Nahum · Chapter 1

V. 1. The burden-When the prophets were sent to denounce judgments against a nation or city, the word was usually called the burden of that nation or city. The vision-As prophets were of old called seers, 1 Samuel 9:9, so their prophesies were called visions. Nahum-His name speaks a comforter, but it is God’s people to whom he gives notice of the destruction of their oppressors.

Verse 1. The burden of Nineveh.] acm massa not only signifies a burden, but also a thing lifted up, pronounced, or proclaimed; also a message. It is used by the prophets to signify the revelation which they have received from God to deliver to any particular people: the oracle-the prophecy. Here it signifies the declaration from God relative to the overthrow of Nineveh, and the commission of the prophet to deliver it. As the Assyrians under Pul, Tiglath-pileser, and Shalmaneser, three of their kings, had been employed by a just God for the chastisement of his disobedient people; the end being now accomplished by them, God is about to burn the rod wherewith he corrected Israel; and Nineveh, the capital of the Assyrian empire, is to be destroyed. This prediction appears to have been accomplished a short time after this by Nebuchadnezzar and Cyaxares, the Ahasuerus of Scripture.

Nahum, נחום Nachum, signifies comforter. The name was very suitable, as he was sent to comfort the people, by showing them that God was about to destroy their adversaries.

Verse 1. The burden of Nineveh — Of Nineveh, see note on Jonah 3:3. When the prophets were sent to denounce judgments against a nation, or city, their message, or prophecy, was usually called the burden of that people, or place: see note on Isaiah 13:1. The book of the vision — As prophets were of old called seers, so their prophecies were called visions: of Nahum — Nahum, according to St. Jerome, signifies a comforter: for the ten tribes being carried away by the king of Assyria, this vision was to comfort them in their captivity: nor was it less a consolation to the other two tribes, who remained in the land, and had been besieged by the same enemies, to hear that these conquerors would in time be conquered themselves, their city taken, and their empire overthrown. — Bishop Newton.

Verse 1. The burden of Nineveh—Nahum the Elkoshite. This refers to a village of Galilee, the native place of Nahum, who in point of talent was among the first of the Hebrew prophets. Yet nothing of his work is preserved, except these grand predictions against Nineveh. After Jonah’s mission, this city became more prosperous and wicked than before. It obtained a sort of sovereignty over Babylon, became the grand seat of empire in the east, and at the time when Nebuchadnezzar in the first year of his reign joined the Medes, and blotted it out from under heaven, it can hardly be thought to contain less than a million of souls. The Tigris washed and defended its western shore for seventeen miles. The present city of Mosul now stands on the opposite side of the river, northwest of its ruins. It communicates with a bridge; and some say, it was the suburbs of ancient Nineveh, whose early history has already been stated in the Reflections on Jonah 1. 2.

This once great city not only perished, but it is destitute of a historian to recite its glory, and lament its fall. Herodotus says it was taken by the Medes and the Babylonians, and he promised to write a history of the empire, but probably for want of materials he never performed his purpose. Velleius Paterculus writes, that the Assyrians maintained the sovereignty of Asia for seventeen hundred years. Ctesias says, thirteen hundred and sixty; and Justin, thirteen hundred. Sardanapalus was the last of the Assyrian kings, and the thirtieth, or the thirty third monarch who had swayed the sceptre in Nineveh. This man was more effeminate than any woman, and secluded himself in his palace and pleasure gardens with his concubines. Arbaces, lieutenant of the Medes, having gained admission into the imperial presence with much ado, found him spinning with the ladies, and assigning them their tasks. The noble Mede, thinking it a disgrace that so many nations should be subject to so mean a man, threw off the yoke. His example was followed by the Persians and the Babylonians. He was defeated however, in three successive battles. The last of the three was near the city. And while the army of Nineveh were feasting and rejoicing for the victory, the allied armies came upon them unawares by night, routed them while in disorder, and drove them into the city. I think however that Nebuchadnezzar was but a prince when Nineveh fell. Tobit 14:15.

The siege, which it appears was once raised, continued till the third year. The king of Nineveh sent to the principal nations of his empire to support him with armies; but they, being all animated with the love of liberty, joined the revolt. And what more signally marks the hand of heaven in the overthrow of the city is, that in the third year there happened an unusual flood, which washed away the walls for the space of two miles and a half. This enabled the assailants to enter the breach, and burn this proud and impenitent city. The credulous king, relying on an old adage, or prophecy, that the city could not be taken till the river became its enemy, deemed all lost; and making a huge funeral pile in his palace, perished with his eunuchs, his wives, and his wealth in the flames. Thus great Nineveh, the rival of Babylon, fell to rise no more. It sunk into neglect and decay, and was ultimately altogether forsaken. Some remains of the modern Nineveh may yet be seen; but Lucien affirms that old Nineveh was so utterly overthrown, that no traces of it remained, and that no one can exactly say where it stood.

The burden of Nineveh; that is, the prophecy, the proverb, or song concerning the fall of Nineveh. The word may properly be rendered “burden,” because it was a curse. It signifies also to take up a proverb or speech against any person or place. It farther means, to bear or carry a message; and in that sense it agrees with the Hebrew word Sebel to bear, whence the word Sibyl is obviously derived.

1. The title. The first part names the subject of the prophecy. Burden of Nineveh — Better, with R.V. margin, “oracle concerning Nineveh” (compare Isaiah 13:1; Zechariah 9:1). The noun is derived from a verb “to lift up,” that is, the voice, or “to take up,” that is, a parable or speech (Numbers 24:3; Jeremiah 7:16), hence “utterance” or “oracle.” The second part names the author and his home. Nahum the Elkoshite — See Introduction, pp. 426ff. Vision — Primarily this noun denoted only those revelations which were received in visions or trances (Genesis 15:1; Ezekiel 11:24), but it underwent a process of generalization, so that it came to denote revelations of every kind, whatever the method by which they were received. Finally it came to be used — so here — in the headings of the prophetic books (compare Isaiah 1:1; 2:1; Obadiah 1:1) as a collective noun in the sense of “prophetic utterances.” Concerning the origin of this twofold title A.B. Davidson says that the first part “is probably due to the editor of the book, as the phrase is common in introducing prophecies.… The other part… may very well have come from the prophet himself.”

DECREE OF NINEVEH’S DOOM, 2-15 (+2:2?).

Nahum 1:2-15 (+2:2?) contains the first section of the Book of Nahum. On its originality and poetic form see pp. 432ff. It opens with a sublime description of Jehovah as a God jealous and merciful, the avenger of evil, at whose appearance no one can stand; even heaven and earth tremble (2-6). In verse 7 the prophet turns to his specific theme, and shows what bearing these phases of the divine character have upon the future history of Judah and of Nineveh. Jehovah will be faithful toward those who rely upon him (verse 7), but woe unto his enemies (8). The destruction of the chief of these is already decreed: Nineveh must fall, and her downfall will bring deliverance and rejoicing to Judah (9-15.)

Divine manifestations and their effects, 2-6.

These verses serve a twofold purpose: 1. They bring the judgment upon Nineveh, which is announced in the rest of the book, into connection with the universal purpose and providence of Jehovah; 2. They remove all doubt concerning the possibility of the execution of the threat. The entire book deals with the manifestations of the divine wrath against the enemies of Jehovah and of the people of Jehovah. These manifestations are not due to arbitrary decisions on his part; they are the inevitable outgrowth of his character; he cannot rest until sin and wickedness, and all who represent these, are swept away. To emphasize this side of the divine character is the purpose of verses 2, 3. For the sake of greater emphasis the divine name is mentioned three times, as also the fact of the divine vengeance; and the intensity of the divine emotions is brought out in a climax — jealous, furious, preserveth wrath. Like other prophets seeking to describe the divine attributes, Nahum is compelled to resort to very bold anthropomorphisms. Jealous — See on Joel 2:18. Revengeth — Better, R.V., “avengeth.” Jehovah must vindicate himself and his character, he must show himself holy; hence he is bound to avenge all wrongdoing, and to sweep away all who seek to prevent the carrying out of his holy purpose. Applied to the case in hand, he must destroy the Assyrians, who, through ill treatment accorded to the chosen people, have proved themselves his own enemies. Furious — R.V., “full of wrath”; literally, possessor of wrath. The divine wrath may be defined as “an energy of the divine nature called forth by the presence of daring or presumptuous transgression, and expressing the reaction of the divine holiness against it, in the punishment or destruction of the transgressor.” The divine wrath, jealousy, and vengeance, all express essentially the same idea (see further A.B. Davidson, The Theology of the Old Testament, 318ff.).

V. 2. Jealous-For his own glory. Revengeth-As supreme governor, who by office is bound to right the oppressed, and to punish the oppressor.

Verse 2. God is jealous] For his own glory.

And—revengeth] His justice; by the destruction of his enemies. And is furious] So powerful in the manifestations of his judgments, that nothing can stand before him.

He reserveth wrath] Though they seem to prosper for a time, and God appears to have passed by their crimes without notice, yet he reserveth— treasureth up—wrath for them, which shall burst forth in due time.

Verses 2, 3. God is jealous — For his own glory; and the Lord revengeth — Or rather, avengeth, namely, the cause, or ill treatment, of his people, as being the Supreme Governor, who, by office, is bound to deliver the oppressed, and punish the oppressor: he also vindicates his own insulted honour. And is furious — Or rather, is angry. In the Hebrew it is literally, And is the Lord of anger, or wrath; that is, can easily give effect to his anger, or execute what it prompts him to. It would be well if the epithet furious were for ever banished from the sacred writings; and, indeed, from all others, when speaking of God. He reserveth wrath for his enemies — There is nothing in the Hebrew to answer the word wrath; it is only, He reserveth for his enemies. Some supply the word punishment; He has punishment in store to execute upon his enemies, when he pleaseth. The Lord is slow to anger, and great [rather, although he be great] in power, and [or, but] will not at all acquit the wicked — The sense of the clause seems to be, that although God defers punishment, yet he has it in his power to inflict it at all times; and though it be long delayed, yet it will, in the end, overtake the wicked, unless the long-suffering of God lead them to repentance. The Lord hath his way — The method of his providence; in the whirlwind — Which often riseth suddenly, and beareth before it all things that stand in its way. Thus God’s judgments often come unexpectedly, and are irresistible, and most terribly destructive. And the clouds are the dust of his feet — He makes the clouds his chariot, and employs them to whatever purpose he pleases. This and the two following verses are a very noble and majestic description of the power of the Almighty.

V. 3. Hath his way-The methods of his providence. The

whirlwind-Which beareth before it all things that stand in its way. The dust of his feet-Though he be surrounded with darkness, yet as an army afar off is discovered by the dust that their feet raise, so wilt God appear with great power marching against his enemies.

Verse 3. The Lord is slow to anger] He exercises much longsuffering towards his enemies, that this may lead them to repentance. And it is because of this longsuffering that vengeance is not speedily executed on every evil work.

Great in power] Able at all times to save or to destroy. The Lord hath his way in the whirlwind and in the storm] These are the effects of his power; and when they appear unusual, they may be considered as the immediate effects of his power: and although he be in them to punish and destroy, he is in them to direct their course, to determine their operations, and to defend his followers from being injured by their violence. The pestilential wind which slew one hundred and eighty-five thousand of the Assyrians did not injure one Israelite. See 2 Kings 19:35.

The clouds are the dust of his feet.] This is spoken in allusion to a chariot and horses going on with extreme rapidity: they are all enveloped in a cloud of dust. So Jehovah is represented as coming through the circuit of the heavens as rapidly as lightning; the clouds surrounding him as the dust does the chariot and horses.

Verses 2, 3. God is jealous — For his own glory; and the Lord revengeth — Or rather, avengeth, namely, the cause, or ill treatment, of his people, as being the Supreme Governor, who, by office, is bound to deliver the oppressed, and punish the oppressor: he also vindicates his own insulted honour. And is furious — Or rather, is angry. In the Hebrew it is literally, And is the Lord of anger, or wrath; that is, can easily give effect to his anger, or execute what it prompts him to. It would be well if the epithet furious were for ever banished from the sacred writings; and, indeed, from all others, when speaking of God. He reserveth wrath for his enemies — There is nothing in the Hebrew to answer the word wrath; it is only, He reserveth for his enemies. Some supply the word punishment; He has punishment in store to execute upon his enemies, when he pleaseth. The Lord is slow to anger, and great [rather, although he be great] in power, and [or, but] will not at all acquit the wicked — The sense of the clause seems to be, that although God defers punishment, yet he has it in his power to inflict it at all times; and though it be long delayed, yet it will, in the end, overtake the wicked, unless the long-suffering of God lead them to repentance. The Lord hath his way — The method of his providence; in the whirlwind — Which often riseth suddenly, and beareth before it all things that stand in its way. Thus God’s judgments often come unexpectedly, and are irresistible, and most terribly destructive. And the clouds are the dust of his feet — He makes the clouds his chariot, and employs them to whatever purpose he pleases. This and the two following verses are a very noble and majestic description of the power of the Almighty.

Ver. 3. The Lord is slow to anger, having borne with Nineveh for thirteen hundred years.

3. While punishment is sure to come, sometimes it is delayed. Slow to anger — Or, long-suffering. He delays the execution of judgment to give the sinner an opportunity to repent (Exodus 34:6). Great in power — The relation of this clause to its context is uncertain. Some understand it of power of compassion and magnanimity. If this is correct it goes with the preceding, the thought being, “Jehovah is slow to anger and great in power of compassion; nevertheless, he will by no means acquit the wicked.” The postponement of the punishment must not be taken as an indication of weak indulgence. A comparison with Exodus 34:6, 7; Joel 2:13, leads Nowack to change “power” into “loving-kindness.” Others take “power” in the sense of power to accomplish a thing, or ability to execute judgment; “Jehovah is, indeed, slow to anger, but he is also great in power, and will by no means acquit the wicked.” Either interpretation gives good sense. Acquit the wicked — R.V., “clear the guilty.” “Wicked” or “guilty” is not in the original. The verb is used absolutely, since the context makes it plain who will not be acquitted or left unpunished (Exodus 34:7).

From the description of the divine character the prophet passes to a description of the manifestations of the divine wrath. The appearance of Jehovah in judgment is pictured, as frequently, in the imagery of a fierce thunderstorm. Jehovah hath his way in the whirlwind and in the storm — A picture of the terribleness of his coming. No wonder his enemies will be thrown into confusion (compare Micah 1:3, 4; Psalm 18:7ff.). Clouds are the dust of his feet — As he advances in the storm he treads upon the clouds as if they were nothing more than the dust of the street. Nowack’s change, “clouds and dust are at his feet,” is a weak emendation in this highly poetic passage. In the alphabetic arrangement of the same author 3a is placed after 9a, which is followed by 2c, d (see p. 435).

V. 4. The flower-Whatever flourished thereon; the blossoms, and flowers which were wont to be the glory of it.

Verse 4. He rebuketh the sea] The Red Sea, and the rivers: probably an allusion to the passage of the Red Sea and Jordan.

The description of the coming of Jehovah, from the third to the sixth verse, is dreadfully majestic. {Nahum 1:3-6} He is represented as controlling universal nature. The sea and the rivers are dried up, the mountains tremble, the hills melt, and the earth is burnt at his presence. Bashan, Carmel, and Lebanon are withered and languish: streams of fire are poured out, and the rocks are cast down to make him a passage. If then, the seas, the rivers, the mountains, the hills, the rocks, and the earth itself, fail before Jehovah, or flee from his presence, how shall Nineveh and the Assyrian empire stand before him?

Verses 4-6. He rebuketh the sea, and maketh it dry — The rivers and the sea itself are dried up at his rebuke, as the Red sea and Jordan were of old; and the most pleasant and fruitful countries, such as Bashan, Carmel, and Lebanon, are parched up with drought when he is displeased. The mountains quake at him — See notes on Psalm 114:3-8. And the earth is burned at his presence, yea, the world — The brightness of his presence is sufficient to set the whole world on fire, with all that is in it. This is, indeed, a most magnificent description of the omnipotence of God. He walketh, or rideth, amidst the whirlwind, or in the storm; the clouds are but the dust of his feet; the sea is dried up at his word, the mountains are moved, and tremble at his presence; and the whole earth is consumed with the brightness that is before him. Who can stand before his indignation? — Who, or what people, however strong they may think themselves, can withstand the effects of his power when he is angry with them, and is determined to execute his wrath upon them? His fury — Rather, his indignation, or the ardour of his anger; is poured out like fire, &c. — Is as consuming in its effects as fire. And the rocks are thrown down by him — That is, as fire is of sufficient force to dissolve the hardest rocks, so God’s power overthrows all opposition, however strong; and his vengeance, with infinite ease, can humble the most obdurate sinners.

4, 5. He rebuketh the sea — By the blast of the whirlwind (verse 3) he rebukes the sea, and in terror it dries up (compare Psalm 18:15). There may be an allusion to the dividing of the Red Sea (Exodus 14:21; compare Psalm 106:9), and of the Jordan (Joshua 3:17). Drieth up all the rivers — Either in the same manner or, as the following clauses make probable, by means of drought, which was always considered an expression of the divine wrath (Joel 1:20; 1 Kings 17:7). For 4b compare Amos 1:2. Bashan — See on Amos 4:1. Carmel — See on Amos 1:2; 9:3. Flower of Lebanon — See “his smell as Lebanon” (Hosea 14:6). Languisheth — The same word is used in Joel 1:10, 12 (see there). The mountains quake at him — Literally, from him. The power that makes them quake proceeds from Jehovah. The imagery of verse 3 is continued; when the mountains hear the roar of the thunder they tremble in terror (Micah 1:3, 4; Judges 5:4; Habakkuk 3:6). The hills melt — The thunderstorm is accompanied by heavy rainfall; the water rushes down the hills in such torrents that it looks as if the hills themselves are melting (Micah 1:4; Judges 5:5). The earth is burned at his presence — R.V., “upheaved.” The translation of A.V. follows late Jewish authorities; it derives no support from the Old Testament usage of the verb; that of the R.V. also is not without difficulties. Literally, the earth lifts up. To secure the meaning “is upheaved” or “lifts itself up,” the verb form needs to be changed. If that is done the reference will be to the terror produced by the terrible manifestation of Jehovah. The earth seems to start up and tremble when it hears the thunder (Psalm 29:8; a different picture is in Amos 9:5). Some commentators trace the verb to a different root and give to it a different meaning; Nowack renders, “becomes waste”; Marti, “roars.” The world — The habitable portion of the earth. All that dwell therein — Man and all other living creatures. A common Old Testament expression (Psalm 24:1; 98:7).

Verses 4-6. He rebuketh the sea, and maketh it dry — The rivers and the sea itself are dried up at his rebuke, as the Red sea and Jordan were of old; and the most pleasant and fruitful countries, such as Bashan, Carmel, and Lebanon, are parched up with drought when he is displeased. The mountains quake at him — See notes on Psalm 114:3-8. And the earth is burned at his presence, yea, the world — The brightness of his presence is sufficient to set the whole world on fire, with all that is in it. This is, indeed, a most magnificent description of the omnipotence of God. He walketh, or rideth, amidst the whirlwind, or in the storm; the clouds are but the dust of his feet; the sea is dried up at his word, the mountains are moved, and tremble at his presence; and the whole earth is consumed with the brightness that is before him. Who can stand before his indignation? — Who, or what people, however strong they may think themselves, can withstand the effects of his power when he is angry with them, and is determined to execute his wrath upon them? His fury — Rather, his indignation, or the ardour of his anger; is poured out like fire, &c. — Is as consuming in its effects as fire. And the rocks are thrown down by him — That is, as fire is of sufficient force to dissolve the hardest rocks, so God’s power overthrows all opposition, however strong; and his vengeance, with infinite ease, can humble the most obdurate sinners.

4, 5. He rebuketh the sea — By the blast of the whirlwind (verse 3) he rebukes the sea, and in terror it dries up (compare Psalm 18:15). There may be an allusion to the dividing of the Red Sea (Exodus 14:21; compare Psalm 106:9), and of the Jordan (Joshua 3:17). Drieth up all the rivers — Either in the same manner or, as the following clauses make probable, by means of drought, which was always considered an expression of the divine wrath (Joel 1:20; 1 Kings 17:7). For 4b compare Amos 1:2. Bashan — See on Amos 4:1. Carmel — See on Amos 1:2; 9:3. Flower of Lebanon — See “his smell as Lebanon” (Hosea 14:6). Languisheth — The same word is used in Joel 1:10, 12 (see there). The mountains quake at him — Literally, from him. The power that makes them quake proceeds from Jehovah. The imagery of verse 3 is continued; when the mountains hear the roar of the thunder they tremble in terror (Micah 1:3, 4; Judges 5:4; Habakkuk 3:6). The hills melt — The thunderstorm is accompanied by heavy rainfall; the water rushes down the hills in such torrents that it looks as if the hills themselves are melting (Micah 1:4; Judges 5:5). The earth is burned at his presence — R.V., “upheaved.” The translation of A.V. follows late Jewish authorities; it derives no support from the Old Testament usage of the verb; that of the R.V. also is not without difficulties. Literally, the earth lifts up. To secure the meaning “is upheaved” or “lifts itself up,” the verb form needs to be changed. If that is done the reference will be to the terror produced by the terrible manifestation of Jehovah. The earth seems to start up and tremble when it hears the thunder (Psalm 29:8; a different picture is in Amos 9:5). Some commentators trace the verb to a different root and give to it a different meaning; Nowack renders, “becomes waste”; Marti, “roars.” The world — The habitable portion of the earth. All that dwell therein — Man and all other living creatures. A common Old Testament expression (Psalm 24:1; 98:7).

Verses 4-6. He rebuketh the sea, and maketh it dry — The rivers and the sea itself are dried up at his rebuke, as the Red sea and Jordan were of old; and the most pleasant and fruitful countries, such as Bashan, Carmel, and Lebanon, are parched up with drought when he is displeased. The mountains quake at him — See notes on Psalm 114:3-8. And the earth is burned at his presence, yea, the world — The brightness of his presence is sufficient to set the whole world on fire, with all that is in it. This is, indeed, a most magnificent description of the omnipotence of God. He walketh, or rideth, amidst the whirlwind, or in the storm; the clouds are but the dust of his feet; the sea is dried up at his word, the mountains are moved, and tremble at his presence; and the whole earth is consumed with the brightness that is before him. Who can stand before his indignation? — Who, or what people, however strong they may think themselves, can withstand the effects of his power when he is angry with them, and is determined to execute his wrath upon them? His fury — Rather, his indignation, or the ardour of his anger; is poured out like fire, &c. — Is as consuming in its effects as fire. And the rocks are thrown down by him — That is, as fire is of sufficient force to dissolve the hardest rocks, so God’s power overthrows all opposition, however strong; and his vengeance, with infinite ease, can humble the most obdurate sinners.

6. In the face of these terrible manifestations of Jehovah, which may be likened to devouring fire (Deuteronomy 4:24), and which break asunder the rocks (Jeremiah 23:29), no human being can stand. Poured out like fire — The divine wrath in its destructiveness is often likened to a stream of fire (Jeremiah 7:20; Isaiah 30:33; 2 Chronicles 34:25). Thrown down — R.V., “broken asunder.” A very slight alteration would give “are kindled,” which, in the light of the parallel clause, seems preferable.

Overthrow of Nineveh; deliverance of Judah, 7-15.

In Nahum 1:7-15, the prophet applies the general truths expressed in Nahum 1:2-6, to the case in hand. The divine wrath will manifest itself in the overthrow of the enemies of God’s people, chief among whom is Assyria, with its capital, Nineveh. With this power out of the way, the excellence of Judah may be restored. Verses 7, 8 are still, in a sense, introductory; they affirm in general terms the fact that Jehovah is the stronghold of those who put their trust in him, and, on the other hand, that he “pursues his enemies into darkness.”

V. 7. Knoweth-He approves, owns, and preserves them.

Verse 7. The Lord is good] In the midst of judgment he remembers mercy; and among the most dreadful denunciations of wrath he mingles promises of mercy. None that trust in him need be alarmed at these dreadful threatenings; they shall be discriminated in the day of wrath, for the Lord knoweth them that trust in him.

Verse 7. The Lord is good — But though God is thus terrible in his power, yet he is merciful, gracious, and beneficent in his nature, and is a sure refuge and protection to those who worship and serve him sincerely, and put their trust in him; and he knows and pays a particular regard to all such, so that they are never overlooked or neglected by him; he approves, owns, and preserves them.

7. Jehovah is good, a stronghold in the day of trouble — LXX., “Good is the Lord to those who trust in him in the day of trouble,” which gives a sentence parallel in thought to the one following. Nowack and others think that neither the present Hebrew text nor LXX. has preserved the original; he reconstructs 7a, partly to secure his alphabetic arrangement, “Good is Jehovah to those who trust in him, a stronghold in the day of trouble.” Stronghold — A place of defense, of shelter. Whatever the exact wording of the original, the sense is that Jehovah cares for those who put their trust in him even in the hour of deepest distress (Psalm 37:39). Hence Judah, though oppressed, need not despair. He knoweth — See on Hosea 8:4. Here in a favorable sense, “care,” “guide” (Hosea 13:5; Psalm 1:6). “God is said to know them who hope in him, because he always watches over them, and takes care of their safety; in short, this knowledge is nothing else but the care of God, or his providence in preserving the faithful” (Calvin).

V. 8. An over-running flood-His judgments like a mighty flood that overflows all banks, shall swallow up Assyria. Thereof-Of Nineveh, that is Nineveh itself. Darkness-Troubles, and desolating afflictions.

Verse 8. But with an overrunning flood] Bishop Newcome thinks this may refer to the manner in which Nineveh was taken. The Euphrates overflowed its banks, deluged a part of the city, and overturned twenty stadia of the wall; in consequence of which the desponding king burnt himself, and his palace, with his treasures.—Diodor. Sic., Edit. Wessel., p. 140, lib. ii., s. 27.

Darkness shall pursue] Calamity. All kinds of calamity shall pursue them till they are destroyed.

Verse 8. With an overrunning flood he will make an utter end — This seems to be spoken of Nineveh, and Bishop Newton is of opinion that the words allude to the manner in which it was taken. “Diodorus informs us,” says he, “that there was an old prophecy, that Nineveh should not be taken till the river became an enemy to the city; and in the third year of the siege, the river, being swollen with continual rains, overflowed part of the city, and broke down the wall for twenty furlongs; then the king, thinking that the oracle was fulfilled, and the river become an enemy to the city, built a large funeral pile in the palace, and, collecting together all his wealth, and his concubines and eunuchs, burned himself and the palace with them all; and the enemy entered the breach that the waters had made, and took the city.” Or, as a great destruction, or an army overrunning a country, is often compared to an inundation, the meaning of the passage may only be, that God’s judgments, like a mighty flood, which overflows all banks, should overwhelm and swallow up both Nineveh and the whole Assyrian empire. And darkness shall pursue his enemies — That is, troubles and destructive calamities.

Ver. 8. With an overrunning flood he will make an utter end of the place. The Tigris actually washed away the walls of Nineveh, as above stated, and thus opened the way for the assailants to enter the city, and make an utter end of the place.

8. Toward his enemies he manifests a darker side. Make an utter end of the place thereof — Literally, he will make her place a full end. The pronoun can refer only to Nineveh, but in the absence of a previous naming of the city in the address proper — the mention in the heading is not sufficient — the use of the pronoun is strange. LXX. and other ancient versions read, instead of “of the place thereof,” “of those who rise up against him,” equivalent to “his adversaries,” which gives a good parallel to the succeeding clause, and is probably to be accepted as original. If the present text is retained the destruction of Nineveh is announced. The personified Nineveh (compare Nahum 3:4) is distinguished from her city; the latter Jehovah will sweep away. An overrunning flood — A picture of the resistless power of Jehovah or of the unchecked advance of the divinely appointed executioner (compare Isaiah 8:8; 28:15). Darkness shall pursue his enemies — R.V., “he will pursue his enemies into darkness.” Darkness symbolizes calamity and despair. The ancient versions agree with A.V. in taking “darkness” as the subject, and this is perhaps preferable.

The English translations interpret verses 9, 10 as addressed to the enemies of Jehovah (verse 8). These are, if chapter 1 is a part of Nahum’s utterances, the Assyrians, represented throughout the book by their capital city, Nineveh. However, it is possible to understand the words as addressed to Judah, intended to comfort the nation in its present distress. If so, the translation must be changed (see below). What do ye imagine [“devise”] against Jehovah — In anger Jehovah asks the Assyrians what are their unrighteous schemes against him (compare Hosea 7:15), or against his people. They will not be able to carry them out, for he will utterly destroy them (compare Isaiah 7:5-7). If Judah is addressed the words must be translated, “What think ye of Jehovah?” In verse 11, where the translation is rightly “imagine against,” a different construction is used in the original. The question addressed to the anxious and oppressed Jews, would mean, Do you think that Jehovah cannot or will not deliver you from your present enemies, that in the present crisis he will fail to carry out the threat of verse 8? Reassurance is given in 9b, 10. He will indeed make a full end of them. Affliction — If addressed to Nineveh the noun is used in the sense of “judgment,” a rather uncommon usage; if addressed to Judah the usual meaning is retained. The second time — If addressed to Nineveh the thought is that the blow about to be dealt will be sufficient to annihilate; a second judgment is not needed (1 Samuel 26:8). If addressed to Judah, it becomes a promise that the present deliverance will be permanent. Once Jehovah permitted Judah to be afflicted — by Sennacherib; he will not do it again.

V. 9. Against the Lord-What you imagine or design against his people, ye design against him? Make an utter end-He will bring you to utter desolation.

Verse 9. Affliction shall not rise up the second time.] There shall be no need to repeat the judgment; with one blow God will make a full end of the business.

Verses 9, 10. What do ye imagine against the Lord? — Having declared the dreadfulness of God’s power and anger against the wicked, his goodness toward his people, and denounced future destruction against the Ninevites; he now expostulates with them, inquiring what it is they design against God, and on what ground they flatter themselves into such an attempt: as if he had said, What a foolish and wicked thing it is for you to plot against Jehovah, as if you could outwit infinite wisdom, and overcome almighty power. He will make an utter end — He will cause your utter desolation to be the issue of your projects, and the punishment of your sins. Affliction shall not rise up the second time — God will at once, and for ever, destroy your city and empire. He will lay you low at one stroke, so that there will be no occasion to repeat it. For while they be folden together as thorns — Or, For as thorns golden or entangled together are thrown into the fire all at once, and easily burned, yea, help to destroy each other; so shall the Ninevites be easily and surely destroyed. And while they are drunken as drunkards — As men drunken and unable to help themselves; who, when any sudden danger arises, are all involved in the same fate. They shall be devoured as stubble fully dry — Which soon catches fire, and breaks out into a flame. The meaning of the whole verse is, that on a sudden they should be involved in a general destruction. Diodorus relates, it was while all the Assyrian army were feasting for their former victories, that their enemies, being informed by some deserters of the negligence and drunkenness in their camp, “assaulted them unexpectedly by night, and falling orderly on them disorderly, and prepared on them unprepared, became masters of the camp, slew many of the soldiers, and drove the rest into the city.”

Ver. 9. Affliction shall not rise up the second time. When the Lord shall punish Nineveh, he will do it once for all, by a final overthrow of the city and empire.

V. 10. As thorns-They shall be like thorns easily burnt, and like thorns folded together which burn together, and help to destroy each other. As drunkards-As men drunken, and unable to help themselves, so the Assyrians drunk with pleasure and pride, shall be surprised, and easily overthrown.

Verse 10. While they be folden together] However united their counsels may be, they shall be as drunken men—perplexed and unsteady in all their resolutions; and before God’s judgments they shall be as dry thorns before a devouring fire.

Verses 9, 10. What do ye imagine against the Lord? — Having declared the dreadfulness of God’s power and anger against the wicked, his goodness toward his people, and denounced future destruction against the Ninevites; he now expostulates with them, inquiring what it is they design against God, and on what ground they flatter themselves into such an attempt: as if he had said, What a foolish and wicked thing it is for you to plot against Jehovah, as if you could outwit infinite wisdom, and overcome almighty power. He will make an utter end — He will cause your utter desolation to be the issue of your projects, and the punishment of your sins. Affliction shall not rise up the second time — God will at once, and for ever, destroy your city and empire. He will lay you low at one stroke, so that there will be no occasion to repeat it. For while they be folden together as thorns — Or, For as thorns golden or entangled together are thrown into the fire all at once, and easily burned, yea, help to destroy each other; so shall the Ninevites be easily and surely destroyed. And while they are drunken as drunkards — As men drunken and unable to help themselves; who, when any sudden danger arises, are all involved in the same fate. They shall be devoured as stubble fully dry — Which soon catches fire, and breaks out into a flame. The meaning of the whole verse is, that on a sudden they should be involved in a general destruction. Diodorus relates, it was while all the Assyrian army were feasting for their former victories, that their enemies, being informed by some deserters of the negligence and drunkenness in their camp, “assaulted them unexpectedly by night, and falling orderly on them disorderly, and prepared on them unprepared, became masters of the camp, slew many of the soldiers, and drove the rest into the city.”

Verse 10 is obscure. It seems best, however, to consider it the continuation of the threat of judgment upon Jehovah’s enemies. With one interpretation of verse 9 it becomes principally a threat against Assyria; with the other, a message of comfort for Judah. The translation of R.V., which differs considerably from that of A.V., is to be preferred: “For entangled like thorns, and drunken as with their drink, they are consumed utterly as dry stubble.” A more satisfactory connection with verse 9 would be established if the first conjunction could be rendered “though.” Entangled like thorns (R.V.) — Though the Ninevites were apparently unassailable, because surrounded with defenses as with impenetrable thorn hedges, and though, like these, they could inflict injury upon anyone approaching them, they will be unable to withstand the fierce anger of Jehovah. Drunken as with their drink (R.V.) — Though the thorn hedge would be so soaked with water that ordinary fire could not harm it, the fire of Jehovah will be effective. If this is the meaning, instead of “drunken” we should read “wet” or “wetted.” “As with their drink” may be an allusion to the excesses and revelry of the Assyrian court. It is not easy to get the above-suggested meaning from the present Hebrew text; besides, A.B. Davidson suggests, not without reason, “a witticism of this sort is altogether improbable.” It is quite possible that the Hebrew has suffered in transmission. The ancient versions do not relieve the difficulty. As dry stubble (R.V.) — Which is readily consumed (Isaiah 5:24). For Nowack’s emendation see p. 435; similarly Marti.

In verses 9-15 the persons addressed seem to change very frequently, without any indication of the fact in the Hebrew. Verses 9, 10 seem to be addressed to Judah; 11, to Nineveh; 12, 13, to Judah; 14, to Assyria; 15, to Judah; 2:1, to Assyria; 2:2, to Judah; 2:3ff., to Nineveh. Such frequent changes are unusual, but only sweeping emendations, otherwise unnecessary, can remove the peculiarity (compare Nowack’s emendations, p. 435). Verse 11 seems to be addressed to Nineveh; she deserves the destruction decreed by Jehovah, because she has devised evil against him. There is one come out of thee — Perhaps an allusion to Sennacherib, who devised evil against Jehovah, against his sanctuary, and against his city (Isaiah 10:5-15; 36:14-20); but the prophet may think also of other hostile acts of the Assyrians against the people of Jehovah. Jehovah must vindicate himself against any attempt to discredit his supremacy. If the Hebrew of verse 12, which, like that of verse 10, is peculiar and obscure, is correct, R.V. gives a more satisfactory rendering than A.V.: “Though they may 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.” Even the ancient translators found this verse obscure, and they greatly differ from one another in their reproductions of the same. The words seem to be addressed to Judah concerning the dreaded foe, the Assyrian. In full strength — Literally, intact. Though they may use all their marvelous resources. Likewise many — Their numbers are great. Isaiah likens them to a swarm of bees (Isaiah 7:18). Even so — In spite of their unlimited resources and great numbers. Cut down — The verb is “used elsewhere only of shearing sheep or the hair of the head”; the noun derived from the same root is used also of the mowing of grass (Psalm 72:6; compare Amos 7:1). Either the prophet changes the figure and thinks of the armies spread out like a meadow ready to be mowed, or he generalizes the meaning of the verb. If the latter, he may be thinking of slaughter by the sword or the cutting down of a thorn hedge (verse 11). He shall pass away — LXX. reads the plural “they,” and this is preferable, unless we assume that the author used the singular purposely, to express the idea that the mighty army will vanish like a single individual. For Nowack’s reconstruction of 12a see p. 435.

Though I have afflicted thee — During the Assyrian supremacy. The end is now in sight; Jehovah will not again afflict his people. Another possible rendering is suggested in margin R.V., “So will I afflict thee, that I shall afflict thee no more.” This would compel us to understand the words as a threat addressed to Nineveh. There will be but one blow; it will be sufficient to annihilate; a second one will not be needed. If the present text of verse 13 is retained the first interpretation is to be preferred. As verse 13 stands at present (compare Nowack, p. 435), it states how the humiliation is to be brought to an end. Break his yoke… thy bonds — Jehovah will break the yoke which Assyria has laid upon Judah; he will burst asunder the bonds which hold Judah in the power of the enemy (compare Isaiah 10:27; Jeremiah 30:8; Ezekiel 34:27; Psalm 2:3).

V. 11. Come-Sennacherib, or Rabshekah. Thee-From Nineveh. Against the Lord-Against the people of the Lord, 2 Chronicles 32:1.

Verse 11. Imagineth evil against the Lord] Such were Pul, 2 Kings 15:10, Tiglath-pileser, 2 Kings 15:29; Shalmaneser, 2 Kings 17:6; and Sennacherib, 2 Kings 18:17; 19:23. A wicked counsellor.] Sennacherib and Rabshakeh.

Verses 11-13. There is one come out of thee — Or, one hath gone forth of thee. This is probably meant of Sennacherib, who uttered so many reproaches and blasphemies against the true God, one of whose royal seats was Nineveh, and who probably went forth from thence to invade Judea. But the term, a wicked counsellor, seems to be intended of Rabshakeh, whom Sennacherib sent against Jerusalem, while he himself warred against Lachish, and who uttered those blasphemous speeches against God, of which we have an account 2 Kings 18:19. Though they be quiet — Though the Assyrians be secure, and fear no danger. And likewise many — An immense host; yet shall they be cut down — Irresistibly, suddenly, and universally; when he shall pass through — When the angel of the Lord shall pass through their camp, in which he slew in one night 185,000 men: see Isaiah 37:36. Though I have afflicted thee — O Israel, I will afflict thee no more — I will no more chastise thee by the Assyrian, the rod of mine anger, by Sennacherib or his forces. For now I will break his yoke from off thee — Hezekiah and his people shall no longer be tributaries to the king of Assyria, as they have been for a considerable time: see 2 Kings 18:14. The words may also be considered as promising relief to the Israelites of the ten tribes, who were in a state of actual captivity among them at this time.

V. 12. They-The Assyrians. Quiet-Be secure, and fear no dangers. Yet thus-Irresistible, suddenly, and universally. He-The angel of the Lord. Thee-O Israel, I will no more use that rod.

Verse 12. Though they be—many] Sennacherib invaded Judea with an army of nearly two hundred thousand men.

Thus shall they be cut down] The angel of the Lord (a suffocating wind) slew of them in one night one hundred and eighty-five thousand, 2 Kings 19:35.

Verses 11-13. There is one come out of thee — Or, one hath gone forth of thee. This is probably meant of Sennacherib, who uttered so many reproaches and blasphemies against the true God, one of whose royal seats was Nineveh, and who probably went forth from thence to invade Judea. But the term, a wicked counsellor, seems to be intended of Rabshakeh, whom Sennacherib sent against Jerusalem, while he himself warred against Lachish, and who uttered those blasphemous speeches against God, of which we have an account 2 Kings 18:19. Though they be quiet — Though the Assyrians be secure, and fear no danger. And likewise many — An immense host; yet shall they be cut down — Irresistibly, suddenly, and universally; when he shall pass through — When the angel of the Lord shall pass through their camp, in which he slew in one night 185,000 men: see Isaiah 37:36. Though I have afflicted thee — O Israel, I will afflict thee no more — I will no more chastise thee by the Assyrian, the rod of mine anger, by Sennacherib or his forces. For now I will break his yoke from off thee — Hezekiah and his people shall no longer be tributaries to the king of Assyria, as they have been for a considerable time: see 2 Kings 18:14. The words may also be considered as promising relief to the Israelites of the ten tribes, who were in a state of actual captivity among them at this time.

Verse 13. Now will I break his yoke from off thee] This refers to the tribute which the Jews were obliged to pay to the Assyrians, 2 Kings 17:14.

Verses 11-13. There is one come out of thee — Or, one hath gone forth of thee. This is probably meant of Sennacherib, who uttered so many reproaches and blasphemies against the true God, one of whose royal seats was Nineveh, and who probably went forth from thence to invade Judea. But the term, a wicked counsellor, seems to be intended of Rabshakeh, whom Sennacherib sent against Jerusalem, while he himself warred against Lachish, and who uttered those blasphemous speeches against God, of which we have an account 2 Kings 18:19. Though they be quiet — Though the Assyrians be secure, and fear no danger. And likewise many — An immense host; yet shall they be cut down — Irresistibly, suddenly, and universally; when he shall pass through — When the angel of the Lord shall pass through their camp, in which he slew in one night 185,000 men: see Isaiah 37:36. Though I have afflicted thee — O Israel, I will afflict thee no more — I will no more chastise thee by the Assyrian, the rod of mine anger, by Sennacherib or his forces. For now I will break his yoke from off thee — Hezekiah and his people shall no longer be tributaries to the king of Assyria, as they have been for a considerable time: see 2 Kings 18:14. The words may also be considered as promising relief to the Israelites of the ten tribes, who were in a state of actual captivity among them at this time.

V. 14. Thee-Thee, Sennacherib, and the whole kingdom of Assyria. Be sown-None shall bear thy name, and title; but thy kingdom shall be swallowed up.

Verse 14. No more of thy name be sown] No more of you shall be carried away into captivity.

I will make thy grave; for thou art vile] I think this is an address to the Assyrians, and especially to Sennacherib. The text is no obscure intimation of the fact. The house of his gods is to be his grave: and we know that while he was worshipping in the house of his god Nisroch, his two sons, Adrammelech and Sharezer, smote him there that he died, 2 Kings 19:37.

Verse 14. And the Lord hath given a commandment — God hath determined, concerning thee, that no more of thy name be sown — The meaning of this seems to be, God had decreed that Sennacherib’s family should not long preserve their royal dignity. His son and successor, Esar-haddon, was now probably at man’s estate, for he succeeded his father in a little time after his defeat, (2 Kings 19:37,) and reigned with great prosperity for many years. But his next successor, or the next but one, was dispossessed of his kingdom by Nabopolassar, father to Nebuchadnezzar, whose family enjoyed the empire of Assyria, or Babylon, as it came then to be called, till the conquest of it by Cyrus. Out of the house of thy gods will I cut off the graven image, &c. — All the images which thou worshippest will I destroy. The army of the enemy shall lay all waste, and not spare even the images of thy gods. I will make thy grave, &c. — The sense must be supplied from the former sentence: as if he had said, The house of thine idol shall become thy grave. There Sennacherib was dishonourably slain by his own sons, and there, some suppose, he was buried. For thou art vile — Held in no esteem, not even by thine own offspring, but disgracefully murdered by them, as having lost all interest even in their natural affection. Or the words may be interpreted of the ignominious fall of the Assyrian monarchy itself, upon the ruins of which that of Babylon was raised. Observe, reader, those that make themselves vile by scandalous sins, God will make vile by shameful punishments.

Verse 14 is addressed to Assyria or Nineveh in the person of their king. Their utter annihilation has been decreed by Jehovah. No more of thy name be sown — If understood of the king himself it means that his family will die out; his name will not be perpetuated in his children. It is better, however, to understand it of the city or state; its name and renown will no longer be heralded over the world, for it will be completely destroyed. The expression is peculiar, and Nowack reads, “No more shall thy name be remembered,” which, while retaining the same idea, is smoother; the very names of Assyria and Nineveh will be forgotten. In the general upheaval the idols will be cut off. Graven image — See on Micah 5:13. Molten image — Images of metal, made by running melted metal into a mold. The two combined denote, in this passage, all kinds of idolatrous images (Deuteronomy 27:15). I will make thy grave — I will prepare a grave for thee; a threat which implies the destruction or death of the one against whom the threat is uttered. Peshitto, “I will turn it (“the house of thy gods”) into thy grave” (similarly Targum). For thou art vile — Or, thou art light. He has been weighed and found wanting (Daniel 5:27), hence he will be cast away. With the common rendering the idea is that his measure of iniquity is full, hence he must die. Bickell unites what are the last two clauses into one, by reading for the last two words in Hebrew, a single word, and translates, “I will make thy graves into dunghills,” that is, objects of loathing and disgust. The noun which he translates “dunghills” occurs nowhere else in the Old Testament, but a similar word is found in Habakkuk 2:16, and the above meaning may be established from the Aramaic. That there is some corruption of the text is quite possible, but it may be questioned whether Bickell has furnished the right solution (for Nowack’s emendation see p. 435).

V. 15. Keep-Be careful to serve God. Thy vows-Made in thy distress. The wicked-That wicked oppressor, Sennacherib.

Verse 15. Behold upon the mountains] Borrowed probably from Isaiah 52:7, but applied here to the messengers who brought the good tidings of the destruction of Nineveh. Judah might then keep her solemn feasts, for the wicked Assyrian should pass through the land no more; being entirely cut off, and the imperial city razed to its foundations. NAHUM

Verse 15. Behold upon the mountains — Which surrounded Jerusalem; the feet of him — Of the messenger; that bringeth good tidings — Tidings that Nineveh is destroyed; that publisheth peace — Deliverance from the tyranny and oppression of the Assyrians, through the destruction of their capital city, and the overthrow of their empire; or safety and prosperity to the Jews, which the word peace often signifies. Compare Isaiah 52:7, where the same expressions are used with relation to the destruction of Babylon, the overthrow of the Chaldean empire, and the release of the Jews, and their restoration to their own land. These deliverances being typical of the great redemption wrought out for us by the Messiah, the words are applied by the apostle (Romans 10:15) to the gospel, which brings us glad tidings of that redemption, and of all the spiritual and eternal blessings consequent upon it. O Judah, keep thy solemn feasts — As thou now hast liberty to do, and mayest do with joy and gladness, being freed from thy fears; and to do which thou art now under peculiar obligations, having been so wonderfully delivered from the oppressive power of thy enemies; and having solemnly vowed to God, when thou wast in distress, that thou wouldest worship and serve him according to the precepts of his law, if thou shouldest be delivered from any further fear of thy oppressors. For the wicked shall no more pass through thee — The impious Assyrians, who set at naught and blasphemed Jehovah, thy God, shall no more come against thee. He is utterly cut off — The oppressor is taken away, and the Assyrian empire utterly and for ever ruined.

15. The destruction of the Assyrian will mean the exaltation of Judah. The prophet sees the messenger speeding over the mountains to tell the glad news to the hitherto oppressed people. He bids Judah to behold the messenger, to proclaim joyous feasts, and to pay to Jehovah the vows made in adversity. A very sublime passage. Upon the mountains — Of Judah. He is hastening toward the holy city; and from the mountain tops he proclaims the good tidings that they may be heard far and wide. Keep thy… feasts — Or, pilgrimages (see on Hosea 2:11). During the period of oppression these could not be kept properly; now they may be resumed with rejoicing. Perform thy vows — Those made in the days of adversity. Now they may be paid, for permanent deliverance has come. The wicked [“one”] — Literally, wickedness, or worthlessness (verse 11). Assyria, in the person of the king, is wickedness personified. He can no longer disturb the peace of Jerusalem for he is cut off forever.