Commentari biblici

Verses 1-13. - Part II. THE EXECUTION OF THE DECREE; THE DESTRUCTION OF NINEVEH DESCRIBED. Verses 1-8. - § 1. Nineveh shall be besieged, because God is about to exalt his people by taking vengeance on the enemy, whose defence, howsoever formidable, is of no avail. Verse 1. - Nahum addresses Nineveh, and forewarns her of the siege she was about to undergo (see Introduction, § I.). He that dasheth in pieces; the disperser; qui dispergat (Vulgate); ἐμφυσῶν, "panting" (Septuagint). The mixed army that invested Nineveh is so called from its effect on the inhabitants of the neighbouring lands. Others translate it, "the maul," or "hammer" - an appellation of Cyaxares, which reminds one of Charles Martel and Judas Maccabaeus. Is come up before thy face. Placing his forces in thy sight, that thou mayest see his power and thine own danger. Keep the munition. The prophet urges the Ninevites to guard their fortress well. Some connect this clause with the preceding: "the disperser is come to maintain the siege;" as the Vulgate, qui custodiat obsidionem. But the other interpretation is more forcible, and suits the rest of the verse. The LXX., reading differently, gives, ἐξαιρούμενος [+ σε, Alex.] ἐκ θλίψεως, "one delivered from affliction." Watch the way, by which the enemy approaches. Make thy loins strong. Gather up thy strength, the loins being regarded as the seat of strength (2 Chronicles 10:10; Job 40:7; Ezekiel 29:7; 1 Peter 1:13). So weak, effeminate people were called in Latin elumbes, "loinless." Fortify thy power mightily; Ανδρισαι τῇ ἰσχύι σφόδρα (Septuagint). Make yourselves as strong as possible (comp. Amos 2:14).

Verse 2. - This ruin shall fall on Nineveh because God is mindful of his chosen people, whom Assyria has oppressed. Hath turned away. It should be rendered, returneth to, or restoreth, bringeth back; reddidit (Vulgate); Isaiah 52:8; Hosea 6:11. The excellency of Jacob, as the excellency of Israel. The Lord restores the glory and honour of Jacob, the nation in its political aspect, and the high privileges of the spiritual Israel, the chosen people of God (comp. Obadiah 1:18). For. Asshur is visited because Judah has had its full measure of punishment. The emptiers have emptied them out. The plunderers (the enemy) have plundered the Jews. And marred their vine branches. The heathen have cut off the members of Israel, the Lord's vineyard. (For the metaphor "vine," comp. Psalm 80:8, etc.; Isaiah 5; Jeremiah 41:10.) Not only from what is read in the Bible (e.g.. 2 Kings 15:19; 2 Kings 16:7, etc.; 2 Kings 17:3; 18:14), but from the details in the cuneiform inscriptions, we learn that the Assyrians were a constant danger and annoyance to Israel, and harassed continually both the southern and northern provinces.

Verse 3. - The prophet describes, as though himself an eyewitness, the army advancing against Nineveh. The shield of his mighty men is made red. "His heroes" may be either God's heroes, as sent by him to war against the evil city, or those of the "dasher in pieces" of ver. 1. The shields of the early Assyrians were usually circular or oval in shape, formed of wicker work, with a central boss of wood or metal. In the latest period they were made straight at bottom and rounded only at top (Rawlinson's 'Anc. Mon.,' 1:440). Some bronze shields have been brought to England from Nineveh; these are circular, about two feet and a half in diameter, the rim bending inwards, and forming a deep groove round the edge. The handles are of iron, and fastened by six bosses or nails, the heads of which form an ornament on the outer face of the shield (Layard, 'Discoveries,' p. 194). There were used also in sieges tall oblong shields, sufficient to protect the entire body, constructed of wicker work or the hides of animals (Bonomi, 'Nineveh and its Discoveries,' p. 320, etc.). The shields are said to be "made red," either because they were really so coloured (though the monuments have not confirmed this opinion), or else because of the polished copper with which they were sometimes covered (Josephus, 'Ant.,' 13:12. 5). Septuagint, pointing differently, ὅπλα δυναστείας αὐτῶν ἐξ ἀνθρώπων, "the arms of their power from among men." Are in scarlet. The word rendered "scarlet" is found nowhere else. Septuagint, mistaking the word, ἐμπαίζοντας ἐν πυρί, "sporting in fire:" Vulgate, in coccineis. It is derived from the term applied to the coccus, or worm which was used in dyeing to give to cloth a deep scarlet colour (Henderson). Some have seen in the colour of the soldiers' garments an emblem of the Divine wrath of which they were the appointed ministers. This colour was much affected by combatants in old times as in modern days. Professor Edwards quotes Aelian, 'Var. Hist.' 6:6, "it was necessary to enter into battle clothed in purple, that the colour might denote a certain dignity, and if drops of blood from wounds were sprinkled on it, it became terrible to the enemy" (comp. Xen., 'Cyrop.,' 1:3, 2). Red or purple seems to have been the favourite colour of the Medea and Babylonians (Ezekiel 23:14), blue or violet that of the Assyrians (Ezekiel 23:6; Ezekiel 28:23, etc.) (Orelli). The chariots shall be with flaming torches; literally, are with fire of steels; i.e. flash with steel, and so the clause should be translated, as in the Revised Version. Commentators generally refer the description to the steel bosses of the wheels; but the Assyrian chariots (and those of the Medes and Chaldeans were not dissimilar) were conspicuous for shining metal, hung round with gleaming weapons and figures of the heavenly bodies, carrying bright armed warriors, the homes covered with trappings, which flashed under the sunshine, and fastened to poles of glittering steel. There is no trace in the monuments of chariots armed with scythes, which seem to have been unknown before the time of Cyrus. They are first mentioned in 2 Macc. 13:2 (see Livy, 37:41). The word peladoth, translated "torches," is an ἅπαξ λεγόμενον. The LXX. renders it, αἱ ἡνίαι, "the reins," whence Jerome obtained his version, igneae habenae curruum; but it means, "things made of iron or steel,"and by critics uninstructed in monumental discoveries was naturally referred to the scythes with which chariots were armed in later times, instead of to the gleaming metal with which they were adorned. In the day of his preparation. When the Lord marshals the host for battle, as Isaiah 13:4. The fir trees shall be terribly shaken, i.e. the spears with their fir or cypress shafts are brandished. So Homer often calls the spear "the ash," from the material of which the handle was made (comp. 'Il.,' 16:143; 22:225, etc.). The Septuagint rendering is very far from the present text, Οἱ ἱππεῖς θορυβηθήσονται, "The horsemen shall be thrown into confusion." Nor is the Vulgate any better, Agitatores cosopiti sunt, which is explained to mean that the invaders are so carried away by their courage and fury, that they act as if intoxicated. "Sensus utique non spernedus," says a Roman Catholic commentator, "at unum desidero, ut scil. ex verbo ipso fluat" - which is certainly not the case. The text is possibly corrupt, and might be corrected from the Septuagint. Certainly there seems to be no other passage in the Hebrew Scriptures where the metaphor of "cypress" is used for "a spear." After the mention of the chariots, it is not unnatural that the writer should proceed, "and the riders are in active motion," urging their horses with hand and whip and gesture (see Knabenbauer, in loc.).

Verse 4. - The chariots shall rage in the streets. The chariots rave, dash madly (Jeremiah 46:9) about the open ways in the suburbs, or in the plains of the country. The description still appertains to the besiegers, who are so numerous that to the Ninevites, looking from their walls, their chariots seem to dash against one another. They shall seem - their appearance is - like torches. Thus is described the gleaming of the chariots and the armour (see on ver. 3; 1 Macc. 6:39, "Now when the sun shone upon the shields of gold and brass, the mountains glistered therewith, and shined like lamps of fire").

Verse 5. - The prophet turns to the Ninevites and their preparations for defence. He shall recount his worthies; he remembers his nobles. The King of Nineveh calls to mind the mighty captains who have often led his armies to victory, and sends them to defend the walls (comp. Nahum 3:18). The LXX., anticipating the next clause, adds here, καὶ φεύξονται ἡμέρας, "and they shall flee by day." They shall stumble in their walk. In their fear and baste, or half drunken, they totter and stumble as they hasten to the walls of the city. The defence shall be prepared; literally, the covering is prepared. If this refers to the operations of the Ninevites, it means some kind of breastwork or fascine erected between the towers; but it most probably depicts the sight that meets their eyes from the wails. They see the besiegers bringing up their mantelets and towers. As used by the Assyrians, the machine called "the covering" is either a wooden tower or a wicker mantelet in which was suspended a battering ram. It stood on four or six wheels, and the larger sort had archers posted in the various stories, both to annoy the enemy and to defend the engine. The rams were provided with lance headed extremities, and must have rather picked at and loosened the courses of bricks of which the walls were composed than battered them down (see Bonomi, 'Nineveh and its Palaces,' pp. 160, 234, 243, etc. Layard, 'Nineveh,' ch. 5. p. 376, etc., figs. 57, 58). The Septuagint rendering applies rather to the besieged, Ἐτοιμάσουσι τὰς προφυλακὰς αὐτῶν, "They shall prepare their defences."

Verse 6. - All defence is vain. The prophet describes the last scene. The gates of the rivers shall be (are) opened. The simplest explanation of this much disputed clause is, according to Strauss and others, the following: The gates intended are those adjacent to the streams which encircled the city, and which were therefore the best defended and the hardest to capture. When these were carried, there was no way of escape for the besieged. But, as Rosenmuller remarks, it would have been an act of folly in the enemy to attack just that part of the city which was most strongly defended by nature and art. We are, therefore, induced to take "the gates of the rivers," not literally, but as a metaphorical expression (like "the windows of heaven," Genesis 7:1 l; Isaiah 24:18) for an overwhelming flood, and to see in this a reference to the fact mentioned by Diod. Sic. (2:27), that the capture of Nineveh was owing to a great and unprecedented inundation, which destroyed a large portion of the fortifications, and laid the city open to the enemy. "At the northwest angle of Nineveh," says Professor Rawlinson, "there was a sluice or flood gate, intended mainly to keep the water of the Khosr-su, which ordinarily filled the city moat, from flowing off too rapidly into the Tigris, but probably intended also to keep back the water of the Tigris, when that stream rose above its common level. A sudden and great rise in the Tigris would necessarily endanger this gate, and if it gave way beneath the pressure, a vast torrent of water would rush up the moat along and against the northern wall, which may have been undermined by its force, and have fallen in" (Rawlinson, 'Ancient Monarchies,' 2. p. 397, edit. 1871). The suggestion that the course of its rivers was diverted, and that the enemy entered the town through the dried channels, has no historical basis. Dr. Pusey explains the term to mean the gates by which the inhabitants had access to the rivers. But these would be well guarded, and the open. ing of them would not involve the capture of the city, which the expression in the text seems to imply. The LXX. gives, πόλεων διηνοίχθησαν, "The gates of the cities were opened." The palace shall be (is) dissolved; or, melteth away. Some take this to signify that the hearts of the in. habitants melt with fear, or the royal power vanishes in terror. That the clause is to be taken literally, to denote the destruction of the royal palace by the action of the waters, seems to be negatived by the fact that the Assyrian palaces were built on artificial mounds of some thirty or forty feet in elevation, composed of sun-dried bricks united into a solid mass, and were thus secured from the effects of an inundation (see Bosoms, 'Nineveh and its Discoveries,' p. 129, etc.). There is evidence, too, that fire played a great part in the destruction of the temples and palaces (see note on Nahum 3:13).

Verse 7. - And Huzzab. The Anglican rendering (which has the authority of the Jewish commentators, and is endorsed by Ewald and Ruckert) takes Huzzab as an appellative, either the name of the Queen of Nineveh, or a symbolical name for Nineveh itself, as Sheshach, Peked, and Merathaim were for Babylon (see Jeremiah 25:26: 1:21; 51:41; Ezekiel 23:23), which was formed or adopted by Nahum for the purpose of describing its character. Huzzab may mean "established," "act firm" (Genesis 28:12), and confident in its strength; pual from natsab," to set," "to fix" (Wordsworth). We may dismiss the idea that Huzzab is the name of the queen. Such a personage is unknown to history; and there is no reason why she should be mentioned rather than the king; and persona are not introduced by name in prophecy except for some very special reason, as Cyrus (Isaiah 44:28). The alternative rendering, "it is decreed," adopted by Keil, Pusey, and many modern commentators, is unexampled, and comes in baldly, and not at all according to the prophet's manner. Henderson joins the clause with the proceiling, thus: "The palace is dissolved, though firmly established." The Septuagint gives, Ἡ ὑπόστασις ἀπεκαλύφθη, "The hidden treasures are revealed," or, "The foundation is exposed;" Vulgate, Miles captivus abductus est. It seems best to take Huzzab as an appellative representing either Nineveh or Assyria, as the country between the Upper and Lower Zab (Rawlinson, in 'Dictionary of the Bible'), or as meaning "firm," "bold." Thus Egypt is called Rahab, "arrogant" (Isaiah 30:7); the King of Assyria, Jareb, "contentious" (Hosea 5:13); Jerusalem, Ariel, "God's lion" (Isaiah 29:1). Shall be led away captive; better, is laid bare. She, the queen of nations, is stripped of her adornments and igno miniously treated. She shall be brought up. She is carried away into captivity. "Brought up" may mean brought up to judgment, as Nahum 3:5; Isaiah 47:2, 3 (Pusey). Her maids shall lead her; rather, her handmaids moan. The inhabitants of Nineveh, personified as a queen, or the lesser cities of her empire, follow their mistress mourning. As with the voice of doves (comp. Isaiah 38:14; Isaiah 59:11; Ezekiel 7:16), They shall not only show the outward tokens of sorrow, but shall mourn inwardly in their hearts, as the LXX. renders the whole clause, καθὼς περιστεραὶ φθεγγόμενει ἐν καρδίαις αὐτῶν "as down moaning in their hearts." Tabering; beating on a tabret. (For smiting the breast in token of sorrow, setup. Luke 18:13; Luke 23:48; Homer, 'Il.,' 18:31, Ξεροὶ δὲ πἇσαι Στήθεα πεπλήψοντο.)

Verse 8. - The prophet compares the past and present condition of Nineveh. But Nineveh is of old like a pool of water; and (or, though) Nineveh hath been like a pool of water all her days. Others, altering the points in accordance with the Septuagint and Vulgate, translate, "But as for Nineveh, her waters are like a pool of water." This is what she has come to, for "her waters" represent herself. She is compared to a pool or reservoir (Nehemiah 2:15; Nehemiah 3:15) from the multitude of her inhabitants gathered from all parts of the world, and streaming unto her, both as tributary and for commercial purposes (comp. Jeremiah 51:13; Revelation 17:1, 15). Yet they shall flee away. In spite of their numbers, the multitudes represented by "the waters" fly before the enemy. In vain the captains cry, Stand, stand. They pay no attention. None shall look back. No one of the fugitives turns rounder gives a thought to anything but his own safety.