." Yahweh speaks of the heavens as if they also were solid objects that he could shake. See how these ideas are translated in [Haggai 2:6]
Use the verb you usually use for pushing trees back and forth to get fruit or other objects to fall from them. See how you translated this in Haggai 2:6.
This is a merism for "the whole universe" or "everything that exists."
The throne is a metonym for the person sitting on the throne. Alternate translation: "I will take kings off of their thrones"
Here "throne" is a metonym for the king who sits on it. Alternate translation: "government ruled by kings"
You may need to make explicit that "the nations" are Israel's enemies. Alternate translation: "I will make it so the kingdoms of the nations that are Israel's enemies are no longer strong"
The sword here is a metonym for violent death. Alternate translation: "each one because his brother has killed him"
Yahweh speaks of himself by name to express the certainty of what he is declaring. See how you translated this in [Haggai 1:9]
See how you translated these men's names in [Haggai 1:1]
Yahweh speaks of himself by name to express the certainty of what he is declaring. See how you translated this in [Haggai 1:9]
Kings used a signet ring to seal documents to show that they truly had his authority. Zerubbabel would have authority from Yahweh because he would speak Yahweh's words.
1 The burden of the word of Yahweh to Israel by the hand of Malachi.
2 "I have loved you," says Yahweh. But you say, "How have you loved us?" "Was not Esau Jacob's brother?" declares Yahweh. "Yet I have loved Jacob, 3 but Esau I have hated. I have made his mountains an abandoned devastation, and I have made his inheritance a place for the jackals of the wilderness." 4 If Edom says, "We are beaten down, but we will return and rebuild the ruins," Yahweh of hosts will say, "They may rebuild, but I will throw down again. Others will call them 'The country of wickedness' and 'The people with whom Yahweh is angry forever.' 5 Your own eyes will see this, and you will say, 'Yahweh is great beyond the borders of Israel.'
6 "A son honors his father, and a servant honors his master. If I, then, am a Father, where is my honor? If I am a master, where is the reverence for me?" says Yahweh of hosts to you priests, who despise my name. "But you say, 'How have we despised your name?' 7 By offering polluted bread upon my altar. But you say, 'How have we polluted you?' By saying that Yahweh's table is contemptible. 8 When you offer blind animals for sacrifice, is that not evil? When you offer the lame and sick, is that not evil? Present that to your governor! Will he accept you or will he lift up your face?" says Yahweh of hosts. 9 Now you keep asking the face of God, that he may be gracious to us. But Yahweh of hosts says that with such an offering in your hand, would he lift up any of your faces? 10 "Oh, if only there were one of you who would shut the temple gates, so that you might not light fires on my altar in vain! I have no pleasure in you," says Yahweh of hosts, "and I will not accept any offering from your hand. 11 For from the rising of the sun to its setting my name will be great among the nations and in every place incense and pure grain offerings will be offered in my name. For my name will be great among the nations," says Yahweh of hosts. 12 "But you are profaning it when you say the Lord's table is polluted, and that its fruit, its food, is to be despised. 13 You also say, 'How tiresome this is,' and you snort at it," says Yahweh of hosts. "You bring what has been torn or is lame or sick; and this you bring as your offering. Should I accept this from your hand?" says Yahweh. 14 "May the deceiver be cursed who has a male animal in his flock and vows to give it to me, and yet sacrifices to me, the Lord, what is flawed! For I am a great king," says Yahweh of hosts, "and my name will be honored among the nations."
This is an important title used in this chapter. It reminds the reader of the great power Yahweh has to punish the nations. (See: yahwehofhosts)
There are many rhetorical questions in this chapter. They all have a rather dramatic effect. They increase the emotional connotations of what is being said.
This can be expressed as a statement. "This is the burden of the word of Yahweh to Israel by the hand of Malachi"
This is a metaphor for a serious message.
This is the name of God that he revealed to his people in the Old Testament. See the translationWord page about Yahweh concerning how to translate this.
The phrase "by the hand of" is an idiom that means that Yahweh used Malachi to deliver his message. Alternate translation: "through Malachi" or "spoken to them by Malachi"
This question indicates that the people doubt the truth of what God says. This can be expressed as a statement. Alternate translation: "You have not shown that you love us."
This question, a reply of Yahweh reminding the people of their nation's history, may also be expressed as a statement. Alternate translation: "You know that Esau was Jacob's brother."
"Yahweh has solemnly said this"
Here "loved" implies a relationship of loyalty between Yahweh and Jacob, in which a covenant existed between them. This can be made explicit. Alternate translation: "as you know, I obligated myself with a covenant to love Jacob"
This name "Jacob" refers here not only to Jacob, but also to all his descendants.
Here "hated" implies that there was no covenant between Yahweh and Esau. However, it does not imply that Yahweh was emotionally against Esau.
This name "Esau" refers here not only to Esau, but also to all his descendants.
This refers to the hill country of Edom.
In the Old Testament, the presence of wild animals such as jackals was a frequent description of land deserted by the people who once lived there.
Here "inheritance" stands for the region that Esau's descendants, the nation of Edom, occupied.
Here "Edom" stands for the people of Edom. Alternate translation: "If the people of Edom say"
Here "throw down" stands for "destroy." Alternate translation: "I will destroy"
Here "wickedness" stands either for wicked people or for wicked actions. Alternate translation: "country of wicked people"
Here "your own eyes" stands for the people themselves. Alternate translation: "You yourselves will see this"
Yahweh rebukes the priests using an imaginary conversation in which the priests protest that they are doing right and Yahweh tells them what they are doing wrong.
Here "my name" stands for Yahweh himself. Alternate translation: "treat me as though you hate me"
Here the priests are asking a question in order to state that they have not really despised Yahweh. This can be expressed as a statement. Alternate translation: "We have not really despised your name." or "Tell us how we have despised your name, because we do not think that we have done so."
Here "polluted" describes anything that is not suitable to sacrifice to God.
Here the priests are asking a question in order to state that they have not really polluted Yahweh. This can be expressed as a statement. Alternate translation: "We have not polluted you." or "Tell us how we have polluted you, because we do not think that we have done so."
This expression refers to insulting God by giving him unsuitable sacrifices.
This refers to an altar.
This is the answer that Yahweh gives to the priests, but the full answer is only implied. This can be made explicit. Alternate translation: "You have polluted my altar by saying, 'Yahweh's table is contemptible.'"
something people should regard as bad, worse than worthless
Here Yahweh uses a question to rebuke the people. Alternate translation: "You know very well that it is evil for you to offer blind animals for sacrifice!"
Here Yahweh uses a question to rebuke the people. Alternate translation: "And you know very well that it is evil for you to offer lame and sick animals!"
Here the imperative functions as a condition. Alternate translation: "If you present that to your governor, will he accept you or will he lift up your face?"
Here Yahweh asks this question in order to remind the people that their governor would never accept defective animals from them. Alternate translation: "If you present that to your governor, you know that the he will not accept you. He will not lift up your face."
Lifting up someone's face refers to accepting him with favor. Alternate translation: "will he accept you with favor" or "will he agree to help you"
give as a gift to show respect
Malachi is no longer speaking for God. He is talking directly to the Israelites; he is criticizing them for daring to think that God will have mercy on them.
They were speaking nicely to God hoping to convince him to stop being angry with them. Alternate translation: "keep begging God to be gracious"
Here Yahweh is asking a question in order to make a statement of rebuke. Alternate translation: "if you offer unacceptable offerings, he will certainly not lift up your faces."
This difficult phrase in Hebrew is interpreted in many different ways by modern versions.
Here "hand" stands for the people bringing the offering. Alternate translation: "brought by you"
Lifting up someone's face refers to accepting him with favor. Alternate translation: "would he accept any of you with favor" or "would he agree to help any of you"
This expresses great desire.
Here "light fires on my altar" stands for offering sacrifices on Yahweh's altar. Alternate translation: "so that you might not make fires to burn offerings that I will not accept"
Here "your hand" stands for "you." Alternate translation: "from you"
This double expression means "everywhere." It is parallel to "among the nations" and "in every place"
Here "my name" stands for Yahweh's reputation and honor. Alternate translation: "I will be honored in other nations"
This may be expressed in active form. Alternate translation: "in these nations people will worship me by offering incense and pure grain offerings to me"
Here "name" stands for Yahweh. Alternate translation: "to me"
Possible meanings are 1) "the meat sacrificed on the altar from animals whose other parts the priests should eat" or 2) "the meat sacrificed on the altar."
show great disrespect by making noises through the nose
Possible meanings are 1) "what you have stolen from others" or 2) "what a wild animal has killed."
Here Yahweh is asking a question in order to make a statement of rebuke. Alternate translation: "I should certainly not accept this from you!"
Here "your hand" stands for "you." Alternate translation: "from you"
This may be expressed in active form. Alternate translation: "people in the other nations honor my name"
Here "my name" stands for Yahweh. Alternate translation: "I will be honored"
1 Now you priests, this command is for you. 2 "If you will not listen, and if you will not lay it on your heart to give honor to my name," says Yahweh of hosts, "then I will send a curse on you, and I will curse your blessings. Indeed, I have cursed them, because you are not laying my command on your heart. 3 See, I am about to rebuke your descendants, and I will spread dung on your faces, the dung from your festivals, and he will take you away with it. [1][2]4 You will know that I have sent this command to you, and that my covenant may continue to be with Levi," says Yahweh of hosts. 5 "My covenant with him was life and peace, and I gave them to him; I gave him fear, and he feared me, and he stood in awe of my name. 6 True instruction was in his mouth, and nothing false was found on his lips. He walked with me in peace and uprightness and he turned many away from iniquity. 7 For a priest's lips should keep knowledge and people should seek instruction from his mouth, for he is a messenger of Yahweh of hosts. 8 But you have turned away from the true path. You have caused many to stumble with respect to the law. You have corrupted the covenant of Levi," says Yahweh of hosts. 9 "So, I have made you contemptible and lowly before all the people, because you have not kept my ways, but have instead shown partiality in matters of the law."
10 Is there not one Father for us all? Has not one God created us? Why are we faithless each man against his brother, profaning the covenant of our fathers? 11 Judah has been faithless. A disgusting thing has been committed in Israel and in Jerusalem. For Judah has profaned the holy place of Yahweh which he loves, and has married the daughter of a foreign god. 12 May Yahweh cut off from the tents of Jacob the man who does this, the one who is awake and the one who answers, even if he is bringing an offering to Yahweh of hosts. [3]13 You also do this: You cover the altar of Yahweh with tears, with weeping and sighing, because he still does not turn toward the offering or accept it with favor from your hand. 14 But you say, "Why does he not?" Because Yahweh was a witness between you and the wife of your youth, against whom you have been faithless, even though she was your companion and your wife by covenant. 15 Did he not make them one, with a portion of his spirit? Then why did he make you one? Because he was seeking an offspring from God. So guard yourselves in your spirit, and do not be unfaithful to the wife of your youth. 16 "For I hate divorce," says Yahweh, the God of Israel, "and the one who covers his garment with violence," says Yahweh of hosts. "So guard yourselves in your spirit and do not be faithless."
17 You have wearied Yahweh with your words. But you say, "How have we wearied him?" By saying, "Everyone who does evil is good in the eyes of Yahweh, and he delights in them," or "Where is the God of justice?"
The priests are given a strong warning in this chapter. They have not followed the law of Moses and have led the people in the wrong direction. Yahweh has not accepted their sacrifices. (See: priest and lawofmoses)
Because the Jews lived under a covenantal arrangement with Yahweh, their relationship is described using the imagery of a marriage. Marital unfaithfulness indicates a person's unfaithfulness to Yahweh.
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This refers to considering something to be very important. Alternate translation: "consider it to be very important"
The abstract noun "honor" can be stated as a verb. Alternate translation: "honor my name"
Here this expression refers to God.
The abstract noun "curse" can be stated as a verb. Alternate translation: "I will curse you"
This refers to considering God's command to be very important. Alternate translation: "you are not considering my command to be very important"
Here "dung on your faces" stands for disgrace. Alternate translation: "I will most certainly put you in deep disgrace; it will be as bad as if I had spread dung on your faces"
Here "festivals" stands for the animals that the priests offered in sacrifice at the Israelite festivals. "The dung" probably refers both to the dung that was produced by the animals just before they were slaughtered for sacrifice, and to the dung that was found inside the animals when their bodies were cut apart before being sacrificed. Temple workers had to transport this dung to a place outside of the temple, and probably outside of Jerusalem.
This difficult expression can be translated as "God will take you away with it," that is, with the dung. This expression continues the same metaphor of slaughtering animals for sacrifice, and it can be put in active form. Alternate translation: "they will throw you on the dung pile; God will make sure that they take you away when they remove all the dung"
Possible meanings of this expression are 1) God will punish the unfaithful priests by killing them and causing their bodies to be carried away on the piles of animal dung, or 2) God will punish the unfaithful priests in such a horrible way that it will be as if their bodies had been carried away with the animal dung.
Here Levi represents his descendants, the tribe of Levi. Alternate translation: "so that my covenant may be with you, the descendants of Levi"
Yahweh speaks of the tribe of Levi as though they are Levi.
Here the intended results of the covenant are spoken of as if they were the covenant itself. Alternate translation: "The purpose of my covenant with Levi was for the priests to live in prosperity and peace"
This expression continues the same metaphor, but leaves out an idea that is implied in the text. This can begin a new sentence. Alternate translation: "My covenant with him was also fear, and he feared me" or "In my covenant with him, I required him to fear me, and he did fear me"
Here "my name" stands for God himself.
Here finding something stands for that thing existing. Alternate translation: "there was no falsehood"
Here "lips" stands for a person's ability to speak.
Here walking stands for living, conducting one's life in a certain way.
Here the idea of location stands for the manner in which Levi lived. Alternate translation: "peacefully and uprightly"
Here persuading people to stop sinning is spoken of as if it were turning them away from sin. Alternate translation: "he persuaded many people to stop sinning"
Here "lips" stands for a person's ability to speak.
Here knowledge is spoken of as if it were an object that a priest could keep. In this passage, the idea of "keep knowledge" implies communicating true knowledge about God.
Here instruction is spoken of as if it were an object that people could look for. This can be restated to remove the abstract noun "instruction." Alternate translation: "want to be instructed" or "want a priest to teach them truly"
Here "mouth" stands for what a person says.
The right way to behave is spoken of as if it were the right path to follow, and abandoning right conduct is spoken of as if it were turning away from that path.
Disobeying God is spoken of as if it were stumbling.
The expression "with respect to the law" gives the context for the "stumbling." Alternate translation: "You have caused many to disobey the law"
"broken the covenant I made with the Levites."
This spatial idea stands for the people's awareness of the priests' evil behavior.
Here "ways" stands for "desires" and "behavior." These ways are spoken of as if they were things that could be kept by people. Alternate translation: "followed my desires in how you should live"
"set easy standards of behavior for people you like and difficult standards of behavior for people you do not like"
Here the habit of favoring some people more than others is spoken of as if it were a thing that could be shown to others. Alternate translation: "made people aware that you favor some people more than others
Here the prophet Malachi begins to speak to his fellow Israelites.
Malachi asks these questions in order to remind his fellow Israelites about what they already know. Alternate translation: "You know that we all have one Father, that our God has created a nation out of us." or "You all know that God is the Father of all us Israelites, because he is the one who made our nation."
This question is meant to express a statement. Alternate translation: "Certainly it is the same God who has created us."
This probably refers to God forming the Hebrews into a nation.
Malachi asks this question in order to rebuke his fellow Israelites. This question may be expressed as a statement. Alternate translation: "We should certainly not mistreat our brothers and disrespect God's covenant by disobeying his commands, as you have been doing."
Here "Judah" stands for the people in the region of Judah, and the fact that they have been faithless to Yahweh is spoken of as if they were one man named "Judah." Alternate translation: "The people of Judah have been faithless"
This can be expressed in active form. Alternate translation: "People have done disgusting things in Israel and in Jerusalem"
Here "Judah" refers again to the people of Israel. Alternate translation: "For the people of Judah have profaned the holy place of Yahweh"
The people of Judah are again referred to as if they were one man named "Judah." Alternate translation: "have married women from other nations, women who worship idols"
Destroying something is often spoken of as it were cutting it off from something else. Alternate translation: "May Yahweh destroy anyone in the tents of Jacob who" or "May Yahweh kill anyone in the community of Israel who"
Here "tents of Jacob" stands for the community of Israel.
Here "Jacob" stands for all the Israelites, because Jacob was one of the patriarchs from whom the Israelites were descended.
This expression seems to mean "absolutely everyone."
Malachi continues to speak to his fellow Israelites.
This sarcastically exaggerates the amount of tears the people cry to show that Yahweh knows that the people do not really feel sad.
The words "weeping" and "sighing" share similar meanings and intensify the idea of weeping. Alternate translation: "with great weeping"
Here turning toward a gift stands for receiving it and showing favor to the giver.
This implies that those who are weeping at Yahweh's altar have offered sacrifices to him.
Here "hand" stands for the person giving the offering. Alternate translation: "from you"
The full thought, as in [Malachi 2:13]
"the woman you married when you were young"
This statement assumes that this woman is still living.
Here a witness to an agreement between two people is thought of as standing between them in order to testify about what they agreed to, in case a dispute arises between the two people. This sentence also was meant to remind the people that Yahweh would punish any Israelite who broke the covenant of marriage.
This statement implies that many of the Israelites had divorced their wives.
"by the covenant of marriage that you agreed to"
This question may be expressed as a statement. Alternate translation: "He certainly made husband and wife one, with a portion of his spirit."
This expression implies making husband and wife one flesh. Alternate translation: "make husband and wife one flesh"
Children who would honor and obey God.
Here "divorce" stands for the act of divorce, when a man sends away his wife, so as to end his marriage to her. Alternate translation: "I hate it when a man divorces his wife"
This phrase probably means any man who is violent toward his wife.
"So be careful to be loyal to your wife"
Yahweh is spoken of as if human behavior could make him tired, but God cannot grow weary in a physical or emotional sense. This statement probably means that the people have repeatedly offended Yahweh. Alternate translation: "You have offended Yahweh"
This question is meant to deny that the people have done any wrong. This can be expressed as a statement. Alternate translation: "We have certainly not wearied him."
The complete idea here is, "You have wearied him by saying." This is the prophet's answer to the rhetorical question.
The eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: "in the opinion" or "in the judgment"
The priests ask this question in order to claim either that Yahweh does not care whether people do evil or not, or that he never punishes evildoers. Alternate translation: "God certainly does not punish evil people!"
the God who punishes evildoers justly
1 "See, I am about to send my messenger, and he will prepare the way before me. Then the Lord, whom you seek, will suddenly come to his temple. The messenger of the covenant in whom you delight, see, he will come," says Yahweh of hosts.
2 But who will be able to endure the day of his coming? Who will be able to stand when he appears? For he will be like a refiner's fire and like laundry soap. 3 He will sit as a refiner and purifier of silver, and he will purify the sons of Levi. He will refine them like gold and silver, and they will bring offerings of righteousness to Yahweh. 4 Then the offering of Judah and Jerusalem will be pleasing to Yahweh, as in the days of old, and as in ancient years. 5 "Then I will approach you for judgment. I will quickly become a witness against the sorcerers, the adulterers, those who swear to deception, and against those who oppress the hired worker in his wages, those who oppress the widow and the orphan, against those who turn away the foreigner, and against those who do not honor me," says Yahweh of hosts. 6 "For I, Yahweh, have not changed; therefore you descendants of Jacob have not been consumed.
7 From the days of your fathers you have turned aside from my statutes and have not kept them. Return to me, and I will return to you," says Yahweh of hosts. "But you say, 'How will we return?' 8 Would a person rob God? Yet you are robbing me. But you say, 'How have we robbed you?' In tithes and offerings. 9 You are cursed with a curse, for you are robbing me, the whole nation. 10 Bring the full tithe into the storehouse, so that there may be food in my house, and test me now in this," says Yahweh of hosts, "if I do not open to you the windows of heaven and pour out a blessing on you, until there is no more room for it all. 11 I will rebuke those who destroy your crops, so that they do not destroy the harvest of your land. Your vines in the fields will not lose their fruit," says Yahweh of hosts. 12 "All the nations will call you blessed, for you will be a land of delight," says Yahweh of hosts.
13 "Your words against me have been strong," says Yahweh. "But you say, 'What have we said among ourselves against you?' 14 You have said, 'It is useless to serve God. What profit is it that we have kept his requirements or walked mournfully before Yahweh of hosts? 15 So now we call those who do evil blessed. Evildoers not only prosper, but they even test God and escape.'"
16 Then those who feared Yahweh spoke with one another. Yahweh paid attention and listened, and a book of remembrance was written before him about those who feared Yahweh and honored his name. 17 "They will be mine," says Yahweh of hosts, "my own treasured possession, on the day that I act. I will pity them, as a man pities his own son who serves him. 18 Then once again you will distinguish between the righteous and the wicked, between one who worships God and one who does not worship him.
There are several prophecies in this chapter concerning the Messiah and the one who comes before the Messiah. At times, this chapter switches between prophesying about the first coming of the Messiah and the second coming of the Messiah without formal divisions between them. (See: prophet and christ)
Several rhetorical questions are used in this chapter to convince the reader of the truth of what he is saying and of their sin. (See: sin)
Yahweh begins speaking again to the people of Israel in verse 1, but the prophet Malachi begins speaking in verse 2.
"Look" or "Listen" or "Pay attention to what I am about to tell you"
Here getting people ready to welcome Yahweh is spoken of as if a road were being cleared for Yahweh to travel on.
Some modern versions translate this in a way that implies that these two expressions refer to the same person. Other modern versions leave this matter ambiguous. We recommend that translations leave this matter ambiguous, as the ULB does.
Almost all versions leave ambiguous the sense of this expression. But translators may need to make explicit the relationship between "messenger" and "the covenant." The UDB presents "the messenger" as one promised by the covenant that Yahweh had with Israel. Another choice is to present the messenger as a person who will either confirm that covenant or announce a new covenant.
These rhetorical questions imply that no one will be able to resist Yahweh when he comes. They can be combined into one statement. Alternate translation: "However, no one will be able to resist Yahweh when he comes to judge them."
Here "day" stands for "time." Alternate translation: "the time when he comes"
Here standing represents resisting someone's attack or accusations.
This sentence gives the reason why no one will be able to resist God when he comes. God's power to judge the people and to stop them from sinning is spoken of as if it were the power of strong soap to clean clothes, or the power of fire to melt an object. These are ways of saying that God's power to do these things cannot be stopped.
Forgiving the sons of Levi and persuading them not to sin any longer is spoken of as if it were purifying metal. Alternate translation: "he will correct the sons of Levi and forgive them for having sinned"
Here "sons" refers to descendants. The male descendants of Levi were the priests and workers in the temple.
Here sitting implies the action of a metalworker, who sits down in order to purify small amounts of gold or silver. It also implies the action of a king, who sits down to judge people and give decrees.
Here persuading people not to sin any longer is spoken of as if a metalworker were making gold and silver more pure.
Here "of righteousness" means "motivated by righteous desires to worship God." Alternate translation: "they will bring acceptable offerings to Yahweh in order to worship Yahweh"
Malachi continues speaking in verse 4, but Yahweh begins speaking again in verse 5.
Here "Judah" and "Jerusalem" stand for the people in those places. Alternate translation: "the offerings brought by the people of Judah and Jerusalem"
These two phrases mean basically the same thing and emphasize that the offering was once pleasing to Yahweh. Alternate translation: "as it was in the distant past" or "as it was a long time ago"
Here "judgment" refers to the act of judging. Alternate translation: "Then I will approach you in order to judge you"
"cause the hired worker to suffer by not paying him for his work"
That is, turning away the foreigner from gaining his rights. Depriving people of their rights is spoken of as if it were physically turning them away from oneself. Perhaps the idea is turning away someone who comes for a wrong to be set right. Alternate translation: "deny foreigners living in Israel the rights that they should have"
Yahweh continues to speak to the people of Israel.
This can be translated in active form. The word "consumed" is a metaphor for "destroyed." Alternate translation: "I have not consumed you descendants of Jacob" or "you descendants of Jacob have not perished"
Disobeying God's statutes is spoken of as if it were turning away from them. Alternate translation: "You have disobeyed my statutes ever since the days of your ancestors"
Here loving each other and being faithful to each other is spoken of as if it were returning to each other. Alternate translation: "Love me and honor me, and I will always help you"
The people ask this question in order to claim that they have never stopped obeying God. This can be expressed as a statement. Alternate translation: "We have never gone away from you, so we cannot return to you." or "We have never gone away from you, so it makes no sense to speak of us as returning to you."
Yahweh continues to speak to the people of Israel.
This question implies that the idea of robbing God is very wicked. This can be expressed as a statement. God speaks of himself in the third person Alternate translation: "A man should certainly not rob God." or "No one should ever rob me."
This question implies that the people do not think they have robbed God. Alternate translation: "We have certainly not robbed you."
This reply from Yahweh implies a fuller answer. Alternate translation: "You have robbed me by withholding from me your tithes and offerings"
This can be stated in active form. Alternate translation: "I have certainly cursed you"
Here "nation" stands for the people to whom Yahweh is speaking. Alternate translation: "all of you in the whole nation are robbing me"
Yahweh continues to speak to the people of Israel.
"all the tithes"
Here "house" stands for the temple. Alternate translation: "my temple"
Here the command "test me" stands for something that the people can do and should do: "if you test me." This can be divided into two sentences also. Alternate translation: "And if you test me ... I will open up the windows of heaven" or "And you should test me ... If you do, I will open up the windows of heaven"
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Here to be called blessed stands for being blessed. Alternate translation: "All the nations will know that you have been blessed"
This expression stands for the people in all the nations. Alternate translation: "The people in all the nations"
Here "delight" stands for the condition in which the inhabitants of a land take delight in their land.
These verses begin a new section in the book. Here Yahweh is speaking to the people of Israel.
Here "strong" stands for "harsh" or "terrible." And "Your words" stands for "What you have said." Alternate translation: "What you have said about me is terrible"
The people ask this question in order to claim that they have said nothing against God. This can be expressed as a statement. Alternate translation: "We have not said anything among ourselves against you."
The people ask this question among themselves in order to make a statement. Alternate translation: "It is useless that we have kept his requirements and walked mournfully before Yahweh of hosts."
Here "walk mournfully" stands for "behave in a sorrowful manner," probably in order to indicate sorrow over their sins.
Here this expression refers to God being aware of what the people were doing.
Here to "call ... blessed" stands for being blessed. This may be stated in active form. Alternate translation: "we say that God has blessed those who do evil" or "we say that those who do evil are well off"
That is, "they escape God's punishment."
The event described here may have taken place after the godly people in Israel repented of their sins.
This can mean 1) the Israelites wrote a book so they would remember what they had promised and listed the names of people who feared Yahweh or 2) Yahweh caused someone in heaven to write a book with the names of people who feared him.
This expression refers to any book that helps people remember important things, such as events or people who lived in the past.
Here "his name" stands for God himself.
"They will be my people"
Here "possession" refers to one's personal property. This idea can be expressed with a verb. Alternate translation: "they will belong completely to me"
the time when Yahweh will judge and punish the rebellious Israelites, giving victory to the faithful Israelites
"see a difference between" or "treat differently"
1 For see, the day is coming, burning like a furnace, when all the arrogant and all the evildoers will become stubble. The day that is coming will burn them up," says Yahweh of hosts, "so that it will leave them neither root nor branch. 2 But for you who fear my name, the sun of righteousness will rise with healing in its wings. You will go out, and you will leap like calves from the stall. 3 On that day you will trample down the wicked, for they will be ashes under the soles of your feet on the day that I act," says Yahweh of hosts.
4 "Remember the law of my servant Moses that I commanded him at Horeb for all Israel, the statutes and the rulings. 5 See, I will send you Elijah the prophet before the coming of the great and fearful day of Yahweh. 6 He will turn the heart of the fathers to the children, and the heart of the children to their fathers, so that I do not come and attack the land with complete destruction."
Although the Jews may have hoped these prophecies referenced a time in the near future to them, the prophecies of this chapter exclusively relate to the last days. (See: prophet and lastday)
"look" or "listen" or "pay attention to what I am about to tell you"
The disaster occurring at this time is spoken of as if the day itself were burning. God's judgment is often spoken of as if it were a fire.
See how you translated these wordsd in Malachi 3:15.
These people are spoken of as if they will become dried-up plants fit only for being burned. It is common for the Bible to speak of people as if they were plants or trees. Alternate translation: "all the arrogant and all the evildoers will burn up like dry plants"
Here "the day" stands for the events that will occur on that day. Alternate translation: "On that day I will burn them up"
This expression continues to speak of people as if they were plants or trees. So being deprived of all roots and branches stands for being completely killed off. Alternate translation: "nothing will be left"
Here "my name" stands for Yahweh himself.
This can mean 1) Yahweh, who always acts righteously, will come and heal his people on that day or 2) on that day Yahweh will reveal the people's righteousness and heal them.
Possible meanings are 1) the act of healing someone is spoken of as if it were an object that the sun carried to people by means of its wings or 2) the healing takes place under the wings, that is, in the security God gives his people.
It was common in the Ancient Near East to speak of the sun as if it had wings, with which it moved across the sky. Possible meanings are 1) the sun's life-giving rays of light are spoken of as if they were its wings or 2) the wings are said to cover God's people so as to give them peace and safey.
Here the redeemed people of Yahweh are spoken of as if they were young bulls released from their stalls, allowed to go out into their pasture.
Here the victory of God's people is spoken of as if they were walking over the burned bodies of their enemies.
The Israelites' enemies are spoken of as having been burned to ashes (Malachi 4:1).
Here "Remember" stands for "Think about" and, at the same time, "Obey."
This is another name for Sinai.
Here "all Israel" is a reference to all the people in the nation of Israel.
These are the laws that God gave Israel for all time.
These are legal decisions meant to make clear how the general statutes apply to everyday life.
Here the occurrence of this day is spoken of as if it were coming. Alternate translation: "before the great and fearful day of Yahweh happens"
This expression refers to any time in which Yahweh acts decisively.
Here changing how people think is spoken of as if it were turning their hearts.