Nahum · Chapter 2

V. 1. He-The Medes or Chaldeans, that dash Nineveh in pieces. The munition-The forts. Make thy loins strong-Strengthen thyself.

Verse 1. He that dasheth in pieces] Or scattereth. The Chaldeans and Medes.

Keep the munition] Guard the fenced places. From this to the end of the fifth verse, the preparations made at Nineveh to repel their enemies are described. The description is exceedingly picturesque. Watch the way] By which the enemy is most likely to approach. Make thy loins strong] Take courage.

Fortify thy power] Muster thy troops; call in all thy allies.

Verse 1. He that dasheth in pieces is come up before thy face — This is addressed to the city of Nineveh, and explains more fully how the change, described in the foregoing chapter, should be brought about. It begins with telling Nineveh, that he who should break down her walls, and discomfit her inhabitants, was coming against her, and was, as it were, already in sight. Keep the munition, watch the way — Use thy utmost industry to defend thyself, by strengthening thy garrisons, and guarding the passes. Make thy loins strong — Stir up all thy strength and courage. Fortify thy power mightily — Increase thy forces as much as thou canst. The meaning of this is, that let the Ninevites take all the precautions they could, and strengthen themselves to the utmost, yet it would be all in vain.

SIEGE AND DESTRUCTION OF NINEVEH; SACK OF THE CITY, 1-10. From the declaration that the doom of Nineveh is decreed the prophet passes to a description of the carrying out of the decree. The army that is ordained to execute the judgment is already approaching (1); in imagination the prophet beholds its terrible attacks against the city, the glittering weapons, the raging chariots (3, 4). Desperate efforts are made to save the city, but in vain, and it falls (5, 6); the queen and her attendants are captured (7); the inhabitants flee (8); the city is sacked and left a desolation (9, 10).

Verse 1 is addressed, like Nahum 1:14, to Assyria — Nineveh. He that dasheth in pieces — Literally, he that scatters. Translated in Proverbs 25:18, “maul”; a similar word, which some think should be read here, is translated in Jeremiah 51:20, “battle-axe.” The city is exhorted to prepare for the struggle. Keep the munition — R.V., “fortress”; better, fortification, the wall around the city. This is to be guarded, lest it fall into the hands of the enemy. Some render simply “keep watch.” Watch the way — By which the enemy approaches, so as to guard against disastrous surprises. Make thy loins strong — Perhaps equivalent to gird thy loins, that is, prepare for vigorous action (compare Isaiah 5:27). Fortify thy power mightily — Collect all thy power and resources; equivalent to strain every nerve.

In verse 2 the translation of R.V. is undoubtedly to be preferred: “For Jehovah restoreth the excellency of Jacob, as the excellency of Israel; for the emptiers have emptied them out, and destroyed their vine branches.” The verse is taken by some as the continuation of Nahum 1:15, while Nahum 2:3, is thought to be the continuation of Nahum 2:1. This transposition would greatly improve the development of the thought; and the only serious objection to it is that Nahum 2:2, would be a weak conclusion of the first section of the book. In either case the thought remains essentially the same. If left in its present position, verse 2 explains why Nineveh must be destroyed: to clear the way for the exaltation of Judah; if it is placed after Nahum 1:15, it explains why Judah is exhorted to rejoice: because the excellency of Judah is about to be restored. Instead of “as the excellency of Israel” we should read “and the excellency of Israel.” Jacob,… Israel — Synonyms, both referring to the southern kingdom, which was the only one in existence in the days of Nahum. Excellency — The nation, at present oppressed and afflicted, will be restored to the position of glory and splendor enjoyed in the days of David. This restoration must be accomplished by Jehovah, for the nation is in a hopeless condition. The emptiers — The enemies who at various times plundered and desolated Judah; the chief among these were the Assyrians. Marred [“destroyed”] their vine branches — Judah is likened here to a vineyard, or, perhaps better, to a vine, whose branches have been ruthlessly destroyed (compare Isaiah 5:1-7; Jeremiah 12:10). In verses 3ff. (continuing verse 1) the prophet describes the attack of the besieging army. His mighty men — The soldiers of the hostile army are preparing for attack. The shield… is made red — Since this is still “in the day of his preparation,” that is, before the attack and battle, the red cannot be caused by the blood of the slain; it must be some color other than blood reflected by the shields. Some connect this passage with Josephus, Antiquities, 13:12, 5, which mentions “shields of brass (copper)” and “shields covered with brass”; these shields are said in 1 Macc. 6:39, to blaze in the sunlight “like torches of fire.” On the other hand, there may be an allusion to the custom of “anointing” shields (Isaiah 21:5), which in some cases may have taken the form of coloring them. In scarlet — Again, not a reference to blood, but to the scarlet color of the uniforms (Ezekiel 23:14). The chariots shall be with flaming torches — R.V., “the chariots flash with steel”; literally, with fire of steel are the chariots. An obscure expression. The word peladhoth, rendered “steel” in R.V., is rendered “torches” in A.V. (compare verse 4, where the Hebrew has lappidhim); in order to get such meaning here, a transposition of the consonants must be assumed. The translation “steel” is based upon the meaning of a similar Arabic word, but in the latter language the noun seems to be a loan word from the Persian; if so, we would hardly expect to find it in Hebrew in the time of Nahum. A third translation, based upon the similarity of the noun with an Arabic verb, “to cut,” is “scythes.” This translation is made improbable by the fact that chariots furnished with scythes appear to be a later invention. Tradition ascribes the invention to Cyrus, and they are referred to for the first time in connection with the battle of Cunaxa (Anabasis, 1:8, 10); in Jewish literature they are first mentioned in 2 Macc. 13:2. From the same root “cut” there is derived the meaning “divide”; here, “fire which divides itself,” that is, flashing fire. This meaning also is doubtful. Jeremias has suggested that the word may refer to the steel coverings of Assyrian chariots or of machines used in attacks upon the walls. Following this suggestion, Cheyne proposes to change the word into hallopheth, the Assyrian halluptu, meaning “covering.” Whether the alteration is made or not, it is quite likely that Jeremias’s suggestion is correct. The text becomes smoother if “with fire” is changed into “like fire,” so that the entire clause reads, “like fire are the steel coverings of the chariots.” Day of his preparation — The attack is not yet in progress. Fir trees — Better, R.V., “cypress spears.” Terribly shaken — The verb occurs only here in the Old Testament, but the cognate languages establish the meaning “to move tremblingly,” “to reel.” Here the reference is to the swinging of the spears by the excited warriors. LXX. and Peshitto read “horsemen” or “horses,” and in view of the peculiar expression “fir trees” in the sense of spears made of fir or cypress wood many consider that the original; if so, the verb refers to the restless movements of the cavalry.

V. 2. For-Israel and Jacob were more to God, yet he punished them; much more will he punish Nineveh. Turned-Laid low. The excellency-The wealth, the valiant men, all that Jacob gloried in. Jacob-The two tribes. Israel-The ten tribes. Emptied them-Quite exhausted them. Their vine-branches-Destroyed all the fruit of the land.

Verse 2. For the Lord hath turned away] Bishop Newcome reads, for the Lord restoreth, by a slight alteration in the text. I do not see that we gain much by this. The Lord has been opposed to Jacob, and the enemy has prevailed against him.

Emptied them out] Brought them from their own land into captivity. This was the emptying!

Verses 2-4. For the Lord hath turned away the excellency of Jacob — Jacob and Israel stood in a nearer relation to God than Nineveh; yet God hath punished them: much more will he punish Nineveh. By the excellency of Jacob, the wealth, the strength, the valiant men, all that Jacob gloried in is here meant. For the emptiers have emptied them out — This is spoken of the Assyrians having spoiled the kingdoms of Israel and Judah. And marred their vine-branches — Ruined their towns and villages. Judah, or Israel, sometimes, is represented in the prophetic writings under the emblem of a vine, or vineyard; of consequence her towns and villages are her vine-branches. Some think, however, that the expression signifies here, their being bereaved of their children by the Assyrian conquerors. The shield of his mighty men is made red — Is stained with blood: this appears to be a description of the Chaldeans, or Medes, assaulting Nineveh. The valiant men are in scarlet — The eastern people were very fond of dressing themselves in scarlet, as we learn from Herodotus. Or, “As the preparation for battle is described, we may suppose,” says Bishop Newcome, that “it was customary among those who fought against Nineveh to carry red shields and to wear scarlet.” The chariots shall be with flaming torches — Rather, the chariots shall shine like the fire of torches, in the day that they prepare themselves — Namely, by the wheels continually striking fire against the stones and pavement by the quickness of the motion. And the fir-trees shall be terribly shaken — Namely, by the rattling of the chariot wheels, in running up and down. Or this may be interpreted of the pikes and lances used by the Chaldeans, and made of fir, and here called fir-trees on account of their length and largeness. The chariots shall rage in the streets — They shall drive furiously one against another. They shall seem like torches, &c. — See on the preceding verse. They run like the lightnings — Or, with the swiftness of lightning.

Verse 2. The excellency of Jacob. The Vulgate reads as the Hebrew, the pride of Jacob, and the pride of Israel, which the Lord punished by the Assyrians. Now the same just God comes to punish the pride of Assyria. This reading agrees with the next verse.

SIEGE AND DESTRUCTION OF NINEVEH; SACK OF THE CITY, 1-10. From the declaration that the doom of Nineveh is decreed the prophet passes to a description of the carrying out of the decree. The army that is ordained to execute the judgment is already approaching (1); in imagination the prophet beholds its terrible attacks against the city, the glittering weapons, the raging chariots (3, 4). Desperate efforts are made to save the city, but in vain, and it falls (5, 6); the queen and her attendants are captured (7); the inhabitants flee (8); the city is sacked and left a desolation (9, 10).

Verse 1 is addressed, like Nahum 1:14, to Assyria — Nineveh. He that dasheth in pieces — Literally, he that scatters. Translated in Proverbs 25:18, “maul”; a similar word, which some think should be read here, is translated in Jeremiah 51:20, “battle-axe.” The city is exhorted to prepare for the struggle. Keep the munition — R.V., “fortress”; better, fortification, the wall around the city. This is to be guarded, lest it fall into the hands of the enemy. Some render simply “keep watch.” Watch the way — By which the enemy approaches, so as to guard against disastrous surprises. Make thy loins strong — Perhaps equivalent to gird thy loins, that is, prepare for vigorous action (compare Isaiah 5:27). Fortify thy power mightily — Collect all thy power and resources; equivalent to strain every nerve.

In verse 2 the translation of R.V. is undoubtedly to be preferred: “For Jehovah restoreth the excellency of Jacob, as the excellency of Israel; for the emptiers have emptied them out, and destroyed their vine branches.” The verse is taken by some as the continuation of Nahum 1:15, while Nahum 2:3, is thought to be the continuation of Nahum 2:1. This transposition would greatly improve the development of the thought; and the only serious objection to it is that Nahum 2:2, would be a weak conclusion of the first section of the book. In either case the thought remains essentially the same. If left in its present position, verse 2 explains why Nineveh must be destroyed: to clear the way for the exaltation of Judah; if it is placed after Nahum 1:15, it explains why Judah is exhorted to rejoice: because the excellency of Judah is about to be restored. Instead of “as the excellency of Israel” we should read “and the excellency of Israel.” Jacob,… Israel — Synonyms, both referring to the southern kingdom, which was the only one in existence in the days of Nahum. Excellency — The nation, at present oppressed and afflicted, will be restored to the position of glory and splendor enjoyed in the days of David. This restoration must be accomplished by Jehovah, for the nation is in a hopeless condition. The emptiers — The enemies who at various times plundered and desolated Judah; the chief among these were the Assyrians. Marred [“destroyed”] their vine branches — Judah is likened here to a vineyard, or, perhaps better, to a vine, whose branches have been ruthlessly destroyed (compare Isaiah 5:1-7; Jeremiah 12:10). In verses 3ff. (continuing verse 1) the prophet describes the attack of the besieging army. His mighty men — The soldiers of the hostile army are preparing for attack. The shield… is made red — Since this is still “in the day of his preparation,” that is, before the attack and battle, the red cannot be caused by the blood of the slain; it must be some color other than blood reflected by the shields. Some connect this passage with Josephus, Antiquities, 13:12, 5, which mentions “shields of brass (copper)” and “shields covered with brass”; these shields are said in 1 Macc. 6:39, to blaze in the sunlight “like torches of fire.” On the other hand, there may be an allusion to the custom of “anointing” shields (Isaiah 21:5), which in some cases may have taken the form of coloring them. In scarlet — Again, not a reference to blood, but to the scarlet color of the uniforms (Ezekiel 23:14). The chariots shall be with flaming torches — R.V., “the chariots flash with steel”; literally, with fire of steel are the chariots. An obscure expression. The word peladhoth, rendered “steel” in R.V., is rendered “torches” in A.V. (compare verse 4, where the Hebrew has lappidhim); in order to get such meaning here, a transposition of the consonants must be assumed. The translation “steel” is based upon the meaning of a similar Arabic word, but in the latter language the noun seems to be a loan word from the Persian; if so, we would hardly expect to find it in Hebrew in the time of Nahum. A third translation, based upon the similarity of the noun with an Arabic verb, “to cut,” is “scythes.” This translation is made improbable by the fact that chariots furnished with scythes appear to be a later invention. Tradition ascribes the invention to Cyrus, and they are referred to for the first time in connection with the battle of Cunaxa (Anabasis, 1:8, 10); in Jewish literature they are first mentioned in 2 Macc. 13:2. From the same root “cut” there is derived the meaning “divide”; here, “fire which divides itself,” that is, flashing fire. This meaning also is doubtful. Jeremias has suggested that the word may refer to the steel coverings of Assyrian chariots or of machines used in attacks upon the walls. Following this suggestion, Cheyne proposes to change the word into hallopheth, the Assyrian halluptu, meaning “covering.” Whether the alteration is made or not, it is quite likely that Jeremias’s suggestion is correct. The text becomes smoother if “with fire” is changed into “like fire,” so that the entire clause reads, “like fire are the steel coverings of the chariots.” Day of his preparation — The attack is not yet in progress. Fir trees — Better, R.V., “cypress spears.” Terribly shaken — The verb occurs only here in the Old Testament, but the cognate languages establish the meaning “to move tremblingly,” “to reel.” Here the reference is to the swinging of the spears by the excited warriors. LXX. and Peshitto read “horsemen” or “horses,” and in view of the peculiar expression “fir trees” in the sense of spears made of fir or cypress wood many consider that the original; if so, the verb refers to the restless movements of the cavalry.

V. 3. The shield-One part for the whole of the armour, and furniture. Mighty men-Medes or Chaldeans. Red-With the blood of the slain. Torches-Torches were always carried in them. In the day-When he shall muster his armies. Shaken-By axes cutting them down for the war.

Verse 3. The shield of his mighty men is made red] These things may refer to the war-like preparations made by the Ninevites: they had red shields, and scarlet or purple clothing; their chariots were finely decorated, and proceeded with amazing rapidity.

The fir trees shall be terribly shaken.] This may refer to the darts, arrows, and javelins, flung with destructive power.

Verses 2-4. For the Lord hath turned away the excellency of Jacob — Jacob and Israel stood in a nearer relation to God than Nineveh; yet God hath punished them: much more will he punish Nineveh. By the excellency of Jacob, the wealth, the strength, the valiant men, all that Jacob gloried in is here meant. For the emptiers have emptied them out — This is spoken of the Assyrians having spoiled the kingdoms of Israel and Judah. And marred their vine-branches — Ruined their towns and villages. Judah, or Israel, sometimes, is represented in the prophetic writings under the emblem of a vine, or vineyard; of consequence her towns and villages are her vine-branches. Some think, however, that the expression signifies here, their being bereaved of their children by the Assyrian conquerors. The shield of his mighty men is made red — Is stained with blood: this appears to be a description of the Chaldeans, or Medes, assaulting Nineveh. The valiant men are in scarlet — The eastern people were very fond of dressing themselves in scarlet, as we learn from Herodotus. Or, “As the preparation for battle is described, we may suppose,” says Bishop Newcome, that “it was customary among those who fought against Nineveh to carry red shields and to wear scarlet.” The chariots shall be with flaming torches — Rather, the chariots shall shine like the fire of torches, in the day that they prepare themselves — Namely, by the wheels continually striking fire against the stones and pavement by the quickness of the motion. And the fir-trees shall be terribly shaken — Namely, by the rattling of the chariot wheels, in running up and down. Or this may be interpreted of the pikes and lances used by the Chaldeans, and made of fir, and here called fir-trees on account of their length and largeness. The chariots shall rage in the streets — They shall drive furiously one against another. They shall seem like torches, &c. — See on the preceding verse. They run like the lightnings — Or, with the swiftness of lightning.

SIEGE AND DESTRUCTION OF NINEVEH; SACK OF THE CITY, 1-10. From the declaration that the doom of Nineveh is decreed the prophet passes to a description of the carrying out of the decree. The army that is ordained to execute the judgment is already approaching (1); in imagination the prophet beholds its terrible attacks against the city, the glittering weapons, the raging chariots (3, 4). Desperate efforts are made to save the city, but in vain, and it falls (5, 6); the queen and her attendants are captured (7); the inhabitants flee (8); the city is sacked and left a desolation (9, 10).

Verse 1 is addressed, like Nahum 1:14, to Assyria — Nineveh. He that dasheth in pieces — Literally, he that scatters. Translated in Proverbs 25:18, “maul”; a similar word, which some think should be read here, is translated in Jeremiah 51:20, “battle-axe.” The city is exhorted to prepare for the struggle. Keep the munition — R.V., “fortress”; better, fortification, the wall around the city. This is to be guarded, lest it fall into the hands of the enemy. Some render simply “keep watch.” Watch the way — By which the enemy approaches, so as to guard against disastrous surprises. Make thy loins strong — Perhaps equivalent to gird thy loins, that is, prepare for vigorous action (compare Isaiah 5:27). Fortify thy power mightily — Collect all thy power and resources; equivalent to strain every nerve.

In verse 2 the translation of R.V. is undoubtedly to be preferred: “For Jehovah restoreth the excellency of Jacob, as the excellency of Israel; for the emptiers have emptied them out, and destroyed their vine branches.” The verse is taken by some as the continuation of Nahum 1:15, while Nahum 2:3, is thought to be the continuation of Nahum 2:1. This transposition would greatly improve the development of the thought; and the only serious objection to it is that Nahum 2:2, would be a weak conclusion of the first section of the book. In either case the thought remains essentially the same. If left in its present position, verse 2 explains why Nineveh must be destroyed: to clear the way for the exaltation of Judah; if it is placed after Nahum 1:15, it explains why Judah is exhorted to rejoice: because the excellency of Judah is about to be restored. Instead of “as the excellency of Israel” we should read “and the excellency of Israel.” Jacob,… Israel — Synonyms, both referring to the southern kingdom, which was the only one in existence in the days of Nahum. Excellency — The nation, at present oppressed and afflicted, will be restored to the position of glory and splendor enjoyed in the days of David. This restoration must be accomplished by Jehovah, for the nation is in a hopeless condition. The emptiers — The enemies who at various times plundered and desolated Judah; the chief among these were the Assyrians. Marred [“destroyed”] their vine branches — Judah is likened here to a vineyard, or, perhaps better, to a vine, whose branches have been ruthlessly destroyed (compare Isaiah 5:1-7; Jeremiah 12:10). In verses 3ff. (continuing verse 1) the prophet describes the attack of the besieging army. His mighty men — The soldiers of the hostile army are preparing for attack. The shield… is made red — Since this is still “in the day of his preparation,” that is, before the attack and battle, the red cannot be caused by the blood of the slain; it must be some color other than blood reflected by the shields. Some connect this passage with Josephus, Antiquities, 13:12, 5, which mentions “shields of brass (copper)” and “shields covered with brass”; these shields are said in 1 Macc. 6:39, to blaze in the sunlight “like torches of fire.” On the other hand, there may be an allusion to the custom of “anointing” shields (Isaiah 21:5), which in some cases may have taken the form of coloring them. In scarlet — Again, not a reference to blood, but to the scarlet color of the uniforms (Ezekiel 23:14). The chariots shall be with flaming torches — R.V., “the chariots flash with steel”; literally, with fire of steel are the chariots. An obscure expression. The word peladhoth, rendered “steel” in R.V., is rendered “torches” in A.V. (compare verse 4, where the Hebrew has lappidhim); in order to get such meaning here, a transposition of the consonants must be assumed. The translation “steel” is based upon the meaning of a similar Arabic word, but in the latter language the noun seems to be a loan word from the Persian; if so, we would hardly expect to find it in Hebrew in the time of Nahum. A third translation, based upon the similarity of the noun with an Arabic verb, “to cut,” is “scythes.” This translation is made improbable by the fact that chariots furnished with scythes appear to be a later invention. Tradition ascribes the invention to Cyrus, and they are referred to for the first time in connection with the battle of Cunaxa (Anabasis, 1:8, 10); in Jewish literature they are first mentioned in 2 Macc. 13:2. From the same root “cut” there is derived the meaning “divide”; here, “fire which divides itself,” that is, flashing fire. This meaning also is doubtful. Jeremias has suggested that the word may refer to the steel coverings of Assyrian chariots or of machines used in attacks upon the walls. Following this suggestion, Cheyne proposes to change the word into hallopheth, the Assyrian halluptu, meaning “covering.” Whether the alteration is made or not, it is quite likely that Jeremias’s suggestion is correct. The text becomes smoother if “with fire” is changed into “like fire,” so that the entire clause reads, “like fire are the steel coverings of the chariots.” Day of his preparation — The attack is not yet in progress. Fir trees — Better, R.V., “cypress spears.” Terribly shaken — The verb occurs only here in the Old Testament, but the cognate languages establish the meaning “to move tremblingly,” “to reel.” Here the reference is to the swinging of the spears by the excited warriors. LXX. and Peshitto read “horsemen” or “horses,” and in view of the peculiar expression “fir trees” in the sense of spears made of fir or cypress wood many consider that the original; if so, the verb refers to the restless movements of the cavalry.

V. 4. In the streets-Of Nineveh, when taken. Justle-By reason of their multitude and fury. In the broad ways-Where is most room, and yet scarce enough for them to move. Like torches-What with sparkling fire caused by their horses and chariots, what with the glittering of the polished irons about them, and what with the light of flaming torches carried in them. Like the lightnings-Both for speed, irrestibleness and terror.

Verse 4. The chariots shall rage] Those of the besiegers and the besieged, meeting in the streets, producing universal confusion and carnage.

Verses 2-4. For the Lord hath turned away the excellency of Jacob — Jacob and Israel stood in a nearer relation to God than Nineveh; yet God hath punished them: much more will he punish Nineveh. By the excellency of Jacob, the wealth, the strength, the valiant men, all that Jacob gloried in is here meant. For the emptiers have emptied them out — This is spoken of the Assyrians having spoiled the kingdoms of Israel and Judah. And marred their vine-branches — Ruined their towns and villages. Judah, or Israel, sometimes, is represented in the prophetic writings under the emblem of a vine, or vineyard; of consequence her towns and villages are her vine-branches. Some think, however, that the expression signifies here, their being bereaved of their children by the Assyrian conquerors. The shield of his mighty men is made red — Is stained with blood: this appears to be a description of the Chaldeans, or Medes, assaulting Nineveh. The valiant men are in scarlet — The eastern people were very fond of dressing themselves in scarlet, as we learn from Herodotus. Or, “As the preparation for battle is described, we may suppose,” says Bishop Newcome, that “it was customary among those who fought against Nineveh to carry red shields and to wear scarlet.” The chariots shall be with flaming torches — Rather, the chariots shall shine like the fire of torches, in the day that they prepare themselves — Namely, by the wheels continually striking fire against the stones and pavement by the quickness of the motion. And the fir-trees shall be terribly shaken — Namely, by the rattling of the chariot wheels, in running up and down. Or this may be interpreted of the pikes and lances used by the Chaldeans, and made of fir, and here called fir-trees on account of their length and largeness. The chariots shall rage in the streets — They shall drive furiously one against another. They shall seem like torches, &c. — See on the preceding verse. They run like the lightnings — Or, with the swiftness of lightning.

Verse 4 describes the furious charge. The chariots — Of the attacking army. Shall rage — Better, R.V., “rage.” It is a description of something present to the mental vision of the prophet. The verb means “to behave foolishly,” “to rave”; here it is used of mad driving (Jeremiah 46:9; compare 2 Kings 9:20), parallel to and synonymous with “rush to and fro” in the next clause. In the streets… broad ways — Or, places. Not the streets and open places within the city, but those outside the city walls, where the battle rages. The defenders try to prevent the besiegers from getting inside. Torches — As the steel-covered chariots race to and fro in the light of the sun they look like flaming torches. Like the lightnings — With lightning-like rapidity they speed from place to place, driving back or treading down the defenders.

V. 5. He-The king of Babylon. His worthies-Approved officers and commanders. Stumble-Shew such forwardness, that they shall not stand to pick their way. They-The Assyrians to defend, the Chaldeans to assault the walls of Nineveh.

Verse 5. He shall recount his worthies] Muster up his most renowned warriors and heroes.

Shall make haste to the wall] Where they see the enemies making their most powerful attacks, in order to get possession of the city.

Verses 5, 6. He — The enemy that attacks Nineveh, namely, the king of Babylon; shall recount his worthies — Shall select some of his choicest troops for the siege of it. They shall stumble in their walk — They shall show such forwardness, and be so eager to begin the attack of the city and mount the walls, that they shall stumble and throw one another down in their haste. The defence shall be prepared — Hebrew, Ëksh, the covering. So the Vulgate, preparabitur umbraculum: “Testudo qua tecti subruant mœnia.” — Grotius. “The testudo, or fence, with which being covered, they might undermine and throw down the walls.” The gates of the river shall be open — See note on Nahum 1:8. The palace shall be dissolved — Or, molten; shall be consumed with fire.

SIEGE AND DESTRUCTION OF NINEVEH; SACK OF THE CITY, 1-10. From the declaration that the doom of Nineveh is decreed the prophet passes to a description of the carrying out of the decree. The army that is ordained to execute the judgment is already approaching (1); in imagination the prophet beholds its terrible attacks against the city, the glittering weapons, the raging chariots (3, 4). Desperate efforts are made to save the city, but in vain, and it falls (5, 6); the queen and her attendants are captured (7); the inhabitants flee (8); the city is sacked and left a desolation (9, 10).

Verse 1 is addressed, like Nahum 1:14, to Assyria — Nineveh. He that dasheth in pieces — Literally, he that scatters. Translated in Proverbs 25:18, “maul”; a similar word, which some think should be read here, is translated in Jeremiah 51:20, “battle-axe.” The city is exhorted to prepare for the struggle. Keep the munition — R.V., “fortress”; better, fortification, the wall around the city. This is to be guarded, lest it fall into the hands of the enemy. Some render simply “keep watch.” Watch the way — By which the enemy approaches, so as to guard against disastrous surprises. Make thy loins strong — Perhaps equivalent to gird thy loins, that is, prepare for vigorous action (compare Isaiah 5:27). Fortify thy power mightily — Collect all thy power and resources; equivalent to strain every nerve.

In verse 2 the translation of R.V. is undoubtedly to be preferred: “For Jehovah restoreth the excellency of Jacob, as the excellency of Israel; for the emptiers have emptied them out, and destroyed their vine branches.” The verse is taken by some as the continuation of Nahum 1:15, while Nahum 2:3, is thought to be the continuation of Nahum 2:1. This transposition would greatly improve the development of the thought; and the only serious objection to it is that Nahum 2:2, would be a weak conclusion of the first section of the book. In either case the thought remains essentially the same. If left in its present position, verse 2 explains why Nineveh must be destroyed: to clear the way for the exaltation of Judah; if it is placed after Nahum 1:15, it explains why Judah is exhorted to rejoice: because the excellency of Judah is about to be restored. Instead of “as the excellency of Israel” we should read “and the excellency of Israel.” Jacob,… Israel — Synonyms, both referring to the southern kingdom, which was the only one in existence in the days of Nahum. Excellency — The nation, at present oppressed and afflicted, will be restored to the position of glory and splendor enjoyed in the days of David. This restoration must be accomplished by Jehovah, for the nation is in a hopeless condition. The emptiers — The enemies who at various times plundered and desolated Judah; the chief among these were the Assyrians. Marred [“destroyed”] their vine branches — Judah is likened here to a vineyard, or, perhaps better, to a vine, whose branches have been ruthlessly destroyed (compare Isaiah 5:1-7; Jeremiah 12:10). In verses 3ff. (continuing verse 1) the prophet describes the attack of the besieging army. His mighty men — The soldiers of the hostile army are preparing for attack. The shield… is made red — Since this is still “in the day of his preparation,” that is, before the attack and battle, the red cannot be caused by the blood of the slain; it must be some color other than blood reflected by the shields. Some connect this passage with Josephus, Antiquities, 13:12, 5, which mentions “shields of brass (copper)” and “shields covered with brass”; these shields are said in 1 Macc. 6:39, to blaze in the sunlight “like torches of fire.” On the other hand, there may be an allusion to the custom of “anointing” shields (Isaiah 21:5), which in some cases may have taken the form of coloring them. In scarlet — Again, not a reference to blood, but to the scarlet color of the uniforms (Ezekiel 23:14). The chariots shall be with flaming torches — R.V., “the chariots flash with steel”; literally, with fire of steel are the chariots. An obscure expression. The word peladhoth, rendered “steel” in R.V., is rendered “torches” in A.V. (compare verse 4, where the Hebrew has lappidhim); in order to get such meaning here, a transposition of the consonants must be assumed. The translation “steel” is based upon the meaning of a similar Arabic word, but in the latter language the noun seems to be a loan word from the Persian; if so, we would hardly expect to find it in Hebrew in the time of Nahum. A third translation, based upon the similarity of the noun with an Arabic verb, “to cut,” is “scythes.” This translation is made improbable by the fact that chariots furnished with scythes appear to be a later invention. Tradition ascribes the invention to Cyrus, and they are referred to for the first time in connection with the battle of Cunaxa (Anabasis, 1:8, 10); in Jewish literature they are first mentioned in 2 Macc. 13:2. From the same root “cut” there is derived the meaning “divide”; here, “fire which divides itself,” that is, flashing fire. This meaning also is doubtful. Jeremias has suggested that the word may refer to the steel coverings of Assyrian chariots or of machines used in attacks upon the walls. Following this suggestion, Cheyne proposes to change the word into hallopheth, the Assyrian halluptu, meaning “covering.” Whether the alteration is made or not, it is quite likely that Jeremias’s suggestion is correct. The text becomes smoother if “with fire” is changed into “like fire,” so that the entire clause reads, “like fire are the steel coverings of the chariots.” Day of his preparation — The attack is not yet in progress. Fir trees — Better, R.V., “cypress spears.” Terribly shaken — The verb occurs only here in the Old Testament, but the cognate languages establish the meaning “to move tremblingly,” “to reel.” Here the reference is to the swinging of the spears by the excited warriors. LXX. and Peshitto read “horsemen” or “horses,” and in view of the peculiar expression “fir trees” in the sense of spears made of fir or cypress wood many consider that the original; if so, the verb refers to the restless movements of the cavalry.

V. 6. The gates-Of the city toward the river. The rivers-Of the Tigris, upon which Nineveh stood. Dissolved-While the Chaldeans besieged Nineveh, a mighty deluge overthrew the walls of Nineveh, by the space of twenty furlongs, through which breach the besiegers made their entrance. Dissolved-As if melted, it shall drop to pieces.

Verse 6. The gates of the rivers shall be opened] I have already referred to this, see Clarke’s note on “Na 1:8”; but it will be necessary to be more particular. The account given by Diodorus Siculus, lib. ii., is very surprising. He begins thus: Hn d~ autw logion paradedomenon ek progonwn, k.t.l.— “There was a prophecy received from their forefathers, that Nineveh should not be taken till the river first became an enemy to the city. It happened in the third year of the siege, that the Euphrates [query, Tigris] being swollen with continued rains, overflowed part of the city, and threw down twenty stadia of the wall. The king then imagining that the oracle was accomplished, and that the river was now manifestly become an enemy to the city, casting aside all hope of safety, and lest he should fall into the hands of the enemy, built a large funeral pyre in the palace, (en toiv basileioiv,) and having collected all his gold and silver and royal vestments, together with his concubines and eunuchs, placed himself with them in a little apartment built in the pyre; burnt them, himself, and the palace together. When the death of the king (Sardanapalus) was announced by certain deserters, the enemy entered in by the breach which the waters had made, and took the city.” Thus the prophecy of Nahum was literally fulfilled: “the gates of the river were opened, and the palace dissolved,” i.e., burnt.

Verses 5, 6. He — The enemy that attacks Nineveh, namely, the king of Babylon; shall recount his worthies — Shall select some of his choicest troops for the siege of it. They shall stumble in their walk — They shall show such forwardness, and be so eager to begin the attack of the city and mount the walls, that they shall stumble and throw one another down in their haste. The defence shall be prepared — Hebrew, Ëksh, the covering. So the Vulgate, preparabitur umbraculum: “Testudo qua tecti subruant mœnia.” — Grotius. “The testudo, or fence, with which being covered, they might undermine and throw down the walls.” The gates of the river shall be open — See note on Nahum 1:8. The palace shall be dissolved — Or, molten; shall be consumed with fire.

6. The defensive measures prove ineffective; the city is taken. The gates of the rivers shall be [“are”] opened — The rivers are the Tigris, the Choser, and the canals supplied with water chiefly from these. Nineveh was located on the east side of the Tigris. It was surrounded by walls, and these were protected by moats. The city was cut into two parts by the river Choser, which emptied into the Tigris. The water supply for the moats as well as for general use came from these rivers, and from streams and canals that came from the hills in the northeast. The “gates of the rivers” are the points in the city walls where the streams or canals enter the city. With these gates would be connected sluices by which the flow of water might be regulated. The indiscriminate or malicious opening of the sluices would set the water free and cause the undermining of the walls and the inundation of the city. Some think, with less probability, that the reference is to the opening of the sluices of the moats, permitting the water to run out, and thus enabling the attacking army to cross the moats dry shod. If the latter were the thought the reference would be expected to precede the description of the attack upon the city wall itself, since the moats were some distance from the walls. The succeeding expression also favors the former interpretation. The palace shall be [“is”] dissolved — Might be understood literally, since the buildings in whose erection sun-dried bricks were used would easily be dissolved by the overflowing water; but a more general interpretation is equally permissible: the inhabitants of the palace are overwhelmed by despair. The expression is suggested by the one preceding, “the gates of the rivers are opened.”

V. 7. Huzzab-The queen. The voice of doves-Sighing out their complaints. Upon their breasts-Instead of musical instruments, on which they were used to play, now they only strike their breasts.

Verse 7. And Huzzab shall be led away captive] Perhaps Huzzab means the queen of Nineveh, who had escaped the burning mentioned above by Diodorus. As there is no account of the queen being burnt, but only of the king, the concubines, and the eunuchs, we may, therefore, naturally conclude that the queen escaped; and is represented here as brought up and delivered to the conqueror; her maids at the same time bewailing her lot. Some think Huzzab signifies Nineveh itself.

Verse 7. And Huzzab shall be led away captive — By Huzzab the Chaldee understands the queen, who, without due respect to her royal dignity, should be hurried away, among other captives, into a strange land; and exposed, as they, to danger and insolence. And her maids — The ladies that waited on her in her state of royalty, shall now be her companions in her captivity; shall lead her — Shall support their sorrowful, weary, and fainting queen, spent with such travel as she had not been used to; with the voice of doves, tabering, &c. — Mourning like doves, and beating their breasts, instead of musical instruments. But, as the word Huzzab signifies a strong, or impregnable fortress, some understand thereby Nineveh itself. If this be the meaning of the term, Nineveh is here figuratively represented as a great princess carried captive, with her maids of honour attending her, and bewailing hers and their own condition, with every sign and expression of lamentation: whereby was denoted, that the lesser cities under her jurisdiction should be sharers with her in her calamity. Thus Babylon is represented by Isaiah as a tender and delicate lady, undergoing the hardships of a captivity, Isaiah 47:1-8.

Verse 7 seems to picture a scene in the palace subsequent to the fall of the city, but certainty is impossible, since the text is in several places very obscure, as a comparison of A.V. with R.V. will readily show. R.V. reads, “And it is decreed: she is uncovered, she is carried away; and her handmaids moan as with the voice of doves, beating upon their breasts.” The first difficulty is in the Hebrew huzzabh, which A.V. takes as a proper noun, while R.V. translates it as a verb form, “it is decreed,” that is, by Jehovah. According to the Revisers, the rest of verse 7 contains the substance of the decree. “She” they seem to interpret of Nineveh (8), personified as a queen; the “handmaids” are the inhabitants mourning over the fate of their city. It is very doubtful, however, that huzzabh can be translated “it is decreed”; and even if it could be thus translated, the statement of the decree in the midst of the description of the fall of the city sounds peculiar. The tone of the entire verse suggests that it is descriptive of the fate of the queen and of the mourning of her attendants. Therefore, from the earliest times, huzzabh has been interpreted as in some way denoting the queen, either as a proper name, or as an epithet descriptive of her. As a proper name it is not known otherwise; it might, perhaps, be a foreign name; as an epithet it is difficult of explanation in its present form. Kimchi connected it with the verb used in Psalm 45:9, “at thy right hand doth stand the queen”; hence the queen might be called “the one standing”; but, aside from the peculiarity of such expression, the form of the verb used here would remain unexplained. Hitzig changes the vowel points and reads “the lizard,” and he suggests that this name is applied to the queen because she, like this “creature which takes refuge in holes,” has taken refuge in out-of-the-way places in the palace. Some, following the usage of the Arabic, suggest the meaning “litter” (Isaiah 66:20), and then “the lady carried in the litter,” that is, the queen. All these suggestions are ingenious but improbable. Others think that the noun “queen” has dropped out or that huzzabh is a corruption of that noun. The difficulty is still unsolved, but the probability is that the subject of the verbs in 7a is the queen. Led away captive — Better, R.V., “uncovered,” or discovered, in the secret place where she sought to hide. Brought up — R.V., “carried away,” into exile. A.V. is to be preferred; she is dragged up from her hiding place. Lead her — Better, R.V., “moan.” As with the voice of doves — The sighs and wails of mourners are often compared to the mourning of doves (Isaiah 59:11; Ezekiel 7:16). The comparison is found also in Arabic and Assyrian; in the latter language the dove is called summatu, “she who mourns.” Tabering — R.V., “beating.” Upon their breasts — A common gesture of grief or despair among the Jews (Josephus, Antiquities, 16:7, 5; Luke 18:13; 23:27).

V. 8. Like a pool-Very populous, like a pool which hath been long breeding fish, and is full of them. Yet-Yet these multitudes shall flee discomfited and terrified. They-The chieftains, and most valiant among the Ninevites.

Verse 8. But Nineveh is of old like a pool of water] ymym mimey, from days. Bp. Newcome translates the line thus: “And the waters of Nineveh are a pool of waters.” There may be reference here to the fact given in the preceding note, the overflowing of the river by which the city was primarily destroyed.

Stand, stand] Consternation shall be at its utmost height, the people shall flee in all directions; and though quarter is offered, and they are assured of safety it they remain, yet not one looketh back.

Verse 8. But Nineveh is of old like a pool of water — “Id est, supra modum populosa, nam aquæ populi.” That is, above measure populous, for waters signify people. — Grotius. Yet they shall flee away — But they shall all flee for fear of the enemy, and run away like water: compare Psalm 58:7. Stand, stand, shall they cry, but none shall look back — Their commanders shall call out to them to stand, but none shall pay any regard to them, or cease to flee. The Hebrew is peculiarly animated, and highly poetical. It is literally, Nineveh is as a pool of water: waters is she, and they run away: Stand, stand, but none looketh back. As if he had said, Their commanders might as easily stop the flowing waters by bidding them stand, as cause the Ninevites to stand to their arms and resist the enemy. The words allude to what was foretold Nahum 1:8, where see the note.

Verse 8 describes the precipitate flight of the inhabitants. Like a pool of water — Nineveh, now named for the first time in the prophecy proper, is likened to a pool of water, because in the city were gathered multitudes of individuals, as there are multitudes of drops of water in a pool. Nowack may be right in regarding the Hebrew translated “of old,” or “from of old,” due to dittography. With it omitted, the first clause reads, “Nineveh, like a pool of water is she.” The comparison is carried out in the rest of the verse. They… flee away — The artificial pool is surrounded by a dam; when it bursts, the waters rush out; thus, with its walls battered down, the inhabitants of Nineveh scatter in every direction, and, though urged to stop, they pay no attention to the cry (Jeremiah 46:5).

V. 9. Take-Thus the Chaldeans encourage one another in the plundering of the city.

Verse 9. Take ye the spoil] Though the king burnt his treasures, vestments, &c., he could not totally destroy the silver and the gold. Nor did he burn the riches of the city; these fell a prey to the conquerors; and there was no end of the store of glorious garments, and the most costly vessels and furniture.

Verses 9, 10. Take ye the spoil of silver, of gold — Here the Babylonians are addressed as if they had just entered the city; and are bid to take the spoil of it, there being none to make any resistance. We read in Diodorus, that Arbaces carried many talents of gold and silver to Ecbatana, the royal city of the Medes. For there is none end of the store, &c. — The Vulgate reads, There is no end of the riches, from all the desirable vessels. The sense of the Hebrew, however, is, The glory (namely, of their riches) is above all precious vessels; that is, beyond all that is generally esteemed precious; and greatly coveted. She is empty, and void, and waste — She is spoiled of every thing. And the heart melteth — The inhabitants have no heart, or courage, to defend themselves, but leave the city to be plundered and laid waste by the enemy. The knees smite together — They are quite overcome with fear.

Ver. 9. Take ye the spoil. The arsenals of Hezekiah, the riches of Crœsus, the gold of Nineveh, were strong temptations to invasion. Let other splendid cities think of this.

9, 10. The sack of the city. The prophet summons the victors to plunder. Silver,… gold — Immense quantities of these were carried to Nineveh by the Assyrian kings. None end of the store — The truth of this statement is established by the inscriptions, which enumerate again and again the enormous treasures brought to Nineveh by her victorious armies (see pp. 429f.).

Glory out of all the pleasant furniture — R.V., “the glory of all goodly furniture.” An obscure phrase, whose grammatical connection is not quite clear; perhaps it is to be understood as in apposition to the preceding “store.” If so, instead of “glory” we would better read with R.V. margin, “wealth.” “Furniture” also cannot be taken in the narrow sense of that term; it must include jewels, costly vessels, rich apparel — in fact, everything that men consider precious; all these will be found in great abundance. The peculiarity of the present Hebrew text has led Marti to emend it so as to read, “Take for yourselves the abundance of all kinds of precious things.” Verse 10 concludes the description. Empty,… void,… waste — In the original a forceful play upon words, which cannot be reproduced in English (compare Zephaniah 1:15; Isaiah 24:1). With these three words, similar in meaning and sound, the prophet depicts the utter desolation of Nineveh. The few who have remained behind are paralyzed with terror. Heart melteth — Their courage gives out completely. The knees smite together — Their whole body trembles as a result of terror. Much pain — R.V., “anguish.” Is in all loins — As in the case of a woman in childbirth (see on Micah 4:9; Isaiah 21:3). The faces of them all gather blackness — R.V., “are waxed pale” (see on Joel 2:6).

Verse 10. She is empty, and void, and waste] The original is strongly emphatic; the words are of the same sound; and increase in their length as they point out great, greater, and greatest desolation. hqlbmw hqwbmw hqwb

Bukah, umebukah, umebullakah.

She is void, empty, and desolate.

The faces of them all gather blackness.] This marks the diseased state into which the people had been brought by reason of famine, &c.; for, as Mr. Ward justly remarks, “sickness makes a great change in the countenance of the Hindoos; so that a person who was rather fair when in health, becomes nearly black by sickness.” This was a general case with the Asiatics.

Verses 9, 10. Take ye the spoil of silver, of gold — Here the Babylonians are addressed as if they had just entered the city; and are bid to take the spoil of it, there being none to make any resistance. We read in Diodorus, that Arbaces carried many talents of gold and silver to Ecbatana, the royal city of the Medes. For there is none end of the store, &c. — The Vulgate reads, There is no end of the riches, from all the desirable vessels. The sense of the Hebrew, however, is, The glory (namely, of their riches) is above all precious vessels; that is, beyond all that is generally esteemed precious; and greatly coveted. She is empty, and void, and waste — She is spoiled of every thing. And the heart melteth — The inhabitants have no heart, or courage, to defend themselves, but leave the city to be plundered and laid waste by the enemy. The knees smite together — They are quite overcome with fear.

9, 10. The sack of the city. The prophet summons the victors to plunder. Silver,… gold — Immense quantities of these were carried to Nineveh by the Assyrian kings. None end of the store — The truth of this statement is established by the inscriptions, which enumerate again and again the enormous treasures brought to Nineveh by her victorious armies (see pp. 429f.).

Glory out of all the pleasant furniture — R.V., “the glory of all goodly furniture.” An obscure phrase, whose grammatical connection is not quite clear; perhaps it is to be understood as in apposition to the preceding “store.” If so, instead of “glory” we would better read with R.V. margin, “wealth.” “Furniture” also cannot be taken in the narrow sense of that term; it must include jewels, costly vessels, rich apparel — in fact, everything that men consider precious; all these will be found in great abundance. The peculiarity of the present Hebrew text has led Marti to emend it so as to read, “Take for yourselves the abundance of all kinds of precious things.” Verse 10 concludes the description. Empty,… void,… waste — In the original a forceful play upon words, which cannot be reproduced in English (compare Zephaniah 1:15; Isaiah 24:1). With these three words, similar in meaning and sound, the prophet depicts the utter desolation of Nineveh. The few who have remained behind are paralyzed with terror. Heart melteth — Their courage gives out completely. The knees smite together — Their whole body trembles as a result of terror. Much pain — R.V., “anguish.” Is in all loins — As in the case of a woman in childbirth (see on Micah 4:9; Isaiah 21:3). The faces of them all gather blackness — R.V., “are waxed pale” (see on Joel 2:6).

V. 11. Of the lions-Tyrants and bloody warriors.

Verse 11. Where is the dwelling of the lions] Nineveh, the habitation of bold, strong, and ferocious men.

The feeding place of the young lions] Whither her victorious and rapacious generals frequently returned to consume the produce of their success. Here they walked at large, and none made them afraid. Wheresoever they turned their arms they were victors; and all nations were afraid of them.

Verses 11-13. Where is the dwelling of the lions — Where is the lion-like courage and strength, which formerly characterized the king of Nineveh and his people? What is become of the stately palaces of the king and princes of Nineveh? who, like so many lions, cruel, violent, and irresistible, knew no other law than their pride and ambition; preying upon their own people, and the neighbouring countries, and filling their houses with the spoils they took from them, as the lions fill their dens with their prey. I will burn her chariots in the smoke — Or, even unto smoke. The LXX. read, kai ekkausw en kapnw plhqov sou, I will burn thy multitude in the smoke. Some again render the clause, I will burn thy seat, or thy habitation, observing, that the simile taken from lions is continued; and therefore that the word chariots is quite improper here; the expression referring to the den or habitation of lions, which he threatens to suffocate with fire and smoke in their subterraneous caverns. The sword shall devour thy young lions — Shall destroy thy young people, and the most vigorous of thy soldiers. I will cut off thy prey from the earth — I will prevent thy spoiling any country any more. And the voice of thy messengers shall no more be heard — Thou shalt no more send ambassadors with thy orders to distant countries, either to encourage thine allies or to terrify thine enemies.

THE PROPHET’S EXULTATION OVER THE FALL OF NINEVEH, 11-13.

11. The prophet rejoices because the wicked city, the oppressor of Judah, is no more. Where is the dwelling of the lions — He very aptly likens Nineveh to a den of lions. The point of comparison is the cruelty and rapacity of her kings and warriors. Like lions they went about, seeking whom they might devour, and with the plunder they filled their den; “and there was none that moved the wing, or that opened the mouth, or chirped” (Isaiah 10:14). The cruelty and lust of the Assyrian conquerors is further described in verse 12; but the end has come. 13. Jehovah can endure the outrages no longer. The lions, their den, and the plunder heaped up there will be destroyed. Burn her chariots in the smoke — Burn the chariots so that they will go up in smoke. LXX. and Peshitto have the pronoun of the second person, “thy,” and this is preferable; they also read “multitude” in the place of “chariots,” which involves the transposition of two consonants; but in this case the Hebrew is preferable. A slight change would give “thy den,” which would be very appropriate in this connection. Thy prey — The magnificence, splendor, and glory made possible by the prey taken in military expeditions. The voice of thy messengers shall no more be heard — The power of the empire having vanished, no more messengers will be sent to the subdued nations to issue orders or demand tribute (Ezekiel 19:9). For more than two centuries had the Hebrews suffered much from the Assyrian armies. No wonder that with the doom of the world power so near the prophet breaks into a song of triumph.

V. 12. Did tear-Formerly fell upon his neighbour nations. His lionesses-Queens, concubines, or ladies in the Assyrian court.

Verse 12. The lion did tear] This verse gives us a striking picture of the manner in which the Assyrian conquests and depredations were carried on. How many people were spoiled to enrich his whelps—his sons, princes, and nobles! How many women were stripped and slain, whose spoils went to decorate his lionesses—his queen, concubines, and mistresses. And they had even more than they could assume; their holes and dens— treasure-houses, palaces, and wardrobes—were filled with ravin, the riches which they got by the plunder of towns, families, and individuals. This is a very fine allegory, and admirably well supported.

Verses 11-13. Where is the dwelling of the lions — Where is the lion-like courage and strength, which formerly characterized the king of Nineveh and his people? What is become of the stately palaces of the king and princes of Nineveh? who, like so many lions, cruel, violent, and irresistible, knew no other law than their pride and ambition; preying upon their own people, and the neighbouring countries, and filling their houses with the spoils they took from them, as the lions fill their dens with their prey. I will burn her chariots in the smoke — Or, even unto smoke. The LXX. read, kai ekkausw en kapnw plhqov sou, I will burn thy multitude in the smoke. Some again render the clause, I will burn thy seat, or thy habitation, observing, that the simile taken from lions is continued; and therefore that the word chariots is quite improper here; the expression referring to the den or habitation of lions, which he threatens to suffocate with fire and smoke in their subterraneous caverns. The sword shall devour thy young lions — Shall destroy thy young people, and the most vigorous of thy soldiers. I will cut off thy prey from the earth — I will prevent thy spoiling any country any more. And the voice of thy messengers shall no more be heard — Thou shalt no more send ambassadors with thy orders to distant countries, either to encourage thine allies or to terrify thine enemies.

THE PROPHET’S EXULTATION OVER THE FALL OF NINEVEH, 11-13.

11. The prophet rejoices because the wicked city, the oppressor of Judah, is no more. Where is the dwelling of the lions — He very aptly likens Nineveh to a den of lions. The point of comparison is the cruelty and rapacity of her kings and warriors. Like lions they went about, seeking whom they might devour, and with the plunder they filled their den; “and there was none that moved the wing, or that opened the mouth, or chirped” (Isaiah 10:14). The cruelty and lust of the Assyrian conquerors is further described in verse 12; but the end has come. 13. Jehovah can endure the outrages no longer. The lions, their den, and the plunder heaped up there will be destroyed. Burn her chariots in the smoke — Burn the chariots so that they will go up in smoke. LXX. and Peshitto have the pronoun of the second person, “thy,” and this is preferable; they also read “multitude” in the place of “chariots,” which involves the transposition of two consonants; but in this case the Hebrew is preferable. A slight change would give “thy den,” which would be very appropriate in this connection. Thy prey — The magnificence, splendor, and glory made possible by the prey taken in military expeditions. The voice of thy messengers shall no more be heard — The power of the empire having vanished, no more messengers will be sent to the subdued nations to issue orders or demand tribute (Ezekiel 19:9). For more than two centuries had the Hebrews suffered much from the Assyrian armies. No wonder that with the doom of the world power so near the prophet breaks into a song of triumph.

V. 13. I will burn her-Nineveh. In the smoke-The city being first plundered, then burnt; these chariots were burnt in that smoke. Thy prey-Cause thee to cease from making a prey any more. Thy messengers-Embassadors or muster-masters. Probably this refers to Rabshaketh who had blasphemed the living God. Those are not worthy to be heard again, that have once spoken reproachfully against God.

Verse 13. Behold, I am against thee] Assyria, and Nineveh its capital. I will deal with you as you have dealt with others.

The voice of thy messengers] Announcing thy splendid victories, and the vast spoils taken-shall no more be heard—thou and thy riches, and ill-got spoils, shall perish together.

NAHUM

Verses 11-13. Where is the dwelling of the lions — Where is the lion-like courage and strength, which formerly characterized the king of Nineveh and his people? What is become of the stately palaces of the king and princes of Nineveh? who, like so many lions, cruel, violent, and irresistible, knew no other law than their pride and ambition; preying upon their own people, and the neighbouring countries, and filling their houses with the spoils they took from them, as the lions fill their dens with their prey. I will burn her chariots in the smoke — Or, even unto smoke. The LXX. read, kai ekkausw en kapnw plhqov sou, I will burn thy multitude in the smoke. Some again render the clause, I will burn thy seat, or thy habitation, observing, that the simile taken from lions is continued; and therefore that the word chariots is quite improper here; the expression referring to the den or habitation of lions, which he threatens to suffocate with fire and smoke in their subterraneous caverns. The sword shall devour thy young lions — Shall destroy thy young people, and the most vigorous of thy soldiers. I will cut off thy prey from the earth — I will prevent thy spoiling any country any more. And the voice of thy messengers shall no more be heard — Thou shalt no more send ambassadors with thy orders to distant countries, either to encourage thine allies or to terrify thine enemies.

THE PROPHET’S EXULTATION OVER THE FALL OF NINEVEH, 11-13.

11. The prophet rejoices because the wicked city, the oppressor of Judah, is no more. Where is the dwelling of the lions — He very aptly likens Nineveh to a den of lions. The point of comparison is the cruelty and rapacity of her kings and warriors. Like lions they went about, seeking whom they might devour, and with the plunder they filled their den; “and there was none that moved the wing, or that opened the mouth, or chirped” (Isaiah 10:14). The cruelty and lust of the Assyrian conquerors is further described in verse 12; but the end has come. 13. Jehovah can endure the outrages no longer. The lions, their den, and the plunder heaped up there will be destroyed. Burn her chariots in the smoke — Burn the chariots so that they will go up in smoke. LXX. and Peshitto have the pronoun of the second person, “thy,” and this is preferable; they also read “multitude” in the place of “chariots,” which involves the transposition of two consonants; but in this case the Hebrew is preferable. A slight change would give “thy den,” which would be very appropriate in this connection. Thy prey — The magnificence, splendor, and glory made possible by the prey taken in military expeditions. The voice of thy messengers shall no more be heard — The power of the empire having vanished, no more messengers will be sent to the subdued nations to issue orders or demand tribute (Ezekiel 19:9). For more than two centuries had the Hebrews suffered much from the Assyrian armies. No wonder that with the doom of the world power so near the prophet breaks into a song of triumph.