圣经注释书

Verse 1. - § 1. The heading of the book. The book has a double title, the first giving the object of the prophecy, which otherwise would not be evident; the second, its author, added to give confidence in its contents. The burden; massa (Habakkuk 1:1) - a term generally used of a weighty, threatening prophecy (Isaiah 13:1), though translated by the LXX. λῆμμα here, and elsewhere ὄρασις, and ῤῆμα. Some prefer to render it "utterance," or "oracle." The word is capable of either meaning. It almost always (except, perhaps, in Zechariah 12:1) introduces a threat of judgment. Of Nineveh. The denunciation of this city is the object of the prophecy. The effect of Jonah's preaching had been only temporary; the reformation was partial and superficial; and now God's long suffering was wearied out, and the time of punishment was to come. (For an account of Nineveh, see note on Jonah 1:2.) Some critics have deemed one part of the title an interpolation; but the connection of the two portions is obvious, and without the former we should not know the object of the prophet's denunciation till Nahum 2:8. The book of the vision. This is the second title, in apposition with the former, and defining it more closely as the Book in which was written the prophecy of Nahum. It is called a "vision," because what the prophet foretold was presented to his mental sight, and stood plainly before him (comp. Isaiah 1:1). The Elkoshite; i.e. native of Elkosh, for which, see Introduction, § II.

Verses 2-6. - § 2. The prophet describes the inflexible justice of God, and illustrates his irresistible power by the control which he exercises over the material world. Verse 2. - God is jealous, and the Lord revengeth; better, Jehovah is a jealous and avenging God, as Exodus 20:5; Deuteronomy 4:24; Joshua 24:19. The threefold repetition of the name of Jehovah and the attribute "avenging" gives a wonderful force to this sublime description of the Divine character. God is here called jealous (ζηλωτὴς, Septuagint) anthropopothically, as ready to defend his honour against all who oppose him, as One who loves his people and punishes their oppressors. Is furious; literally, master of fury, as Genesis 37:19, "master of dreams." The Lord is full of wrath (comp. Proverbs 10:12:24; 29:22). The word used implies a permanent feeling, Hire the Greek μῆνις. He reserveth wrath. The Hebrew is simply "watching," "observing" for punishment. Septuagint, ἐξαίρων αὐτὸς τοὺς ἐχθροὺς αὐτοῦ, "himself cutting off his enemies;" Vulgate, irascens ipse inimicis ejus. God withholds his hand for a time, but does not forget. All this description of God's attributes is intended to show that the destruction of Assyria is his doing, and that its accomplishment is certain.

Verse 3. - Slow to anger (Exodus 34:6, 7). Nahum seems to take up the words of Jonah (Jonah 4:2) or Joel (Joel 2:13). God is long suffering, not from weakness, but because he is great in power, and can punish when he will. Will not at all acquit the wicked; literally, holding pure will not hold pure; i.e. he will not treat the guilty as innocent. Ἀθωῶν [Alex., ἀθῶον] οὐκ ἀθωώσει (Septuagint); Mundans non faciet innocentem (comp. Exodus 20:7; Exodus 34:7). The Lord hath his way, etc. The prophet grounds his description of the majesty and might of God upon the revelation at the Exodus and at Sinai. (see Exodus 19:16-18; Psalm 18; Psalm 97.). The clouds are the dust of his feet, Large and grand as the clouds look to us, they are to God but as the dust raised by the feet in walking. As an illustration of this statement (though, of course, the fact was utterly unknown to Nahum), it has been remarked that recent scientific discovery asserts that clouds owe their beauty, and even their very existence, to the presence of dust particles in the atmosphere. The aqueous vapour, it is said, condenses on these particles, and thus becomes visible.

Verse 4. - The great physical changes and convulsions in the world are tokens of God's wrath on sinful nations. He rebuketh the sea, as at the passage of the Red Sea (Exodus 14:21; Psalm 106:9). This is a sign of omnipotence (comp. Luke 8:24). All the rivers. A generalization from the miracle at the Jordan (Joshua 3; comp. Psalm evil 33; Isaiah 1:2). Septuagint, ποταμοὺς ἐξερημῶν, "making rivers desolate;" Vulgate, flumina ad desertum deducens. Bashan (see note on Amos 4:1). Carmel (see on Amos 1:2). Flower of Lebanon. This district was famous, not only for its cedars, but also for its vines and flowers (comp. Hosea 14:7; Song of Solomon 4:11). These three regions are mentioned as remarkable for their fertility, and they occur most naturally to the mind of a native of Galilee, as was Nahum. They also geographically are the eastern, western, and northern boundaries of the land. They are used here proverbially to express the truth that God can cause the most luxuriant regions to wither at his word.

Verse 5. - The mountains quake. The mountains, the very emblems of stability, tremble before him (Adios 8:8). The hills melt; Οἱ βουνοὶ ἐσαλεύθησαν, "The hills were shaken" (Septuagint). The hills dissolve like wax or anew at his presence (see Amos 4:13; Micah 1:4). Burned; Septuagint, ἀνεστάλη, "recoils," "is upheaved," as by an earthquake. This rendering has the greatest authority. The world; i.e. the habitable world, and all living creatures therein (Joel 1:18-20). Nature animate and inanimate is represented as actuated by the terror of conscious guilt.

Verse 6. - Who can stand? (Psalm 76:7; Joel 2:11; Malachi 3:2; comp. Revelation 6:17). His fury is poured out like fire (Deuteronomy 4:24); like the brimstone and fire that destroyed Sodom and Gomorrah (Genesis 19:24), or like the molten lava that issues from a volcano (Jeremiah 7:20). Septuagint (reading differently), ὁ θυμὸς αὐτοῦ τήκει ἀρχάς: consumit principatus (Jerome). Are thrown down; rather, are rent asunder (comp. 1 Kings 19:11; Jeremiah 23:29). If such is the power of God, how shall Assyria resist it?

Verses 7-11. - § 3. The prophet prepares the way for proclaiming the punishment of Nineveh lay deriding that the wrath of God falls not on those who trust in him, but is reserved for his enemies. Verse 7. - The Lord is good. The Targum adds unnecessarily, "for Israel" (Psalm 25:8). He is "good," in that he is a stronghold in the day of trouble, as in the perilous time when the Assyrians attacked Judaea (comp. Psalm 27:1; Jeremiah 16:19). He knoweth; loves and cares for (Psalm 1:6; Psalm 37:18; temp. 2 Timothy 2:19; and see note on Amos 3:2).

Verse 8. - With an overrunning flood. This may be merely a metaphor to express the utter devastation which should overwhelm Nineveh, as the invasion of a hostile army is often thus depicted (comp. Isaiah 8:7; Daniel 11:26, 40); or it may be an allusion to the inundation which aided the capture of the city (see note on Nahum 2:6). Of the place thereof; i.e. of Nineveh, not named, but present to the prophet's mind, and understood from the heading (ver. 1). (For the utter destruction of Nineveh, comp. Zephaniah 2:13, etc.) The LXX. has, τοὺς ἐπένειρομένους ("those that rise up"). The Chaldee has a similar reading, with the meaning that God would exterminate those who rise up against him. Darkness shall pursue his enemies. So the Septuagint and Vulgate. But it is better rendered, He shall pursue his enemies into darkness, so that they disappear from the earth. If this is the meaning of the clause, it resembles the termination of many Assyrian inscriptions which record the defeat of a hostile chieftain: "and no one has seen any trace of him since."