A repetition of imperative forms of the Hebrew verb qashásh intensifies the need for acting accordingly and may be translated, “Assemble and be assembled.” In the Septuagint, two words (synágo and syndéo) convey the same thought and may be rendered, “Be assembled and be bound together” or be gathered together as a collective whole. (2:1)

The imperative is addressed to a “nation,” a nation that is then referred to with the Hebrew word kasáph preceded by lo’ (“not”). In other contexts, kasáph means “longed for” or “desired.” In Mishnaic Hebrew, the word has been defined as “grow pale” and in Jewish Aramaic as “be ashamed.” A common rendering in the present context is “without shame,” identifying the people of the nation as without any sense of shame respecting their lawless conduct. The Septuagint rendering indicates the nation to be undisciplined or untaught, suggesting that the people refused to respond to corrective discipline or instruction and continued to pursue their godless course. As the context indicates, the people of the kingdom of Judah made up this nation, and the imperative for them to assemble called for them to hear YHWH’s judgment against them. (2:1)

An opportunity to avoid experiencing the execution of this judgment remained open to the nation, but it would not be available indefinitely. Action needed to be taken before the appointed time (literally, “before a decree is born” or the previously decreed or appointed divine judgment takes place), before the “day” of judgment “has passed away like chaff” that the wind quickly blows away, “before the burning anger of YHWH comes upon you, before the day of YHWH’s wrath comes upon you.” The opening phrase of the Septuagint is, “Before you become like a withering blossom,” perishing in the time of judgment. (2:2)

Although the right course was open to all, the implication is that only the humble or lowly, those who recognized their dependence on God, would avail themselves of the only hope of escape from his wrath. All humble or meek ones of the “earth” or the land are directed to “seek YHWH,” wanting an approved standing before him. They are described as “doing” or carrying out “his commands,” and are then encouraged to “seek righteousness,” to “seek humility” or “meekness,” endeavoring to maintain upright conduct and a humble or meek spirit of submission to God’s will. This course could mean being “hidden” or spared from adverse judgment in the “day of YHWH’s wrath.” (2:3; see the Notes section.)

In the Hebrew text, the adverb ’uláy, meaning “perhaps,” is included in connection with being “hidden.” Even those who respond aright would not consider their being concealed from YHWH’s wrath as owing to them but would regard it as an expression of his mercy. When the day of judgment came at the time YHWH permitted the Babylonian forces to desolate the land of Judah and destroy the city of Jerusalem, there were among his devoted servants those who escaped with their lives but were not concealed from all suffering. So it may be that the addition of ’uláy (“perhaps”) serves to express, in a relative sense, the prospect of being hidden. (2:3)

The coming of YHWH’s day of judgment would also affect surrounding nations that had repeatedly demonstrated themselves to be enemies of his people. Among these were the Philistines who continued to inhabit the region along the coast of the Mediterranean Sea. Their major cities would be conquered. After military defeat, Gaza would be “abandoned” or, according to the Septuagint, would be “despoiled.” Ashkelon (Askalon [LXX]) would be reduced to a “waste” The inhabitants of Ashdod (Azotus [LXX]) would be “driven out” at midday. As this is the hottest time of the day, the reference appears to be to a sudden and unexpected conquest and immediate expulsion from the city. Ekron (Akkaron [LXX]) would be “uprooted,” ceasing to be a populated city. (2:4)

Woe is pronounced on those inhabiting the “territory by the sea” or the land bordering on the Mediterranean Sea. These inhabitants are identified as members of the “nation of Cherethites.” The location of their territory and the close association with the Philistines suggests that they were Philistines or related to them. According to the Septuagint, they were “Cretans.” Amos 9:7 refers to the Philistines as having come from Caphtor or Crete. (2:5)

YHWH’s word of judgment was directed against Canaan and more specifically against the land of the Philistines (“allophyles” or “those of another tribe” [LXX]). He decreed that he would destroy the people dwelling in the region so that no inhabitant would be left. (2:5)

The depopulated territory by the sea would become a region of pastures with wells for shepherds and enclosures for flocks of sheep and goats. It appears that the Septuagint translator linked the Hebrew expression that may be translated “territory by the sea” to Crete, for the Septuagint reads, “Crete will be a pasture for flocks.” (2:6)

After being taken into exile to Babylon, a repentant remnant of the “house of Judah” would be able to return to their own land. At a time then future, they would come to possess the former Philistine territory by the sea. (2:7)

Clear antecedents are missing for the phrase, “Upon them, they will graze.” One possibility is to supply “pastures” and “flocks” from verse 6. The words could then be understood to mean that flocks of sheep and goats would be grazing in the pastures of the eastern Mediterranean coast. Possibly those tending the flocks may be the ones who, in the evening, would lie down to rest in the “houses of Ashkelon.” This change in the circumstances of the exiles from the territory of the kingdom of Judah would come about because “YHWH their God” would turn his attention to them and bring them back from captivity. (2:7; see the Notes section.)

The Philistines were not the only non-Israelite peoples against whom YHWH’s wrath would be expressed. He is represented as having “heard the reproach of Moab and the revilings of the sons of Ammon.” Whenever the people in the kingdom of Judah suffered calamities, especially invasions and devastation of their land and cities, the Moabites and Ammonites gave way to taunting his people, taunting that also brought reproach upon YHWH. In their taunts, the Moabites and Ammonites must have referred to the people of Judah as being no different than any other nation and to their God as being no more able to deliver them from calamity than were the gods of other nations that had suffered defeat. (2:8; compare Ezekiel 25:8 and the Assyrian taunt in Isaiah 36:15-20.)

The boasting of the Moabites and Ammonites may be understood to have been against the territory of YHWH’s people (literally, “their territory”), parts of which they would be able to seize to enlarge their own borders. Other possible meanings are expressed in the interpretive renderings of modern translations. “I have heard the insults of Moab, the taunts of the Ammonites, how they reviled my people and encroached on their frontiers.” (REB) “I have heard the people of Moab and Ammon insulting and taunting my people, and boasting that they would seize their land.” (GNT, Second Edition) “I’ve heard Moab and Ammon insult my people and threaten their nation.” (CEV) “I have heard the taunt of Moab and the insults of the Ammonites, as they taunted my people and boasted of their own domains.” (NJB) “I’ve heard Moab and Ammon insult my people and boast about their own nation.” (CEV, main text and footnote) The Septuagint rendering “my borders” limits the application of the boasting to be against the territory of God’s people. (2:8)

With words typical of one taking an oath (“therefore, as I live”), “YHWH of hosts, the God of Israel” is portrayed as prefacing his declaration of judgment against Moab and the Ammonites based on their conduct toward his people. He is the God with hosts of angels in his service, and his solemn expression of judgment could not fail to be fulfilled. Moab would become like Sodom, a city that was destroyed in the time of Abraham and Lot. Gomorrah was also annihilated then, and the “sons of Ammon” or the Ammonites would be wiped out as a people just as were Gomorrah and its inhabitants. The desolated territory of Ammon would come to be possessed by “nettles” (a possible meaning for the Hebrew word charúl) or other weeds that flourish in devastated areas. (2:9)

The reference to the region coming to be like a “salt pit” indicates that it would be ruined in its devastated state, unsuitable for cultivation. According to the Septuagint rendering, the city of Damascus in Syria would be “forsaken like a heap of salt.” For all time to come, the area would be a waste. The “remnant,” meaning the repentant ones among God’s people, would gain the ascendency. Their change in circumstances is portrayed in terms of plundering their enemies. The survivors of God’s nation would come to “possess them,” probably meaning the lands of the Moabites and Ammonites. This aspect seems to represent a reversal of the fortunes of God’s people, for a desolate and unproductive region would not add anything of value to their own land inheritance. (2:9)

In his Antiquities (X, ix, 7), the first-century Jewish historian Josephus referred to Nebuchadnezzar’s military campaign against Coele-Syria, Ammon, and Moab in the fifth year after this Babylonian monarch and his forces had destroyed Jerusalem. The reality that the Moabites and Ammonites have ceased to exist as identifiable peoples undeniably confirms the fulfillment of the divine judgment against them. (2:9)

The severe judgment that was destined for the Moabites and Ammonites would be repayment for their pride or their haughty attitude toward God’s people, the “people of YHWH of hosts” (“the Almighty” [LXX]) or the God with hosts of angels in his service. Great pride was in evidence when the Moabites and Ammonites reproached or taunted his suffering and humiliated people and then boasted in what they perceived to be their superior position and in what they would be able to do on account of the weak position of the Israelites. According to the Septuagint, their taunting and boasting were “against the Lord the Almighty,” for the Israelites were his people. (2:10; see the Notes section.)

YHWH would be fearsome to the peoples against whom his judgment would be expressed. This would expose as worthless the gods that they worshiped. Accordingly, YHWH is portrayed as emaciating “all the gods of the earth” or the land. These gods would be revealed as unable to aid or protect their worshipers and, therefore, as being like famished persons who are weak and helpless from lack of nourishment. YHWH’s judgment would prompt “all the islands,” or coastal regions, that is, those residing there, to “bow down” in worship to him, each man or person “in his place” or his respective location. (2:11; see the Notes section regarding the Septuagint rendering.)

The Cushites or Ethiopians were another people to be affected by the judgment to come. They were to be slain by the sword, probably the sword (a singular collective) the Babylonian military force would wield in warfare against the Egyptians with whom the Ethiopians were closely associated. The Septuagint refers to the Ethiopians as “wounded ones of my [God’s] sword.” (2:12)

YHWH is represented as stretching out his hand for the purpose of striking against the “north,” the region the Assyrians occupied. By means of the instrument he would permit to take action against the Assyrians, YHWH would destroy Asshur or Assyria and reduce the capital city Nineveh to a desolate site. The city would become a dry waste like the arid desert. This was fulfilled in the fourteenth year of Nabopolassar’s reign. At that time Nineveh fell before the forces of this Babylonian monarch and of Cyaxares the Mede. (2:13)

As a city in ruins, Nineveh is described as a place where flocks lie down and birds and wild animals have their haunt. The expression “all the beasts of a nation” (“all the beasts of the earth” or land [LXX]) may refer to a large number of all kinds of wild animals. There is a measure of uncertainty about the specific creatures the Hebrew names designate. In the Septuagint, the Hebrew noun qa’áth is here rendered “chameleons” (the plural of chamailéon). The Hebrew word is commonly understood to refer to a bird and has been variously rendered “screech owl” (NAB), “horned owl” (REB), “desert owl” (NIV, NRSV), “pelican” (NJB), and “jackdaws” (Tanakh). In case of the Hebrew noun qippód, the Septuagint rendering “hedgehog” (echínos) may be a good choice. Modern translations have variously rendered qippód as “desert owl” (NAB), “bustard” (REB), “screech owl” (NIV, NRSV), and “porcupine” (NJB). Atop the capitals of fallen pillars, owls or other birds and hedgehogs or porcupines might be seen spending the night. According to the Septuagint, chameleons and hedgehogs would be sleeping in the “[fallen] coffered ceilings.” (2:14)

A “voice” singing in the window may be understood to be the sound of a bird perched in the window or the sound of wind howling through the opening. With no door in the doorway, the threshold could be described as in a state of “desolation.” Instead of “desolation” or “dryness” (chórev), numerous modern translations have taken the Hebrew noun to be ‘órev and translated it as “raven.” The rendering “raven” does have the support of the Septuagint, which refers to “ravens” as being in the gates or gateways of Nineveh. (2:14)

“Cedar,” likely that used in the construction of buildings in Nineveh, would be “laid bare,” which may mean that the wood would lie exposed among the ruins. The Septuagint rendering appears to relate to Nineveh as having been elevated or lofty like a cedar. (2:14)

The Assyrian capital Nineveh is identified as an exultant or jubilant city and residing carefree or secure (in “hope” [LXX]). According to the Septuagint, the city showed contempt, as would persons who considered themselves as superior to others and as having no rivals. Nineveh is represented as saying “in her heart” or in her inmost self, “I [am] and [there] is none besides me.” These words indicate that the Assyrians considered themselves to be safe and in a strong position and, therefore, without any fear of conquest. Contrary to this estimation, Nineveh would be laid waste and become a place where wild animals would lie down. All those passing by the desolated site would express their contempt for the place, whistling or hissing and wagging their heads (waving their “hands” [LXX]). (2:15)

Notes

In verse 3, the Septuagint does not include any reference to “commands” but expresses the imperative, “practice judgment and seek righteousness.” The phrase that then follows may literally be rendered, “and respond to them,” upholding what is right and endeavoring to live uprightly.

The words of verse 7 that are rendered “upon them” do not have a clear antecedent in the Masoretic Text and in the Septuagint. For the Hebrew text, “pastures” can be supplied from verse 6, but the Septuagint rendering lacks even this distant antecedent. The wording of the Septuagint could be understood to indicate that, in areas bordering the sea (the Mediterranean) and which included the vicinity of Ashkelon, flocks would pasture “in the houses of Askalon” (Ashkelon) “before the face of the sons of Judah” or before the Judeans who would be tending the sheep.

In verse 10, a Greek Minor Prophets scroll (8HevXIIgr) preserves the last two letters (waw [W] and he [H]) of the divine name (YHWH) in paleo-Hebrew script.

The reading of the first part of verse 11 in the Septuagint differs from the extant Hebrew text. “The Lord will manifest himself against them and destroy all the gods of the nations of the earth.”