Nahum 1
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Nahum 1
The Burden of Nineveh
1The burden of Nineveh. The book of the vision of Nahum the Elkoshite.
Jamieson-Fausset-Brown
INTRODUCTION
Nahum means "consolation" and "vengeance"; symbolizing the "consolation" in the book for God's people, and the "vengeance" coming on their enemies. In the first chapter the two themes alternate; but as the prophet advances, vengeance on the capital of the Assyrian foe is the predominant topic. He is called "the Elkoshite" (Na 1:1), from Elkosh, or Elkesi, a village of Galilee, pointed out to Jerome [Preface in Nahum] as a place of note among the Jews, having traces of ancient buildings. The name Capernaum, that is, "village of Nahum," seems to take its name from Nahum having resided in it, though born in Elkosh in the neighborhood. There is another Elkosh east of the Tigris, and north of Mosul, believed by Jewish pilgrims to be the birthplace and burial place of the prophet. But the book of Nahum in its allusions shows a particularity of acquaintance with Palestine (Na 1:4), and only a more general knowledge as to Nineveh (Na 2:4-6; 3:2, 3).
His graphic description of Sennacherib and his army (Na 1:9-12) makes it not unlikely that he was in or near Jerusalem at the time: hence the number of phrases corresponding to those of Isaiah (compare Na 1:8, 9, with Is 8:8; 10:23; Na 2:10, with Is 24:1; 21:3; Na 1:15, with Is 52:7). The prophecy in Na 1:14 probably refers to the murder of Sennacherib twenty years after his return from Palestine (Is 37:38). The date of his prophecies, thus, seems to be about the former years of Hezekiah. So Jerome thinks. He plainly writes while the Assyrian power was yet unbroken (Na 1:12; 2:11-13 Na 3:15-17). The correspondence between the sentiments of Nahum and those of Isaiah and Hezekiah, as recorded in Second Kings and Isaiah, proves the likelihood of Nahum's prophecies belonging to the time when Sennacherib was demanding the surrender of Jerusalem, and had not yet raised the siege (compare Na 1:2, &c., with 2Ki 19:14, 15; Na 1:7, with 2Ki 18:22; 19:19, 31; 2Ch 32:7, 8; Na 1:9, 11, with 2Ki 19:22, 27, 28; Na 1:14, with 2Ki 19:6, 7; Na 1:15; 2:1, 2, with 2Ki 19:32, 33; Na 2:13, with 2Ki 19:22, 23). The historical data in the book itself are the humiliation of Israel and Judah by Assyria (Na 2:2); the invasion of Judah (Na 1:9, 11); and the conquest of No-ammon, or Thebes, in Upper Egypt (Na 3:8-10). Tiglath-pileser and Shalmaneser had carried away Israel. The Jews were harassed by the Syrians, and impoverished by Ahaz' payments to Tiglath-pileser (2Ch 28:1-27; Is 7:9). Sargon, Shalmaneser's successor, after the reduction of Phoenicia by the latter, fearing lest Egypt should join Palestine against him, undertook an expedition to Africa (Is 20:1-6), and took Thebes; the latter fact we know only from Nahum, but the success of the expedition in general is corroborated in Is 20:1-6. Sennacherib, Sargon's successor, made the last Assyrian attempt against Judea, ending in the destruction of his army in the fourteenth year of Hezekiah (713-710 B.C.). As Nahum refers to this in part prophetically, in part as matter of history (Na 1:9-13; 2:13), he must have lived about 720-714 B.C., that is, almost a hundred years before the event foretold, namely, the overthrow of Nineveh by the joint forces of Cyaxares and Nabopolassar in the reign of Chyniladanus, 625 or 603 B.C.
The prophecy is remarkable for its unity of aim. Nahum's object was to inspire his countrymen, the Jews, with the assurance that, however alarming their position might seem, exposed to the attacks of the mighty Assyrian, who had already carried away the ten tribes, yet that not only should the Assyrian (Sennacherib) fail in his attack on Jerusalem, but Nineveh, his own capital, be taken and his empire overthrown; and this, not by an arbitrary exercise of Jehovah's power, but for the iniquities of the city and its people.
His position in the canon is seventh of the minor prophets in both the Hebrew and Greek arrangement. He is seventh in point of date.
His style is clear, elegant, and forcible. Its most striking characteristic is the power of representing several phases of an idea in the briefest sentences, as in the majestic description of God in the commencement, the conquest of Nineveh, and the destruction of No-ammon [Eichorn]. De Wette calls attention to his variety of manner in presenting ideas, as marking great poetic talent. "Here there is something sonorous in his language there something murmuring; with both these alternates something that is soft, delicate, and melting, as the subject demands." Excepting two alleged Assyrian words (Na 3:17), English Version, "crowned," or princes, and English Version, "captains," or satraps (used by Jr 51:27), the language is pure. These two, doubtless, came to be known in Judea from the intercourse with Assyria in the eighth and seventh centuries B.C.
CHAPTER 1
Na 1:1-15. Jehovah's Attributes as a Jealous Judge of Sin, Yet Merciful to His Trusting People, Should Inspire Them with Confidence. He Will Not Allow the Assyrians Again to Assail Them, but Will Destroy the Foe.
1. burden of Nineveh--the prophetic doom of Nineveh. Nahum prophesied against that city a hundred fifty years after Jonah.
INTRODUCTION
Nahum means "consolation" and "vengeance"; symbolizing the "consolation" in the book for God's people, and the "vengeance" coming on their enemies. In the first chapter the two themes alternate; but as the prophet advances, vengeance on the capital of the Assyrian foe is the predominant topic. He is called "the Elkoshite" (Na 1:1), from Elkosh, or Elkesi, a village of Galilee, pointed out to Jerome [Preface in Nahum] as a place of note among the Jews, having traces of ancient buildings. The name Capernaum, that is, "village of Nahum," seems to take its name from Nahum having resided in it, though born in Elkosh in the neighborhood. There is another Elkosh east of the Tigris, and north of Mosul, believed by Jewish pilgrims to be the birthplace and burial place of the prophet. But the book of Nahum in its allusions shows a particularity of acquaintance with Palestine (Na 1:4), and only a more general knowledge as to Nineveh (Na 2:4-6; 3:2, 3).
His graphic description of Sennacherib and his army (Na 1:9-12) makes it not unlikely that he was in or near Jerusalem at the time: hence the number of phrases corresponding to those of Isaiah (compare Na 1:8, 9, with Is 8:8; 10:23; Na 2:10, with Is 24:1; 21:3; Na 1:15, with Is 52:7). The prophecy in Na 1:14 probably refers to the murder of Sennacherib twenty years after his return from Palestine (Is 37:38). The date of his prophecies, thus, seems to be about the former years of Hezekiah. So Jerome thinks. He plainly writes while the Assyrian power was yet unbroken (Na 1:12; 2:11-13 Na 3:15-17). The correspondence between the sentiments of Nahum and those of Isaiah and Hezekiah, as recorded in Second Kings and Isaiah, proves the likelihood of Nahum's prophecies belonging to the time when Sennacherib was demanding the surrender of Jerusalem, and had not yet raised the siege (compare Na 1:2, &c., with 2Ki 19:14, 15; Na 1:7, with 2Ki 18:22; 19:19, 31; 2Ch 32:7, 8; Na 1:9, 11, with 2Ki 19:22, 27, 28; Na 1:14, with 2Ki 19:6, 7; Na 1:15; 2:1, 2, with 2Ki 19:32, 33; Na 2:13, with 2Ki 19:22, 23). The historical data in the book itself are the humiliation of Israel and Judah by Assyria (Na 2:2); the invasion of Judah (Na 1:9, 11); and the conquest of No-ammon, or Thebes, in Upper Egypt (Na 3:8-10). Tiglath-pileser and Shalmaneser had carried away Israel. The Jews were harassed by the Syrians, and impoverished by Ahaz' payments to Tiglath-pileser (2Ch 28:1-27; Is 7:9). Sargon, Shalmaneser's successor, after the reduction of Phoenicia by the latter, fearing lest Egypt should join Palestine against him, undertook an expedition to Africa (Is 20:1-6), and took Thebes; the latter fact we know only from Nahum, but the success of the expedition in general is corroborated in Is 20:1-6. Sennacherib, Sargon's successor, made the last Assyrian attempt against Judea, ending in the destruction of his army in the fourteenth year of Hezekiah (713-710 B.C.). As Nahum refers to this in part prophetically, in part as matter of history (Na 1:9-13; 2:13), he must have lived about 720-714 B.C., that is, almost a hundred years before the event foretold, namely, the overthrow of Nineveh by the joint forces of Cyaxares and Nabopolassar in the reign of Chyniladanus, 625 or 603 B.C.
The prophecy is remarkable for its unity of aim. Nahum's object was to inspire his countrymen, the Jews, with the assurance that, however alarming their position might seem, exposed to the attacks of the mighty Assyrian, who had already carried away the ten tribes, yet that not only should the Assyrian (Sennacherib) fail in his attack on Jerusalem, but Nineveh, his own capital, be taken and his empire overthrown; and this, not by an arbitrary exercise of Jehovah's power, but for the iniquities of the city and its people.
His position in the canon is seventh of the minor prophets in both the Hebrew and Greek arrangement. He is seventh in point of date.
His style is clear, elegant, and forcible. Its most striking characteristic is the power of representing several phases of an idea in the briefest sentences, as in the majestic description of God in the commencement, the conquest of Nineveh, and the destruction of No-ammon [Eichorn]. De Wette calls attention to his variety of manner in presenting ideas, as marking great poetic talent. "Here there is something sonorous in his language there something murmuring; with both these alternates something that is soft, delicate, and melting, as the subject demands." Excepting two alleged Assyrian words (Na 3:17), English Version, "crowned," or princes, and English Version, "captains," or satraps (used by Jr 51:27), the language is pure. These two, doubtless, came to be known in Judea from the intercourse with Assyria in the eighth and seventh centuries B.C.
CHAPTER 1
Na 1:1-15. Jehovah's Attributes as a Jealous Judge of Sin, Yet Merciful to His Trusting People, Should Inspire Them with Confidence. He Will Not Allow the Assyrians Again to Assail Them, but Will Destroy the Foe.
1. burden of Nineveh--the prophetic doom of Nineveh. Nahum prophesied against that city a hundred fifty years after Jonah.
The Pulpit Commentary
Part I. THE JUDGMENT UPON NINEVEH DECREED BY GOD.
§ 1. The heading of the book. The book has a double title, the first giving the object of the prophecy, which otherwise would not be evident; the second, its author, added to give confidence in its contents. The burden; massa (Hab_1:1)—a term generally used of a weighty, threatening prophecy (Isa_13:1), though translated by the LXX. λῆμμα here, and elsewhere ὄρασις, and ῥῆμα. Some prefer to render it "utterance," or "oracle." The word is capable of either meaning. It almost always (except, perhaps, in Zec_12:1) introduces a threat of judgment. Of Nineveh. The denunciation of this city is the object of the prophecy. The effect of Jonah's preaching had been only temporary; the reformation was partial and superficial; and now God's long suffering was wearied out, and the time of punishment was to come. (For an account of Nineveh, see note on Jon_1:2.) Some critics have deemed one part of the title an interpolation; but the connection of the two portions is obvious, and without the former we should not know the object of the prophet's denunciation till Nah_2:8. The book of the vision. This is the second title, in apposition with the former, and defining it more closely as the Book in which was written the prophecy of Nahum. It is called a "vision," because what the prophet foretold was presented to his mental sight, and stood plainly before him (comp. Isa_1:1). The Elkoshite; i.e. native of Elkosh, for which, see Introduction, § II.
Part I. THE JUDGMENT UPON NINEVEH DECREED BY GOD.
§ 1. The heading of the book. The book has a double title, the first giving the object of the prophecy, which otherwise would not be evident; the second, its author, added to give confidence in its contents. The burden; massa (Hab_1:1)—a term generally used of a weighty, threatening prophecy (Isa_13:1), though translated by the LXX. λῆμμα here, and elsewhere ὄρασις, and ῥῆμα. Some prefer to render it "utterance," or "oracle." The word is capable of either meaning. It almost always (except, perhaps, in Zec_12:1) introduces a threat of judgment. Of Nineveh. The denunciation of this city is the object of the prophecy. The effect of Jonah's preaching had been only temporary; the reformation was partial and superficial; and now God's long suffering was wearied out, and the time of punishment was to come. (For an account of Nineveh, see note on Jon_1:2.) Some critics have deemed one part of the title an interpolation; but the connection of the two portions is obvious, and without the former we should not know the object of the prophet's denunciation till Nah_2:8. The book of the vision. This is the second title, in apposition with the former, and defining it more closely as the Book in which was written the prophecy of Nahum. It is called a "vision," because what the prophet foretold was presented to his mental sight, and stood plainly before him (comp. Isa_1:1). The Elkoshite; i.e. native of Elkosh, for which, see Introduction, § II.
God Is Jealous, and the LORD Revengeth
2God is jealous, and the LORD revengeth; the LORD revengeth, and is furious; the LORD will take vengeance on his adversaries, and he reserveth wrath for his enemies.
Jamieson-Fausset-Brown
2. jealous--In this there is sternness, yet tender affection. We are jealous only of those we love: a husband, of a wife; a king, of his subjects' loyalty. God is jealous of men because He loves them. God will not bear a rival in His claims on them. His burning jealousy for His own wounded honor and their love, as much as His justice, accounts for all His fearful judgments: the flood, the destruction of Jerusalem, that of Nineveh. His jealousy will not admit of His friends being oppressed, and their enemies flourishing (compare Ex 20:5; 1Co 16:22; 2Co 11:2). Burning zeal enters into the idea in "jealous" here (compare Nu 25:11, 13; 1Ki 19:10).
the Lord revengeth ... Lord revengeth--The repetition of the incommunicable name Jehovah, and of His revenging, gives an awful solemnity to the introduction.
furious--literally, "a master of fury." So a master of the tongue, that is, "eloquent." "One who, if He pleases, can most readily give effect to His fury" [Grotius]. Nahum has in view the provocation to fury given to God by the Assyrians, after having carried away the ten tribes, now proceeding to invade Judea under Hezekiah.
reserveth wrath for his enemies--reserves it against His own appointed time (2Pe 2:9). After long waiting for their repentance in vain, at length punishing them. A wrong estimate of Jehovah is formed from His suspending punishment: it is not that He is insensible or dilatory, but He reserves wrath for His own fit time. In the case of the penitent, He does not reserve or retain His anger (Psa 103:9; Jr 3:5, 12; Mi 7:18).
2. jealous--In this there is sternness, yet tender affection. We are jealous only of those we love: a husband, of a wife; a king, of his subjects' loyalty. God is jealous of men because He loves them. God will not bear a rival in His claims on them. His burning jealousy for His own wounded honor and their love, as much as His justice, accounts for all His fearful judgments: the flood, the destruction of Jerusalem, that of Nineveh. His jealousy will not admit of His friends being oppressed, and their enemies flourishing (compare Ex 20:5; 1Co 16:22; 2Co 11:2). Burning zeal enters into the idea in "jealous" here (compare Nu 25:11, 13; 1Ki 19:10).
the Lord revengeth ... Lord revengeth--The repetition of the incommunicable name Jehovah, and of His revenging, gives an awful solemnity to the introduction.
furious--literally, "a master of fury." So a master of the tongue, that is, "eloquent." "One who, if He pleases, can most readily give effect to His fury" [Grotius]. Nahum has in view the provocation to fury given to God by the Assyrians, after having carried away the ten tribes, now proceeding to invade Judea under Hezekiah.
reserveth wrath for his enemies--reserves it against His own appointed time (2Pe 2:9). After long waiting for their repentance in vain, at length punishing them. A wrong estimate of Jehovah is formed from His suspending punishment: it is not that He is insensible or dilatory, but He reserves wrath for His own fit time. In the case of the penitent, He does not reserve or retain His anger (Psa 103:9; Jr 3:5, 12; Mi 7:18).
The Pulpit Commentary
§ 2. The prophet describes the inflexible justice of God, and illustrates his irresistible power by the control which he exercises over the material world.
God is jealous, and the Lord revengeth; better, Jehovah is a jealous and avenging God, as Exo_20:5; Deu_4:24; Jos_24:19. The threefold repetition of the name of Jehovah and the attribute "avenging" gives a wonderful force to this sublime description of the Divine character. God is here called jealous anthropopothically, as ready to defend his honour against all who oppose him, as One who loves his people and punishes their oppressors. Is furious; literally, master of fury, as Gen_37:19, "master of dreams." The Lord is full of wrath (comp. Pro_10:12 :24; Pro_29:22). The word used implies a permanent feeling, Hire the Greek μῆνις. He reserveth wrath. The Hebrew is simply "watching," "observing" for punishment. Septuagint, ἐξαίρων αὐτὸς τοὺς ἐχθροὺς αὐτοῦ, "himself cutting off his enemies;" Vulgate, irascens ipse inimicis ejus. God withholds his hand for a time, but does not forget. All this description of God's attributes is intended to show that the destruction of Assyria is his doing, and that its accomplishment is certain.
§ 2. The prophet describes the inflexible justice of God, and illustrates his irresistible power by the control which he exercises over the material world.
God is jealous, and the Lord revengeth; better, Jehovah is a jealous and avenging God, as Exo_20:5; Deu_4:24; Jos_24:19. The threefold repetition of the name of Jehovah and the attribute "avenging" gives a wonderful force to this sublime description of the Divine character. God is here called jealous anthropopothically, as ready to defend his honour against all who oppose him, as One who loves his people and punishes their oppressors. Is furious; literally, master of fury, as Gen_37:19, "master of dreams." The Lord is full of wrath (comp. Pro_10:12 :24; Pro_29:22). The word used implies a permanent feeling, Hire the Greek μῆνις. He reserveth wrath. The Hebrew is simply "watching," "observing" for punishment. Septuagint, ἐξαίρων αὐτὸς τοὺς ἐχθροὺς αὐτοῦ, "himself cutting off his enemies;" Vulgate, irascens ipse inimicis ejus. God withholds his hand for a time, but does not forget. All this description of God's attributes is intended to show that the destruction of Assyria is his doing, and that its accomplishment is certain.
3The LORD is slow to anger, and great in power, and will not at all acquit the wicked: the LORD hath his way in the whirlwind and in the storm, and the clouds are the dust of his feet.
Jamieson-Fausset-Brown
3. slow to anger, and great in power--that is, but great in power, so as to be able in a moment, if He pleases, to destroy the wicked. His long-suffering is not from want of power to punish (Ex 34:6, 7).
not at all acquit--literally, "will not acquitting acquit," or treat as innocent.
Lord hath his way in the whirlwind--From this to Na 1:5, inclusive, is a description of His power exhibited in the phenomena of nature, especially when He is wroth. His vengeance shall sweep away the Assyrian foe like a whirlwind (Pr 10:25).
clouds are the dust of his feet--Large as they are, He treads on them, as a man would on the small dust; He is Lord of the clouds, and uses them as He pleases.
3. slow to anger, and great in power--that is, but great in power, so as to be able in a moment, if He pleases, to destroy the wicked. His long-suffering is not from want of power to punish (Ex 34:6, 7).
not at all acquit--literally, "will not acquitting acquit," or treat as innocent.
Lord hath his way in the whirlwind--From this to Na 1:5, inclusive, is a description of His power exhibited in the phenomena of nature, especially when He is wroth. His vengeance shall sweep away the Assyrian foe like a whirlwind (Pr 10:25).
clouds are the dust of his feet--Large as they are, He treads on them, as a man would on the small dust; He is Lord of the clouds, and uses them as He pleases.
The Pulpit Commentary
Slow to anger (Exo_34:6, Exo_34:7). Nahum seems to take up the words of Jonah (Jon_4:2) or Joel (Joe_2:13). God is long suffering, not from weakness, but because he is great in power, and can punish when he will. Will not at all acquit the wicked; literally, holding pure will not hold pure; i.e. he will not treat the guilty as innocent. Ἀθωῶν [Alex; ἀθῶον] οὐκ ἀθωώσει; Mundans non faciet innocentem (comp. Exo_20:7; Exo_34:7). The Lord hath his way, etc. The prophet grounds his description of the majesty and might of God upon the revelation at the Exodus and at Sinai. (see Exo_19:16-18; Psa_18:1-50.; 97.). The clouds are the dust of his feet, Large and grand as the clouds look to us, they are to God but as the dust raised by the feet in walking. As an illustration of this statement (though, of course, the fact was utterly unknown to Nahum), it has been remarked that recent scientific discovery asserts that clouds owe their beauty, and even their very existence, to the presence of dust particles in the atmosphere. The aqueous vapour, it is said, condenses on these particles, and thus becomes visible.
Slow to anger (Exo_34:6, Exo_34:7). Nahum seems to take up the words of Jonah (Jon_4:2) or Joel (Joe_2:13). God is long suffering, not from weakness, but because he is great in power, and can punish when he will. Will not at all acquit the wicked; literally, holding pure will not hold pure; i.e. he will not treat the guilty as innocent. Ἀθωῶν [Alex; ἀθῶον] οὐκ ἀθωώσει; Mundans non faciet innocentem (comp. Exo_20:7; Exo_34:7). The Lord hath his way, etc. The prophet grounds his description of the majesty and might of God upon the revelation at the Exodus and at Sinai. (see Exo_19:16-18; Psa_18:1-50.; 97.). The clouds are the dust of his feet, Large and grand as the clouds look to us, they are to God but as the dust raised by the feet in walking. As an illustration of this statement (though, of course, the fact was utterly unknown to Nahum), it has been remarked that recent scientific discovery asserts that clouds owe their beauty, and even their very existence, to the presence of dust particles in the atmosphere. The aqueous vapour, it is said, condenses on these particles, and thus becomes visible.
4He rebuketh the sea, and maketh it dry, and drieth up all the rivers: Bashan languisheth, and Carmel, and the flower of Lebanon languisheth.
Jamieson-Fausset-Brown
4. rebuketh the sea--as Jesus did (Mt 8:26), proving Himself God (compare Is 50:2).
Bashan languisheth--through drought; ordinarily it was a region famed for its rich pasturage (compare Joe 1:10).
flower of Lebanon--its bloom; all that blooms so luxuriantly on Lebanon (Ho 14:7). As Bashan was famed for its pastures, Carmel for its corn fields and vineyards, so Lebanon for its forests (Is 33:9). There is nothing in the world so blooming that God cannot change it when He is wroth.
4. rebuketh the sea--as Jesus did (Mt 8:26), proving Himself God (compare Is 50:2).
Bashan languisheth--through drought; ordinarily it was a region famed for its rich pasturage (compare Joe 1:10).
flower of Lebanon--its bloom; all that blooms so luxuriantly on Lebanon (Ho 14:7). As Bashan was famed for its pastures, Carmel for its corn fields and vineyards, so Lebanon for its forests (Is 33:9). There is nothing in the world so blooming that God cannot change it when He is wroth.
The Pulpit Commentary
The great physical changes and convulsions in the world are tokens of God's wrath on sinful nations. He rebuketh the sea, as at the passage of the Red Sea (Exo_14:21; Psa_106:9). This is a sign of omnipotence (comp. Luk_8:24). All the rivers. A generalization from the miracle at the Jordan (Jos_3:1-17.; comp. Psa_107:33; Isa_1:2). Septuagint, ποταμοὺς ἐξερημῶν, "making rivers desolate;" Vulgate, flumina ad desertum deducens. Bashan (see note on Amo_4:1). Carmel (see on Amo_1:2). Flower of Lebanon. This district was famous, not only for its cedars, but also for its vines and flowers (comp. Hos_14:7; So Hos_4:11). These three regions are mentioned as remarkable for their fertility, and they occur most naturally to the mind of a native of Galilee, as was Nahum. They also geographically are the eastern, western, and northern boundaries of the land. They are used here proverbially to express the truth that God can cause the most luxuriant regions to wither at his word.
The great physical changes and convulsions in the world are tokens of God's wrath on sinful nations. He rebuketh the sea, as at the passage of the Red Sea (Exo_14:21; Psa_106:9). This is a sign of omnipotence (comp. Luk_8:24). All the rivers. A generalization from the miracle at the Jordan (Jos_3:1-17.; comp. Psa_107:33; Isa_1:2). Septuagint, ποταμοὺς ἐξερημῶν, "making rivers desolate;" Vulgate, flumina ad desertum deducens. Bashan (see note on Amo_4:1). Carmel (see on Amo_1:2). Flower of Lebanon. This district was famous, not only for its cedars, but also for its vines and flowers (comp. Hos_14:7; So Hos_4:11). These three regions are mentioned as remarkable for their fertility, and they occur most naturally to the mind of a native of Galilee, as was Nahum. They also geographically are the eastern, western, and northern boundaries of the land. They are used here proverbially to express the truth that God can cause the most luxuriant regions to wither at his word.
5The mountains quake at him, and the hills melt, and the earth is burned at his presence, yea, the world, and all that dwell therein.
Jamieson-Fausset-Brown
5. earth is burned--so Grotius. Rather, "lifts itself," that is, "heaveth" [Maurer]: as the Hebrew is translated in Psa 89:9; Ho 13:1; compare 2Sa 5:21, Margin.
5. earth is burned--so Grotius. Rather, "lifts itself," that is, "heaveth" [Maurer]: as the Hebrew is translated in Psa 89:9; Ho 13:1; compare 2Sa 5:21, Margin.
The Pulpit Commentary
The mountains quake. The mountains, the very emblems of stability, tremble before him (Adios 8:8). The hills melt; Οἱ βουνοὶ ἐσαλεύθησαν, "The hills were shaken". The hills dissolve like wax or anew at his presence (see Amo_4:13; Mic_1:4). Burned; Septuagint, ἀνεστάλη, "recoils," "is upheaved," as by an earthquake. This rendering has the greatest authority. The world; i.e. the habitable world, and all living creatures therein (Joe_1:18-20). Nature animate and inanimate is represented as actuated by the terror of conscious guilt.
The mountains quake. The mountains, the very emblems of stability, tremble before him (Adios 8:8). The hills melt; Οἱ βουνοὶ ἐσαλεύθησαν, "The hills were shaken". The hills dissolve like wax or anew at his presence (see Amo_4:13; Mic_1:4). Burned; Septuagint, ἀνεστάλη, "recoils," "is upheaved," as by an earthquake. This rendering has the greatest authority. The world; i.e. the habitable world, and all living creatures therein (Joe_1:18-20). Nature animate and inanimate is represented as actuated by the terror of conscious guilt.
6Who can stand before his indignation? and who can abide in the fierceness of his anger? his fury is poured out like fire, and the rocks are thrown down by him.
Jamieson-Fausset-Brown
6. fury is poured out like fire--like the liquid fire poured out of volcanoes in all directions (see Jr 7:20).
rocks are thrown down--or, "are burnt asunder"; the usual effect of volcanic fire (Jr 51:25, 56). As Hannibal burst asunder the Alpine rocks by fire to make a passage for his army [Grotius].
6. fury is poured out like fire--like the liquid fire poured out of volcanoes in all directions (see Jr 7:20).
rocks are thrown down--or, "are burnt asunder"; the usual effect of volcanic fire (Jr 51:25, 56). As Hannibal burst asunder the Alpine rocks by fire to make a passage for his army [Grotius].
The Pulpit Commentary
Who can stand? (Psa_76:7; Joe_2:11; Mal_3:2; comp. Rev_6:17). His fury is poured out like fire (Deu_4:24); like the brimstone and fire that destroyed Sodom and Gomorrah (Gen_19:24), or like the molten lava that issues from a volcano (Jer_7:20). Septuagint (reading differently), ὁ θυμὸς αὐτοῦ τήκει ἀρχάς: consumit principatus (Jerome). Are thrown down; rather, are rent asunder. If such is tile power of God, how shall Assyria resist it?
Who can stand? (Psa_76:7; Joe_2:11; Mal_3:2; comp. Rev_6:17). His fury is poured out like fire (Deu_4:24); like the brimstone and fire that destroyed Sodom and Gomorrah (Gen_19:24), or like the molten lava that issues from a volcano (Jer_7:20). Septuagint (reading differently), ὁ θυμὸς αὐτοῦ τήκει ἀρχάς: consumit principatus (Jerome). Are thrown down; rather, are rent asunder. If such is tile power of God, how shall Assyria resist it?
The LORD Is Good, a Strong Hold in the Day of Trouble
7The LORD is good, a strong hold in the day of trouble; and he knoweth them that trust in him.
Jamieson-Fausset-Brown
7. Here Nahum enters on his special subject, for which the previous verses have prepared the way, namely, to assure his people of safety in Jehovah under the impending attack of Sennacherib (Na 1:7), and to announce the doom of Nineveh, the capital of the Assyrian foe (Na 1:8). The contrast of Na 1:7, 8 heightens the force.
he knoweth--recognizes as His own (Ho 13:5; Am 3:2); and so, cares for and guards (Psa 1:6; 2Ti 2:19).
7. Here Nahum enters on his special subject, for which the previous verses have prepared the way, namely, to assure his people of safety in Jehovah under the impending attack of Sennacherib (Na 1:7), and to announce the doom of Nineveh, the capital of the Assyrian foe (Na 1:8). The contrast of Na 1:7, 8 heightens the force.
he knoweth--recognizes as His own (Ho 13:5; Am 3:2); and so, cares for and guards (Psa 1:6; 2Ti 2:19).
The Pulpit Commentary
§ 3. The prophet prepares the way for proclaiming the punishment of Nineveh lay deriding that the wrath of God falls not on those who trust in him, but is reserved for his enemies.
The Lord is good. The Targum adds unnecessarily, "for Israel" (Psa_25:8). He is "good," in that he is a stronghold in the day of trouble, as in the perilous time when the Assyrians attacked Judaea (comp. Psa_27:1; Jer_16:19). He knoweth; loves and cares for.
§ 3. The prophet prepares the way for proclaiming the punishment of Nineveh lay deriding that the wrath of God falls not on those who trust in him, but is reserved for his enemies.
The Lord is good. The Targum adds unnecessarily, "for Israel" (Psa_25:8). He is "good," in that he is a stronghold in the day of trouble, as in the perilous time when the Assyrians attacked Judaea (comp. Psa_27:1; Jer_16:19). He knoweth; loves and cares for.
8But with an overrunning flood he will make an utter end of the place thereof, and darkness shall pursue his enemies.
Jamieson-Fausset-Brown
8. with an overrunning flood--that is, with irresistible might which overruns every barrier like a flood. This image is often applied to overwhelming armies of invaders. Also of calamity in general (Psa 32:6; 42:7; 90:5). There is, perhaps, a special allusion to the mode of Nineveh's capture by the Medo-Babylonian army; namely, through a flood in the river which broke down the wall twenty furlongs (see on Na 2:6; Is 8:8; Da 9:26; 11:10, 22, 40).
end of the place thereof--Nineveh is personified as a queen; and "her place" of residence (the Hebrew for "thereof" is feminine) is the city itself (Na 2:8), [Maurer]. Or, He shall so utterly destroy Nineveh that its place cannot be found; Na 3:17 confirms this (compare Psa 37:36; Da 2:35; Re 12:8; 20:11).
darkness--the severest calamities.
8. with an overrunning flood--that is, with irresistible might which overruns every barrier like a flood. This image is often applied to overwhelming armies of invaders. Also of calamity in general (Psa 32:6; 42:7; 90:5). There is, perhaps, a special allusion to the mode of Nineveh's capture by the Medo-Babylonian army; namely, through a flood in the river which broke down the wall twenty furlongs (see on Na 2:6; Is 8:8; Da 9:26; 11:10, 22, 40).
end of the place thereof--Nineveh is personified as a queen; and "her place" of residence (the Hebrew for "thereof" is feminine) is the city itself (Na 2:8), [Maurer]. Or, He shall so utterly destroy Nineveh that its place cannot be found; Na 3:17 confirms this (compare Psa 37:36; Da 2:35; Re 12:8; 20:11).
darkness--the severest calamities.
The Pulpit Commentary
With an overrunning flood. This may be merely a metaphor to express the utter devastation which should overwhelm Nineveh, as the invasion of a hostile army is often thus depicted (comp. Isa_8:7; Dan_11:26, Dan_11:40); or it may be an allusion to the inundation which aided the capture of the city (see note on Nah_2:6). Of the place thereof; i.e. of Nineveh, not named, but present to the prophet's mind, and understood from the heading (Nah_1:1). (For the utter destruction of Nineveh, comp. Zep_2:13, etc.) The LXX. has, τουνειρομένους ("those that rise up"). The Chaldee has a similar reading, with the meaning that God would exterminate those who rise up against him. Darkness shall pursue his enemies. So the Septuagint and Vulgate. But it is better rendered, He shall pursue his enemies into darkness, so that they disappear from the earth. If this is the meaning of the clause, it resembles the termination of many Assyrian inscriptions which record the defeat of a hostile chieftain: "and no one has seen any trace of him since."
With an overrunning flood. This may be merely a metaphor to express the utter devastation which should overwhelm Nineveh, as the invasion of a hostile army is often thus depicted (comp. Isa_8:7; Dan_11:26, Dan_11:40); or it may be an allusion to the inundation which aided the capture of the city (see note on Nah_2:6). Of the place thereof; i.e. of Nineveh, not named, but present to the prophet's mind, and understood from the heading (Nah_1:1). (For the utter destruction of Nineveh, comp. Zep_2:13, etc.) The LXX. has, τουνειρομένους ("those that rise up"). The Chaldee has a similar reading, with the meaning that God would exterminate those who rise up against him. Darkness shall pursue his enemies. So the Septuagint and Vulgate. But it is better rendered, He shall pursue his enemies into darkness, so that they disappear from the earth. If this is the meaning of the clause, it resembles the termination of many Assyrian inscriptions which record the defeat of a hostile chieftain: "and no one has seen any trace of him since."
9What do ye imagine against the LORD? he will make an utter end: affliction shall not rise up the second time.
Jamieson-Fausset-Brown
9. What do ye imagine against the Lord?--abrupt address to the Assyrians. How mad is your attempt, O Assyrians, to resist so powerful a God! What can ye do against such an adversary, successful though ye have been against all other adversaries? Ye imagine ye have to do merely with mortals and with a weak people, and that so you will gain an easy victory; but you have to encounter God, the protector of His people. Parallel to Is 37:23-29; compare Psa 1:1.
he will make an utter end--The utter overthrow of Sennacherib's host, soon about to take place, is an earnest of the "utter end" of Nineveh itself.
affliction shall not rise up the second time--Judah's "affliction" caused by the invasion shall never rise again. So Na 1:12. But Calvin takes the "affliction" to be that of Assyria: "There will be no need of His inflicting on you a second blow: He will make an utter end of you once for all" (1Sa 3:12; 26:8; 2Sa 20:10). If so, this verse, in contrast to Na 1:12, will express, Affliction shall visit the Assyrian no more, in a sense very different from that in which God will afflict Judah no more. In the Assyrian's case, because the blow will be fatally final; the latter, because God will make lasting blessedness in Judah's case succeed temporary chastisement. But it seems simpler to refer "affliction" here, as in Na 1:12, to Judah; indeed destruction, rather than affliction, applies to the Assyrian.
9. What do ye imagine against the Lord?--abrupt address to the Assyrians. How mad is your attempt, O Assyrians, to resist so powerful a God! What can ye do against such an adversary, successful though ye have been against all other adversaries? Ye imagine ye have to do merely with mortals and with a weak people, and that so you will gain an easy victory; but you have to encounter God, the protector of His people. Parallel to Is 37:23-29; compare Psa 1:1.
he will make an utter end--The utter overthrow of Sennacherib's host, soon about to take place, is an earnest of the "utter end" of Nineveh itself.
affliction shall not rise up the second time--Judah's "affliction" caused by the invasion shall never rise again. So Na 1:12. But Calvin takes the "affliction" to be that of Assyria: "There will be no need of His inflicting on you a second blow: He will make an utter end of you once for all" (1Sa 3:12; 26:8; 2Sa 20:10). If so, this verse, in contrast to Na 1:12, will express, Affliction shall visit the Assyrian no more, in a sense very different from that in which God will afflict Judah no more. In the Assyrian's case, because the blow will be fatally final; the latter, because God will make lasting blessedness in Judah's case succeed temporary chastisement. But it seems simpler to refer "affliction" here, as in Na 1:12, to Judah; indeed destruction, rather than affliction, applies to the Assyrian.
The Pulpit Commentary
The prophet suddenly addresses both Jews and Assyrians, encouraging the former by the thought that God can perform what he promises, and warning the latter that their boasting (comp. Isa_10:9, etc.; Isa_36:20) was vain. What do ye imagine against the Lord? Quid cogitatis contra Dominum? (Vulgate). This rendering regards the question as addressed to the Assyrians, demanding of them what it is that they dare to plot against God; do they presume to fight against him, or to fancy that his threats will not be accomplished? But the sentence is best translated, What think ye of the Lord? Τί λογίζεσθε ἐπὶ τὸν Κύριον; "What devise ye against the Lord?". This is addressed not only to the Jews in the sense, "Do ye think that he will not accomplish his threat against Nineveh?" but to the Assyrians also. He will make an utter end. This denunciation is repeated from Nah_1:8 to denote the absolute certainty of the doom. Affliction shall not rise up the second time. The Assyrians shall never again have the power of oppressing Judah as they have ruined Israel there shall be no repetition of Sennacherib's invasion. Septuagint, Οὐκ ἐκδικήσει δὶς ἐπιτοαυτὸ ἐν θλίψει: Non vindicabit bis in idipsura (Jerome). From this text the Fathers take occasion to discuss the question how it is that God does not punish twice for the same sin.
The prophet suddenly addresses both Jews and Assyrians, encouraging the former by the thought that God can perform what he promises, and warning the latter that their boasting (comp. Isa_10:9, etc.; Isa_36:20) was vain. What do ye imagine against the Lord? Quid cogitatis contra Dominum? (Vulgate). This rendering regards the question as addressed to the Assyrians, demanding of them what it is that they dare to plot against God; do they presume to fight against him, or to fancy that his threats will not be accomplished? But the sentence is best translated, What think ye of the Lord? Τί λογίζεσθε ἐπὶ τὸν Κύριον; "What devise ye against the Lord?". This is addressed not only to the Jews in the sense, "Do ye think that he will not accomplish his threat against Nineveh?" but to the Assyrians also. He will make an utter end. This denunciation is repeated from Nah_1:8 to denote the absolute certainty of the doom. Affliction shall not rise up the second time. The Assyrians shall never again have the power of oppressing Judah as they have ruined Israel there shall be no repetition of Sennacherib's invasion. Septuagint, Οὐκ ἐκδικήσει δὶς ἐπιτοαυτὸ ἐν θλίψει: Non vindicabit bis in idipsura (Jerome). From this text the Fathers take occasion to discuss the question how it is that God does not punish twice for the same sin.
10For while they be folden together as thorns, and while they are drunken as drunkards, they shall be devoured as stubble fully dry.
Jamieson-Fausset-Brown
10. while they are folden together as thorns--literally, "to the same degree as thorns" (compare 1Ch 4:27, Margin). As thorns, so folded together and entangled that they cannot be loosed asunder without trouble, are thrown by the husbandmen all in a mass into the fire, so the Assyrians shall all be given together to destruction. Compare 2Sa 23:6, 7, where also "thorns" are the image of the wicked. As this image represents the speediness of their destruction in a mass, so that of "drunkards," their rushing as it were of their own accord into it; for drunkards fall down without any one pushing them [Kimchi]. Calvin explains, Although ye be dangerous to touch as thorns (that is, full of rage and violence), yet the Lord can easily consume you. But "although" will hardly apply to the next clause. English Version and Kimchi, therefore, are to be preferred. The comparison to drunkards is appropriate. For drunkards, though exulting and bold, are weak and easily thrown down by even a finger touching them. So the insolent self-confidence of the Assyrians shall precipitate their overthrow by God. The Hebrew is "soaked," or "drunken as with their own wine." Their drunken revelries are perhaps alluded to, during which the foe (according to Diodorus Siculus [2]) broke into their city, and Sardanapalus burned his palace; though the main and ultimate destruction of Nineveh referred to by Nahum was long subsequent to that under Sardanapalus.
10. while they are folden together as thorns--literally, "to the same degree as thorns" (compare 1Ch 4:27, Margin). As thorns, so folded together and entangled that they cannot be loosed asunder without trouble, are thrown by the husbandmen all in a mass into the fire, so the Assyrians shall all be given together to destruction. Compare 2Sa 23:6, 7, where also "thorns" are the image of the wicked. As this image represents the speediness of their destruction in a mass, so that of "drunkards," their rushing as it were of their own accord into it; for drunkards fall down without any one pushing them [Kimchi]. Calvin explains, Although ye be dangerous to touch as thorns (that is, full of rage and violence), yet the Lord can easily consume you. But "although" will hardly apply to the next clause. English Version and Kimchi, therefore, are to be preferred. The comparison to drunkards is appropriate. For drunkards, though exulting and bold, are weak and easily thrown down by even a finger touching them. So the insolent self-confidence of the Assyrians shall precipitate their overthrow by God. The Hebrew is "soaked," or "drunken as with their own wine." Their drunken revelries are perhaps alluded to, during which the foe (according to Diodorus Siculus [2]) broke into their city, and Sardanapalus burned his palace; though the main and ultimate destruction of Nineveh referred to by Nahum was long subsequent to that under Sardanapalus.
The Pulpit Commentary
While they be folden together as thorns. The clause is conditional: "Though they be interwined as thorns." Though the Assyrians present an impenetrable front, which seems to defy attack. (For the comparison of a hostile army to briers and thorns, see Isa_10:17; Isa_27:4; Henderson.) And while they are drunken as drunkards; and though they be drunken with their drink, regarding themselves as invincible, and drenched with wine, and given up to luxury and excess. There may be an allusion to the legend current concerning the destruction of Nineveh. Diodorus (2.26) relates that, after the enemy had been thrice repulsed, the King of Nineveh was so elated that he gave himself up to festivity, and allowed all his army to indulge in the utmost licence, and that it was while they were occupied in drunkenness and feasting they were surprised by the Medes under Cyaxares, and their city taken. An account of such a feast, accompanied with sketehes from the monuments, is given in Bonomi, 'Nineveh and its Discoveries,' p. 187, etc. We may compare the fate of Belshazzar (Dan_5:1, etc.). They shall be devoured as stubble fully dry; like worthless refuse, fit only for burning (Exo_15:7; Isa_5:24; Joe_2:5; Oba_1:18). The LXX. renders this verse differently, "Because to its foundation it shall be dried up (χερσωθήσεται: redigentur in vepres, Jerome), and as bind weed (σμῖλαξ) intertwined it shall be devoured, and as stubble fully dry."
While they be folden together as thorns. The clause is conditional: "Though they be interwined as thorns." Though the Assyrians present an impenetrable front, which seems to defy attack. (For the comparison of a hostile army to briers and thorns, see Isa_10:17; Isa_27:4; Henderson.) And while they are drunken as drunkards; and though they be drunken with their drink, regarding themselves as invincible, and drenched with wine, and given up to luxury and excess. There may be an allusion to the legend current concerning the destruction of Nineveh. Diodorus (2.26) relates that, after the enemy had been thrice repulsed, the King of Nineveh was so elated that he gave himself up to festivity, and allowed all his army to indulge in the utmost licence, and that it was while they were occupied in drunkenness and feasting they were surprised by the Medes under Cyaxares, and their city taken. An account of such a feast, accompanied with sketehes from the monuments, is given in Bonomi, 'Nineveh and its Discoveries,' p. 187, etc. We may compare the fate of Belshazzar (Dan_5:1, etc.). They shall be devoured as stubble fully dry; like worthless refuse, fit only for burning (Exo_15:7; Isa_5:24; Joe_2:5; Oba_1:18). The LXX. renders this verse differently, "Because to its foundation it shall be dried up (χερσωθήσεται: redigentur in vepres, Jerome), and as bind weed (σμῖλαξ) intertwined it shall be devoured, and as stubble fully dry."
11There is one come out of thee, that imagineth evil against the LORD, a wicked counsellor.
Jamieson-Fausset-Brown
11. The cause of Nineveh's overthrow: Sennacherib's plots against Judah.
come out of thee--O Nineveh. From thyself shall arise the source of thy own ruin. Thou shalt have only thyself to blame for it.
imagineth evil--Sennacherib carried out the imaginations of his countrymen (Na 1:9) against the Lord and His people (2Ki 19:22, 23).
a wicked counsellor--literally, "a counsellor of Belial." Belial means "without profit," worthless, and so bad (1Sa 25:25; 2Co 6:15).
11. The cause of Nineveh's overthrow: Sennacherib's plots against Judah.
come out of thee--O Nineveh. From thyself shall arise the source of thy own ruin. Thou shalt have only thyself to blame for it.
imagineth evil--Sennacherib carried out the imaginations of his countrymen (Na 1:9) against the Lord and His people (2Ki 19:22, 23).
a wicked counsellor--literally, "a counsellor of Belial." Belial means "without profit," worthless, and so bad (1Sa 25:25; 2Co 6:15).
The Pulpit Commentary
The reason of the destruction and of the punishment is told. There is one come out of thee. Nineveh is addressed; and we need not refer the words entirely to Sennacherib and his impious threats, but may take them generally as expressing the arrogant impiety of the Assyrians and their attitude towards Jehovah. A wicked counseller; literally, a councilor of Belial; i.e. of worthlessness. The expression, perhaps primarily applied to Sennacherib, also regards the plans prepared by the Assyrians for destroying the people of God, a type of the world arrayed against piety.
The reason of the destruction and of the punishment is told. There is one come out of thee. Nineveh is addressed; and we need not refer the words entirely to Sennacherib and his impious threats, but may take them generally as expressing the arrogant impiety of the Assyrians and their attitude towards Jehovah. A wicked counseller; literally, a councilor of Belial; i.e. of worthlessness. The expression, perhaps primarily applied to Sennacherib, also regards the plans prepared by the Assyrians for destroying the people of God, a type of the world arrayed against piety.
Thus Saith the LORD: Judah Delivered
12Thus saith the LORD; Though they be quiet, and likewise many, yet thus shall they be cut down, when he shall pass through. Though I have afflicted thee, I will afflict thee no more.
Jamieson-Fausset-Brown
12-14. The same truths repeated as in Na 1:9-11, Jehovah here being the speaker. He addresses Judah, prophesying good to it, and evil to the Assyrian.
Though they be quiet--that is, without fear, and tranquilly secure. So Chaldee and Calvin. Or, "entire," "complete"; "Though their power be unbroken [Maurer], and though they be so many, yet even so they shall be cut down" (literally, "shorn"; as hair shaved off closely by a razor, Is 7:20). As the Assyrian was a razor shaving others, so shall he be shaven himself. Retribution in kind. In the height of their pride and power, they shall be clean cut off. The same Hebrew stands for "likewise" and "yet thus." So many as they are, so many shall they perish.
when he shall pass through--or, "and he shall pass away," namely, "the wicked counsellor" (Na 1:11), Sennacherib. The change of number to the singular distinguishes him from his host. They shall be cut down, he shall pass away home (2Ki 19:35, 36) [Henderson]. English Version is better, "they shall be cut down, "when" He (Jehovah) shall pass through," destroying by one stroke the Assyrian host. This gives the reason why they with all their numbers and power are to be so utterly cut off. Compare "pass through," that is, in destroying power (Eze 12:12, 23; Is 8:8; Da 11:10).
Though I have afflicted thee--Judah, "I will afflict thee no more" (Is 40:1, 2; 52:1, 2). The contrast is between "they," the Assyrians, and "thee," Judah. Their punishment is fatal and final. Judah's was temporary and corrective.
12-14. The same truths repeated as in Na 1:9-11, Jehovah here being the speaker. He addresses Judah, prophesying good to it, and evil to the Assyrian.
Though they be quiet--that is, without fear, and tranquilly secure. So Chaldee and Calvin. Or, "entire," "complete"; "Though their power be unbroken [Maurer], and though they be so many, yet even so they shall be cut down" (literally, "shorn"; as hair shaved off closely by a razor, Is 7:20). As the Assyrian was a razor shaving others, so shall he be shaven himself. Retribution in kind. In the height of their pride and power, they shall be clean cut off. The same Hebrew stands for "likewise" and "yet thus." So many as they are, so many shall they perish.
when he shall pass through--or, "and he shall pass away," namely, "the wicked counsellor" (Na 1:11), Sennacherib. The change of number to the singular distinguishes him from his host. They shall be cut down, he shall pass away home (2Ki 19:35, 36) [Henderson]. English Version is better, "they shall be cut down, "when" He (Jehovah) shall pass through," destroying by one stroke the Assyrian host. This gives the reason why they with all their numbers and power are to be so utterly cut off. Compare "pass through," that is, in destroying power (Eze 12:12, 23; Is 8:8; Da 11:10).
Though I have afflicted thee--Judah, "I will afflict thee no more" (Is 40:1, 2; 52:1, 2). The contrast is between "they," the Assyrians, and "thee," Judah. Their punishment is fatal and final. Judah's was temporary and corrective.
The Pulpit Commentary
§ 4. The destruction of Nineveh is emphatically announced, and Zion is depicted as rejoicing at the news of its ruin, and celebrating her feasts in safety.
Thus saith the lord. An expression used to introduce a solemn declaration. Though they (the Assyrians) be quiet. Shalem has this meaning elsewhere, as Gen_34:21; but this is unsuitable here, where it must be translated, "in full strength," "unimpaired," "complete," like the thorn hedge in Gen_34:10. Vulgate, Si perfecti fuerint. Though they be unbroken in strength, and likewise (on that account) many in number. Septuagint, Τάδε λέγει Κύριος κατάρχων ὑδάτων πολλῶν, "Thus saith the Lord, ruling over many waters." So the Syriac and Arabic. Jerome interprets "the waters" to mean the heavenly powers (Psa_148:4). Yet thus (though such is their state) shall they be cut down. The verb is used of the mowing of a fold or the shearing of sheep, and implies complete destruction. When he shall pass through; better, and he shall pass away. The number is changed, but the same persons are meant, spoken of as one to show their insignificance and complete annihilation. Septuagint "Thus shall they be dispersed [διασταλήσουται: dividentur, Jerome], and the report of thee shall no more be heard therein." The following clause is not translated. Though I have afflicted thee. The Lord addresses Judah, referring to the oppression of Judaea by the Assyriaus in the times of Ahaz and Hezekiah (2Ki_16:18; 2Ch_28:20, etc.; 32.). I will afflict thee no more; according to the promise in Gen_34:9. This is further confirmed in what follows.
§ 4. The destruction of Nineveh is emphatically announced, and Zion is depicted as rejoicing at the news of its ruin, and celebrating her feasts in safety.
Thus saith the lord. An expression used to introduce a solemn declaration. Though they (the Assyrians) be quiet. Shalem has this meaning elsewhere, as Gen_34:21; but this is unsuitable here, where it must be translated, "in full strength," "unimpaired," "complete," like the thorn hedge in Gen_34:10. Vulgate, Si perfecti fuerint. Though they be unbroken in strength, and likewise (on that account) many in number. Septuagint, Τάδε λέγει Κύριος κατάρχων ὑδάτων πολλῶν, "Thus saith the Lord, ruling over many waters." So the Syriac and Arabic. Jerome interprets "the waters" to mean the heavenly powers (Psa_148:4). Yet thus (though such is their state) shall they be cut down. The verb is used of the mowing of a fold or the shearing of sheep, and implies complete destruction. When he shall pass through; better, and he shall pass away. The number is changed, but the same persons are meant, spoken of as one to show their insignificance and complete annihilation. Septuagint "Thus shall they be dispersed [διασταλήσουται: dividentur, Jerome], and the report of thee shall no more be heard therein." The following clause is not translated. Though I have afflicted thee. The Lord addresses Judah, referring to the oppression of Judaea by the Assyriaus in the times of Ahaz and Hezekiah (2Ki_16:18; 2Ch_28:20, etc.; 32.). I will afflict thee no more; according to the promise in Gen_34:9. This is further confirmed in what follows.
13For now will I break his yoke from off thee, and will burst thy bonds in sunder.
The Pulpit Commentary
His yoke. The yoke of Assyria, probably referring to the vassalage of Judah (2Ki_18:14; 2Ch_33:11). (For the metaphor of "yoke" denoting subjugation, setup. Le 26:13; Jer_27:2; Eze_34:27.) Jeremiah (Jer_30:8) seems to use these words of Nahum to announce the deliverance of Israel from captivity. Burst thy bonds in sunder; by the final overthrow of the Assyrian power (Psa_2:3; Jer_2:20).
His yoke. The yoke of Assyria, probably referring to the vassalage of Judah (2Ki_18:14; 2Ch_33:11). (For the metaphor of "yoke" denoting subjugation, setup. Le 26:13; Jer_27:2; Eze_34:27.) Jeremiah (Jer_30:8) seems to use these words of Nahum to announce the deliverance of Israel from captivity. Burst thy bonds in sunder; by the final overthrow of the Assyrian power (Psa_2:3; Jer_2:20).
14And the LORD hath given a commandment concerning thee, that no more of thy name be sown: out of the house of thy gods will I cut off the graven image and the molten image: I will make thy grave; for thou art vile.
The Pulpit Commentary
Concerning thee. The prophet addresses the Assyrian, and announces God's purpose concerning him. That no more of thy name be sown. There is no special reference to Sennacherib in this or the next clause, but the prophet means that the Assyrian people and name shall become extinct. Out of the house of thy gods (Isa_37:38, whore the murder of Sennacherib in the temple of Nisroch is mentioned). An account of the religion of the Assyrians will be found in Layard, 'Nineveh and its Remains,' vol. 2 ch. 7. Graven image; carved out of wood or stone. Molten; cast in metal. The two terms comprise every kind of idol, as in Deu_27:15; Jdg_17:3. The Assyrians used to destroy the images of the gods worshipped by conquered nations (2Ki_19:18). Bonomi gives a picture of soldiers cutting up the image of some foreign deity, and carrying away the pieces. So should it now be done unto their gods. I will make thy grave. I will consign thee, O Assyrian, and thy idols to oblivion (Eze_32:22, etc.). It is not, "I will make it, the temple, thy grave," as those who see a reference to the death of Sennacherib (2Ki_19:37) render it; but, "I prepare thy grave"—I doom thee to destruction. The reason is given: For thou art vile; quia inhonoratus es (Vulgate): ὅτι ταχεῖς, "for they are swift". The word is also translated "light," weighed in the balances, and found wanting, as Dan_5:27.
Concerning thee. The prophet addresses the Assyrian, and announces God's purpose concerning him. That no more of thy name be sown. There is no special reference to Sennacherib in this or the next clause, but the prophet means that the Assyrian people and name shall become extinct. Out of the house of thy gods (Isa_37:38, whore the murder of Sennacherib in the temple of Nisroch is mentioned). An account of the religion of the Assyrians will be found in Layard, 'Nineveh and its Remains,' vol. 2 ch. 7. Graven image; carved out of wood or stone. Molten; cast in metal. The two terms comprise every kind of idol, as in Deu_27:15; Jdg_17:3. The Assyrians used to destroy the images of the gods worshipped by conquered nations (2Ki_19:18). Bonomi gives a picture of soldiers cutting up the image of some foreign deity, and carrying away the pieces. So should it now be done unto their gods. I will make thy grave. I will consign thee, O Assyrian, and thy idols to oblivion (Eze_32:22, etc.). It is not, "I will make it, the temple, thy grave," as those who see a reference to the death of Sennacherib (2Ki_19:37) render it; but, "I prepare thy grave"—I doom thee to destruction. The reason is given: For thou art vile; quia inhonoratus es (Vulgate): ὅτι ταχεῖς, "for they are swift". The word is also translated "light," weighed in the balances, and found wanting, as Dan_5:27.
Behold Upon the Mountains the Feet of Him That Bringeth Good Tidings
15Behold upon the mountains the feet of him that bringeth good tidings, that publisheth peace! O Judah, keep thy solemn feasts, perform thy vows: for the wicked shall no more pass through thee; he is utterly cut off.
Jamieson-Fausset-Brown
15. This verse is joined in the Hebrew text to the second chapter. It is nearly the same as Is 52:7, referring to the similar deliverance from Babylon.
him that bringeth good tidings--announcing the overthrow of Sennacherib and deliverance of Jerusalem. The "mountains" are those round Jerusalem, on which Sennacherib's host had so lately encamped, preventing Judah from keeping her "feasts," but on which messengers now speed to Jerusalem, publishing his overthrow with a loud voice where lately they durst not have opened their mouths. A type of the far more glorious spiritual deliverance of God's people from Satan by Messiah, heralded by ministers of the Gospel (Ro 10:15).
perform thy vows--which thou didst promise if God would deliver thee from the Assyrian.
the wicked--literally, "Belial"; the same as the "counsellor of Belial" (Na 1:11, Margin); namely, Sennacherib.
15. This verse is joined in the Hebrew text to the second chapter. It is nearly the same as Is 52:7, referring to the similar deliverance from Babylon.
him that bringeth good tidings--announcing the overthrow of Sennacherib and deliverance of Jerusalem. The "mountains" are those round Jerusalem, on which Sennacherib's host had so lately encamped, preventing Judah from keeping her "feasts," but on which messengers now speed to Jerusalem, publishing his overthrow with a loud voice where lately they durst not have opened their mouths. A type of the far more glorious spiritual deliverance of God's people from Satan by Messiah, heralded by ministers of the Gospel (Ro 10:15).
perform thy vows--which thou didst promise if God would deliver thee from the Assyrian.
the wicked--literally, "Belial"; the same as the "counsellor of Belial" (Na 1:11, Margin); namely, Sennacherib.
The Pulpit Commentary
The second chapter commences here in the Hebrew and Syriac; the Anglican follows the Septuagint, Vulgate, and Chaldee Versions. This seems most agreeable to the method of the prophecy, wherein threat is succeeded by promise, denunciation of the enemy by declaration of comfort to Judah (comp. Nah_1:6, Nah_1:7, Nah_1:12, and Nah_1:13; so here Nah_1:14 and Nah_1:15). The prophet announces the joy with which Judah receives the news of the overthrow of Nineveh. Behold upon the mountains, etc. Isaiah (Isa_52:7) uses these words to proclaim the coming of Messiah (comp. Isa_40:9; Rom_10:15). The messengers come from the East across the mountains of Palestine, announcing the fall of Nineveh and the consequent peace and security of Judah—a type of the overthrow of God's enemies and the safety of his Church. There may be an allusion to the custom of spreading tidings by beacon fires. Keep thy solemn feasts. Judah is exhorted to resume the observation of her solemnities, which were interrupted during the enemy's occupation of the country, or which could not be properly attended by the distant inhabitants. Judah must offer her praises and thanksgivings for deliverance, and perform the vows which she made unto the Lord in the time of peril. The wicked (Hebrew, Belial) shall no more pass through thee. Belial is here the adversary, the opposing army (see verse 11).
The second chapter commences here in the Hebrew and Syriac; the Anglican follows the Septuagint, Vulgate, and Chaldee Versions. This seems most agreeable to the method of the prophecy, wherein threat is succeeded by promise, denunciation of the enemy by declaration of comfort to Judah (comp. Nah_1:6, Nah_1:7, Nah_1:12, and Nah_1:13; so here Nah_1:14 and Nah_1:15). The prophet announces the joy with which Judah receives the news of the overthrow of Nineveh. Behold upon the mountains, etc. Isaiah (Isa_52:7) uses these words to proclaim the coming of Messiah (comp. Isa_40:9; Rom_10:15). The messengers come from the East across the mountains of Palestine, announcing the fall of Nineveh and the consequent peace and security of Judah—a type of the overthrow of God's enemies and the safety of his Church. There may be an allusion to the custom of spreading tidings by beacon fires. Keep thy solemn feasts. Judah is exhorted to resume the observation of her solemnities, which were interrupted during the enemy's occupation of the country, or which could not be properly attended by the distant inhabitants. Judah must offer her praises and thanksgivings for deliverance, and perform the vows which she made unto the Lord in the time of peril. The wicked (Hebrew, Belial) shall no more pass through thee. Belial is here the adversary, the opposing army (see verse 11).
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Chapter 1
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