Day 1066 of 1461 · 2029-12-01
Nahum 3:1–19
1Woe to the bloody city! It is all full of lies and robbery. The prey doesn’t depart.
2The noise of the whip, the noise of the rattling of wheels, prancing horses, and bounding chariots,
3the horseman mounting, and the flashing sword, the glittering spear, and a multitude of slain, and a great heap of corpses, and there is no end of the bodies. They stumble on their bodies,
4because of the multitude of the prostitution of the alluring prostitute, the mistress of witchcraft, who sells nations through her prostitution, and families through her witchcraft.
5“Behold, I am against you,” says Yahweh of Armies, “and I will lift your skirts over your face. I will show the nations your nakedness, and the kingdoms your shame.
6I will throw abominable filth on you, and make you vile, and will set you a spectacle.
7It will happen that all those who look at you will flee from you, and say, ‘Nineveh is laid waste! Who will mourn for her?’ Where will I seek comforters for you?”
8Are you better than No-Amon, who was situated among the rivers, who had the waters around her; whose rampart was the sea, and her wall was of the sea?
9Cush and Egypt were her boundless strength. Put and Libya were her helpers.
10Yet was she carried away. She went into captivity. Her young children also were dashed in pieces at the head of all the streets, and they cast lots for her honorable men, and all her great men were bound in chains.
11You also will be drunken. You will be hidden. You also will seek a stronghold because of the enemy.
12All your fortresses will be like fig trees with the first-ripe figs: if they are shaken, they fall into the mouth of the eater.
13Behold, your troops among you are women. The gates of your land are set wide open to your enemies. The fire has devoured your bars.
14Draw water for the siege. Strengthen your fortresses. Go into the clay, and tread the mortar. Make the brick kiln strong.
15There the fire will devour you. The sword will cut you off. It will devour you like the grasshopper. Multiply like grasshoppers. Multiply like the locust.
16You have increased your merchants more than the stars of the skies. The grasshopper strips, and flees away.
17Your guards are like the locusts, and your officials like the swarms of locusts, which settle on the walls on a cold day, but when the sun appears, they flee away, and their place is not known where they are.
18Your shepherds slumber, king of Assyria. Your nobles lie down. Your people are scattered on the mountains, and there is no one to gather them.
19There is no healing your wound, for your injury is fatal. All who hear the report of you clap their hands over you; for who hasn’t felt your endless cruelty?
About a five-minute read
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~916 words.
Matthew Henry. Though they make themselves many (Nah 3:15), as the canker-worm and as the locust, that come in vast swarms, though thou hast multiplied thy merchants above the stars of heaven, though thy exchange be thronged with wealthy traders, who, having so much money to stand up in defence of and so much to lay out in the means of their defence, should, one would think, give the enemy a warm reception, yet their hearts shall fail them too; though they be numerous as caterpillars, yet the fire and sword shall eat them up easily and irresistibly as the canker-worm, Nah 3:15. "Go into clay, and tread the mortar, and make strong the brick-kiln; take all the pains thou canst in erecting new fortifications; but it shall be all in vain, for (Nah 3:15) there shall even the fire devour thee if it be taken by storm." It is by fire and sword that in time of war the great devastations are made. 3. The gates of thy land shall be set wide open unto thy enemies, the gates of thy rivers (Nah 2:6), the flood-gates, or the passes and avenues, by which the enemy would make his entrance into the country, or the gates of the cities; these, though ever so strong and well-guarded, shall not answer their end: The fire shall devour thy bars, the bars of thy gates, and then they shall fly open. 5. They are supposed to make their strongholds as strong as possible, and are challenged to do their utmost to make them tenable, and serviceable to them against the invader (Nah 3:14): Draw thee water for the siege; lay in great quantities of water, that that which is so necessary to the support of human life may not be wanting; it is put here for all manner of provision, with which Nineveh is ironically told to furnish herself, in expectation of a siege. Those shall prove but paper-walls, and like the first-ripe figs, which, if you give the tree but a little shake, will fall into the mouth of the eater that gapes for them; so easily will all their strongholds be made to surrender to the advancing enemy, upon the first summons, Nah 3:12.
Jamieson–Fausset–Brown. But as "hid" precedes "seek strength," &c., it rather refers to Nineveh's state when attacked by her foe: "Thou who now so vauntest thyself, shalt be compelled to seek a hiding-place from the foe" [CALVIN]; or, shalt be neglected and slighted by all [MAURER]. seek strength because of the enemy--Thou too, like Thebes (Nah 3:9), shalt have recourse to other nations for help against thy Medo-Babylonian enemy. There--in the very scene of thy great preparations for defense; and where thou now art so secure. fire--even as at the former destruction; Sardanapalus (Pul?) perished with all his household in the conflagration of his palace, having in despair set it on fire, the traces of which are still remaining. cankerworm--"the licking locust" [HENDERSON]. make thyself many as the locusts--"the swarming locusts" [HENDERSON]; that is, however "many" be thy forces, like those of "the swarming locusts," or the "licking locusts," yet the foe shall consume thee as the "licking locust" licks up all before it. CALVIN explains less probably, "Thy merchants spoiled many regions; but the same shall befall them as befalls locusts, they in a moment shall be scattered and flee away." MAURER, somewhat similarly, "The licking locust puts off (the envelope in which his wings had been folded), and teeth away" (Nah 2:9; compare Joe 1:4). Hebrew idiom favors English Version. in the hedges in the cold--Cold deprives the locust of the power of flight; so they alight in cold weather and at night, but when warmed by the sun soon "flee away." So shall the Assyrian multitudes suddenly disappear, not leaving a trace behind (compare PLINY, Natural History, 11.29). The last syllable, sar means a "prince," and is found in Belshaz-zar, Nabopolas-sar, Nebuchadnez-zar. as the great grasshoppers--literally, "as the locust of locusts," that is, the largest locust.
John Calvin. Yet was she carried away, she went into captivity: her young children also were dashed in pieces at the top of all the streets: and they cast lots for her honourable men, and all her great men were bound in chains. 10. There shall the fire devour thee; the sword shall cut thee off, it shall eat thee up like the cankerworm: make thyself many as the cankerworm, make thyself many as the locusts. 15. He then makes an admission here and says, by multiplying thy merchants, thou hast multiplied them; but when he says, as chafers and as locusts, he shows that this multitude would not continue, for the Lord would scatter them here and there. As then the locusts and chafers, wherever they come, consume every kind of food, devour all the fields, leave nothing, and the whole land becomes a waste; so also have been thy princes; they have been as locusts and thy leaders as the locusts of locusts, that is, as very great locusts; for this form, we know, expresses the superlative degree in Hebrew. But when he says, The chafer has spoiled, and flies away, he points out another reason for the comparison; for it is not enough to lay hold on one clause of the verse, but the two clauses must be connected; and they mean this, -- that the Assyrians, while they were almost innumerable, gloried in their great number, -- and also, that this vast multitude would vanish away.
Full commentary on this passage
Matthew Henry
chapter
This chapter goes on with the burden of Nineveh, and concludes it. I. The sins of that great city are charged upon it, murder (Nah 3:1), whoredom and witchcraft (Nah 3:4), and a general extent of wickedness (Nah 3:19). II. Judgments are here threatened against it, blood for blood (Nah 3:2, Nah 3:3), and shame for shameful sins (Nah 3:5-7). III. Instances are given of the like desolations brought upon other places for the like sins (Nah 3:8-11). IV. The overthrow of all those things which they depended upon, and put confidence in, is foretold (Nah 3:12-19).
Source · CC0-1.0 / Public Domain
1–7
Here is, I. Nineveh arraigned and indicted. It is a high charge that is here drawn up against that great city, and neither her numbers nor her grandeur shall secure her from prosecution. 1. It is a city of blood, in which a great deal of innocent blood is shed by unrighteous war, or under colour and pretence of public justice, or by suffering barbarous murders to go unpunished; for this the righteous God will make inquisition. 2. It is all full of lies; truth is banished from among them; there is no such thing as honesty; one knows not whom to believe nor whom to trust. 3. It is all full of robbery and rapine; no man cares what mischief he does, nor to whom he does it: The prey departs not, that is, they never know when they have got enough by spoil and oppression. They shed blood, and told lies, in pursuit of the prey, that they might enrich themselves. 4. There is a multitude of whoredoms in it, that is, idolatries, spiritual whoredoms, by which she defiled herself, and to which she seduced the neighbouring nations, as a well-favoured harlot, and sold and ruined nations through her whoredoms. 5. She is a mistress of witchcrafts, and by them she sells families, Nah 3:4. That which Nineveh aimed at was a universal monarchy, to be the metropolis of the world, and to have all her neighbours under her feet; to compass this, she used not only arms, but arts, compelling some, deluding others, into subjection to her, and wheedling them as a harlot by her charms to lay their necks under her yoke, suggesting to them that it would be for their advantage. She courted them to join with her in her idolatrous rites, to tie them the faster to her interests, and made use of her wealth, power, and greatness, to draw people into alliances with her, by which she gained advantages over them, and made a hand of them. These were her whoredoms, like those of Tyre, Isa 23:15, Isa 23:17. These were her witchcrafts, with which she unaccountably gained dominion. And for this that God has a quarrel with her who, having made of one blood all nations of men, never designed one to be a nation of tyrants and another of slaves, and who claims it as his own prerogative to be universal Monarch.
II. Nineveh condemned to ruin upon this indictment. Woe to this bloody city! Nah 3:1. See what this woe is.
1. Nineveh had with her cruelties been a terror and destruction to others, and therefore destruction and terror shall be brought upon her. Those that are for overthrowing all that come in their way will, sooner or later, meet with their match. (1.) Hear the alarm with which Nineveh shall be terrified, Nah 3:2. It is a formidable army that advances against it; you may hear them at a distance, the noise of the whip, driving the chariot-horses with fury; you may hear the noise of the rattling of the wheels, the prancing horses, and the jumping chariots; the very noise is frightful, but much more so when they know that all this force is coming with all this speed against them, and they are not able to make head against it. (2.) See the slaughter with which Nineveh shall be laid waste (Nah 3:3), the sword drawn with which execution shall be done, the bright sword lifted up and the glittering spear, the dazzling brightness of which is very terrible to those whom they are lifted up against. See what havoc these make when they are commissioned to slay: There is a great number of carcases, for the slain of the land shall be many; there is no end of their corpses; there is such a multitude of slain that it is in vain to go about to take the number of them; they lie so thick that passengers are ready to stumble upon their corpses at every step. The destruction of Sennacherib's army, which, in the morning, were all dead corpses, is perhaps looked upon here as a figure of the like destruction that should afterwards be in Nineveh; for those that will not take warning by judgments at a distance shall have them come nearer.
2. Nineveh had with her whoredoms and witchcrafts drawn …
Source · CC0-1.0 / Public Domain
8–19
Nineveh has been told that God is against her, and then none can be for her, to stand her in any stead; yet she sets God himself at defiance, and his power and justice, and says, I shall have peace. Threatened folks live long; therefore here the prophet largely shows how vain her confidences would prove and insufficient to ward off the judgment of God. To convince them of this,
I. He shows them that other places, which had been as strong and as secure as they, could not keep their ground against the judgments of God. Nineveh shall fall unpitied and uncomforted (for miserable comforters will those prove who speak peace to those on whom God will fasten trouble), and she shall not be able to help herself: Art thou better than populous No? Nah 3:8. He takes them off from their vain confidences by quoting precedents. The city mentioned is No, a great city in the land of Egypt (Jer 46:25), No-Ammon, so some read it both there and here. We read of it, Eze 30:14-16. Some think it was Diospolis, others Alexandria. As God said to Jerusalem, Go, see what I did to Shiloh (Jer 7:12), so to Nineveh that great city, Go, see what I did to populous No. Note, It will help to keep us in a holy fear of the judgments of God to consider that we are not better than those that have fallen under those judgments before us. We deserve them as much, and are as little able to grapple with them. This also should help to reconcile us to afflictions. Are we better than such and such, who were in like manner exercised? Nay, were not they better than we, and less likely to be afflicted? Now, concerning No, observe, 1. How firm her standing seemed to be, Nah 3:8. She was fortified both by nature and art, was situate among the rivers. Nile, in several branches, not only watered her fields, but guarded her wall. Her rampart was the sea, the lake of Mareotis, an Egyptian sea, like the sea of Tiberias. Her wall was from the sea; it was fenced with a wall which was thought to make the place impregnable. It was also supported by its interests and alliances abroad, Nah 3:9. Ethiopia, or Arabia, was her strength, either by the wealth brought to her in a way of trade or by the auxiliary forces furnished for military service. The whole country of Egypt also contributed to the strength of this populous city; so that it was infinite, and there was no end of it (so it might be rendered); She set no bounds to her ambition and knew no end of her wealth and strength; people flocked to her endlessly, and she thought there never would be any end of it; but it is God's prerogative to be infinite. Put and Lubim were thy helpers, two neighbouring countries of Africa, Mauritania and Libya, that is, Libya Cyrenica, a country that Egypt had much dependence upon. No, thus helped, seemed to sit as a queen, and was not likely to see any sorrow. But, 2. See how fatal her fall proved to be (v, 10): Yet was she carried away, and her strength failed her; even she that was so strong, so secure, yet went into captivity. This refers to some destruction of that city which was then well-known, and probably fresh in memory, though not recorded in history; for the destruction of it by Nebuchadnezzar (if we should understand this prophetically) could not be made an example to Nineveh; for the reducing of Nineveh was one of the first of his victories and that of Egypt one of the last. The strength and grandeur of that great city could not be its protection from military execution. (1.) Not from that which was most barbarous; for her young children had no compassion shown them, but were dashed in pieces at the top of all the streets by the merciless conquerors. (2.) Not from that which was most inglorious and disgraceful: They cast lots for her honourable men that were made prisoners of war, who should have them for their slaves. So many had they of them that they knew not what to do with them, but they made sport with throwing dice for them; all her great men, that used to be adorned on state-days wi…
Source · CC0-1.0 / Public Domain
John Calvin
1
Nahum 3:1
1. Woe to the bloody city! it is all full of lies and robbery; the prey departeth not;
1. O urbs sanguinaria! Tota mendacio (vertunt) rapina plena est; non recedit praeda (vel, non recedet praeda.)
The Prophet, as I have said, more clearly expresses here the reason why the vengeance of God would be so severe on the Ninevites, -- because they had wholly given themselves up to barbarous cruelty; and hence he calls it the bloody city. Bloody city! he says. The exclamation is emphatical. Though hv, eu, sometimes means Woe; yet it is put here as though the Prophet would have constrained Nineveh to undergo its punishment, O sanguinary city, then, the whole of it is full of kchs cachesh: the word signifies leanness and the Prophet no doubt joins here together two words, which seem to differ widely, and yet they signify the same thing. For phrq, perek, means to lay by; and kchs, cachesh, is taken for a lie or vanity, when there is nothing solid in what is said: but the Prophet, I doubt not, means by both words the spoils of the city Nineveh. It was then full of leanness for it had consumed all others; it was also full of spoils, for it had filled itself. But the meaning of the Prophet is in no way dubious; for at length he adds, Depart shall not the prey; that is as some think, it shall not be withdrawn from the hands of conquerors; but others more correctly think that a continued liberty in plundering is intended, that the Assyrians were constantly employed in pillaging and kept within no bounds.
We hence see that the Prophet now shows why God says, that he would be an adversary to the Ninevites, because he could not endure its unjust cruelty. He bore with it indeed for a time; for he did not immediately execute his judgment; but yet he never forgot his own people.
As, then, God has once declared by the mouth of his Prophet that he would be the avenger of the cruelty which the Assyrians had exercised, let us know that he retains still his own nature; and whatever liberty he may for a time grant to tyrants and savage wild beasts, he yet continues to be a just avenger. It is our duty calmly to bear injuries, and to groan to him; and as he promises to be at length our helper, it behaves us to flee to him, and to ask him to succor us, so that seeing his Church oppressed, and tyrants exercising licentiously their power, he may hasten the time to restrain them. If then we were at all times to continue thus resigned under God's protection, there is no doubt but that he would be ready even at this day to execute a similar judgment to that which the city Nineveh and its people had to endure. Prayer.
Grant, Almighty God. that as we have now heard of punishments so dreadful denounced on all tyrants and plunderers, this warning may keep us within the limits of justice, so that none of us may abuse our power to oppress the innocent, but, on the contrary, strive to benefit one another, and wholly regulate ourselves according to the rule of equity: and may we hence also receive comfort whenever the ungodly molest and trouble us, and doubt not but that we are under thy protection, and that thou art armed with power sufficient to defend us, so that we may patiently bear injuries, until at length the ripened time shall come for thee to help us, and to put forth thy power for our preservation; nor let us cease to bear our evils with patience, as long as it may be thy will to exercise us in our present warfare, until having gone through all one troubles, we come to that blessed rest which has been provided for us in heaven by Christ Jesus our Lord. Amen.
Source · Public Domain (CC Public Domain Mark 1.0)
2
Nahum 3:2-3
2. The noise of a whip, and the noise of the rattling of the wheels, and of the pransing horses, and of the jumping chariots.
2. Sonitus flagelli, et sonitus commotionis rotae, et equus concutiens, et quadriga exultans;
3. The horseman lifteth up both the bright sword and the glittering spear: and there is a multitude of slain, and a great number of carcases; and there is none end of their corpses; they stumble upon their corpses:
3. Eques ascendere faciens, et flamma gladii, et fulgur lanceae, et multitudo occisi (est mutatio numeri, occisorum,) et pondus cadaverum (hoc est etiam multitudo,) et nullus finis cadaveribus ejus; impingent in cadavera ejus:
The Prophet represents here as in a lively picture, what was nigh the Assyrians; for he sets forth the Chaldeans their enemies, with all their preparations and in their quick movements. [239] The sound of the whip, he says; the whips, made a noise in exciting the horses: the sound of the rattling of the wheel; that is, great shall be the haste and celerity, when the horses shall be forced on by the whip; the horse also shaking the earth, and the chariot bounding; the horseman making it to ascend; and then, the flame of the sword and the lightning of the spear He then says, that there would be such a slaughter, that the whole place would be full of dead bodies.
We now then understand what the Prophet means: for as Nineveh might have then appeared impregnable the Prophet confirms at large what he had said of its approaching ruin, and thus sets before the eyes of the Israelites what was then incredible.
As to the words, some interpreters connect what we have rendered, the horseman makes to ascend, with what follows, that is, he makes to ascend the flame of the sword and the lightning of the spear But as a copulative comes between, it seems rather to be an imperfect sentence, meaning, that the horseman makes to ascend or mount, that is, his horses, by urging them on. With regard to the word lhv, leb, it means I have no doubt, a flame. By this word, I know, is also understood metaphorically the brightness of swords, which appears like a flame: but the Prophet immediately adds lightning As then he says that spears lighten, I doubt not but that for the same reason he meant to say that swords flame. All these things were intended for the purpose of fully convincing the Israelites that Nineveh, however much it was supplied with wealth and power, was yet approaching its ruin, for its enemies would prevail against it: and therefore he adds, that all the roads would be full of dead bodies, that the enemies could not enter without treading on them everywhere. It follows --
Footnotes:
[239] It appears from Marckius that Theodoret and Cyril regarded this verse, with Calvin, as a description of the Chaldean army after having invaded Nineveh, but that Jerome and Cocceius viewed it as a delineation of the state of Nineveh in the Prophet's time; and with the last Newcome agrees, while Henderson coincides with the former. The version given by them is all nearly the same. It seems certainly more consistent with the order of the poem to regard the verse as describing the state of Nineveh at the time, for the sacking of Nineveh had been before very minutely delineated. Having done this, the Prophet may be supposed to give here a reason for the dreadful catastrophe which he had mentioned. Entertaining this view, and differing from others as to the meaning of some of the clauses, I offer the following version of the three verses, -- 1. Oh! The city of blood! All of deceit; Of plunder it is full, none can search out the spoil: -- 2. The sound of the whip, and the sound of the rattling wheel! And the horse prancing, and the chariot bounding! The horseman mounting, And the flaming of the sword and the glittering of the spear! And a multitude dancing, and a mass inactive! And no end to her people! Who are fallen, with their nations, 3. Through the many fornications of the harlot, That…
Source · Public Domain (CC Public Domain Mark 1.0)
4
Nahum 3:4
4. Because of the multitude of the whoredoms of the wellfavoured harlot, the mistress of witchcrafts, that selleth nations through her whoredoms, and families through her witchcrafts.
4. Ob multitudinem scortationum meretricis pollentis gratia, magistrae veneficiorum, vendentis gentes in scortationibus suis, et nationes in suis veneficiis.
The Prophet mentions again the cause why God would execute so dreadful a vengeance on that city, which yet procured by its splendor so much glory and respect among all people: and God seems in a manner to have but little regard for the order of the world when he thus overturns great cities. For since he is the Creator of the whole world, it seems to be his proper office to protect its various parts, especially those which excel in beauty, for they seem to deserve a higher regard. When therefore any splendid city is demolished, such thoughts as these occur to us, -- That God is either delighted with the ruin of the world, or is asleep in heaven, and that thus all things revolve by chance and contingency. Therefore the Prophet shows, that God had just reasons for decreeing the ruin of Nineveh, and for deforming that beauty, that it might not deceive the eyes of men. Hence he compares Nineveh to a harlot. The similitude seems not to be very suitable: but yet if we take a nearer view of things, the Prophet could not have more fitly nor more strikingly set forth the condition of that city. He had before mentioned its barbarous cruelty, and said, that it was the den of lions, and that savage and bloody wild beasts dwelt there. He now begins to speak of the frauds and crafty artifices by which the kings of this world attain for themselves both wealth and power. The Prophet then makes the city Nineveh to be like a harlot for this reason, -- because it had not only brought under its power neighboring nations by threats and terrors, and also by cruelty, but because it had ensnared many by oblique arts and fraudulent means, by captious dealings and allurements. This is the reason why it is now called a harlot by the Prophet.
The Prophets of God seem indeed to speak but with little reverence of great cities and empires: but we know that it rightly belongs to the Spirit of God, that in exercising his own jurisdiction, he should uncover the base deeds of the whole world, which otherwise would lie concealed and even under the appearance of virtues deceive the eyes and senses of the simple: and as men so much flatter themselves, and are inebriated with their own delusions, it is necessary that those who are too self-indulgent and delicate should be roughly handled. As then kings ever set up their own splendor that they may dazzle the eyes of the simple, and seem to have their own greatness as a beautiful covering, the Spirit of God divests them of these masks. This then is the reason why the Prophet speaks here, in no very respectful terms, of that great monarchy which had attracted the admiration of all nations. For when the Spirit of God adopts a humble and common mode of speaking, men, blinded by their vices, will not acknowledge their own baseness; nay, they will even dare to set up in opposition those things which cover their disgraceful deeds: but the Spirit of God breaks through all these things, and dissipates those delusions by which men impose on themselves.
Such is the reason for this similitude; On account of the multitude, he says, of the whoredoms of the harlot, who excels in favor It is said by way of concession that Nineveh was in great favor, that is, that by her beauty she had allured to herself many nations, like a harlot who attains many lovers: and thus the Prophet allows that Nineveh was beautiful. But he adds that she was the mistress of sorceries ksph, casheph, means sorcery, and also juggling: we may then render ksphym, cashaphim, used here, juggleries, (praestigias -- sleights of hand.) But the Prophet seems to allude to filters or amatory potions, by which harlots d…
Source · Public Domain (CC Public Domain Mark 1.0)
5
Nahum 3:5-6
5. Behold, I am against thee, saith the Lord of hosts; and I will discover thy skirts upon thy face, and I will shew the nations thy nakedness, and the kingdoms thy shame.
5. Ecce Ego ad te, inquit Jehova exercituum, et retegam fimbrias tuas super faciem tuam, et ostendam gentibus nuditatem tuam, et regnis foeditatem tuam:
6. And I will cast abominable filth upon thee, and make thee vile, and will set thee as a gazingstock.
6. Et projiciam super te sordes (vel, inquinamenta) et ignominia afficiam te, et ponam te quasi stercus (alii vertunt; alii autem, quasi exemplum; dicam postea de ipsa voce.)
The Prophet confirms here what he has said of the fall of Nineveh; but, as it was stated yesterday, he introduces God as the speaker, that his address might be more powerful. God then testifies here to the Assyrians, that they should have no strife or contention with any mortal being, but with their own judgment; as though he said, "There is no reason for thee to compare thy forces with those of the Chaldeans; but think of this -- that I am the punisher of thy crimes. The Chaldeans indeed shall come; chariots shall make a noise and horses shall leap, and horsemen shall shake the earth; they shall brandish the flaming swords, and their spears shall be like lightning; but there is no reason for thee to think that the Chaldeans will, of themselves, break in upon thee: for I guide them by my hidden providence, as it is my purpose to destroy thee; and now the time is come when I shall execute on thee my judgment."
I am, he says, Jehovah of hosts. The epithet tsv'vt tsabaut, must be referred to the circumstance of this passage; for God declares here his own power, that the Assyrians might not think that they could by any means escape. He then adds, I will disclose thy extremities on thy face He alludes to the similitude which we have lately observed; for harlots appear very fine, and affect neatness and elegance in their dress; they not only put on costly apparel, but also add disguises. Though then this fine dress conceals the baseness of strumpets, yet, were any to take the clothes of a harlot and throw them over her head, all her beauty would disappear, and all men would abhor the sight: to see her concealed parts disclosed would be a base and filthy spectacle. So God declares that he would strip Nineveh of its magnificent dress, that she might be a detestable sight, only exhibiting her own reproach. We now then apprehend the Prophet's meaning; as though he said, "Nineveh thinks not that she is to perish. -- How so? Because her own splendor blinds her: and she has willfully deceived herself, and, by her deceits, has dazzled the eyes of all nations. As then this splendor seems to be a defense to the city Nineveh, I the Lord, he says, will disclose her hidden parts; I will deprive the Assyrians of all this splendor in which they now glory, and which is in high esteem and admiration among other nations."
And this passage ought to be especially noticed; for, as I have said, true dignity is not to be found in the highest princes. Princes ought, indeed, to seek respect for themselves by justice, integrity, mercy, and a magnanimous spirit: but they only excel in mean artifices; then they shamelessly deceive, lie, and swear falsely; they also flatter, even meanly, when circumstances require; they insinuate themselves by various crafty means, and by large promises decoy the simple. Since then their true dignity is not commonly regarded by princes, this passage ought to be observed, so that we may know that their elevation, which captivates the minds of men, is an abomination before God; for they do not discern things, but are blind, being dazzled by empty splendor.
Disclose, then, he says, will I thy shame He says first, Disclose will I thy fringes on thy face; and then I will show to the nations thy nakedness And the nakedness of great kings is shown to the nations when the Lord executes his vengeance: for then even the lowest…
Source · Public Domain (CC Public Domain Mark 1.0)
7
Nahum 3:7
7. And it shall come to pass, that all they that look upon thee shall flee from thee, and say, Nineveh is laid waste: who will bemoan her? whence shall I seek comforters for thee?
7. Et accidet ut quisquis te viderit recedat abs te, et dicat, Vastata est Nineveh: quis condolebit ei? unde quaeram consolatores tibi?
When he says, kl-r'yk, cal-raik, whosoever sees thee,' we hence learn again that rv'y, ruai, at the end of the last verse, is to be taken for example or spectacle; for the Prophet proceeds with the same subject: I will make thee, he says, an example, or a spectacle. -- For what purpose? that whosoever sees thee may depart from thee [242] And it was an evidence of horror, though some think it to have been a reward for her cruelty, that no one came to Nineveh, but that she was forsaken by all friends in her desolation. And they take in the same sense what follows, Who will condole with her? and whence shall I seek comforters for thee? For they think that the Ninevites are here reproached for their cruelty, because they made themselves so hated by all that they were unworthy of sympathy; for they spared none, they allowed themselves full liberty in injuring others, they had gained the hatred of all the world. Hence some think that what is here intimated is, that the Ninevites were justly detested by and so that no one condoled with them in so great a calamity, inasmuch as they had been injurious to all: "It shall then happen, that whosoever sees thee shall go far away from thee and shall say, Wasted is Nineveh; who will condole with her? Whence shall I call comforters to her?"
But I know not whether this refined meaning came into the Prophet's mind. We may explain the words more simply, that all would flee far away as a proof of their horrors and that the calamity would be such, that no lamentation would correspond with it. Who will be able to console with her? that is, were the greatness of her calamity duly weighed, though all were to weep and utter their meanings, it would not yet be sufficient: all lamentations would be far unequal to so great a calamity. The Prophet seems rather to mean this. Who then shall condole with her? and whence shall I seek comforters, as though he said, "The ruin of so splendid a city will not be of an ordinary kind, but what cannot be equaled by any lamentations." It then follows --
Footnotes:
[242] Literally, "Every one of thy seers shall hasten from thee." -- Ed.
Source · Public Domain (CC Public Domain Mark 1.0)
8
Nahum 3:8-10
8. Art thou better than populous No, that was situate among the rivers, that had the waters round about it, whose rampart was the sea, and her wall was from the sea?
8. An melior es quam No (id est, Alexandria,) Amon (vertunt quidam, populosum; alii putant esse nomen Regis; an igitur melior es quam Alexandria populosa,) quae habitabat in fluviis? Mare in circuitu ejus, cujus fossa erat mare, et a mari murus ejus;
9. Ethiopia and Egypt were her strength, and it was infinite; Put and Lubim were thy helpers.
9. Aethiopia fortitudo ejus et Aegyptus; et nullus finis; Aphrica et Libyae fuerunt in auxilium ejus
10. Yet was she carried away, she went into captivity: her young children also were dashed in pieces at the top of all the streets: and they cast lots for her honourable men, and all her great men were bound in chains.
10. Etiam ipsa in transmigrationem abiit ad captivitatem; etiam parvuli ejus allisi sunt in capite omnium platearum; et super proceres ejus (vel, honorabiles, ad verbum) jecerunt sortem, et magnetes ejus vincti sunt compedibus.
The Prophet, in order to gain credit to his prophecy, produces here the ensample of Alexandria. It is indeed certain, from many testimonies of Scripture, that Alexandria is called No, which was a very ancient city, situated on the confines of Africa, and yet in Egypt. It might, at the same time, be, that the Alexandrians formerly had their own government, at least their own kings: and this is probable; for the Prophet says here, that Egypt and Ethiopia, as well as Africa and the Libyan nations, were the confederates of this city. It may hence then be concluded, that Alexandria was not then a part of Egypt, but had its own government, and was in alliance with the Egyptians, as with the other nations. But as Egypt, after the death of our Prophet, was in part overthrown by the Assyrians, and in part by the Chaldeans, some interpreters think, that the Prophet speaks of a ruin which had not yet taken place. [243] But this would not harmonize with his design; for the Prophet shows here, as in a mirror, that the chief empires fall according to the will of God, and that cities, the richest and the best fortified, come to nothing, whenever it pleases God. Unless, then, the destruction of Alexandria was notorious and everywhere known, the Prophet could not have suitably adduced this example: I therefore doubt not but that Alexandria had been then demolished. It is no matter of wonder that it afterwards returned to its former state and became rich; for the situation of the city was most commodious, not so much on account of the fertility of the land, as on account of its traffic; for ships from the Mediterranean sailed up near to it. It had, indeed, on one side, the lake Marcotis, which is not very healthy; and then the sea fortified it; and Pharos was a neighboring island: but yet the city was inhabited by many, and adorned with splendid buildings; for the advantage of traffic drew together inhabitants from all quarters. It was afterwards built again by Alexander of Macedon. But it is evident enough that it had been already an opulent city: for Alexander did not build a new city but enlarged it. [244] Let us now come to the words of the Prophet.
Shall it be better to thee than to Alexandria? The word 'mvn, amun, some render populous; and I am inclined to adopt this meaning, which has been received nearly by the consent of all. Others have supposed it to be the name of a king; but as proof fails them, I leave to themselves their own conjecture. Shall it then be better to thee than to Alexandria? For it stood, he says, between the rivers Alexandria had the Nile, as it were, under its own power; for it was then divided into many parts, so that it intersected the city in various places. So then he says, that Alexandria dwelt between the rivers; for it divided the Nile, as it suited its convenience, into several streams.
Then he says, The sea was around her: for it was surrounded o…
Source · Public Domain (CC Public Domain Mark 1.0)
11
Nahum 3:11
11. Thou also shalt be drunken: thou shalt be hid, thou also shalt seek strength because of the enemy.
11. Etiam tu inebriaberis, tu eris abscondita; etiam tu quaeres robur (vel, suppetias) ab hoste (vel, propter hostem.)
Nahum, after having adduced the example of Alexandria, now shows that nothing would be able to resist God, so that he should not deal with Nineveh in the same manner; and he declares that this would be the case, Thou also, he says, shalt be inebriated. Well known is this metaphor, which often occurs in Scripture: for the Prophets are wont frequently to call punishment a cup, which God administers. But when God executes a heavy punishment, he is said to inebriate the wicked with his cup. The Prophet says now, that the chastisement of Nineveh would make her like a drunken man, who, being overcome with wine, lies down, as it were, stupefied. Hence by this metaphor he intended to set forth a most severe punishment: Thou then shalt be also inebriated The particle gm, gam, is here emphatical; it was introduced, that the Ninevites might know, that they could not possibly escape the punishment which they deserved; for God continues ever like himself. Thou then shalt be also inebriated This would not be consistent, were not God the judge of the world to the end. There is then a common reason for this proceeding; hence it necessarily follows, -- since God punished the Alexandrians, the Assyrians cannot escape his hand, and be exempt from punishment.
He adds, Thou shalt be hidden Some refer this to shame, as though the Prophet had said, -- "Thou indeed showest thyself now to be very proud, but calamity will force thee to seek hiding-places, in which to conceal thyself." But I am more inclined to this meaning, -- that Nineveh would vanish away, as though it never had been; for to be hidden is often taken in Hebrew in the sense of being reduced to nothing.
He afterwards says, Thou shalt also seek strength, or supplies, from the enemy. The words mvz m'vyv, meouz meavib, may admit of two meanings, -- either that she will humbly solicit her enemies, -- or that on account of her enemies she will flee to some foreign aid; for the preposition m, mem, may be taken in both senses. If we adopt the first meaning, then I think that the Prophet speaks not of the Babylonians, but of the other nations who had been before harassed by the Assyrians. Thou shalt now then humbly pray for the aid of those who have been hitherto thine enemies, -- not because they had provoked thee, but because thou hast as an enemy treated them. Now it is an extreme misery, when we are constrained to seek the help of those by whom we are hated, and hated, because we have by wrongs provoked them. But the other sense is more approved, for it is less strained: Thou shalt also seek aids on account of the enemy; that is, as strength to resist will fail thee, thou wilt seek assistance from thy neighbors. [246] It follows --
Footnotes:
[246] Thou shalt seek a refuge from the enemy. -- Newcome. But mvz is rather a defense, aid, assistance, that which affords strength. -- Ed.
Source · Public Domain (CC Public Domain Mark 1.0)
12
Nahum 3:12
12. All thy strong holds shall be like fig trees with the firstripe figs: if they be shaken, they shall even fall into the mouth of the eater.
12. Omnes munitiones tuae ficus cum maturis (fructibus;) si moveantur, cadunt super os comedentis.
The Prophet here declares that the strongholds of the Assyrians would avail them nothing; whether they trusted in the number of their men, or in their walls, or in other defenses, they would be disappointed; for all things, he says, will of themselves fall, even without being much assailed. And he employs a very apposite similitude, "Thy fortifications," he says, "which thou thinkest to be very strong, shall be like figs; for when the fruit is ripe, and any comes to the tree, as soon as he touches it or any of the branches, the figs will fall off themselves." We indeed know that there is not much firmness in that fruit; when it is ripe, it immediately falls to the ground, or if it hangs on the branches, a very little shaking will bring it down. We now see the design of the Prophet.
And hence an useful doctrine may be deduced: whatever strength men may seek for themselves from different quarters, it will wholly vanish away; for neither forts, nor towers, nor ramparts, nor troops of men, nor any kind of contrivances, will avail any thing; and were there no one to rise against them, they would yet fall of themselves. It afterwards follows --
Source · Public Domain (CC Public Domain Mark 1.0)
5 more notes on this passage are in the library.
Jamieson–Fausset–Brown
2
The reader is transported into the midst of the fight (compare Jer 47:3). The "noise of the whips" urging on the horses (in the chariots) is heard, and of "the rattling of the wheels" of war chariots, and the "horses" are seen "prancing," and the "chariots jumping," &c.
Source · Public Domain (CC Public Domain Mark 1.0)
3
horseman--distinct from "the horses" (in the chariots, Nah 3:2).
lifteth up--denoting readiness for fight [EWALD]. GESENIUS translates, "lifteth up (literally, 'makes to ascend') his horse." Similarly MAURER, "makes his horse to rise up on his hind feet." Vulgate translates, "ascending," that is, making his horse to advance up to the assault. This last is perhaps better than English Version.
the bright sword and the glittering spear--literally, "the glitter of the sword and the flash of the spear!" This, as well as the translation, "the horseman advancing up," more graphically presents the battle scene to the eye.
they stumble upon their corpses--The Medo-Babylonian enemy stumble upon the Assyrian corpses.
Source · Public Domain (CC Public Domain Mark 1.0)
4
Because of the multitude of the whoredoms--This assigns the reason for Nineveh's destruction.
of the well-favoured harlot--As Assyria was not a worshipper of the true God, "whoredoms" cannot mean, as in the case of Israel, apostasy to the worship of false gods; but, her harlot-like artifices whereby she allured neighboring states so as to subject them to herself. As the unwary are allured by the "well-favored harlot's" looks, so Israel, Judah (for example, under Ahaz, who, calling to his aid Tiglath-pileser, was made tributary by him, Kg2 16:7-10), and other nations, were tempted by the plausible professions of Assyria, and by the lure of commerce (Rev 18:2-3), to trust her.
witchcrafts-- (Isa 47:9, Isa 47:12). Alluding to the love incantations whereby harlots tried to dement and ensnare youths; answering to the subtle machinations whereby Assyria attracted nations to her.
selleth--deprives of their liberty; as slaves used to be sold: and in other property also sale was a usual mode of transfer. MAURER understands it of depriving nations of their freedom, and literally selling them as slaves to distant peoples (Joe 3:2-3, Joe 3:6-8). But elsewhere there is no evidence that the Assyrians did this.
families--peoples.
Source · Public Domain (CC Public Domain Mark 1.0)
5
I will discover thy skirts upon thy face--that is, discover thy nakedness by throwing up thy skirts upon thy face (the greatest possible insult), pulling them up as as high as thy head (Jer 13:22; Eze 16:37-41). I will treat thee not as a matron, but as a harlot whose shame is exposed; her gaudy finery being lifted up off her (Isa 47:2-3). So Nineveh shall be stripped of all her glory and defenses on which she prides herself.
Source · Public Domain (CC Public Domain Mark 1.0)
6
cast abominable filth upon thee--as infamous harlots used to be treated.
gazing stock--exposed to public ignominy as a warning to others (Eze 28:17).
Source · Public Domain (CC Public Domain Mark 1.0)
7
all . . . that look upon thee--when thou hast been made "a gazing stock" (Nah 3:6).
shall flee from thee--as a thing horrible to look upon. Compare "standing afar off," Rev 18:10.
whence shall I seek comforters for thee?--Compare Isa 51:19, which Nahum had before his mind.
Source · Public Domain (CC Public Domain Mark 1.0)
8
populous No--rather, as Hebrew, "No-ammon," the Egyptian name for Thebes in Upper Egypt; meaning the portion or possession of Ammon, the Egyptian Jupiter (whence the Greeks called the city Diospolis), who was especially worshipped there. The Egyptian inscriptions call the god Amon-re, that is, Amon the Sun; he is represented as a human figure with a ram's head, seated on a chair (Jer 46:25; Eze 30:14-16). The blow inflicted on No-ammon, described in Nah 3:10, was probably by the Assyrian Sargon (see on Isa 18:1; Isa 20:1). As Thebes, with all her resources, was overcome by Assyria, so Assyrian Nineveh, notwithstanding all her might, in her turn, shall be overcome by Babylon. English Version, "populous," if correct, implies that No's large population did not save her from destruction.
situate among the rivers--probably the channels into which the Nile here divides (compare Isa 19:6-8). Thebes lay on both sides of the river. It was famed in HOMER'S time for its hundred gates [Iliad, 9.381]. Its ruins still describe a circumference of twenty-seven miles. Of them the temples of Luxor and Karnak, east of the river, are most famous. The colonnade of the former, and the grand hall of the latter, are of stupendous dimensions. One wall still represents the expedition of Shishak against Jerusalem under Rehoboam (Kg1 14:25; Ch2 12:2-9).
whose . . . wall was from the sea--that is, rose up "from the sea." MAURER translates, "whose wall consisted of the sea." But this would be a mere repetition of the former clause. The Nile is called a sea, from its appearance in the annual flood (Isa 19:5).
Source · Public Domain (CC Public Domain Mark 1.0)
9
Ethiopia--Hebrew, Cush. Ethiopia is thought at this time to have been mistress of Upper Egypt.
Egypt--Lower Egypt.
her strength--her safeguard as an ally.
it was infinite--The resources of these, her allies, were endless.
Put--or Phut (Gen 10:6); descended from Ham (Eze 27:10). From a root meaning a bow; as they were famed as archers [GESENIUS]. Probably west of Lower Egypt. JOSEPHUS [Antiquities, 1:6.2] identifies it with Mauritania (compare Jer 46:9, Margin; Eze 38:5).
Lubim--the Libyans, whose capital was Cyrene; extending along the Mediterranean west of Egypt (Ch2 12:3; Ch2 16:8; Act 2:10). As, however, the Lubim are always connected with the Egyptians and Ethiopians, they are perhaps distinct from the Libyans. The Lubim were probably at first wandering tribes, who afterwards were settled under Carthage in the region of Cyrene, under the name Libyans.
thy--No's.
helpers--literally, "in thy help," that is, among thy auxiliaries.
Source · Public Domain (CC Public Domain Mark 1.0)
10 more notes on this passage are in the library.