NAM (Nahum)
NAM.1 • NAM.2 • NAM.3
NAM.1
[NAM.1.1] The oracle concerning Nineveh is the book of the vision of Nahum, the God of someone. [§]
mas-sah nee-neh seh-fer khaz-ohn nach-oom ha-el-koh-shee
This verse introduces the book of Nahum. "Mas-sah" means "burden" or "oracle". "Nee-neh" is the name of the city, Nineveh. "Seh-fer" means "book". "Khaz-ohn" means "vision". "Nach-oom" is the prophet's name. "Ha-el-koh-shee" means "the God of [something/someone," the specific object is not stated in this verse].
[NAM.1.2] God is zealous and an avenger, Yahveh is an avenger, and master of wrath, Yahveh avenges to his enemies and He preserves to his adversaries. [§]
El kanoh venokem Yahveh, nokem Yahveh uvaal chemah, nokem Yahveh letzarav venoter hu leoyevav.
This verse describes God's attributes. "El" means God. "Kanoh" means zealous or jealous. "Nokem" means avenger. "Yahveh" is the personal name of God. "Baal chemah" means master of wrath or possessing anger. "Letzarav" means to his enemies. "V'noter hu" means He preserves or He keeps watch. "Leoyevav" means to his adversaries.
[NAM.1.3] Yahveh is slow to anger and great in power, and the pure one will not clear the guilty. Yahveh’s way is in a storm and a whirlwind, and a cloud of dust is at his feet. [§]
Yahveh erekh apayim ugedol koch v’nakeh lo y’nakeh Yahveh b’sufah uvis’arah darkho v’anan avak raglav.
This verse describes Yahveh’s attributes and how he manifests his power. "Erekh apayim" means long of temper or patience. "Gadol koch" means great in power. "Nakeh" means clean or pure, and the repetition with the negative indicates Yahveh will not clear the guilty. The imagery then describes Yahveh’s path as being in a storm and whirlwind, with a cloud of dust at his feet, signifying his awesome and overwhelming presence.
[NAM.1.4] God rebuked the sea and dried it up, and He destroyed all the rivers. Desolation came to Bashan and Carmel, and the bloom of Lebanon was made desolate. [§]
go'er bayam vayab'shehu vechol-hanharot hekhriv omlel bashan vecharmel uferach levanon omlel.
This verse describes God's power over nature, specifically the sea and rivers, and its effect on the land. "Go'er" means to rebuke or scold. "Bayam" means in the sea. "Vayab'shehu" means and He dried it up. "Vechol-hanharot" means and all the rivers. "Hekhriv" means He destroyed. "Omlel" means desolated or made desolate. "Bashan" and "Charmel" are geographical locations, regions known for their fertility. "Uferach levanon" means and the bloom of Lebanon, referring to the forests. The repetition of "omlel" emphasizes the completeness of the desolation.
[NAM.1.5] The mountains shook from before him, and the hills trembled. The land was lifted up from before his face, and the world, and all who dwell in it. [§]
ha-rim ra-shu mi-men-nu ve-ha-ge-va-ot hit-mo-ga-gu ve-ti-sa ha-a-retz mi-pa-nav ve-te-vel ve-chol yosh-bei bah
This verse describes a dramatic upheaval of the earth caused by a divine presence. ‘Harim’ means mountains, ‘rashu’ means shook, ‘mi-mennu’ means from him. ‘Hag-va-ot’ means hills, ‘hit-mo-gagu’ means trembled or quaked. ‘Ti-sa’ means lifted up, ‘ha-aretz’ means the land, ‘mi-panav’ means from before his face. ‘Tevel’ means the world. ‘Chol yosh-bei bah’ means all who dwell in it.
[NAM.1.6] Before the anger of Yahveh, who can stand, and who can rise up in the heat of His displeasure? His wrath is poured out like a fire, and the rocks are shattered by Him. [§]
lifnei za'mo mee ya'amod oo mee yakum bacheron apo chamato nitcha ka'esh vehatzurim nitzu mimenu
This verse describes the power and wrath of Yahveh. It asks who can stand before His anger and who can endure His hot displeasure. It uses vivid imagery, comparing His wrath to a fire that shatters rocks.
[NAM.1.7] Good is Yahveh as a stronghold in a day of distress, and He knows those who trust in Him. [§]
Tov Yahveh lema'oz beyom tsarah veyodea chosei bo.
This verse expresses trust in Yahveh during times of trouble. 'Tov' means good. 'Yahveh' is the proper name of God. 'Lema'oz' refers to a place of refuge or stronghold. 'Beyom tsarah' means 'in a day of distress'. 'Veyodea' means 'and knows'. 'Chosei bo' means 'those who trust in Him'.
[NAM.1.8] And in a passing flood, he will utterly make its place to be nothing, and darkness will pursue its enemies. [§]
oo-vesh-etef o-ver, kah-lah ya-ah-seh me-ko-mah, veh-oy-vahv yir-adef hoh-shekh.
This verse describes a powerful, overflowing force that utterly destroys a place. It states that darkness will pursue its enemies. The words break down as follows: 'oo-vesh-etef' - and in a flood/overflow; 'o-ver' - passing/going over; 'kah-lah' - complete/finish/utterly; 'ya-ah-seh' - he will make/do; 'me-ko-mah' - her place/it's place; 'veh' - and; 'oy-vahv' - enemies; 'yir-adef' - he will pursue; 'hoh-shekh' - darkness.
[NAM.1.9] What are you calculating concerning God Yahveh? He completes what He does. Trouble will not rise up a second time. [§]
mah-teh-khash-bon el-yeh-vah-veh kah-lah hu-eh o-seh lo-tah-koom pah-ah-mah-yim tza-rah
This verse asks what people are calculating or thinking regarding Yahveh. It asserts that Yahveh completes what is intended, and trouble will not rise up a second time. ‘El’ means God, ‘Yehovah’ is Yahveh, the proper name of God. ‘Kah-lah’ means to finish, complete, or bring to an end. ‘Tza-rah’ means trouble, distress, or anguish.
[NAM.1.10] For until garments are full of moths and their coverings are full of worms, they eat like dry straw that is full. [§]
ki ad-sirim sebukhim ukesavam sebua'im ukkhlu kekash yavesh maleh.
This verse uses imagery of consuming, specifically relating to moths and worms devouring garments. "Sirim" refers to garments, often woolen. "Sebukhim" describes something moth-eaten or full of moths. "Kesavam" refers to worms. "Sebua'im" describes something worm-eaten. "Ukkhlu" means 'they eat'. "Kekash" means 'like straw'. "Yavesh" means 'dry'. "Maleh" means 'full'. The verse is a metaphorical description of destruction and consumption.
[NAM.1.11] From you came one who thought evil about Yahveh, one who advised with Belial. [§]
mi-mekh ya-tsa khoshev al-Yahveh ra'ah yo-etz be-li-ya'al.
This verse describes someone whose thoughts and counsel are evil towards Yahveh. "mi-mekh" means "from you", indicating the source of the evil thoughts. "ya-tsa" means "came out" or "issued". "khoshev" means "thought" or "thinker". "al-Yahveh" means "about Yahveh". "ra'ah" means "evil". "yo-etz" means "counselor" or "advisor". "be-li-ya'al" means "with Belial" or "worthless", often interpreted as a reference to Satan.
[NAM.1.12] Thus says Yahveh: if it is complete and also many, and also finished and passed away, and I will no longer answer you. [§]
koh amar Yahveh im-shleemim ve-ken rabim ve-ken nagozu ve-avar ve-innitech lo aanech uch
This verse begins with the standard formula "thus says Yahveh". "Shleemim" refers to something being complete or finished. "Rabim" means many. "Nagozu" means to finish or be completed. "Avar" means to pass away. "Initech" refers to you (feminine singular). "Aanech" means to answer. This verse is a declaration from Yahveh about something that is finished, many, and passing away, and a refusal to respond further to the person addressed.
[NAM.1.13] And now, I will break his rod from upon you, and I will sever your disciplines. [§]
ve'atah eshbor motehu me'alayikh u'mosrotayikh anatek.
This verse consists of several parts. 'Ve'atah' means 'and now'. 'Eshbor' means 'I will break'. 'Motehu' refers to 'his rod' or 'his yoke'. 'Me'alayikh' means 'from upon you'. 'U'mosrotayikh' means 'and your disciplines'. 'Anatek' means 'I will sever'. The verse expresses a divine act of removing a burdensome rule or discipline from a people.
[NAM.1.14] And Yahveh will command upon you that no one will sow from your name ever again. From the house of the Gods, I will destroy a carved image and a molded image. I will place your grave as insignificant, for you were light. [§]
ve-tzi-vah a-lei-cha Yahveh lo-yee-za-rah mee-shim-cha ohd mee-beit Elohim ach-reet pesel oo-mas-seh-kah ah-seem keev-rech-cha kee kah-loh-tah.
This verse is a prophecy concerning a person or lineage. It states that Yahveh will command that no one bear their name anymore, and that from the house of the Gods, carved images and idols will be destroyed. Their grave will be insignificant because they were light and worthless.
NAM.2
[NAM.2.1] Behold, upon the mountains are the feet of one who brings good news, declaring peace. The festivals of Judah, your festivals, are my compensation for my vows, for it will no longer continue to pass through you, worthlessness. All of it is cut off. [§]
Hinneh al-heharim raglei mevaser mashmia shalom, hagigi Yehudah, haggaich shalami nedaraich, ki lo yosif od laavor-bach beliayel, kullo nichrat.
This verse describes a messenger bringing good news, specifically peace, and relates it to the festivals of Judah. It states that a negative influence or force will no longer pass through them, and everything is cut off. 'Hinneh' means 'Behold'. 'Al-heharim' means 'upon the mountains'. 'Raglei' means 'feet of'. 'Mevaser' means 'a bringer of news/messenger'. 'Mashmia' means 'declares/proclaims'. 'Shalom' means 'peace'. 'Hagigi Yehudah' means 'festivals of Judah'. 'Haggaich' is 'your festivals'. 'Shalami' means 'my compensation/recompense'. 'Nedaraich' means 'your vows'. 'Ki' means 'for/because'. 'Lo yosif' means 'will not add/continue'. 'Od' means 'again/further'. 'Laavor-bach' means 'to pass through you'. 'Beliayel' means 'worthlessness/wickedness'. 'Kullo' means 'all of it'. 'Nichrat' means 'is cut off/destroyed'.
[NAM.2.2] The Gods have ascended, spread out before you. Guard the fortress, look to the path. Strengthen the loins, be strong with great strength. [§]
alah mefitz al-panayikh natzor metzura tsapeh-derekh khazek matnayim ametz kohh me'od.
This verse uses poetic language and imagery to describe God’s power and might. "alah" means ascended or gone up. "mefitz" means spread out. "al-panayikh" means on your faces, or before you. "natzor" means to guard or watch over. "metzura" means a fortress or rock. "tsapeh-derekh" means to look to the way or path. "khazek" means to strengthen. "matnayim" means loins. "ametz" means to be strong. "kohh" means strength. "me'od" means very or exceedingly.
[NAM.2.3] For Yahveh has restored the glory of Jacob like the glory of Israel, for they have become weak and their branches have been corrupted. [§]
ki shav Yahveh et geon Yaakov kigeon Yisrael ki bekakum bokkim uzemorehem shichetu
This verse speaks of Yahveh restoring the former glory of Jacob, comparable to the glory of Israel. It then states that this restoration occurs because they have become weak and their branches have been ruined.
[NAM.2.4] His shield are his mighty people, humankind are men of valor, covered in flames of swords on the chariots, on the day of their preparation, and the pine trees were poisoned. [§]
mah-gayn gib-borei-hu me-ah-dam an-shei-chai-il me-tu-la-eem be-esh-pleh-doht ha-re-kev be-yom ha-kee-no ve-hab-ro-sheem ha-reh-ah-loo
This verse describes a powerful, fortified force preparing for battle. 'Mah-gayn' means shield. 'Gib-borei-hu' means his mighty ones. 'Me-ah-dam' refers to people or humankind. 'An-shei-chai-il' means men of valor or strength. 'Me-tu-la-eem' describes being covered or arrayed. 'Esh-pleh-doht' is fire of metal, usually translated as flames of swords. 'Ha-re-kev' means the chariot or cavalry. 'Be-yom ha-kee-no' means on the day of their preparation. 'Hab-ro-sheem' means the pine trees, and 'ha-reh-ah-loo' signifies they were poisoned.
[NAM.2.5] In the streets, the chariots will exult. They will clatter in the broad places. Their appearances are like torches, like flashes of lightning they will rush. [§]
bah-hoo-tzot yit-ho-lol-loo ha-re-khev yish-ta-kash-kon bar-kho-vot mar-ei-hem ka-lap-pid-dim ka-ber-a-kim ye-rot-tzoo.
This verse describes a scene of chariots moving with great speed and brilliance. "Bah-hoo-tzot" refers to 'in the streets'. "Yit-ho-lol-loo" means 'they will revel, exult, or shout for joy'. "Ha-re-khev" means 'the chariots'. "Yish-ta-kash-kon" means 'they will clatter or rattle'. "Bar-kho-vot" means 'in the broad places or streets'. "Mar-ei-hem" means 'their appearances'. "Ka-lap-pid-dim" means 'like torches'. "Ka-ber-a-kim" means 'like flashes of lightning'. "Ye-rot-tzoo" means 'they will rush or run'.
[NAM.2.6] They will remember their powerful ones and will stumble in their ways. Their wall will quickly fall, and the supporter will be defeated. [§]
yizkor adirav yikashlu bahalichotam yemaharu homata vehuchan hasochech.
The verse describes a situation where people will remember their powerful ones and stumble in their ways. Their wall will quickly be ruined, and the supporter will be prepared (likely meaning destroyed or defeated). 'Adirav' is a plural form, signifying multiple powerful ones. 'Homata' refers to a wall, likely metaphorical for protection or stability. 'Hasochech' refers to a supporter or helper.
[NAM.2.7] The gates of the rivers were opened, and the temple vanished. [§]
sha'arei hanharot niftachu vehaheikhal namog
This verse describes a dramatic, catastrophic event. "Sha'arei" means gates. "Hanharot" means of the rivers. "Niftachu" means were opened. "Ve" means and. "Haheikhal" means the temple or palace. "Namog" means melted, vanished, or was destroyed. The verse describes the opening of the gates of the rivers and the subsequent destruction or vanishing of a temple or palace.
[NAM.2.8] And they established their lamentation, and their mothers conduct themselves like the sound of doves, beating upon their hearts. [§]
ve-hut-sah gul-tah ho-a-lah-tah ve-em-ho-teh-ha me-nah-geh-toht ke-kol yo-neem met-of-fot al-liv-beh-hen
This verse describes women wailing and lamenting. 'Gul-tah' refers to a mourning procession or lament. 'Ho-a-lah-tah' is linked to mourning songs or wailings. 'Em-ho-teh-ha' means 'their mothers'. 'Me-nah-geh-toht' means 'they conduct'. 'Ke-kol yo-neem' is 'like the sound of doves'. 'Met-of-fot' means 'beating'. 'Al-liv-beh-hen' means 'upon their hearts'. The verse depicts the women expressing grief by beating their chests, creating a sound similar to the cooing of doves.
[NAM.2.9] And Nineveh is like a pool of water, from its waters. And those who flee will stand, they will persist, and there is no turning back. [§]
veh-nee-neh kee-vreh-khat-may-im mee-may hee veh-hem-mah nah-seem im-doo am-doo veh-ain map-neh
This verse describes Nineveh as a pool of water, and all who flee will stand and wait because there is no turning back. ‘Nineveh’ is a proper noun, the name of a city. ‘kevreh-khat-mayim’ literally means ‘a pool of water’. ‘mee-may hee’ means ‘from its waters’, referring back to Nineveh. ‘nah-seem’ means ‘those who flee’. ‘im-doo’ means ‘they stand’. ‘am-doo’ is a reiteration of standing, implying persistence. ‘veh-ain map-neh’ means ‘and there is no turning back’.
[NAM.2.10] Spoiled silver, spoiled gold, and there is no end to their refinement, honor from all vessels of desire. [§]
bozzu kesef bozzu zahav ve'ein ketzeh latekhunah kavod mikol keli chemda
This verse describes spoiled silver and gold, and states there is no end to their refinement, and honor from all vessels of desire. "Bozzu" means spoiled or plundered, often through refining. "Kesef" is silver, "zahav" is gold, "ketzeh" means an end or limit, "latekhunah" refers to refinement or skillful work, "kavod" means honor or glory, "mikol" means from all, "keli" means vessels or instruments, and "chemda" means desire or delight.
[NAM.2.11] It is sought and being sought and thoroughly sought, and a heart melts, and knees become weak, and a quivering in all loins, and the faces of all gather paleness. [§]
bukah u'mebukah u'mebulakah v'lev names u'pik birchayim v'chalchalah b'chol matnayim u'p'nei kullam kib'tsu pa'arur.
This verse uses a series of poetic repetitions and vivid imagery to describe a powerful emotional or physical reaction, likely fear or awe. 'Bukah,' 'mebukah,' and 'mebulakah' appear to be related forms emphasizing a state of being sought or desired, but in this context, likely imply being overwhelmed. 'Lev names' means 'a heart melts.' 'Pik birchayim' is 'knees become weak.' 'Chalchalah b'chol matnayim' describes a quivering or loosening in all loins. 'P'nei kullam kib'tsu pa'arur' suggests all faces gather paleness or fright.
[NAM.2.12] Where is the dwelling of the lions and where is their grazing place for the young lions, where a lion and a young lion went, there a lion’s young one dwells and there is none who disturbs. [§]
‘ayeh me’on aryot umer’eh hu lakfir’im asher halach aryeh lavi sham gur aryeh ve’ein machrid.
This verse asks where the lions’ dwelling is and where they graze, specifically referencing a place where a lion and a young lion went and where none disturb. ‘Ayeh’ means ‘where’. ‘Me’on’ means ‘dwelling’. ‘Aryot’ is the plural of ‘aryeh’, meaning ‘lion’. ‘U’ means ‘and’. ‘Mer’eh’ means ‘grazing place’ or ‘pasture’. ‘Hu’ means ‘it’ or ‘he’. ‘Lakfir’im’ means ‘for the young lions’. ‘Asher’ means ‘where’ or ‘which’. ‘Halach’ means ‘went’. ‘Lavi’ means ‘young lion’ or ‘lion cub’. ‘Sham’ means ‘there’. ‘Gur’ means ‘to dwell’ or ‘young one’. ‘Ve’ein’ means ‘and there is not’. ‘Machrid’ means ‘one who disturbs’ or ‘troubler’.
[NAM.2.13] A lion hunts among its cubs, and suffocates to its young. And it fills its caves with prey, and its dwellings with slain animals. [§]
aryeh toreph bedei gorotav umchanek liv’otav vaymale teref chorav ume’onotav terefah.
This verse describes a lion and its cubs. "Aryeh" means lion. "Toreph" means hunts/tears. "Bedei" means among. "Gorotav" means its young/cubs. "Umchanek" means and suffocates. "Liv’otav" means to its young. "Vaymale" means and fills. "Teref" means prey. "Chorav" means its caves. "Ume’onotav" means and its dwellings. "Terefah" means with prey.
[NAM.2.14] Behold, I am to you, declares Yahveh of hosts, and I will set her chariot on fire with smoke, and her young lions will eat the sword. And I will cut off from the land your prey, and no longer will the sound of her messengers be heard. [§]
hin-nee eh-lai-kh neh-oom Yahveh tze-vah-ot veh-ee-veh-ar-tee beh-ah-shahn rick-bah oo-khfee-rah-yikh toh-ahkhal kharev veh-hee-khar-tee meh-eh-rets tar-peh-kh veh-loh yee-shah-mah ohd kol mal-ah-kheh.
This verse consists of several parts. 'Hin-nee' means 'behold, here am I'. 'Eh-lai-kh' means 'to you'. 'Neh-oom' means 'declares'. 'Yahveh tze-vah-ot' is 'Yahveh of hosts'. 'Veh-ee-veh-ar-tee' means 'and I will set on fire'. 'Beh-ah-shahn' is 'with smoke'. 'Rick-bah' is 'her chariot'. 'Oo-khfee-rah-yikh' means 'and her young lions'. 'Toh-ahkhal' is 'will eat'. 'Kharev' means 'sword'. 'Veh-hee-khar-tee' means 'and I will cut off'. 'Meh-eh-rets' means 'from the land'. 'Tar-peh-kh' is 'your prey'. 'Veh-loh yee-shah-mah' means 'and no longer will be heard'. 'Ohd' is 'voice'. 'Kol' means 'sound'. 'Mal-ah-kheh' means 'her messengers'.
NAM.3
[NAM.3.1] Woe to the city of bloodsheds, all of it is hardness, completely filled. Violence will not cease. [§]
Hoy ear damim kulla kahash perek meleah lo yamish taref.
This verse uses vivid imagery, speaking of a city steeped in bloodshed. "Hoy" is an interjection expressing woe or lament. "Ear" means city. "Damim" means bloodshed or bloods. "Kulla" means all or entirety. "Kahash" means hardness, severity, or cruelty, here implying a city full of cruelty. "Perek" means division, but also fullness or completion, suggesting the city is completely filled with cruelty. "Meleah" means filled or full. "Lo yamish" means will not cease or will not end. "Taref" means prey or torn flesh, representing violence and predatory behavior.
[NAM.3.2] A sound of a whip, and a sound of shaking wheels, and a horse galloping, and a chariot dancing. [§]
Qol shote, ve qol ra'ash ofan, ve sus doher, umerkabah merakkedah.
This verse describes a chaotic and powerful scene, likely relating to a divine manifestation or a battle. "Qol" means voice or sound. "Shote" refers to a whip or lash. "Ra'ash" means noise, rumble, or shaking. "Ofan" refers to a wheel or turning. "Sus" is horse. "Doher" means galloping or running swiftly. "Merkabah" is chariot. "Merakedah" means dancing or leaping.
[NAM.3.3] Destruction spreads, ascending flames and the brightness of swords and lightning, with an abundance of the slain and the weight of corpses. There is no end to the corpses; they will stumble over their bodies. [§]
parash ma'aleh velahav herev uverak chanit verov chalal ukeved pager ve'ein ketzeh lag'viyah yikash'lu big'viyatam.
This verse describes a devastating scene of destruction and death. 'Parash' likely refers to a stretching out or spreading, potentially of destruction. 'Ma'aleh' suggests going up or ascending, possibly referring to flames or smoke. 'Lahav' is 'flame.' 'Herev' is 'sword.' 'Verak' means 'and lightning.' 'Chanit' is 'spear.' 'Rov' means 'abundance' or 'multitude.' 'Chalal' refers to slain or wounded. 'Keved' means 'heaviness' or 'weight,' referring to the corpses. 'Pager' means 'corpse.' 'Ein ketzeh' means 'there is no end.' 'Lag'viyah' means 'to the corpses.' 'Yikash'lu' means 'they will stumble.' 'Big'viyatam' means 'over their corpses.'
[NAM.3.4] From the abundance of the adulteries of an adulteress, favored, a mistress of sorceries, the one selling nations by her adulteries and families by her sorceries. [§]
me-rob zenunei zonah, tovat chen ba'alat kashafim, ha-mochereh goyim biznuneiha, u-mishpachot bichshafeiha.
This verse describes a metaphorical adulteress, representing a nation or entity that has turned away from God. "Rob" means multitude or abundance. "Zenunei" is the plural of "zenah," meaning adulteries or acts of spiritual unfaithfulness. "Zonah" is an adulteress, but is being used metaphorically here. "Tovat chen" means good of grace or favored. "Ba'alat kashafim" literally means mistress of sorceries or enchantments. "Hamochereh" means the seller. "Goyim" means nations. "Biznuneiha" means by her adulteries. "U-mishpachot" means and families. "Bichshafeiha" means by her sorceries.
[NAM.3.5] Behold, I, God, declare says Yahveh of hosts, and I will reveal your skirt upon your face, and I will show nations from afar and kingdoms your shame. [§]
hin-nee eh-lie-kah ne-oom Yahveh tze-vah-ot ve-gil-lee-tee shoo-lai-khah al-pah-nai-khah ve-har-eh-tee go-yim mah-arekh u-mam-lah-khot qlo-nehkh.
This verse contains several names for God. "Hin-nee" means "Behold, I am". "Eh-lie-kah" is a form of "El", meaning "God". "Ne-oom" means "declares" or "says". "Yahveh tze-vah-ot" literally means "Yahveh of hosts". "Gil-lee-tee" means "I will reveal". "Shoo-lai-khah" means "your skirt" or "your hem". "Pah-nai-khah" means "your face". "Har-eh-tee" means "I will show". "Goyim" means "nations". "Mah-arekh" means "distant" or "far away". "Mam-lah-khot" means "kingdoms". "Qlo-nehkh" means "your shame". The verse is a declaration from Yahveh to reveal something to someone, specifically regarding the shame of nations and kingdoms.
[NAM.3.6] And I will cast abominations upon you, and I will make you into a desolation, and I will set you as a spectacle. [§]
vehishlakhti alayikh shikkutzim venivaltikh vesamtikh kerohi
This verse contains several words that require literal translation. 'Vehishlakhti' means 'and I will cast'. 'Alayikh' means 'upon you'. 'Shikkutzim' means 'abominations'. 'Venivaltikh' means 'and I will make you into a desolation'. 'Vesamtikh' means 'and I will set you'. 'Kerohi' means 'like a spectacle'. The verse details a prophecy of God's judgment, describing how He will bring disgrace and desolation upon the subject.
[NAM.3.7] And it will be that all who see you will know it is from you, and they will say, "Destroyed is Nineveh. Who will comfort her? From where will I seek comforters for her?" [§]
vehayah kol-ro'ihch yidod mimech ve'amar shaddeh ninveh mi yanud lah me'ayin avakeish menachamim lach.
This verse comes from the book of Nahum. "vehayah" means "and it will be". "kol-ro'ihch" means "all who see you". "yidod" comes from the root "yadah" and means "will know". "mimech" means "from you". "ve'amar" means "and they will say". "shaddeh" is a form of the name for God, relating to the root meaning "to destroy". "ninveh" is the city of Nineveh. "mi yanud lah" means "who will comfort her". "me'ayin avakeish" means "from where will I seek". "menachamim lach" means "comforters for you".
[NAM.3.8] Is it better than Ammon, the one dwelling in the rivers, with waters around her, whose strength is the sea from the sea, her wall? [§]
Ha-te-ti-vee mee-no-a A-mon ha-yo-she-vah ba-ye-o-rim ma-yim sa-veev la; a-shehr-chayil yam mee-yam cho-ma-tah.
This verse describes a city, comparing it to Ammon. 'Ha-te-ti-vee' is a question, asking if the city is better. 'Mee-no-a' means 'than'. 'Amon' is the name of a people and their land. 'Ha-yo-she-bah' means 'the one dwelling'. 'Ba-ye-o-rim' means 'in the rivers'. 'Ma-yim' means 'waters'. 'Sa-veev la' means 'around her'. 'A-shehr-chayil yam' means 'whose strength is the sea'. 'Mee-yam' means 'from the sea'. 'Cho-ma-tah' means 'her wall'.
[NAM.3.9] Kush strengthened and Egypt, and there is no limit. Put and Lubim were in your assistance. [§]
Kush asamah uMitzrayim ve'ein ketzah Put veluvim hayu be'ezratecha.
This verse lists nations allied with a people. "Kush" is a nation in Africa, known to the Greeks as Ethiopia. "Mitzrayim" is the land of Egypt. "Put" and "Luvim" are likely Libya and other North African tribes. The verse states these nations were providing support or assistance. The phrase "ve'ein ketzah" is somewhat ambiguous, but translates to "and there is no end" or "and there is no limit," potentially implying a large or continuous assistance.
[NAM.3.10] Also she went into exile, into captivity. Also her infants will be crushed at the head of all the streets. And upon her honored ones they will cast lots, and all her great ones will be bound in chains. [§]
Gam-hee la-golah halchah bash-shevi, gam olaleha yeruttshu b'rosh kol-chutzot, ve-al nichbadeha yaddu gorahl, ve-chol gedoleha rutku bazikkim.
This verse describes a harsh fate befalling a city or people. 'Gam-hee' means 'also she'. 'La-golah' means 'to exile'. 'Halchah bash-shevi' means 'went in captivity'. 'Gam olaleha' means 'also her infants'. 'Yeruttshu' means 'will be crushed'. 'B'rosh kol-chutzot' means 'at the head of all the streets'. 'Ve-al nichbadeha' means 'and upon her honored ones'. 'Yaddu gorahl' means 'they will cast lots'. 'Ve-chol gedoleha' means 'and all her great ones'. 'Rutku bazikkim' means 'will be bound in chains'.
[NAM.3.11] Also you will rent yourself out to be hidden, also you will seek strength from an enemy. [§]
gam-at tish-kh’ri t’hi na-‘la-mah; gam-at t’vak-shi ma-‘oz mei-oi-ev.
This verse appears to be a statement about seeking refuge or strength in a hidden manner, potentially from an enemy. "Gam-at" appears twice and roughly translates to "also you". "Tish-kh’ri" means "you will forget" or "you will rent out". "T’hi" means "you will be". "Na-‘la-mah" means "hidden". "T’vak-shi" means "you will seek". "Ma-‘oz" means "stronghold", "refuge" or "strength". "Mei-oi-ev" means "from an enemy". The verb forms imply a future action.
[NAM.3.12] All of your fortresses are like figs with first fruits. If they stir, they will fall on the mouth of one who eats. [§]
kal-miv-tsar-ay-kha teh-eh-neem im-bik-koor-eem im-yin-noo v'naf-loo al-pee oh-khel
This verse describes the fate of fortified cities. "kal" means all. "miv-tsar-ay-kha" means your fortresses. "teh-eh-neem" means figs. "im-bik-koor-eem" means with first fruits. "im-yin-noo" means if they move. "v'naf-loo" means and they fall. "al-pee" means on the mouth of. "oh-khel" means one who eats.
[NAM.3.13] Behold, your people, women within you, to your enemies, opened, they will be opened, the gates of your land. Fire has consumed your bolts. [§]
hinneh ammech nasheem bekirbecha leoyvaich patoch niftachu shaarei artzecha achlah esh berichayich.
This verse describes a situation of vulnerability and impending disaster. "hinneh" means behold or look. "ammach" means your people. "nasheem" means women, here likely implying weakness or vulnerability. "bekirbecha" means within you. "leoyvaich" means to your enemies. "patoch" means opened. "niftachu" means they will be opened. "shaarei artzecha" means the gates of your land. "achlah" means consumed. "esh" means fire. "berichayich" means your bolts or bars.
[NAM.3.14] I will draw water for you from the siege. Strengthen your fortresses. Come into the clay and trample on the strong material. Prepare the foundation. [§]
may mee matzor sha'vee-lach chazkee meevtzar-aych bo'ee ba-teet veerimsee ba-chomer ha-chazkee malben
This verse speaks of drawing water from a besieged city, strengthening fortifications, entering into clay and trampling on hardened materials, and preparing the foundation. Each element seems to be a metaphor for preparing for conflict or rebuilding after hardship. 'Mee matzor' means 'water of a siege'. 'Sha'vee-lach' is 'I will draw for you'. 'Chazkee' means 'strengthen'. 'Meevtzar-aych' translates to 'your fortresses'. 'Ba-teet' means 'in clay'. 'Ve-rimsee' translates to 'and I will trample'. 'Ba-chomer' means 'in the material'. 'Ha-chazkee' means 'the strong'. 'Malben' means 'foundation'.
[NAM.3.15] There fire will consume you, it will destroy you with sword. Fire will consume you like a locust. You will be honored like a locust, I will be honored like a grasshopper. [§]
sham tokhlekh esh takhritek herev tokhlekh kayalek hitkhabed kayelek hitkhabedi k'arbeh.
This verse describes a coming destruction and humiliation. "Sham" means 'there'. "Tokhlekh" means 'you will eat' or 'consume'. "Esh" means 'fire'. "Takhritek" means 'it will destroy you'. "Herev" means 'sword'. "Kayalek" means 'like a locust'. "Hitkhabed" means 'you will be honored' (but in this context, it implies a perverse or ironic honor, meaning humiliation). "K'arbeh" means 'like a grasshopper'. The verse speaks of being consumed by fire and sword, and likened to the devastation of a locust plague, with an ironic 'honor' or humiliation.
[NAM.3.16] You have multiplied your merchants from the stars of the heavens; it spreads its wings and flies. [§]
hir'beit rokhalayikh mikokh'vey hashamayim yelek pashat vayauf.
This verse uses imagery of multiplying sellers/merchants as numerous as the stars of the heavens. It describes someone spreading their wings and flying. ‘Hirbeit’ means ‘you have multiplied.’ ‘Rokhalayikh’ refers to ‘your merchants’ or ‘your sellers.’ ‘Mikokh’vey’ means ‘from the stars of.’ ‘Hashamayim’ means ‘the heavens.’ ‘Yelek’ means ‘it will go’ or ‘it will walk’ but in this context implies a spreading out. ‘Pashat’ means ‘it spread.’ ‘Vayauf’ means ‘and it flew.’
[NAM.3.17] Your outposts are like locusts, and your gatherings like heaps of heaps. Those who camp in the enclosures, on a cold day when the sun shines, wander, and its location is not known where. [§]
minzarayikh ka'arbeh vetifsrayikh kegov govay hachonim bagderot beyom karah shemesh zarah venodad velo-nodea mekomo ayam.
This verse uses metaphorical language to describe a destructive force, likening it to locusts and a gathering of heaps. 'Minzarayikh' refers to your scattered ones or your outposts. 'Ka'arbeh' means 'like locusts.' 'Vetifsrayikh' means 'and your gatherings.' 'Kegov govay' means 'like heaps of heaps.' 'Hachonim bagderot' means 'those who camp in the enclosures.' 'Beyom karah' means 'in a cold day.' 'Shemesh zarah' means 'sun shines.' 'Venodad' means 'and wanders.' 'Velo-nodea mekomo ayam' means 'and its place is not known where.'
[NAM.3.18] Your shepherds, the king of Assyria, have settled. Your strong ones have fallen. Your people are scattered on the mountains, and there is no one to gather them. [§]
namu ro'eycha melech ashshur yishk'nu addireycha nafoshu am'cha al-heharim ve'ein m'kabbetz.
This verse describes the defeat and scattering of a people. "ro'eycha" means "your shepherds", referring to leaders. "melech ashshur" is "the king of Assyria". "yishk'nu" means "they will dwell" or "they will settle". "addireycha" means "your strong ones" or "your nobles". "nafoshu" means "they have fallen" or "they are ruined". "am'cha" means "your people". "al-heharim" means "on the mountains". "ve'ein m'kabbetz" means "and there is no gatherer" or "and no one gathers".
[NAM.3.19] There is none like this for your breaking, your inheritance is your strike. All who hear of your name strike their hand against you, for on whom has not your evil consistently passed? [§]
Ain-keh-ha le-shiv-rech-cha nach-la-cha ma-ka-tech-cha kol shom-ei shime-cha ta-ke-u kaf a-lei-cha ki al-mi lo-a-vra ra-at-cha ta-mid.
This verse speaks of suffering and how it is deserved. "Ain-keh-ha" can be understood as 'there is none like this'. The verse describes that no one has experienced a calamity like yours, and that all who hear of your misfortune strike their hands against you. It concludes by questioning on whom such evil hasn't passed consistently.