Nahum · Chapter 3

V. 1. The prey-Extortion and rapine.

Verse 1. Wo to the bloody city!] Nineveh: the threatenings against which are continued in a strain of invective, astonishing for its richness, variety, and energy. One may hear and see the whip crack, the horses prancing, the wheels rumbling, the chariots bounding after the galloping steeds; the reflection from the drawn and highly polished swords; and the hurled spears, like flashes of lightning, dazzling the eyes; the slain lying in heaps, and horses and chariots stumbling over them! O what a picture, and a true representation of a battle, when one side is broken, and all the cavalry of the conqueror fall in upon them, hewing them down with their swords, and trampling them to pieces under the hoofs of their horses! O! infernal war! Yet sometimes thou art the scourge of the Lord.

Verse 1. Wo to the bloody city — Here God shows the cause of his bringing destruction on Nineveh, and overthrowing the Assyrian empire. And first, it is declared, that Nineveh was a city in which acts of cruelty abounded, and innocent blood was frequently shed; that it was also full of deceit, falsehood, and rapine; unjustly and continually increasing its riches by the plunder of the neighbouring countries, which had done them no injury.

Verse 1. Woe to the bloody city. Nineveh was drunk with blood. She was burdened with the wealth of plundered nations; her feasts and idolatries filled up the measure of her iniquity. Oh how sublimely is her fall described.

NINEVEH’S VICES AND INEVITABLE DOOM, 1-19.

A woe is pronounced upon the bloody city (1). Her doom is inevitable and imminent (2, 3), but it is well deserved and no one will bemoan her (4-7). Natural strength and resources will avail no more in her case than in the case of the Egyptian No Amon (8-11). In spite of her resources she will come to a terrible end, and the whole earth will rejoice because her power is departed from her (12-19).

Verse 1 contains a woe upon the bloody city. Bloody city — Literally, city of blood, that is, of bloodshed, of violence. Nineveh represents the whole nation, which was founded and held together by the sword. King after king glories in the cruelties committed against conquered nations. The words of Ashur-nasir-pal may serve as an illustration: “With combat and slaughter I attacked the city, I captured it; three thousand of their fighting men I slew with the sword. Their spoil, their goods, their oxen, their sheep I carried away. Their numerous captives I burned with fire. I captured many of the soldiers alive with the hand; I cut off the hands and feet of some; I cut off the noses, the fingers, and ears of others; the eyes of numerous soldiers I put out. I built up a pyramid of the living and a pyramid of heads.… Their young men and their maidens I burned.” A kingdom thus founded and maintained lacks the elements of permanency and sooner or later must go to pieces. The epithet “bloody” is explained in the rest of verse 1. Full of lies — Since the prophet is concerned primarily with external politics, the lies and deceit condemned here are such as were practiced against other nations, though it is not improbable that they flourished also in the intercourse of Assyrians with Assyrians. Robbery — R.V., “rapine”; literally, tearing in pieces. A figure taken from the practice of the lion (Nahum 2:11, 12), that tears to pieces whatever falls into his power (Psalm 7:2). The prey departeth not — Not the prey taken, in the sense that it is always plentiful, but the prey-taking, that is, robbery and oppression, never ceases. It is the one policy Assyria carried out consistently from beginning to end.

Verses 2, 3. The noise of a whip, &c. — These verses are highly poetical; the prophet tells them, that he already hears the sound of the whips driving on the horses, and the rattling of the chariot wheels, &c., of their enemies coming against them. The horseman lifteth up both the bright sword, &c. — In the Hebrew it is, The horseman lifteth up the flame of the sword, and the lightning of the spear, which is more poetical than our rendering. The style of the whole passage is extremely fine; scarce any thing can be more picturesque, or strongly descriptive of a victorious army.

Verses 2, 3 picture the fulfillment of the woe. The hostile army attacks and takes Nineveh, a great slaughter ensues, and the city is filled with corpses. Verse 2 describes the noise of the onslaught: the cracking of the whips as the charioteers urge on the horses, the rattling of the wheels as they speed along, the prancing of the horses as they rage to and fro, and the bumping of the chariots as they rush wildly over the rugged roads, made less passable through obstacles placed in the way by the defenders. Instead of “the noise of a whip, and the noise of the rattling of the wheels,” we might translate, “Hark! the whip! and hark! the rattling of wheels!” (G.-K., 146b.) Verse 3 depicts the sights that meet the eye. The charge is progressing; nearer and nearer the enemy approaches; one can see distinctly his various movements. In 3a, R.V. is to be preferred; and the whole description becomes more vivid if “there is” is omitted whenever, as indicated by the italics, it is not in the original. Mounting — Better, with R.V. margin, “charging”; literally, causing to ascend, that is, the horse; to urge it to greater speed. Seen are also the flashing swords and the glittering spears. Scenes representing charges of this sort are depicted on numerous reliefs in the palaces of Nineveh. The prophet describes the sequel with equal vividness. The defenders are slain; corpses are piled up in heaps; the victorious assailants stumble over them as they rush into the city. The retribution is just; no one pities her, 4-7.

V. 3. The horsemen-The Chaldeans and their confederates.

Verses 2, 3. The noise of a whip, &c. — These verses are highly poetical; the prophet tells them, that he already hears the sound of the whips driving on the horses, and the rattling of the chariot wheels, &c., of their enemies coming against them. The horseman lifteth up both the bright sword, &c. — In the Hebrew it is, The horseman lifteth up the flame of the sword, and the lightning of the spear, which is more poetical than our rendering. The style of the whole passage is extremely fine; scarce any thing can be more picturesque, or strongly descriptive of a victorious army.

Verses 2, 3 picture the fulfillment of the woe. The hostile army attacks and takes Nineveh, a great slaughter ensues, and the city is filled with corpses. Verse 2 describes the noise of the onslaught: the cracking of the whips as the charioteers urge on the horses, the rattling of the wheels as they speed along, the prancing of the horses as they rage to and fro, and the bumping of the chariots as they rush wildly over the rugged roads, made less passable through obstacles placed in the way by the defenders. Instead of “the noise of a whip, and the noise of the rattling of the wheels,” we might translate, “Hark! the whip! and hark! the rattling of wheels!” (G.-K., 146b.) Verse 3 depicts the sights that meet the eye. The charge is progressing; nearer and nearer the enemy approaches; one can see distinctly his various movements. In 3a, R.V. is to be preferred; and the whole description becomes more vivid if “there is” is omitted whenever, as indicated by the italics, it is not in the original. Mounting — Better, with R.V. margin, “charging”; literally, causing to ascend, that is, the horse; to urge it to greater speed. Seen are also the flashing swords and the glittering spears. Scenes representing charges of this sort are depicted on numerous reliefs in the palaces of Nineveh. The prophet describes the sequel with equal vividness. The defenders are slain; corpses are piled up in heaps; the victorious assailants stumble over them as they rush into the city. The retribution is just; no one pities her, 4-7.

V. 4. The whoredom-The idolatries, which were multiplied by the many people that served the Assyrian idols. And whoredoms literally understood, did undoubtedly abound, where wealth, luxury, ease, and long continuance of these were to be found. Well-favoured-Glorious in their state and government, and in the splendor of their idols, temples, and sacrifices. Of witchcrafts-Bewitching policies; or it may be taken for witchcrafts or necromances, which abounded among the Assyrians. That selleth-That dispose of them as imperiously, and absolutely as men do slaves. And families-This may intimate the seducing of some particular and eminent families to an hereditary service of the Assyrian idols, or to witchcrafts, in which the devil imitated God’s institution, in taking a family to his service.

Verse 4. Because of the multitude of the whoredoms] Above, the Ninevites were represented under the emblem of a lion tearing all to pieces; here they are represented under the emblem of a beautiful harlot or public prostitute, enticing all men to her, inducing the nations to become idolatrous, and, by thus perverting them, rendering them also objects of the Divine wrath.

Mistress of witchcrafts, that selleth nations through her whoredoms] Using every means to excite to idolatry; and being, by menace or wiles, successful in all.

Verse 4. Because of the multitude, &c. — That is, this judgment is executed upon Nineveh because of the multitude of her whoredoms, by which idolatrous rites seem to be meant, for they are generally called whoredoms in the Scripture. Nineveh is called a well-favoured harlot, because, by her example and influence, she drew in other places to practise the same idolatries and other vices of which she was guilty. That selleth nations through her whoredoms — That makes whole nations a prey to their enemies, by encouraging them to worship idols, and thereby exposing themselves to the wrath of God: or by teaching them the arts of softness and effeminacy, and so rendering them weak and defenceless. As the violence and injustice of the Ninevites had been represented under the emblem of a lion, the prophet here paints their irregularities, their idolatry, and corruption, under the idea of a prostitute enticing men to commit lewdness.

Verse 4 contains a new denunciation, justifying the judgment announced in verses 5-7. Nineveh is personified as a harlot. Multitude of the whoredoms — The figure of faithlessness to the marriage relation, when applied to Israel, is used (1) of idolatry, (2) of alliances with other nations, both being evidences of faithlessness to and lack of confidence in Jehovah. Applied to other nations it denotes improper political or commercial intercourse (Isaiah 23:17). Nahum, in this passage, refers not to idolatry or falling away from the true God, nor to protective alliances or commercial intercourse, but, as Hitzig has so well said, to “the treacherous friendship and statecraft with which the coquette in her search for conquests ensnared the smaller states.” The well-favored harlot — Not, the one receiving special favors, but “beautiful,” “good-looking.” “Beauty and charm is a point in the harlot.” With her splendor and brilliancy Nineveh dazzled and ensnared the nations. Mistress of witchcrafts — In this connection the expression does not denote black arts, but “the secret wiles which, like magical arts, do not come to the light in themselves, but only in their effects” (compare 2 Kings 9:22). By means of these crafty and treacherous dealings Assyria made easy victims of the other nations. Nations… families — Synonymous expressions denoting the nations conquered by Assyria (Amos 3:1). Selleth — Is used here not of selling into bondage or slavery to other nations, but in the general sense of robbing of liberty, making tributary, or in the sense of consigning to ruin (Deuteronomy 32:30; Esther 7:4). A similar verb in Arabic means “ensnare,” “beguile,” and this meaning is given by several commentators to the verb in this passage.

V. 5. Discover-I will strip thee naked, and deal with thee as inhuman soldiers deal with captive women.

Verse 5. I will discover thy skirts upon thy face] It was an ancient, though not a laudable custom, to strip prostitutes naked, or throw their clothes over their heads, and expose them to public view, and public execration. This verse alludes to such a custom.

Verses 5-7. Behold, I will discover thy skirts, &c., upon thy face — Nineveh, as a harlot, had been proud, and appeared beautiful and gay in the gifts of her lovers, but now God would deal with her according to her ways, would send her into captivity naked and bare, exposed to the greatest infamy, or would deal with her as inhuman soldiers deal with captive women. And I will show, &c. — I will expose thy shame to the world, a punishment often inflicted upon harlots: see note on Ezekiel 16:37. I will cast abominable filth upon thee — I will deprive thee of all thine ornaments, and cover thee with shame and reproach. And will set thee as a gazing-stock — I will make a public example of thee. All they that look upon thee shall flee from thee — As being affrighted at the sight of thy dismal condition, and not willing to lend thee any assistance. Who will bemoan her? &c. — Thou didst so offend all people in thy prosperity, that all will rejoice at thy fall, and none will be found to lament or condole with thee.

Ver. 5. I will show the nations thy nakedness. See on Ezekiel 16:37.

5-7. Jehovah cannot overlook this treacherous conduct. I am against thee — See 2:13. The punishment will be according to the lex talionis. The part of a harlot she has acted, the fate of a harlot she must endure. Discover — R.V., “uncover.” Thy skirts — I will remove the skirts which form the covering of the body, and which by their gaudiness have added much to her attractiveness. Upon thy face — Or, over; so that the skirts are drawn over the face. Margin renders, “before thy face.” She must look on as she is exposed naked to the curious gaze of the bystanders. The same picture is found several times in the Old Testament (Jeremiah 13:26; Isaiah 47:3; Hosea 2:10); it may be borrowed from an ancient custom of exposing a harlot or adulteress in public (Ezekiel 16:37-40). As she stands exposed she will be subjected to indignities of every sort. Abominable filth — Literally, abhorrence, or objects of abhorrence, applied quite frequently to idols; hence Kleinert interprets the threat as equivalent to “I will bury thee underneath thy idols” (compare Nahum 1:14); but it should be understood here in a more general sense of things that one views with abhorrence and disgust, dirt and filth. To throw these upon a person is a sign of greatest contempt. Make thee vile — The same verb is translated in Micah 7:6, “dishonor”; it means to accord contemptuous treatment, to insult (Jeremiah 14:21). Hitzig, deriving it from a different root, translates “cast carcass upon.” Set thee as a gazingstock — Literally, a sight. The treatment accorded by Jehovah will be so startling that the eyes of all who see it will be fixed upon her in malicious joy (Ezekiel 28:17, 18; compare Matthew 1:19; 1 Corinthians 4:9). The picture will be so awful that the on-lookers will be horror-struck and flee in terror. In 7b the figure of the harlot is interpreted as applying to Nineveh. Without pity and sympathy she must go to her ruin.

The fate of No Amon is to be the fate of Nineveh, 8-11.

Nineveh may boast in her strong defenses, but they will not save her. No Amon in Egypt was the equal of Nineveh in this respect, yet she suffered inglorious defeat. Nineveh can expect no better fate.

Art thou better — Better protected or fortified; or, “shalt thou be better?” that is, shalt thou have a better fate? Populous No — Better, R.V., “No-amon,” that is, No of the god Amon. No is the Old Testament name of Thebes, the capital of Upper Egypt (Jeremiah 46:25; Ezekiel 30:14), whose chief deity was Amon. It was a prominent city from very early times, and for many centuries it was the center of Egyptian civilization and power, until, in the seventh century, it fell before the Assyrian invaders. Its final capture by Ashurbanapal is in the mind of the prophet (see p. 429). The rest of verse 8 describes the location of the city. Among the rivers — The city proper lay on the eastern banks of the Nile, here about fifteen hundred feet wide. The noun is used ordinarily of the Nile; the plural might be explained as a plural of majesty, “the great river”; but it seems better to take it as including the canals receiving the water from the Nile (Exodus 7:19). Waters round about — The Nile and the canals surrounded the city, thus forming a natural defense. Perhaps moats formed a part of the fortifications, as in the case of Nineveh. Whose rampart was the sea — This translation presupposes a slight change in the original. The “sea” is the Nile which, during its overflow, resembles a sea (compare Isaiah 18:2; 19:5; Jeremiah 51:36). Her wall was from the sea — R.V., “of the sea,” that is, consisted of the sea, which would have to be understood again of the Nile but the construction is peculiar. LXX., with a very slight change, reads, “and waters were her wall,” which is to be preferred. Some consider, though on insufficient ground, the description unsuitable for Thebes; hence No Amon has been identified with Memphis and several cities in the Delta.

Verse 6. I will cast abominable filth upon thee] I will set thee as a gazing-stock. This was a punishment precisely like our pillory. They put such women in the pillory as a gazing-stock; and then, children and others threw mud, dirt, and filth of all kinds at them.

Verses 5-7. Behold, I will discover thy skirts, &c., upon thy face — Nineveh, as a harlot, had been proud, and appeared beautiful and gay in the gifts of her lovers, but now God would deal with her according to her ways, would send her into captivity naked and bare, exposed to the greatest infamy, or would deal with her as inhuman soldiers deal with captive women. And I will show, &c. — I will expose thy shame to the world, a punishment often inflicted upon harlots: see note on Ezekiel 16:37. I will cast abominable filth upon thee — I will deprive thee of all thine ornaments, and cover thee with shame and reproach. And will set thee as a gazing-stock — I will make a public example of thee. All they that look upon thee shall flee from thee — As being affrighted at the sight of thy dismal condition, and not willing to lend thee any assistance. Who will bemoan her? &c. — Thou didst so offend all people in thy prosperity, that all will rejoice at thy fall, and none will be found to lament or condole with thee.

5-7. Jehovah cannot overlook this treacherous conduct. I am against thee — See 2:13. The punishment will be according to the lex talionis. The part of a harlot she has acted, the fate of a harlot she must endure. Discover — R.V., “uncover.” Thy skirts — I will remove the skirts which form the covering of the body, and which by their gaudiness have added much to her attractiveness. Upon thy face — Or, over; so that the skirts are drawn over the face. Margin renders, “before thy face.” She must look on as she is exposed naked to the curious gaze of the bystanders. The same picture is found several times in the Old Testament (Jeremiah 13:26; Isaiah 47:3; Hosea 2:10); it may be borrowed from an ancient custom of exposing a harlot or adulteress in public (Ezekiel 16:37-40). As she stands exposed she will be subjected to indignities of every sort. Abominable filth — Literally, abhorrence, or objects of abhorrence, applied quite frequently to idols; hence Kleinert interprets the threat as equivalent to “I will bury thee underneath thy idols” (compare Nahum 1:14); but it should be understood here in a more general sense of things that one views with abhorrence and disgust, dirt and filth. To throw these upon a person is a sign of greatest contempt. Make thee vile — The same verb is translated in Micah 7:6, “dishonor”; it means to accord contemptuous treatment, to insult (Jeremiah 14:21). Hitzig, deriving it from a different root, translates “cast carcass upon.” Set thee as a gazingstock — Literally, a sight. The treatment accorded by Jehovah will be so startling that the eyes of all who see it will be fixed upon her in malicious joy (Ezekiel 28:17, 18; compare Matthew 1:19; 1 Corinthians 4:9). The picture will be so awful that the on-lookers will be horror-struck and flee in terror. In 7b the figure of the harlot is interpreted as applying to Nineveh. Without pity and sympathy she must go to her ruin.

The fate of No Amon is to be the fate of Nineveh, 8-11.

Nineveh may boast in her strong defenses, but they will not save her. No Amon in Egypt was the equal of Nineveh in this respect, yet she suffered inglorious defeat. Nineveh can expect no better fate.

Art thou better — Better protected or fortified; or, “shalt thou be better?” that is, shalt thou have a better fate? Populous No — Better, R.V., “No-amon,” that is, No of the god Amon. No is the Old Testament name of Thebes, the capital of Upper Egypt (Jeremiah 46:25; Ezekiel 30:14), whose chief deity was Amon. It was a prominent city from very early times, and for many centuries it was the center of Egyptian civilization and power, until, in the seventh century, it fell before the Assyrian invaders. Its final capture by Ashurbanapal is in the mind of the prophet (see p. 429). The rest of verse 8 describes the location of the city. Among the rivers — The city proper lay on the eastern banks of the Nile, here about fifteen hundred feet wide. The noun is used ordinarily of the Nile; the plural might be explained as a plural of majesty, “the great river”; but it seems better to take it as including the canals receiving the water from the Nile (Exodus 7:19). Waters round about — The Nile and the canals surrounded the city, thus forming a natural defense. Perhaps moats formed a part of the fortifications, as in the case of Nineveh. Whose rampart was the sea — This translation presupposes a slight change in the original. The “sea” is the Nile which, during its overflow, resembles a sea (compare Isaiah 18:2; 19:5; Jeremiah 51:36). Her wall was from the sea — R.V., “of the sea,” that is, consisted of the sea, which would have to be understood again of the Nile but the construction is peculiar. LXX., with a very slight change, reads, “and waters were her wall,” which is to be preferred. Some consider, though on insufficient ground, the description unsuitable for Thebes; hence No Amon has been identified with Memphis and several cities in the Delta.

V. 7. Shall flee-With loathing and abhorrence. Will bemoan-Whose bowels will be moved for her that had no bowels for any one.

Verse 7. Who will bemoan her?] In such cases, who pities the delinquent? She has been the occasion of ruin to multitudes, and now she is deservedly exposed and punished. And so it should be thought concerning Nineveh.

Verses 5-7. Behold, I will discover thy skirts, &c., upon thy face — Nineveh, as a harlot, had been proud, and appeared beautiful and gay in the gifts of her lovers, but now God would deal with her according to her ways, would send her into captivity naked and bare, exposed to the greatest infamy, or would deal with her as inhuman soldiers deal with captive women. And I will show, &c. — I will expose thy shame to the world, a punishment often inflicted upon harlots: see note on Ezekiel 16:37. I will cast abominable filth upon thee — I will deprive thee of all thine ornaments, and cover thee with shame and reproach. And will set thee as a gazing-stock — I will make a public example of thee. All they that look upon thee shall flee from thee — As being affrighted at the sight of thy dismal condition, and not willing to lend thee any assistance. Who will bemoan her? &c. — Thou didst so offend all people in thy prosperity, that all will rejoice at thy fall, and none will be found to lament or condole with thee.

5-7. Jehovah cannot overlook this treacherous conduct. I am against thee — See 2:13. The punishment will be according to the lex talionis. The part of a harlot she has acted, the fate of a harlot she must endure. Discover — R.V., “uncover.” Thy skirts — I will remove the skirts which form the covering of the body, and which by their gaudiness have added much to her attractiveness. Upon thy face — Or, over; so that the skirts are drawn over the face. Margin renders, “before thy face.” She must look on as she is exposed naked to the curious gaze of the bystanders. The same picture is found several times in the Old Testament (Jeremiah 13:26; Isaiah 47:3; Hosea 2:10); it may be borrowed from an ancient custom of exposing a harlot or adulteress in public (Ezekiel 16:37-40). As she stands exposed she will be subjected to indignities of every sort. Abominable filth — Literally, abhorrence, or objects of abhorrence, applied quite frequently to idols; hence Kleinert interprets the threat as equivalent to “I will bury thee underneath thy idols” (compare Nahum 1:14); but it should be understood here in a more general sense of things that one views with abhorrence and disgust, dirt and filth. To throw these upon a person is a sign of greatest contempt. Make thee vile — The same verb is translated in Micah 7:6, “dishonor”; it means to accord contemptuous treatment, to insult (Jeremiah 14:21). Hitzig, deriving it from a different root, translates “cast carcass upon.” Set thee as a gazingstock — Literally, a sight. The treatment accorded by Jehovah will be so startling that the eyes of all who see it will be fixed upon her in malicious joy (Ezekiel 28:17, 18; compare Matthew 1:19; 1 Corinthians 4:9). The picture will be so awful that the on-lookers will be horror-struck and flee in terror. In 7b the figure of the harlot is interpreted as applying to Nineveh. Without pity and sympathy she must go to her ruin.

The fate of No Amon is to be the fate of Nineveh, 8-11.

Nineveh may boast in her strong defenses, but they will not save her. No Amon in Egypt was the equal of Nineveh in this respect, yet she suffered inglorious defeat. Nineveh can expect no better fate.

Art thou better — Better protected or fortified; or, “shalt thou be better?” that is, shalt thou have a better fate? Populous No — Better, R.V., “No-amon,” that is, No of the god Amon. No is the Old Testament name of Thebes, the capital of Upper Egypt (Jeremiah 46:25; Ezekiel 30:14), whose chief deity was Amon. It was a prominent city from very early times, and for many centuries it was the center of Egyptian civilization and power, until, in the seventh century, it fell before the Assyrian invaders. Its final capture by Ashurbanapal is in the mind of the prophet (see p. 429). The rest of verse 8 describes the location of the city. Among the rivers — The city proper lay on the eastern banks of the Nile, here about fifteen hundred feet wide. The noun is used ordinarily of the Nile; the plural might be explained as a plural of majesty, “the great river”; but it seems better to take it as including the canals receiving the water from the Nile (Exodus 7:19). Waters round about — The Nile and the canals surrounded the city, thus forming a natural defense. Perhaps moats formed a part of the fortifications, as in the case of Nineveh. Whose rampart was the sea — This translation presupposes a slight change in the original. The “sea” is the Nile which, during its overflow, resembles a sea (compare Isaiah 18:2; 19:5; Jeremiah 51:36). Her wall was from the sea — R.V., “of the sea,” that is, consisted of the sea, which would have to be understood again of the Nile but the construction is peculiar. LXX., with a very slight change, reads, “and waters were her wall,” which is to be preferred. Some consider, though on insufficient ground, the description unsuitable for Thebes; hence No Amon has been identified with Memphis and several cities in the Delta.

V. 8. Thou-O Nineveh. No-It is supposed this was what we now called Alexandria. Art thou greater, stronger, and wiser? Yet all her power was broken, her riches spoiled, and her glory buried in ruins. Rampart-The defence of its walls on one side. Her wall-A mighty, strong wall, built from the sea landward.

Verse 8. Art thou better than populous No] No-Ammon, or Diospolis, in the Delta, on one branch of the Nile. This is supposed to be the city mentioned by Nahum; and which had been lately destroyed, probably by the Chaldeans.

The waters round about it] Being situated in the Delta, it had the fork of two branches of the Nile to defend it by land; and its barrier or wall was the sea, the Mediterranean, into which these branches emptied themselves: so that this city, and the place it stood on, were wholly surrounded by the waters.

Verses 8-10. Art thou better than populous No — Art thou in a better or safer condition; or hast thou more merit than the famous populous city of No? The Hebrew reads, No-ammon, the same city which is spoken of Jeremiah 46:25; and Ezekiel 30:15; where see the notes; and where our version reads, the multitude of No, as here, populous No. It is thought by some, that the place took its rise from Ham, by whose posterity Egypt was peopled, (thence called the land of Ham, Psalm 106:22,) and who was worshipped under the name of Jupiter-ammon. Accordingly the LXX. render it Diospolis, that is, the city of Jupiter. That was situate among the rivers — Which was defended by the river Nile on the one side, and the Red sea on the other, as by so many walls and ramparts. Ethiopia and Egypt were her strength — Their forces defended this city. And it was infinite — Houbigant renders the verse, The Ethiopians and Egyptians, who are innumerable, were her strength; the Africans and Libyans were her helpers. Yet was she carried away — It is evident that Nahum does not here foretel the destruction of No-ammon as an event yet to come, but speaks of it as a transaction past, although but lately. It therefore cannot be attributed to Nebuchadnezzar, for that would suppose it to have happened after the destruction of Nineveh, instead of before it. Dr. Prideaux, with more reason, believes that it was effected by Sennacherib, about three years before he besieged Jerusalem, in the time of Hezekiah. At that time Sevechus, the son of Sabaccon, or So, mentioned 2 Kings 17:4, was king both of Egypt and Ethiopia; so they are mentioned here as confederates, and Isaiah foretels that they should be vanquished by Sargon, or Sennacherib. They cast lots for her honourable men — Conquerors used to cast lots what captives should come to each man’s share: see note on Obadiah 1:11.

Ver. 8. Populous No. No-Hammon, the god Hammon, from Ham the son of Noah. Thebes or Diospolis, as called by the Greeks. See the note on Ezekiel 30:15, and Jeremiah 46:25. It was the emporium between the Red sea and the Mediterranean. It had a hundred gates, and abounded with superb architecture.

Verse 8 describes the natural strength of the city; verse 9 points to her military resources. Ethiopia — See on Zephaniah 2:12. Egypt — At the time No Amon was threatened, Ethiopia and Egypt were one under an Ethiopian dynasty, so that the military strength of both might be summoned to the defense of Egypt. Infinite — Literally, without end (Nahum 2:9; 3:3; Isaiah 2:7). Put and Lubim — The latter are the Libyans, the people settled west of Lower Egypt, who had succeeded in securing a strong foothold in the Delta itself. Put is mentioned several times in the Old Testament (Genesis 10:6; Ezekiel 27:10; 38:5), but opinions differ as to its location. It has been identified with the Egyptian Punt, corresponding to the modern Abyssinian and Somali coast in Eastern Africa, a country to which Egyptian kings undertook expeditions (see on Zephaniah 3:10). Against this identification it has been urged that this district never supplied Egypt with soldiers, which assertion can neither be proved nor disproved. LXX. sometimes translates “Libyans”; for this reason, and because sometimes the two are named together, some hold that they are closely connected. Put has been thought to denote all the peoples west of Lower Egypt, while the Libyans, in the narrower sense, were the tribes immediately west of the Delta; others make Put a distinct tribe west of Libya. Other identifications, which have found some support in an inscription of Nebuchadnezzar, make Put an island of the Mediterranean or the coast of Asia Minor, whence later Egyptian kings secured mercenaries. Thy helpers — Whatever the exact location of Put, it, with Libya, furnished soldiers for the defense of Thebes. LXX. and other ancient versions read “her helpers,” which, in parallelism with “her strength,” is preferable.

V. 9. Her strength-Furnishing soldiers and warlike assistance. It was infinite-There was no end to their confidence and warlike provisions. Put-Or the Moors, who lie westward of Alexandria. Lubim-The people that inhabited that which is now called Cyrene.

Verse 9. Ethiopia and Egypt were her strength] The land of Cush, not far from Diospolis; for it was in Arabia, on the Red Sea. Put and Lubim] A part of Africa and Libya, which were all within reach of forming alliances with No-Ammon or Diospolis.

Verses 8-10. Art thou better than populous No — Art thou in a better or safer condition; or hast thou more merit than the famous populous city of No? The Hebrew reads, No-ammon, the same city which is spoken of Jeremiah 46:25; and Ezekiel 30:15; where see the notes; and where our version reads, the multitude of No, as here, populous No. It is thought by some, that the place took its rise from Ham, by whose posterity Egypt was peopled, (thence called the land of Ham, Psalm 106:22,) and who was worshipped under the name of Jupiter-ammon. Accordingly the LXX. render it Diospolis, that is, the city of Jupiter. That was situate among the rivers — Which was defended by the river Nile on the one side, and the Red sea on the other, as by so many walls and ramparts. Ethiopia and Egypt were her strength — Their forces defended this city. And it was infinite — Houbigant renders the verse, The Ethiopians and Egyptians, who are innumerable, were her strength; the Africans and Libyans were her helpers. Yet was she carried away — It is evident that Nahum does not here foretel the destruction of No-ammon as an event yet to come, but speaks of it as a transaction past, although but lately. It therefore cannot be attributed to Nebuchadnezzar, for that would suppose it to have happened after the destruction of Nineveh, instead of before it. Dr. Prideaux, with more reason, believes that it was effected by Sennacherib, about three years before he besieged Jerusalem, in the time of Hezekiah. At that time Sevechus, the son of Sabaccon, or So, mentioned 2 Kings 17:4, was king both of Egypt and Ethiopia; so they are mentioned here as confederates, and Isaiah foretels that they should be vanquished by Sargon, or Sennacherib. They cast lots for her honourable men — Conquerors used to cast lots what captives should come to each man’s share: see note on Obadiah 1:11.

Ver. 9. Ethiopia and Egypt—Put and Lubim were thy helpers. No- Hammon was a sort of mother city to four nations, and she was the only metropolis that could adequately represent the fall of the beautiful Nineveh.

NINEVEH’S VICES AND INEVITABLE DOOM, 1-19.

A woe is pronounced upon the bloody city (1). Her doom is inevitable and imminent (2, 3), but it is well deserved and no one will bemoan her (4-7). Natural strength and resources will avail no more in her case than in the case of the Egyptian No Amon (8-11). In spite of her resources she will come to a terrible end, and the whole earth will rejoice because her power is departed from her (12-19).

Verse 1 contains a woe upon the bloody city. Bloody city — Literally, city of blood, that is, of bloodshed, of violence. Nineveh represents the whole nation, which was founded and held together by the sword. King after king glories in the cruelties committed against conquered nations. The words of Ashur-nasir-pal may serve as an illustration: “With combat and slaughter I attacked the city, I captured it; three thousand of their fighting men I slew with the sword. Their spoil, their goods, their oxen, their sheep I carried away. Their numerous captives I burned with fire. I captured many of the soldiers alive with the hand; I cut off the hands and feet of some; I cut off the noses, the fingers, and ears of others; the eyes of numerous soldiers I put out. I built up a pyramid of the living and a pyramid of heads.… Their young men and their maidens I burned.” A kingdom thus founded and maintained lacks the elements of permanency and sooner or later must go to pieces. The epithet “bloody” is explained in the rest of verse 1. Full of lies — Since the prophet is concerned primarily with external politics, the lies and deceit condemned here are such as were practiced against other nations, though it is not improbable that they flourished also in the intercourse of Assyrians with Assyrians. Robbery — R.V., “rapine”; literally, tearing in pieces. A figure taken from the practice of the lion (Nahum 2:11, 12), that tears to pieces whatever falls into his power (Psalm 7:2). The prey departeth not — Not the prey taken, in the sense that it is always plentiful, but the prey-taking, that is, robbery and oppression, never ceases. It is the one policy Assyria carried out consistently from beginning to end.

Verse 10. They cast lots for her honourable men] This refers still to the city called populous No. And the custom of casting lots among the commanders, for the prisoners which they had taken, is here referred to. Great men were bound in chains] These were reserved to grace the triumph of the victor.

Verses 8-10. Art thou better than populous No — Art thou in a better or safer condition; or hast thou more merit than the famous populous city of No? The Hebrew reads, No-ammon, the same city which is spoken of Jeremiah 46:25; and Ezekiel 30:15; where see the notes; and where our version reads, the multitude of No, as here, populous No. It is thought by some, that the place took its rise from Ham, by whose posterity Egypt was peopled, (thence called the land of Ham, Psalm 106:22,) and who was worshipped under the name of Jupiter-ammon. Accordingly the LXX. render it Diospolis, that is, the city of Jupiter. That was situate among the rivers — Which was defended by the river Nile on the one side, and the Red sea on the other, as by so many walls and ramparts. Ethiopia and Egypt were her strength — Their forces defended this city. And it was infinite — Houbigant renders the verse, The Ethiopians and Egyptians, who are innumerable, were her strength; the Africans and Libyans were her helpers. Yet was she carried away — It is evident that Nahum does not here foretel the destruction of No-ammon as an event yet to come, but speaks of it as a transaction past, although but lately. It therefore cannot be attributed to Nebuchadnezzar, for that would suppose it to have happened after the destruction of Nineveh, instead of before it. Dr. Prideaux, with more reason, believes that it was effected by Sennacherib, about three years before he besieged Jerusalem, in the time of Hezekiah. At that time Sevechus, the son of Sabaccon, or So, mentioned 2 Kings 17:4, was king both of Egypt and Ethiopia; so they are mentioned here as confederates, and Isaiah foretels that they should be vanquished by Sargon, or Sennacherib. They cast lots for her honourable men — Conquerors used to cast lots what captives should come to each man’s share: see note on Obadiah 1:11.

10. In spite of her natural strength and her limitless resources No Amon fell (p. 429), and her treasures were carried to Assyria. Her young children also were dashed in pieces — A barbarous custom, not uncommon in ancient warfare (Hosea 13:16; Isaiah 13:16); another cruel practice was to rip up pregnant women (Amos 1:13; Hosea 13:16), in order to exterminate all male children, and thus prevent future revolts. The “top” or “head” of the streets (Isaiah 51:20) is probably the place where several streets meet, the public square, where many might see the execution. Cast lots for her honorable men — The captured nobles were distributed as slaves (see on Joel 3:3; Obadiah 1:11). Her great men were bound in chains — The inscription of Ashurbanapal states that his commanders in Egypt “captured the rebellious kings and laid their hands and feet in iron chains and iron bonds.”

V. 11. Thou also-Thou shalt drink deep of the bitter cup of God’s displeasure. Hid-Thou shalt hide thyself. O Nineveh, as well as Alexandria. Shalt seek-Shalt sue for, and intreat assistance.

Verses 11-13. Thou also shalt be drunken — Thou shalt drink deep of the bitter cup of God’s displeasure. Thou shalt be hid, &c. — Thou shalt not dare to appear in the open field. Thou shalt seek strength because of the enemy — Thou shalt retire into thy strong holds, or fortified places, for fear of the enemy. All thy strong holds shall be like fig-trees — As figs when quite ripe drop off from the trees by the least shaking, so shall thy strong holds fall into the enemies’ hands upon the first assault. The gates of thy land shall be set wide open, &c. — The several passages, by which the enemy may invade thee, shall be open to them, either through fear or treachery, or shall be easily forced. The fire shall devour thy bars — With which the gates were shut and strengthened.

11. As Thebes with all her magnificence and splendor became a heap of ruin, so Nineveh must fall under the angry blows of Jehovah. Be drunken — From the deep draught she must take from the cup of Jehovah’s wrath (Habakkuk 2:16; Obadiah 1:16). A figure of stupefaction caused by calamity (Isaiah 51:17ff.). Shalt be hid — So that no one can see a trace of her. Nineveh will be reduced to nothing, will vanish completely (Nahum 1:8; 2:11; Obadiah 1:16). Some render, “thou shalt be shrouded in darkness,” that is, shalt swoon or faint, as a result of the powerful draught (Isaiah 51:20). Either interpretation gives acceptable sense. Shalt seek strength — R.V., “a stronghold.” As the enemy presses nearer she will seek protection and shelter, but in vain; she, like No Amon, will be utterly ruined?

Vain struggles of Nineveh, 12-19.

The description of the hopeless struggle begins with verse 11; but it seems better to regard that verse as the concluding portion of the preceding section, threatening Nineveh with a fate similar to that of No Amon. Desperate efforts are made to save the city, but all in vain. Rapidly the enemy advances, and the city goes down before him; all the earth rejoices over her downfall. 12. The fortresses throughout the land fall almost without a blow. Strongholds [“fortresses”] — Not the fortifications of Nineveh, but the strongholds scattered throughout the land to protect the capital. Like fig trees — The tertium comparationis is the ease with which they are taken. It requires only a feeble shaking, and down come the figs (Isaiah 28:4); so it requires only a feeble assault and the fortresses capitulate, and the cowardly defenders become an easy prey. First-ripe figs — See on Hosea 9:10. 13. The news of the resistless advance of the invader causes consternation everywhere, even in the capital. In the midst of thee — In Nineveh. Thy people… are women — The people, including the soldiers, are so terrified by the approach of the enemy that strength and courage fail them; they become feeble like women. The Assyrians were considered the most warlike nation of the time; the transformation is therefore the more startling. The figure is not uncommon in the Old Testament (compare Isaiah 19:16; Jeremiah 50:37; 51:30), and it is found also in the inscriptions. In 13b the prophet reiterates the cause of the terror. The tenses of R.V. are to be preferred. The gates of thy land shall be set [“are”] wide open — The entrance into the land and the roads to the capital. These were barred by strongholds and fortresses (12), but since the latter have fallen the gates are wide open and the enemy can advance unhindered. Fire shall devour [“hath devoured”] thy bars — Bars prevent the entrance into fortified towns (see on Amos 1:5); here the term seems to be used metaphorically of the fortresses themselves (Jeremiah 51:30), which are intended to bar the way to the capital.

With these burned, so that the enemy can advance unhindered, a siege is inevitable; the prophet urges the people in verse 14 to make preparations for it. One cannot fail to see the irony of the appeal, for the prophet immediately proceeds to make plain that all efforts will be futile. Draw thee waters for the siege — In a prolonged siege the ordinary water supply may prove insufficient; for this emergency they are to prepare themselves by storing up water. Billerbeck, on the basis of Assyrian representations (compare, for example, Layard, Nineveh and Its Remains, 2:32), thinks that the water was to be used in the defense, to be poured, perhaps boiling, upon the heads of the assaulters. That this was one means of defense is quite probable; that the illustration in Layard or the expression in Nahum refers to it is more than doubtful. Fortify thy strongholds — R.V., “strengthen thy fortresses.” Improve the fortifications, the towers, walls, etc. How this is to be done is stated in the rest of the verse. Clay,… mortar — Since it was exceedingly difficult to secure stone for building purposes, brick, sometimes burned, more often only sun-dried, was used as a common building material in Assyria, even in the construction of fortifications; and the excavations have shown that brick was used very extensively in the fortifications of Nineveh. The people are urged to make bricks, for the strengthening of the defenses already existing, for the erection of new ones, and for the repairing of possible breaches. The two exhortations are practically identical in meaning (Isaiah 41:25); they are to tread the clay of which the bricks are to be made, so as to prepare it for the brickmaker. Make strong the brickkiln — Should be translated with margin R.V., “lay hold of the brick mold” (2 Samuel 12:31); having prepared the clay, they are to make the bricks.

V. 12. Ripe figs-Whose weight and ripeness will bring them quickly to the ground. Shaken-If but lightly touched.

Verse 12. Thy strong holds] The effects of the consternation into which the Ninevites were cast by the assault on their city are here pointed out by a very expressive metaphor; the first-ripe figs, when at full maturity, fell from the tree with the least shake; and so, at the first shake or consternation, all the fortresses of Nineveh were abandoned; and the king, in despair, burnt himself and household in his own palace.

Verses 11-13. Thou also shalt be drunken — Thou shalt drink deep of the bitter cup of God’s displeasure. Thou shalt be hid, &c. — Thou shalt not dare to appear in the open field. Thou shalt seek strength because of the enemy — Thou shalt retire into thy strong holds, or fortified places, for fear of the enemy. All thy strong holds shall be like fig-trees — As figs when quite ripe drop off from the trees by the least shaking, so shall thy strong holds fall into the enemies’ hands upon the first assault. The gates of thy land shall be set wide open, &c. — The several passages, by which the enemy may invade thee, shall be open to them, either through fear or treachery, or shall be easily forced. The fire shall devour thy bars — With which the gates were shut and strengthened.

NINEVEH’S VICES AND INEVITABLE DOOM, 1-19.

A woe is pronounced upon the bloody city (1). Her doom is inevitable and imminent (2, 3), but it is well deserved and no one will bemoan her (4-7). Natural strength and resources will avail no more in her case than in the case of the Egyptian No Amon (8-11). In spite of her resources she will come to a terrible end, and the whole earth will rejoice because her power is departed from her (12-19).

Verse 1 contains a woe upon the bloody city. Bloody city — Literally, city of blood, that is, of bloodshed, of violence. Nineveh represents the whole nation, which was founded and held together by the sword. King after king glories in the cruelties committed against conquered nations. The words of Ashur-nasir-pal may serve as an illustration: “With combat and slaughter I attacked the city, I captured it; three thousand of their fighting men I slew with the sword. Their spoil, their goods, their oxen, their sheep I carried away. Their numerous captives I burned with fire. I captured many of the soldiers alive with the hand; I cut off the hands and feet of some; I cut off the noses, the fingers, and ears of others; the eyes of numerous soldiers I put out. I built up a pyramid of the living and a pyramid of heads.… Their young men and their maidens I burned.” A kingdom thus founded and maintained lacks the elements of permanency and sooner or later must go to pieces. The epithet “bloody” is explained in the rest of verse 1. Full of lies — Since the prophet is concerned primarily with external politics, the lies and deceit condemned here are such as were practiced against other nations, though it is not improbable that they flourished also in the intercourse of Assyrians with Assyrians. Robbery — R.V., “rapine”; literally, tearing in pieces. A figure taken from the practice of the lion (Nahum 2:11, 12), that tears to pieces whatever falls into his power (Psalm 7:2). The prey departeth not — Not the prey taken, in the sense that it is always plentiful, but the prey-taking, that is, robbery and oppression, never ceases. It is the one policy Assyria carried out consistently from beginning to end.

V. 13. Are women-Were very cowards. The gates-The strong frontiers. Wide open-Either through fear or treachery. Thy bars-With which the gates were shut and strengthened.

Verse 13. Thy people—are women] They lost all courage, and made no resistance. O vere Phrygiæ, neque enim Phryges: “Verily, ye are Phrygian women, not Phrygian men.” So said Numanus to the Trojans. Virg., Æn. ix.

Verses 11-13. Thou also shalt be drunken — Thou shalt drink deep of the bitter cup of God’s displeasure. Thou shalt be hid, &c. — Thou shalt not dare to appear in the open field. Thou shalt seek strength because of the enemy — Thou shalt retire into thy strong holds, or fortified places, for fear of the enemy. All thy strong holds shall be like fig-trees — As figs when quite ripe drop off from the trees by the least shaking, so shall thy strong holds fall into the enemies’ hands upon the first assault. The gates of thy land shall be set wide open, &c. — The several passages, by which the enemy may invade thee, shall be open to them, either through fear or treachery, or shall be easily forced. The fire shall devour thy bars — With which the gates were shut and strengthened.

NINEVEH’S VICES AND INEVITABLE DOOM, 1-19.

A woe is pronounced upon the bloody city (1). Her doom is inevitable and imminent (2, 3), but it is well deserved and no one will bemoan her (4-7). Natural strength and resources will avail no more in her case than in the case of the Egyptian No Amon (8-11). In spite of her resources she will come to a terrible end, and the whole earth will rejoice because her power is departed from her (12-19).

Verse 1 contains a woe upon the bloody city. Bloody city — Literally, city of blood, that is, of bloodshed, of violence. Nineveh represents the whole nation, which was founded and held together by the sword. King after king glories in the cruelties committed against conquered nations. The words of Ashur-nasir-pal may serve as an illustration: “With combat and slaughter I attacked the city, I captured it; three thousand of their fighting men I slew with the sword. Their spoil, their goods, their oxen, their sheep I carried away. Their numerous captives I burned with fire. I captured many of the soldiers alive with the hand; I cut off the hands and feet of some; I cut off the noses, the fingers, and ears of others; the eyes of numerous soldiers I put out. I built up a pyramid of the living and a pyramid of heads.… Their young men and their maidens I burned.” A kingdom thus founded and maintained lacks the elements of permanency and sooner or later must go to pieces. The epithet “bloody” is explained in the rest of verse 1. Full of lies — Since the prophet is concerned primarily with external politics, the lies and deceit condemned here are such as were practiced against other nations, though it is not improbable that they flourished also in the intercourse of Assyrians with Assyrians. Robbery — R.V., “rapine”; literally, tearing in pieces. A figure taken from the practice of the lion (Nahum 2:11, 12), that tears to pieces whatever falls into his power (Psalm 7:2). The prey departeth not — Not the prey taken, in the sense that it is always plentiful, but the prey-taking, that is, robbery and oppression, never ceases. It is the one policy Assyria carried out consistently from beginning to end.

V. 14. Draw thee waters-Fill all thy cisterns, and draw the waters into the ditches. Tread the mortar-Set thy brick-makers on work to prepare store of materials for thy fortifications.

Verse 14. Draw thee waters for the siege] The Tigris ran near to Nineveh, and here they are exhorted to lay in plenty of fresh water, lest the siege should last long, and lest the enemy should cut off this supply. Go into clay, and tread the mortar] This refers to the manner of forming bricks anciently in those countries; they digged up the clay, kneaded it properly by treading, mixed it with straw or coarse grass, moulded the bricks, and dried them in the sun. I have now some of the identical bricks, that were brought from this country, lying before me, and they show all these appearances. They are compact and very hard, but wholly soluble in water. There were however others without straw, that seem to have been burnt in a kiln as ours are. I have also some fragments or bats of these from Babylon.

Verses 14, 15. Draw thee waters for the siege — Fill all thy cisterns, and draw the waters into the ditches. Go into the clay, &c. — Set thy brickmakers on work to prepare store of materials for thy fortifications. There shall the fire devour thee — After all that thou canst do, the fire of the enemy shall reach even thy inmost works, and their darts shall drive off the defenders of them. The sword shall cut thee off — The Hebrew word, which we render here sword, properly signifies any kind of dart; and this seems to be spoken of the fire, and missile weapons which the enemy should throw, in order to burn their inner works, or drive them from off them. It shall eat thee up like the canker-worm — The sword of the enemy shall destroy thee, as the canker-worm eats up the fruits of the earth. Or, as some interpret the expression, Thou shalt be devoured as the cankerworm is eaten up; because the Assyrians were wont to eat these kinds of worms, which were a species of locusts, which are still eaten in the eastern countries. Make thyself many as the canker-worm — Though thou multiply thine armies like locusts, or caterpillars, yet the enemy shall destroy them.

NINEVEH’S VICES AND INEVITABLE DOOM, 1-19.

A woe is pronounced upon the bloody city (1). Her doom is inevitable and imminent (2, 3), but it is well deserved and no one will bemoan her (4-7). Natural strength and resources will avail no more in her case than in the case of the Egyptian No Amon (8-11). In spite of her resources she will come to a terrible end, and the whole earth will rejoice because her power is departed from her (12-19).

Verse 1 contains a woe upon the bloody city. Bloody city — Literally, city of blood, that is, of bloodshed, of violence. Nineveh represents the whole nation, which was founded and held together by the sword. King after king glories in the cruelties committed against conquered nations. The words of Ashur-nasir-pal may serve as an illustration: “With combat and slaughter I attacked the city, I captured it; three thousand of their fighting men I slew with the sword. Their spoil, their goods, their oxen, their sheep I carried away. Their numerous captives I burned with fire. I captured many of the soldiers alive with the hand; I cut off the hands and feet of some; I cut off the noses, the fingers, and ears of others; the eyes of numerous soldiers I put out. I built up a pyramid of the living and a pyramid of heads.… Their young men and their maidens I burned.” A kingdom thus founded and maintained lacks the elements of permanency and sooner or later must go to pieces. The epithet “bloody” is explained in the rest of verse 1. Full of lies — Since the prophet is concerned primarily with external politics, the lies and deceit condemned here are such as were practiced against other nations, though it is not improbable that they flourished also in the intercourse of Assyrians with Assyrians. Robbery — R.V., “rapine”; literally, tearing in pieces. A figure taken from the practice of the lion (Nahum 2:11, 12), that tears to pieces whatever falls into his power (Psalm 7:2). The prey departeth not — Not the prey taken, in the sense that it is always plentiful, but the prey-taking, that is, robbery and oppression, never ceases. It is the one policy Assyria carried out consistently from beginning to end.

V. 15. There-In the very fortresses. Eat thee-As easily as the canker-worm eats the green herb. Many-They are innumerable; be thou so if thou canst; all will be to no purpose.

Verse 15. Make thyself many as the cankerworm] On the locusts, and their operations in their various states, see the notes on Joel 2:2. The multitudes, successive swarms, and devastation occasioned by locusts, is one of the most expressive similes that could be used to point out the successive armies and all-destroying influences of the enemies of Nineveh. The account of these destroyers from Dr. Shaw, inserted Joel 2:2-11, 20, will fully illustrate the verses where allusion is made to locusts.

Verses 14, 15. Draw thee waters for the siege — Fill all thy cisterns, and draw the waters into the ditches. Go into the clay, &c. — Set thy brickmakers on work to prepare store of materials for thy fortifications. There shall the fire devour thee — After all that thou canst do, the fire of the enemy shall reach even thy inmost works, and their darts shall drive off the defenders of them. The sword shall cut thee off — The Hebrew word, which we render here sword, properly signifies any kind of dart; and this seems to be spoken of the fire, and missile weapons which the enemy should throw, in order to burn their inner works, or drive them from off them. It shall eat thee up like the canker-worm — The sword of the enemy shall destroy thee, as the canker-worm eats up the fruits of the earth. Or, as some interpret the expression, Thou shalt be devoured as the cankerworm is eaten up; because the Assyrians were wont to eat these kinds of worms, which were a species of locusts, which are still eaten in the eastern countries. Make thyself many as the canker-worm — Though thou multiply thine armies like locusts, or caterpillars, yet the enemy shall destroy them.

15. Nothing can save the city. There — Is understood best, as commonly, in a local sense; in that very place, fortified with extraordinary care, and even while attempting to add to its strength destruction will come. Fire shall devour the city (compare Rogers, History of Babylonia and Assyria, 2:292), while the inhabitants are cut down in a terrible slaughter. Like the cankerworm — Utterly and completely (see on Joel 1:4, 7, 11). With 15b begins a new thought, continued in verse 16; but down to the end of verse 17 the details of interpretation are more or less uncertain. LXX. omits one of the imperative clauses in 15b; if both are retained the second must be considered a repetition for the sake of emphasis. Since both exhortations are addressed to Nineveh, both imperatives should be read as feminines, though in the present text one is masculine. The exact force of the verses and the exact relation of the separate clauses to one another are uncertain, but it seems best, on the assumption that the present Hebrew text is substantially correct, to understand 15b as a new ironical exhortation to strengthen the defenses, by summoning a greater number of defenders. Make thyself many as the cankerworm,… locusts — For the names see on Joel 1:4. The soldiers are to be increased in number until they resemble a swarm of locusts. According to the present Hebrew text the prophet continues in verse 16, again in a spirit of sarcasm: There is no need for advice; thou hast already multiplied thy numbers until they are more than the stars of heaven, but — the multitudes are not soldiers prepared to fight and to beat back the attack. Merchants — The very location of Nineveh made her a prominent commercial center from a very early period; this helped to increase her wealth and splendor, but merchants, unaccustomed to hardships and often reared in luxury, do not make the best soldiers.

A more satisfactory sense would be had if the perfect of 16a were changed into an imperative, and if the three imperatives, “make thyself many… , make thyself many… , (15b) multiply” (16a), were taken in a concessive sense, “though thou shouldst make thyself many… , though thou shouldst make thyself many… , though thou shouldst multiply” (G.-K., 110a). To these clauses, forming the protasis, 16b, 17 would be the apodosis; even the great numbers shall vanish away.

V. 16. The canker-worm spoileth-So these are like the canker-worms, which spoil wherever they come, and when no more is to be gotten, flee away.

Verse 16. Thou hast multiplied thy merchants] Like Tyre, this city was a famous resort for merchants; but the multitudes which were there previously to the siege, like the locusts, took the alarm, and fled away.

Verses 16, 17. Thou hast multiplied thy merchants above the stars — Thou hast drawn more merchants to thee than there are stars in the heavens. This is a hyperbolical expression, to signify the great number of them. The canker-worm spoileth, and fleeth away — As the locusts destroy the fruits of the earth, and then fly away to another place; so shall thy soldiers pillage all the wealth thou hast gained by traffic, and then leave thee. Thy crowded (or, thy princes) are as the locusts, &c. — For as they fly away when the heat comes on, so thy princes and captains will fly away from the heat of battle, or danger.

Verses 16b, 17, which belong closely together, picture the sudden disappearance of the defenders of Nineveh; they point, therefore, to the sequel of the siege — the time when the enemy has entered the city. Again the prophet employs the figure of the swiftly moving swarms of locusts. 16b is the introduction to verse 17, calling attention to the point which the speaker desires to emphasize, the rapidity with which the locusts move; in verse 17 the application is made. The cankerworm spoileth, and fleeth away — If this is the right translation, the cankerworm represents the enemy who plunders the city and then withdraws quickly. In the sense of spoiling the verb is not uncommon; but since in verses 15 and 17 the Ninevites are likened to locusts, it seems better to understand here also the cankerworms as representing the Ninevites. If so, another meaning of the verb must be sought. It is used quite frequently in the sense of stripping off a garment; applied to the locusts it may refer to the stripping off of the skin that confines the wings, which enable them to fly. Margin R.V., “spreadeth himself.” The transformation progresses very rapidly; hardly has the locust freed his wings when away he flies. In this connection A.B. Davidson calls attention to Tennyson’s lines: —

To-day I saw the dragon-fly

Come from the wells where he did lie;

An inner impulse rent the veil

Of his old husk; from head to tail

Come out clear plates of sapphire mail.

He dried his wings; like gauze they grew;

Through crofts and pastures wet with dew,

A living flash of light he flew.

V. 17. Thy crowned-Thy confederate kings and princes. Captains-Commanders and officers are for number, like locusts and grasshoppers; but ‘tis all for shew, not for help. In the cool day-While the season suits them. The sun-When trouble, war, and danger, like the parching sun, scald them. Is not known-Thou shalt never know where to find them.

Verse 17. Thy crowned are as the locusts] Thou hast numerous princes and numerous commanders.

Which camp in the hedges in the cold day] The locusts are said to lie in shelter about the hedges of fertile spots when the weather is cold, or during the night; but as soon as the sun shines out and is hot, they come out to their forage, or take to their wings.

Verses 16, 17. Thou hast multiplied thy merchants above the stars — Thou hast drawn more merchants to thee than there are stars in the heavens. This is a hyperbolical expression, to signify the great number of them. The canker-worm spoileth, and fleeth away — As the locusts destroy the fruits of the earth, and then fly away to another place; so shall thy soldiers pillage all the wealth thou hast gained by traffic, and then leave thee. Thy crowded (or, thy princes) are as the locusts, &c. — For as they fly away when the heat comes on, so thy princes and captains will fly away from the heat of battle, or danger.

17. With the same swiftness the Ninevites will disappear. This interpretation of verse 17 is preferable to that which, omitting 16b entirely, co-ordinates 17 with the concessive clauses of 15b and 16a, and sees the apodosis in verse 18. Crowned [“princes”] — A word of uncertain meaning, which occurs only here in the Old Testament; it is thought to be an Assyrian loan word denoting some prominent official. Wellhausen compares it with one found in Zechariah 9:6, and Deuteronomy 23:2, “bastard” or “bastard race,” that is, a man of uncertain, impure origin; but this sense is not suitable here. Captains [“marshals”] — Hebrews tiphsar, found again in Jeremiah 51:27, where it denotes a high official. It also is probably an Assyrian loan word; it resembles the Assyrian dupsharru, “the tablet writer,” who occupied a prominent place during the reign of the literary Ashurbanapal. Here it cannot be used in this narrow sense, but in the more general sense of high official (compare Judges 5:14). Locusts — See on Joel 1:4. Great grasshoppers — R.V., “swarms of grasshoppers”; literally, grasshopper of grasshopper. A peculiar construction which may be due to the accidental repetition of the one word “grasshopper” or “swarm of grasshoppers” (compare Amos 7:1); the sense is “like grasshoppers.” The point of comparison is the suddenness with which they disappear. In the cold day — The cold stiffens the wings of the locusts, therefore on a cold day they settle down in a sheltered spot. When the sun ariseth they flee away — Under the warm rays of the sun they revive, and immediately they disappear, without leaving a trace behind. So the inhabitants of Nineveh will vanish without leaving behind them a trace.

V. 18. Thy shepherds-Thy rulers and counsellors. Slumber-Are remiss, heartless, or dead. No man gathereth-No one will concern himself to preserve thy dispersed ones.

Verse 18. Thy shepherds slumber] That is, the rulers and tributary princes, who, as Herodotus informs us, deserted Nineveh in the day of her distress, and came not forward to her succour.

Diodorus Siculus says, lib. ii., when the enemy shut up the king in the city, many nations revolted, each going over to the besiegers, for the sake of their liberty; that the king despatched messengers to all his subjects, requiring power from them to succour him; and that he thought himself able to endure the siege, and remained in expectation of armies which were to be raised throughout his empire, relying on the oracle that the city would not be taken till the river became its enemy. See Clarke’s note on “Nahum 2:6”.

Verses 18, 19. Thy shepherds slumber, O king of Assyria — Thy rulers and counsellors are remiss, heartless, or dead. Thy nobles — Or valiant ones, shall dwell in the dust — These words are not in the Hebrew, but are supplied by our translators. The strict rendering of the Hebrew would rather be, Have lain down, as Grotius renders it; that is, have indulged themselves in ease, and not concerned themselves about the public affairs. The Vulgate, however, renders this former part of the verse, Thy shepherds have slept, thy princes shall be buried: understanding it, probably, of their being slain in battle, or having died through famine or pestilence during the siege. Thy people is scattered upon the mountains — Thy people, or common soldiers, for want of commanders, are scattered about, and there is no chief officer, or head commander, to collect them together. There is no healing of thy bruise — Or binding up of thy wound. Thy destruction is inevitable. The state of thy affairs is so bad, that there is no hope of recovering them. All that hear the bruit of thee — That is, the report of thee; (as the obsolete word bruit signifies;) all to whom the account of thy fall shall come; shall clap the hands over thee — Namely, for joy. For upon whom hath not thy wickedness, &c. — To whom hast thou not been injurious?

Thus it is evident, upon the whole of this prophecy of Nahum, that the entire desolation and complete destruction of Nineveh were most expressly and particularly foretold therein: yet one can hardly imagine any event more improbable than this was, at the time when Nahum predicted it. Surely there was no probability that the capital of a great kingdom, a city which was sixty miles in compass, a city which contained so many myriads of inhabitants, which had walls one hundred feet high, and so thick that three chariots could go abreast upon them, and which had one thousand five hundred towers of two hundred feet in height; surely there was no probability that such a city should ever be totally destroyed; and yet so totally was it destroyed, that authors are not agreed about its situation. From the general suffrage, indeed, of ancient historians and geographers, it seems to have been situated upon the Tigris; but yet no less authors than Ctesias and Diodorus Siculus represent it as situated upon the river Euphrates. Nay, authors differ, not only from one another, but also from themselves. For the learned Bochart hath shown, that Herodotus, Diodorus Siculus, and Ammianus Marcellinus, all three speak differently of it, sometimes as if it was situated upon the river Tigris, and sometimes as if upon the river Euphrates. So that, to reconcile these authors with themselves and with others, it is supposed by Bochart that there were two Ninevehs, and by Sir John Marshman that there were three; the Syrian, upon the river Euphrates; the Assyrian, upon the river Tigris; and a third, built afterward upon the Tigris by the Persians, who succeeded the Parthians in the empire of the East in the third century, and were subdued by the Saracens in the seventh century after Christ: but whether this latter Nineveh was built in the same place as old Nineveh is a question that cannot be decided. Lucian, who flourished in the second century after Christ, affirms, that Nineveh was utterly perished, and there was no footstep of it remaining, nor could one tell where once it was situated. And the greater regard is to be paid to his testimony, as he was a native of Samosata, a city upon the river Euphrates; and, coming from a neighbouring country, he must have known whether there had been any remains of Nineveh or not. “Even the ruins,” says Bishop Newton, “of old Nineveh have been, as I may say, ruined and destroyed; such an utter end hath been made of it, and such is the truth of the divine predictions! This, perhaps, may strike us the more strongly, by supposing only a parallel instance: let us, then, suppose that a person should come in the name of a prophet preaching repentance to the people of this kingdom, or otherwise denouncing the destruction of the capital city within a few years. I presume we should look upon such a prophet as a madman, and show no further attention to his message than to deride and despise it: and yet such an event would not be more strange and incredible than the destruction and devastation of Nineveh. For Nineveh was much the larger, and much the stronger and older city of the two; and the Assyrian empire had subsisted and flourished more ages than any form of government in this country; so that we cannot object the instability of the eastern monarchies in this case. Let us, then, since this event would not be more improbable and extraordinary than the other, suppose again, that things should succeed according to the prediction, the floods should arise, and the enemy should come, the city should be overflowed and broken down, be taken and pillaged, and destroyed so totally, that even the learned could not agree about the place where it was situated. What would be said or thought in such a case? Whoever of posterity should read and compare the prophecy and event together, must they not, by such an illustrious instance, be thoroughly convinced of the providence of God, and of the truth of this prophet, and be ready to acknowledge, Verily this is the word that the Lord hath spoken! Verily there is a God who judgeth in the earth!”

18. Whither they will go is here stated. King of Assyria — Since the city is thought of as destroyed she can no longer be addressed; therefore the prophet turns to the king either as an individual or as a personification of the remnant of the Assyrian power. In view of the fact that throughout the rest of the chapter Nineveh is addressed, some consider the transition to the king strange, and they consider the words a later insertion, but for the reason just stated it seems quite natural that the king should be addressed. Marti thinks that the words are a corruption from the original “woe unto thee.” Shepherds… nobles — The rulers and heads of the people. Slumber… shall dwell in the dust [“are at rest”] — A euphemistic description of the slumber and sleep of death. For the use of the first verb in this sense compare Jeremiah 51:57; Psalm 76:5, etc. The second verb means literally to dwell; a slight change, favored by LXX., would give “lie down,” that is, in rest or sleep. With the leaders dead, the people scatter like a flock of sheep without a shepherd (Zechariah 13:7; 1 Kings 22:17), and there is no one to gather them. As a matter of fact, the destruction of Nineveh in 607-606 marked the dissolution of Assyria; the Scythians and Chaldeans divided the empire between them.

In 19a the prophet repeats that the condition is hopeless; the hurt (Lamentations 2:11; Psalm 60:2) is incurable; they cannot recover from the blow by their own efforts (Jeremiah 14:17; 30:12), and no one is anxious to become their physician; on the contrary, all rejoice and glory in the misfortune that has befallen them. Clap the hands — An expression of joy (Isaiah 55:12), here of malicious joy. The rejoicing is universal, because all have suffered from the oppression and violence of Assyria. With the threats of Nahum compare Zephaniah 2:13-15.

V. 19. Shall clap the hands-Insulting and rejoicing. Thy wickedness-Thy tyranny, pride, oppression and cruelty; treading down and trampling upon them.

Verse 19. There is no healing of thy bruise] Thou shalt never be rebuilt. All that hear the bruit of thee] The report or account.

Shall clap the hands] Shall exult in thy downfall.

For upon whom hath not thy wickedness passed] Thou hast been a universal oppressor, and therefore all nations rejoice at thy fall and utter desolation.

Bp. Newton makes some good remarks on the fall and total ruin of Nineveh.

“What probability was there that the capital city of a great kingdom, a city which was sixty miles in compass, a city which contained so many thousand inhabitants, a city which had walls a hundred feet high, and so thick that three chariots could go abreast upon them, and which had one thousand five hundred towers, of two hundred feet in height; what probability was there that such a city should ever be totally destroyed? And yet so totally was it destroyed that the place is hardly known where it was situated. What we may suppose helped to complete its ruin and devastation, was Nebuchadnezzar’s enlarging and beautifying Babylon, soon after Nineveh was taken. From that time no mention is made of Nineveh by any of the sacred writers; and the most ancient of the heathen authors, who have occasion to say any thing about it, speak of it as a city that was once great and flourishing, but now destroyed and desolate. Great as it was formerly, so little of it is remaining, that authors are not agreed even about its situation. From the general suffrage of ancient historians and geographers, it appears to have been situated upon the Tigris, though others represent it as placed upon the Euphrates. Bochart has shown that Herodotus, Diodorus Siculus, and Ammianus Marcellinus, all three speak differently of it; sometimes as if situated on the Euphrates, sometimes as if on the Tigris; to reconcile whom he supposes that there were two Ninevehs; and Sir John Marsham, that there were three; the Syrian upon the Euphrates, the Assyrian on the Tigris, and a third built afterwards upon the Tigris by the Persians, who succeeded the Parthians in the empire of the East, in the third century, and were subdued by the Saracens in the seventh century after Christ. But whether this latter was built in the same place as the old Nineveh, is a question that cannot be decided. “There is a city at this time called Mosul, situate upon the western side of the Tigris; and on the opposite eastern shore are ruins of great extent, which are said to be those of Nineveh.

“Dr. Prideaux, following Thevenot, observes that Mosul is situated on the west side of the Tigris, where was anciently only a suburb of the old Nineveh; for the city itself stood on the east side of the river, where are to be seen some of its ruins of great extent even to this day. Even the ruins of old Nineveh, as we may say, have been long ago ruined and destroyed; such an utter end hath been made of it, and such is the truth of the Divine predictions!

“These extraordinary circumstances may strike the reader more strongly by supposing only a parallel instance. Let us then suppose that a person should come in the name of a prophet, preaching repentance to the people of this kingdom, or otherwise denouncing the destruction of the capital city within a few years. ‘With an overflowing flood will God make an utter end of the place thereof; he will make an utter end: its place may be sought, but it shall never be found.’ I presume we should look upon such a prophet as a madman, and show no farther attention to his message than to deride and despise it. And yet such an event would not be more strange and incredible than the destruction and devastation of Nineveh; for Nineveh was much the larger, stronger, and older city of the two. And the Assyrian empire had subsisted and flourished more ages than any form of government in this country; so there is no objecting the instability of Eastern monarchies in this case. Let us then, since this event would not be more improbable and extraordinary than the other, suppose again, that things should succeed according to the prediction; that the floods should arise, and the enemies should come; the city should be overthrown and broken down, be taken and pillaged, and destroyed so totally that even the learned could not agree about the place where it was situated. What would be said or thought in such a case? Whoever of posterity should read and compare the prophecy and event together, must they not, by such an illustrious instance, be thoroughly convinced of the providence of God, and of the truth of his prophet, and be ready to acknowledge, ‘Verily, this IS the word which the Lord hath spoken; verily, there IS a God who judgeth the earth?”’-See Bp. Newton, vol. i., dissert. 9.

Verses 18, 19. Thy shepherds slumber, O king of Assyria — Thy rulers and counsellors are remiss, heartless, or dead. Thy nobles — Or valiant ones, shall dwell in the dust — These words are not in the Hebrew, but are supplied by our translators. The strict rendering of the Hebrew would rather be, Have lain down, as Grotius renders it; that is, have indulged themselves in ease, and not concerned themselves about the public affairs. The Vulgate, however, renders this former part of the verse, Thy shepherds have slept, thy princes shall be buried: understanding it, probably, of their being slain in battle, or having died through famine or pestilence during the siege. Thy people is scattered upon the mountains — Thy people, or common soldiers, for want of commanders, are scattered about, and there is no chief officer, or head commander, to collect them together. There is no healing of thy bruise — Or binding up of thy wound. Thy destruction is inevitable. The state of thy affairs is so bad, that there is no hope of recovering them. All that hear the bruit of thee — That is, the report of thee; (as the obsolete word bruit signifies;) all to whom the account of thy fall shall come; shall clap the hands over thee — Namely, for joy. For upon whom hath not thy wickedness, &c. — To whom hast thou not been injurious?

Thus it is evident, upon the whole of this prophecy of Nahum, that the entire desolation and complete destruction of Nineveh were most expressly and particularly foretold therein: yet one can hardly imagine any event more improbable than this was, at the time when Nahum predicted it. Surely there was no probability that the capital of a great kingdom, a city which was sixty miles in compass, a city which contained so many myriads of inhabitants, which had walls one hundred feet high, and so thick that three chariots could go abreast upon them, and which had one thousand five hundred towers of two hundred feet in height; surely there was no probability that such a city should ever be totally destroyed; and yet so totally was it destroyed, that authors are not agreed about its situation. From the general suffrage, indeed, of ancient historians and geographers, it seems to have been situated upon the Tigris; but yet no less authors than Ctesias and Diodorus Siculus represent it as situated upon the river Euphrates. Nay, authors differ, not only from one another, but also from themselves. For the learned Bochart hath shown, that Herodotus, Diodorus Siculus, and Ammianus Marcellinus, all three speak differently of it, sometimes as if it was situated upon the river Tigris, and sometimes as if upon the river Euphrates. So that, to reconcile these authors with themselves and with others, it is supposed by Bochart that there were two Ninevehs, and by Sir John Marshman that there were three; the Syrian, upon the river Euphrates; the Assyrian, upon the river Tigris; and a third, built afterward upon the Tigris by the Persians, who succeeded the Parthians in the empire of the East in the third century, and were subdued by the Saracens in the seventh century after Christ: but whether this latter Nineveh was built in the same place as old Nineveh is a question that cannot be decided. Lucian, who flourished in the second century after Christ, affirms, that Nineveh was utterly perished, and there was no footstep of it remaining, nor could one tell where once it was situated. And the greater regard is to be paid to his testimony, as he was a native of Samosata, a city upon the river Euphrates; and, coming from a neighbouring country, he must have known whether there had been any remains of Nineveh or not. “Even the ruins,” says Bishop Newton, “of old Nineveh have been, as I may say, ruined and destroyed; such an utter end hath been made of it, and such is the truth of the divine predictions! This, perhaps, may strike us the more strongly, by supposing only a parallel instance: let us, then, suppose that a person should come in the name of a prophet preaching repentance to the people of this kingdom, or otherwise denouncing the destruction of the capital city within a few years. I presume we should look upon such a prophet as a madman, and show no further attention to his message than to deride and despise it: and yet such an event would not be more strange and incredible than the destruction and devastation of Nineveh. For Nineveh was much the larger, and much the stronger and older city of the two; and the Assyrian empire had subsisted and flourished more ages than any form of government in this country; so that we cannot object the instability of the eastern monarchies in this case. Let us, then, since this event would not be more improbable and extraordinary than the other, suppose again, that things should succeed according to the prediction, the floods should arise, and the enemy should come, the city should be overflowed and broken down, be taken and pillaged, and destroyed so totally, that even the learned could not agree about the place where it was situated. What would be said or thought in such a case? Whoever of posterity should read and compare the prophecy and event together, must they not, by such an illustrious instance, be thoroughly convinced of the providence of God, and of the truth of this prophet, and be ready to acknowledge, Verily this is the word that the Lord hath spoken! Verily there is a God who judgeth in the earth!”

NINEVEH’S VICES AND INEVITABLE DOOM, 1-19.

A woe is pronounced upon the bloody city (1). Her doom is inevitable and imminent (2, 3), but it is well deserved and no one will bemoan her (4-7). Natural strength and resources will avail no more in her case than in the case of the Egyptian No Amon (8-11). In spite of her resources she will come to a terrible end, and the whole earth will rejoice because her power is departed from her (12-19).

Verse 1 contains a woe upon the bloody city. Bloody city — Literally, city of blood, that is, of bloodshed, of violence. Nineveh represents the whole nation, which was founded and held together by the sword. King after king glories in the cruelties committed against conquered nations. The words of Ashur-nasir-pal may serve as an illustration: “With combat and slaughter I attacked the city, I captured it; three thousand of their fighting men I slew with the sword. Their spoil, their goods, their oxen, their sheep I carried away. Their numerous captives I burned with fire. I captured many of the soldiers alive with the hand; I cut off the hands and feet of some; I cut off the noses, the fingers, and ears of others; the eyes of numerous soldiers I put out. I built up a pyramid of the living and a pyramid of heads.… Their young men and their maidens I burned.” A kingdom thus founded and maintained lacks the elements of permanency and sooner or later must go to pieces. The epithet “bloody” is explained in the rest of verse 1. Full of lies — Since the prophet is concerned primarily with external politics, the lies and deceit condemned here are such as were practiced against other nations, though it is not improbable that they flourished also in the intercourse of Assyrians with Assyrians. Robbery — R.V., “rapine”; literally, tearing in pieces. A figure taken from the practice of the lion (Nahum 2:11, 12), that tears to pieces whatever falls into his power (Psalm 7:2). The prey departeth not — Not the prey taken, in the sense that it is always plentiful, but the prey-taking, that is, robbery and oppression, never ceases. It is the one policy Assyria carried out consistently from beginning to end.