1 The burden of Nineveh. The book of the vision of Nahum the Elkoshite.
2 God 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.
3 The 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.
4 He rebuketh the sea, and maketh it dry, and drieth up all the rivers: Bashan languisheth, and Carmel, and the flower of Lebanon languisheth.
5 The mountains quake at him, and the hills melt, and the earth is burned at his presence, yea, the world, and all that dwell therein.
6 Who 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.
7 The LORD is good, a strong hold in the day of trouble; and he knoweth them that trust in him.
8 But with an overrunning flood he will make an utter end of the place thereof, and darkness shall pursue his enemies.
9 What do ye imagine against the LORD? he will make an utter end: affliction shall not rise up the second time.
10 For while they be folden together as thorns, and while they are drunken as drunkards, they shall be devoured as stubble fully dry.
11 There is one come out of thee, that imagineth evil against the LORD, a wicked counsellor.
12 Thus 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.
13 For now will I break his yoke from off thee, and will burst thy bonds in sunder.
14 And 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.
15 Behold 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.
1 The burden H4853 of Nineveh. H5210 The book H5612 of the vision H2377 of Nahum H5151 the Elkoshite. H512
2 God H410 is jealous, H7072 and the LORD H3068 revengeth; H5358 the LORD H3068 revengeth, H5358 and is furious; H1167 H2534 the LORD H3068 will take vengeance H5358 on his adversaries, H6862 and he reserveth H5201 wrath for his enemies. H341
3 The LORD H3068 is slow H750 to anger, H639 and great H1419 in power, H3581 and will not at all H5352 acquit H5352 the wicked: the LORD H3068 hath his way H1870 in the whirlwind H5492 and in the storm, H8183 and the clouds H6051 are the dust H80 of his feet. H7272
4 He rebuketh H1605 the sea, H3220 and maketh it dry, H2717 and drieth up H3001 all the rivers: H5104 Bashan H1316 languisheth, H535 and Carmel, H3760 and the flower H6525 of Lebanon H3844 languisheth. H535
5 The mountains H2022 quake H7493 at him, and the hills H1389 melt, H4127 and the earth H776 is burned H5375 at his presence, H6440 yea, the world, H8398 and all that dwell H3427 therein.
6 Who can stand H5975 before H6440 his indignation? H2195 and who can abide H6965 in the fierceness H2740 of his anger? H639 his fury H2534 is poured out H5413 like fire, H784 and the rocks H6697 are thrown down H5422 by him.
7 The LORD H3068 is good, H2896 a strong hold H4581 in the day H3117 of trouble; H6869 and he knoweth H3045 them that trust H2620 in him.
8 But with an overrunning H5674 flood H7858 he will make H6213 an utter end H3617 of the place H4725 thereof, and darkness H2822 shall pursue H7291 his enemies. H341
9 What do ye imagine H2803 against the LORD? H3068 he will make H6213 an utter end: H3617 affliction H6869 shall not rise up H6965 the second time. H6471
10 For while they be folden together H5440 as thorns, H5518 and while they are drunken H5433 as drunkards, H5435 they shall be devoured H398 as stubble H7179 fully H4392 dry. H3002
11 There is one come out H3318 of thee, that imagineth H2803 evil H7451 against the LORD, H3068 a wicked H1100 counsellor. H3289
12 Thus saith H559 the LORD; H3068 Though they be quiet, H8003 and likewise many, H7227 yet thus shall they be cut down, H1494 when he shall pass through. H5674 Though I have afflicted H6031 thee, I will afflict H6031 thee no more.
13 For now will I break H7665 his yoke H4132 from off thee, and will burst H5423 thy bonds H4147 in sunder. H5423
14 And the LORD H3068 hath given a commandment H6680 concerning thee, that no more of thy name H8034 be sown: H2232 out of the house H1004 of thy gods H430 will I cut off H3772 the graven image H6459 and the molten image: H4541 I will make H7760 thy grave; H6913 for thou art vile. H7043
15 Behold upon the mountains H2022 the feet H7272 of him that bringeth good tidings, H1319 that publisheth H8085 peace! H7965 O Judah, H3063 keep H2287 thy solemn feasts, H2282 perform H7999 thy vows: H5088 for the wicked H1100 shall no more H3254 pass through H5674 thee; he is utterly cut off. H3772
1 The burden of Nineveh. The book of the vision of Nahum the Elkoshite.
2 Jehovah is a jealous God and avengeth; Jehovah avengeth and is full of wrath; Jehovah taketh vengeance on his adversaries, and he reserveth `wrath' for his enemies.
3 Jehovah is slow to anger, and great in power, and will by no means clear `the guilty': Jehovah hath his way in the whirlwind and in the storm, and the clouds are the dust of his feet.
4 He rebuketh the sea, and maketh it dry, and drieth up all the rivers: Bashan languisheth, and Carmel; and the flower of Lebanon languisheth.
5 The mountains quake at him, and the hills melt; and the earth is upheaved at his presence, yea, the world, and all that dwell therein.
6 Who can stand before his indignation? and who can abide in the fierceness of his anger? his wrath is poured out like fire, and the rocks are broken asunder by him.
7 Jehovah is good, a stronghold in the day of trouble; and he knoweth them that take refuge in him.
8 But with an over-running flood he will make a full end of her place, and will pursue his enemies into darkness.
9 What do ye devise against Jehovah? he will make a full end; affliction shall not rise up the second time.
10 For entangled like thorns, and drunken as with their drink, they are consumed utterly as dry stubble.
11 There is one gone forth out of thee, that deviseth evil against Jehovah, that counselleth wickedness.
12 Thus saith Jehovah: Though they be in full strength, and likewise many, even so shall they be cut down, and he shall pass away. Though I have afflicted thee, I will afflict thee no more.
13 And now will I break his yoke from off thee, and will burst thy bonds in sunder.
14 And Jehovah hath given 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.
15 Behold, upon the mountains the feet of him that bringeth good tidings, that publisheth peace! Keep thy feasts, O Judah, perform thy vows; for the wicked one shall no more pass through thee; he is utterly cut off.
1 Burden of Nineveh. The Book of the Vision of Nahum the Elkoshite.
2 A God zealous and avenging `is' Jehovah, An avenger `is' Jehovah, and possessing fury. An avenger `is' Jehovah on His adversaries, And He is watching for His enemies.
3 Jehovah `is' slow to anger, and great in power, And Jehovah doth not entirely acquit, In a hurricane and in a tempest `is' His way, And a cloud `is' the dust of His feet.
4 He is pushing against a sea, and drieth it up, Yea, all the floods He hath made dry, Languishing `are' Bashan and Carmel, Yea, the flower of Lebanon `is' languishing.
5 Mountains have shaken because of Him, And the hills have been melted; And lifted up `is' the earth at His presence, And the world and all dwelling in it.
6 Before His indignation who doth stand? And who riseth up in the heat of His anger? His fury hath been poured out like fire, And the rocks have been broken by Him.
7 Good `is' Jehovah for a strong place in a day of distress. And He knoweth those trusting in Him.
8 And with a flood passing over, An end He maketh of its place, And His enemies doth darkness pursue.
9 What do we devise against Jehovah? An end He is making, arise not twice doth distress.
10 For while princes `are' perplexed, And with their drink are drunken, They have been consumed as stubble fully dried.
11 From thee hath come forth a deviser of evil Against Jehovah -- a worthless counsellor.
12 Thus said Jehovah: Though complete, and thus many, Yet thus they have been cut off, And he hath passed away. And I afflicted thee, I afflict thee no more.
13 And now I break his rod from off thee, And thy bands I do draw away.
14 And commanded concerning thee hath Jehovah, `No more of thy name doth spread abroad, From the house of thy gods I cut off graven and molten image, I appoint thy grave, for thou hast been vile.
15 Lo, on the mountains the feet of one proclaiming tidings, sounding peace! Celebrate, O Judah, thy festivals, complete thy vows, For add no more to pass over into thee doth the worthless, He hath been completely cut off!
1 The burden of Nineveh. The book of the vision of Nahum the Elkoshite.
2 A jealous and avenging ùGod is Jehovah: an avenger is Jehovah, and full of fury: Jehovah taketh vengeance on his adversaries, and he reserveth [wrath] for his enemies.
3 Jehovah is slow to anger, and great in power, and doth not at all clear [the guilty]: Jehovah, -- his way is in the whirlwind and in the storm, and the clouds are the dust of his feet.
4 He rebuketh the sea, and maketh it dry, and drieth up all the rivers: Bashan languisheth, and Carmel, and the flower of Lebanon languisheth.
5 The mountains quake before him, and the hills melt, and the earth is upheaved at his presence, and the world, and all that dwell therein.
6 Who shall stand before his indignation? and who shall abide in the fierceness of his anger? His fury is poured out like fire, and the rocks are broken asunder by him.
7 Jehovah is good, a stronghold in the day of trouble; and he knoweth them that trust in him.
8 But with an overrunning flood he will make a full end of the place thereof, and darkness shall pursue his enemies.
9 What do ye imagine against Jehovah? He will make a full end: trouble shall not rise up the second time.
10 Though they be tangled together [as] thorns, and be as drenched from their drink, they shall be devoured as dry stubble, completely.
11 Out of thee is gone forth one that imagineth evil against Jehovah, a wicked counsellor.
12 Thus saith Jehovah: Though they be complete in number, and many as they be, even so shall they be cut down, and he shall pass away; and though I have afflicted thee, I will afflict thee no more.
13 And now will I break his yoke from off thee, and will burst thy bonds asunder.
14 And Jehovah hath given commandment concerning thee, that no more of thy name be sown: out of the house of thy god will I cut off the graven image, and the molten image: I will prepare thy grave; for thou art vile.
15 Behold upon the mountains the feet of him that bringeth glad tidings, that publisheth peace! Celebrate thy feasts, Judah, perform thy vows: for the wicked one shall no more pass through thee; he is utterly cut off.
1 An oracle about Nineveh. The book of the vision of Nahum the Elkoshite.
2 Yahweh is a jealous God and avenges. Yahweh avenges and is full of wrath. Yahweh takes vengeance on his adversaries, and he maintains wrath against his enemies.
3 Yahweh is slow to anger, and great in power, and will by no means leave the guilty unpunished. Yahweh has his way in the whirlwind and in the storm, and the clouds are the dust of his feet.
4 He rebukes the sea, and makes it dry, and dries up all the rivers. Bashan languishes, and Carmel; and the flower of Lebanon languishes.
5 The mountains quake before him, and the hills melt away. The earth trembles at his presence, yes, the world, and all who dwell in it.
6 Who can stand before his indignation? Who can endure the fierceness of his anger? His wrath is poured out like fire, and the rocks are broken apart by him.
7 Yahweh is good, a stronghold in the day of trouble; and he knows those who take refuge in him.
8 But with an overflowing flood, he will make a full end of her place, and will pursue his enemies into darkness.
9 What do you plot against Yahweh? He will make a full end. Affliction won't rise up the second time.
10 For entangled like thorns, and drunken as with their drink, they are consumed utterly like dry stubble.
11 There is one gone forth out of you, who devises evil against Yahweh, who counsels wickedness.
12 Thus says Yahweh: "Though they be in full strength, and likewise many, even so they will be cut down, and he shall pass away. Though I have afflicted you, I will afflict you no more.
13 Now will I break his yoke from off you, and will burst your bonds apart."
14 Yahweh has commanded concerning you: "No more descendants will bear your name. Out of the house of your gods, will I cut off the engraved image and the molten image. I will make your grave, for you are vile."
15 Behold, on the mountains the feet of him who brings good news, who publishes peace! Keep your feasts, Judah! Perform your vows, for the wicked one will no more pass through you. He is utterly cut off.
1 The word about Nineveh. The book of the vision of Nahum the Elkoshite.
2 The Lord is a God who takes care of his honour and gives punishment for wrong; the Lord gives punishment and is angry; the Lord sends punishment on those who are against him, being angry with his haters.
3 The Lord is slow to get angry and great in power, and will not let the sinner go without punishment: the way of the Lord is in the wind and the storm, and the clouds are the dust of his feet.
4 He says sharp words to the sea and makes it dry, drying up all the rivers: Bashan is feeble, and Carmel, and the flower of Lebanon is without strength.
5 The mountains are shaking because of him, and the hills flowing away; the earth is falling to bits before him, the world and all who are in it.
6 Who may keep his place before his wrath? and who may undergo the heat of his passion? his wrath is let loose like fire and the rocks are broken open by him.
7 The Lord is good, a strong place in the day of trouble; and he has knowledge of those who take him for their safe cover.
8 But like water overflowing he will take them away; he will put an end to those who come up against him, driving his haters into the dark.
9 What are you designing against the Lord? he will put an end to it: his haters will not come up again a second time.
10 For though they are like twisted thorns, and are overcome as with drink, they will come to destruction like stems of grass fully dry.
11 One has gone out from you who is designing evil against the Lord, whose purposes are of no value.
12 This is what the Lord has said: The days of my cause against you are ended; they are cut off and past. Though I have sent trouble on you, you will no longer be troubled.
13 And now I will let his yoke be broken off you, and your chains be parted.
14 The Lord has given an order about you, that no more of your name are to be planted: from the house of your gods I will have the pictured and metal images cut off; I will make your last resting-place a place of shame; for you are completely evil.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Nahum 1
Commentary on Nahum 1 Keil & Delitzsch Commentary
Judgment upon Nineveh Decreed by God - Nahum 1:1-15
Jehovah, the jealous God and avenger of evil, before whose manifestation of wrath the globe trembles (Nahum 1:2-6), will prove Himself a strong tower to His own people by destroying Nineveh (Nahum 1:7-11), since He has determined to break the yoke which Asshur has laid upon Judah, and to destroy this enemy of His people (Nahum 1:12-14).
The heading runs thus: “Burden concerning Nineveh; book of the prophecy of Nahum of Elkosh.” The first sentence gives the substance and object, the second the form and author, of the proclamation which follows. משּׂא signifies a burden, from נשׂא , to lift up, to carry, to heave. This meaning has very properly been retained by Jonathan, Aquila, Jerome, Luther, and others, in the headings to the prophetic oracle. Jerome observes on Habakkuk 1:1 : “Massa never occurs in the title, except when it is evidently grave and full of weight and labour.” On the other hand, the lxx have generally rendered it λῆμμα in the headings to the oracles, or even ὅρασις, ὅραμα, ῥῆμα (Isaiah 13ff., Isaiah 30:6); and most of the modern commentators since Cocceius and Vitringa, following this example, have attributed to the word the meaning of “utterance,” and derived it from נשׂא , effari . But נשׂא has no more this meaning than נשׂא קול can mean to utter the voice, either in Exodus 20:7 and Exodus 23:1, to which Hupfeld appeals in support of it, or in 2 Kings 9:25, to which others appeal. The same may be said of משּׂא , which never means effatum , utterance, and is never placed before simple announcements of salvation, but only before oracles of a threatening nature. Zechariah 9:1 and Zechariah 12:1 form no exception to this rule. Delitzsch (on Isaiah 13:1) observes, with regard to the latter passage, that the promise has at least a dark foil, and in Nahum 9:1ff. the heathen nations of the Persian and Macedonian world-monarchy are threatened with a divine judgment which will break in pieces their imperial glory, and through which they are to be brought to conversion to Jehovah; “and it is just in this that the burden consists, which the word of God lays upon these nations, that they may be brought to conversion through such a judgment from God” (Kliefoth). Even in Proverbs 30:1 and Proverbs 31:1 Massâ' does not mean utterance. The words of Agur in Proverbs 30:1 are a heavy burden, which is rolled upon the natural and conceited reason; they are punitive in their character, reproving human forwardness in the strongest terms; and in Proverbs 31:1 Massâ' is the discourse with which king Lemuel reproved his mother. For the thorough vindication of this meaning of Massâ' , by an exposition of all the passages which have been adduced in support of the rendering “utterance,” see Hengstenberg, Christology , on Zechariah 9:1, and O. Strauss on this passage. For Nineveh , see the comm. on Jonah 1:2. The burden, i.e., the threatening words, concerning Nineveh are defined in the second clause as sēpher châzōn , book of the seeing (or of the seen) of Nahum, i.e., of that which Nahum saw in spirit and prophesied concerning Nineveh. The unusual combination of sēpher and châzōn , which only occurs here, is probably intended to show that Nahum simply committed his prophecy concerning Nineveh to writing, and did not first of all announce it orally before the people. On hâ'elqōshı̄ (the Elkoshite), see the Introduction.
The description of the divine justice, and its judicial manifestation on the earth, with which Nahum introduces his prophecy concerning Nineveh, has this double object: first of all, to indicate the connection between the destruction of the capital of the Assyrian empire, which is about to be predicted, and the divine purpose of salvation; and secondly, to cut off at the very outset all doubt as to the realization of this judgment. Nahum 1:2. “A God jealous and taking vengeance is Jehovah; an avenger is Jehovah, and Lord of wrathful fury; an avenger is Jehovah to His adversaries, and He is One keeping wrath to His enemies. Nahum 1:3. Jehovah is long-suffering and of great strength, and He does not acquit of guilt. Jehovah, His way is in the storm and in the tempest, and clouds are the dust of His feet.” The prophecy commences with the words with which God expresses the energetic character of His holiness in the decalogue (Exodus 20:5, cf. Exodus 34:14; Deuteronomy 4:24; Deuteronomy 5:9; and Joshua 24:19), where we find the form קנּוא for קנּא . Jehovah is a jealous God, who turns the burning zeal of His wrath against them that hate Him (Deuteronomy 6:15). His side of the energy of the divine zeal predominates here, as the following predicate, the three-times repeated נקם , clearly shows. The strengthening of the idea of nōqēm involved in the repetition of it three times (cf. Jeremiah 7:4; Jeremiah 22:29), is increased still further by the apposition ba'al chēmâh , possessor of the wrathful heat, equivalent to the wrathful God (cf. Proverbs 29:22; Proverbs 22:24). The vengeance applies to His adversaries, towards whom He bears ill-will. Nâtar , when predicated of God, as in Leviticus 19:18 and Psalms 103:9, signifies to keep or bear wrath. God does not indeed punish immediately; He is long-suffering ( ארך אפּים , Exodus 34:6; Numbers 14:18, etc.). His long-suffering is not weak indulgence, however, but an emanation from His love and mercy; for He is g e dōl - kōăch , great in strength (Numbers 14:17), and does not leave unpunished ( נקּה וגו after Exodus 34:7 and Numbers 14:18; see at Exodus 20:7). His great might to punish sinners, He has preserved from of old; His way is in the storm and tempest. With these words Nahum passes over to a description of the manifestations of divine wrath upon sinners in great national judgments which shake the world ( שׂערה as in Job 9:17 = סערה , which is connected with סוּפה in Isaiah 29:6 and Psalms 83:16). These and similar descriptions are founded upon the revelations of God, when bringing Israel out of Egypt, and at the conclusion of the covenant at Sinai, when the Lord came down upon the mountain in clouds, fire, and vapour of smoke (Exodus 19:16-18). Clouds are the dust of His feet. The Lord comes down from heaven in the clouds. As man goes upon the dust, so Jehovah goes upon the clouds.
“He threateneth the sea, and drieth it up, and maketh all the rivers dry up. Bashan and Carmel fade, and the blossom of Lebanon fadeth. Nahum 1:5. Mountains shake before Him, and the hills melt away; the earth heaveth before Him, and the globe, and all the inhabitants thereon. Nahum 1:6. Before His fury who may stand? and who rise up at the burning of His wrath? His burning heat poureth itself out like fire, and the rocks are rent in pieces by Him.” In the rebuking of the sea there is an allusion to the drying up of the Red Sea for the Israelites to pass through (cf. Psalms 106:9); but it is generalized here, and extended to every sea and river, which the Almighty can smite in His wrath, and cause to dry up. ויּבּשׁהוּ for וייבּשׁהוּ , the vowelless י of the third pers. being fused into one with the first radical sound, as in ויּדּוּ in Lamentations 3:53 (cf. Ges. §69, Anm. 6, and Ewald §232-3). Bashan, Carmel, and Lebanon are mentioned as very fruitful districts, abounding in a vigorous growth of vegetation and large forests, the productions of which God could suddenly cause to fade and wither in His wrath. Yea more: the mountains tremble and the hills melt away (compare the similar description in Micah 1:4, and the explanation given there). The earth lifts itself, i.e., starts up from its place (cf. Isaiah 13:13), with everything that dwells upon the surface of the globe. תּשּׂא from נשׂא , used intransitively, “to rise,” as in Psalms 89:10 and Hosea 13:1; not conclamat s. tollit vocem (J. H. Michaelis, Burk, Strauss). תּבל , lit., the fertile globe, always signifies the whole of the habitable earth, ἡ οἰκουμένη ; and יושׁבי בהּ , not merely the men (Ewald), but all living creatures (cf. Joel 1:18, Joel 1:20). No one can stand before such divine wrath, which pours out like consuming fire (Deuteronomy 4:24), and rends rocks in pieces (1 Kings 19:11; Jeremiah 23:29; cf. Jeremiah 10:10; Malachi 3:2).
But the wrath of God does not fall upon those who trust in the Lord; it only falls upon His enemies. With this turn Nahum prepares the way in Nahum 1:7. for proclaiming the judgment of wrath upon Nineveh. Nahum 1:7. “Good is Jehovah, a refuge in the day of trouble; and He knoweth those who trust in Him. Nahum 1:8. And with an overwhelming flood will He make an end of her place, and pursue His enemies into darkness.” Even in the manifestation of His wrath God proves His goodness; for the judgment, by exterminating the wicked, brings deliverance to the righteous who trust in the Lord, out of the affliction prepared for them by the wickedness of the world. The predicate טוב is more precisely defined by the apposition למעוז וגו , for a refuge = a refuge in time of trouble. The goodness of the Lord is seen in the fact that He is a refuge in distress. The last clause says to whom: viz., to those who trust in Him. They are known by Him. “To know is just the same as not to neglect; or, expressed in a positive form, the care or providence of God in the preservation of the faithful” (Calvin). For the fact, compare Psalms 34:9; Psalms 46:2; Jeremiah 16:19. And because the Lord is a refuge to His people, He will put an end to the oppressor of His people, viz., Nineveh, the capital of the Assyrian empire, and that with an overwhelming flood. Sheteph , overwhelming, is a figure denoting the judgment sweeping over a land or kingdom, through the invasion of hostile armies (cf. Isaiah 8:7; Daniel 11:26, Daniel 11:40). עבר , overflowed by a river (cf. Isaiah 8:8; Habakkuk 3:10; Daniel 11:40). עשׂה כלה , to put an end to anything, as in Isaiah 10:23. מקומהּ is the accusative of the object: make her place a vanishing one. כּלה , the fem. of כּלה , an adjective in a neuter sense, that which is vanishing away. The suffix in מקומהּ refers to Nineveh in the heading (Nahum 1:1): either Nineveh personified as a queen (Nahum 2:7; Nahum 3:4), is distinguished from her seat (Hitzig); or what is much more simple, the city itself is meant, and “her place” is to be understood in this sense, that with the destruction of the city even the place where it stood would cease to be the site of a city, with which March aptly compares the phrase, “its place knoweth man no more” (Job 7:10; Job 8:18; Job 20:9). איביו are the inhabitants of Nineveh, or the Assyrians generally, as the enemies of Israel. ירדּף־חשׁך , not darkness will pursue its enemies; for this view is irreconcilable with the makkeph : but to pursue with darkness, chōshekh being an accusative either of place or of more precise definition, used in an instrumental sense. The former is the simpler view, and answers better to the parallelism of the clauses. As the city is to vanish and leave no trace behind, so shall its inhabitants perish in darkness.
The reason for all this is assigned in Nahum 1:9. Nahum 1:9. “What think ye of Jehovah? He makes an end; the affliction will not arise twice. Nahum 1:10. For though they be twisted together like thorns, and as if intoxicated with their wine, they shall be devoured like dry stubble. Nahum 1:11. From thee has one come out, who meditated evil against Jehovah, who advised worthlessness.” The question in Nahum 1:9 is not addressed to the enemy, viz., the Assyrians, as very many commentators suppose: “What do ye meditate against Jehovah?” For although châshabh 'el is used in Hosea 7:15 for a hostile device with regard to Jehovah, the supposition that 'el is used here for ‛al , according to a later usage of the language, is precluded by the fact that חשׁב על is actually used in this sense in Nahum 1:11. Moreover, the last clause does not suit this view of the question. The word, “the affliction will not stand up, or not rise up a second time,” cannot refer to the Assyrians, or mean that the infliction of a second judgment upon Nineveh will be unnecessary, because the city will utterly fall to the ground in the first judgment, and completely vanish from the earth (Hitzig). For צרה points back to בּיום צרה , and therefore must be the calamity which has fallen upon Judah, or upon those who trust in the Lord, on the part of Nineveh or Asshur (Marck, Maurer, and Strauss). This is confirmed by Nahum 1:11 and Nahum 1:15, where this thought is definitely expressed. Consequently the question, “What think ye with regard to Jehovah?” can only be addressed to the Judaeans, and must mean, “Do ye think that Jehovah cannot or will not fulfil His threat upon Nineveh?” (Cyr., Marck, Strauss). The prophet addresses these words to the anxious minds, which were afraid of fresh invasions on the part of the Assyrians. To strengthen their confidence, he answers the question proposed, by repeating the thought expressed in Nahum 1:8. He (Jehovah) is making an end, sc. of the enemy of His people; and he gives a further reason for this in Nahum 1:10. The participial clauses עד סירים to סבוּאים are to be taken conditionally: are (or were) they even twisted like thorns. עד סירים , to thorns = as thorns ( עד is given correctly by J. H. Michaelis: eo usque ut spinas perplexitate aequent ; compare Ewald, §219). The comparison of the enemy to thorns expresses “firmatum callidumque nocendi studium” (Marck), and has been well explained by Ewald thus: “crisp, crafty, and cunning; so that one would rather not go near them, or have anything to do with them” (cf. 2 Samuel 23:6 and Micah 7:4). כּסבאם סבוּאים , not “wetted like their wet” (Hitzig), nor “as it were drowned in wine, so that fire can do no more harm to them than to anything else that is wet” (Ewald); for סבא neither means to wet nor to drown, but to drink, to carouse; and סבוּא means drunken, intoxicated. סבא is strong unmixed wine (see Delitzsch on Isaiah 1:22). “Their wine” is the wine which they are accustomed to drink. The simile expresses the audacity and hardiness with which the Assyrians regarded themselves as invincible, and applies very well to the gluttony and revelry which prevailed at the Assyrian court; even if the account given by Diod. Sic. (ii. 26), that when Sardanapalus had three times defeated the enemy besieging Nineveh, in his great confidence in his own good fortune, he ordered a drinking carousal, in the midst of which the enemy, who had been made acquainted with the fact, made a fresh attack, and conquered Nineveh, rests upon a legendary dressing up of the facts. אכּלוּ , devoured by fire, is a figure signifying utter destruction; and the perfect is prophetic, denoting what will certainly take place. Like dry stubble: cf. Isaiah 5:24; Isaiah 47:14, and Joel 2:5. מלא is not to be taken, as Ewald supposes (§279, a ), as strengthening יבשׁ , “fully dry,” but is to be connected with the verb adverbially, and is simply placed at the end of the sentence for the sake of emphasis (Ges., Maurer, and Strauss). This will be the end of the Assyrians, because he who meditates evil against Jehovah has come forth out of Nineveh. In ממּך Nineveh is addressed, the representative of the imperial power of Assyria, which set itself to destroy the Israelitish kingdom of God. It might indeed be objected to this explanation of the verse, that the words in Nahum 1:12 and Nahum 1:13 are addressed to Zion or Judah, whereas Nineveh or Asshur is spoken of both in what precedes (Nahum 1:8 and Nahum 1:10) and in what follows ( Nahum 1:12 ) in the third person. On this ground Hoelem. and Strauss refer ממּך also to Judah, and adopt this explanation: “from thee (Judah) will the enemy who has hitherto oppressed thee have gone away” (taking יצא as fut. exact. , and יצא מן as in Isaiah 49:17). But this view does not suit the context. After the utter destruction of the enemy has been predicted in Nahum 1:10, we do not expect to find the statement that it will have gone away from Judah, especially as there is nothing said in what precedes about any invasion of Judah. The meditation of evil against Jehovah refers to the design of the Assyrian conquerors to destroy the kingdom of God in Israel, as the Assyrian himself declares in the blasphemous words which Isaiah puts into the mouth of Rabshakeh (Isaiah 36:14-20), to show the wicked pride of the enemy. This address merely expresses the feeling cherished at all times by the power of the world towards the kingdom of God. It is in the plans devised for carrying this feeling into action that the יעץ בּליּעל , the advising of worthlessness, consists. This is the only meaning that בּליּעל has, not that of destruction.
The power of Nineveh will be destroyed, to break the yoke laid upon Judah. Nahum 1:12. “Thus saith Jehovah, Though they be unconsumed, and therefore numerous, yet are they thus mowed down, and have passed away. I have bowed thee down, I will bow thee down no more. Nahum 1:13. And now shall I break his yoke from off thee, and break thy fetters in pieces. Nahum 1:14. And Jehovah hath given commandment concerning thee, no more of thy name will be sown: from the house of thy God I cut off graven image and molten work: I prepare thy grave; for thou art found light.” To confirm the threat expressed in Nahum 1:8-11, Nahum explains the divine purpose more fully. Jehovah hath spoken: the completeness and strength of her army will be of no help to Nineveh. It is mowed down, because Judah is to be delivered from its oppressor. The words שׁלמים to ועבר refer to the enemy, the warlike hosts of Nineveh, which are to be destroyed notwithstanding their great and full number. Shâlēm , integer , with strength undiminished, both outwardly and inwardly, i.e., both numerous and strong. וכן רבּים , and so, i.e., of such a nature, just because they are of full number, or numerous. וכן נגוזּוּ , and so, i.e., although of such a nature, they will nevertheless be mowed down. גּזז , taken from the mowing of the meadows, is a figure denoting complete destruction. ועבר is not impersonal, actum est, sc. de iis , but signifies it is away, or has vanished. The singular is used with special emphasis, the numerous army being all embraced in the unity of one man: “he paints the whole people as vanishing away, just as if one little man were carried off” (Strauss). With וענּתך the address turns to Judah. The words are not applicable to the Assyrians, to whom Abarbanel, Grotius, Ewald, and Hitzig refer this clause; for Asshur is not only bowed down or chastened, but utterly destroyed. ענּתך refers to the oppression which Judah had suffered from the Assyrians in the time of Ahaz and Hezekiah. This shall not be repeated, as has already been promised in Nahum 1:9 . For now will the Lord break the yoke which this enemy has laid upon Judah. ועתּה , but now, is attached adversatively to ענּתך . The suffix to מטהוּ refers to the enemy, which has its seat in Nineveh. For the figure of the yoke, cf. Leviticus 26:13; Jeremiah 27:2; Jeremiah 28:10; Ezekiel 34:27, etc.; and for the fact itself, Isaiah 10:27. The words do not refer to the people of the ten tribes, who were pining like slaves in exile (Hitzig); for Nahum makes no allusion to them at all, but to Judah (cf. Nahum 1:15), upon whom the Assyrians had laid the yoke of tribute from the time of Ahaz. This was first of all shaken off in the reign of Hezekiah, through the overthrow of Sennacherib; but it was not yet completely broken, so long as there was a possibility that Assyria might rise again with new power, as in fact it did in the reign of Manasseh, when Assyrian generals invaded Judah and carried off this king to Babylon (2 Chronicles 33:11). It was only broken when the Assyrian power was overthrown through the conquest and destruction of Nineveh. This view, which is required by the futures 'eshbōr and 'ănattēq , is confirmed by Nahum 1:14, for there the utter extermination of Assyria is clearly expressed. V e tsivvâh is not a perfect with Vav rel. ; but the Vav is a simple copula: “ and (= for) Jehovah has commanded.” The perfect refers to the divine purpose, which has already been formed, even though its execution is still in the future. This purpose runs thus: “Of thy seed shall no more be sown, i.e., thou wilt have no more descendants” (“the people and name are to become extinct,” Strauss; cf. Isaiah 14:20). It is not the king of Assyria who is here addressed, but the Assyrian power personified as a single man, as we may see from what follows, according to which the idols are to be rooted out along with the seed from the house of God, i.e., out of the idol temples (cf. Isaiah 37:38; Isaiah 44:13). Pesel and massēkhâh are combined, as in Deuteronomy 27:15, to denote every kind of idolatrous image. For the idolatry of Assyria, see Layard's Nineveh and its Remains , ii. p. 439ff. אשׂים קברך cannot mean, “I make the temple of thy god into a grave,” although this meaning has already been expressed in the Chaldee and Syriac; and the Masoretic accentuation, which connects the words with what precedes, is also founded upon this view. If an object had to be supplied to אשׂים from the context, it must be pesel ūmassēkhâh ; but there would be no sense in “I make thine idol into a grave.” There is no other course left, therefore, than to take קברך as the nearest and only object to אשׂים , “I lay, i.e., prepare thy grave,” כּי קלּות , because, when weighed according to thy moral worth (Job 31:6), thou hast been found light (cf. Daniel 5:27). Hence the widespread opinion, that the murder of Sennacherib (Isaiah 37:38; 2 Kings 19:37) is predicted here, must be rejected as erroneous and irreconcilable with the words, and not even so far correct as that Nahum makes any allusion to that event. He simply announces the utter destruction of the Assyrian power, together with its idolatry, upon which that power rested. Jehovah has prepared a grave for the people and their idols, because they have been found light when weighed in the balances of righteousness.
Judah hears the glad tidings, that its oppressor is utterly destroyed. A warlike army marches against Nineveh, which that city cannot resist, because the Lord will put an end to the oppression of His people. Nahum 1:15. “Behold, upon the mountains the feet of the messengers of joy, proclaiming salvation! Keep thy feasts, O Judah; pay thy vows: for the worthless one will no more go through thee; he is utterly cut off.” The destruction of the Assyrian, announced in Nahum 1:14, is so certain, that Nahum commences the description of its realization with an appeal to Judah, to keep joyful feasts, as the miscreant is utterly cut off. The form in which he utters this appeal is to point to messengers upon the mountains, who are bringing the tidings of peace to the kingdom of Judah. The first clause is applied in Isaiah 52:7 to the description of the Messianic salvation. The messengers of joy appear upon the mountains, because their voice can be heard far and wide from thence. The mountains are those of the kingdom of Judah, and the allusion to the feet of the messengers paints as it were for the eye the manner in which they hasten on the mountains with the joyful news. מבשּׂר is collective, every one who brings the glad tidings. Shâlōm , peace and salvation: here both in one. The summons, to keep feasts, etc., proceeds from the prophet himself, and is, as Ursinus says, “partim gratulatoria, partim exhortatoria.” The former, because the feasts could not be properly kept during the oppression by the enemy, or at any rate could not be visited by those who lived at a distance from the temple; the latter, because the chaggı̄m , i.e., the great yearly feasts, were feasts of thanksgiving for the blessings of salvation, which Israel owed to the Lord, so that the summons to celebrate these feasts involved the admonition to thank the Lord for His mercy in destroying the hostile power of the world. This is expressed still more clearly in the summons to pay their vows. בּליּעל , abstract for concrete = אישׁ בל , as in 2 Samuel 23:6 and Job 34:18. נכרת is not a participle, but a perfect in pause.