Exegetical and Hermeneutical Commentary of Nahum 3:11
Thou also shalt be drunken: thou shalt be hid, thou also shalt seek strength because of the enemy.
11. shalt be drunken ] Drunkenness is a figure for the stupefaction caused by calamity. Isa 51:17-23, “Awake Jerusalem, which hast drunk at the hand of the Lord the cup of his fury, thou hast drunken of the bowl of the cup of staggering Hear now this, thou afflicted, and drunken, but not with wine.” Similarly Hab 2:15-16; Jer 25:15 seq. Comp. Jer 25:17-18; Jer 25:27; Eze 23:33; Oba 1:16.
thou shalt be hid ] thou shalt faint, or, swoon, lit. be shrouded (in darkness), a usual oriental figure “a covering came over him,” i.e. he swooned. Comp. the more usual word, Isa 51:20; Amo 8:13; Lam 2:19.
shalt seek strength ] seek a place of refuge because of, or, from the enemy.
The destruction of Thebes here alluded to was effected by Assurbanipal about 664 662. The Egyptian king of the day was Urdaman, who had succeeded Tirhaka. Details are given in the Inscriptions; see Schrader, ii. pp. 149 152; Winckler, Altorient. Untersuch. I. p. 105 (Essay on “The Sargonides and Egypt”). For the bearing of the reference on date of the prophecy, see Introd.
Fuente: The Cambridge Bible for Schools and Colleges
Thou also – As thou hast done, so shall it be done unto thee. The cruelties on No, in the cycle of Gods judgments, draw on the like upon Nineveh who inflicted them. Thou also shalt be drunken with the same cup of Gods anger, entering within thee as wine doth, bereaving thee of reason and of counsel through the greatness of thy anguish, and bringing shame on thee , and a stupefaction like death. Thou shalt be hid, a thing hidden from the eyes of men, as though thou hadst never been. Nahum had foretold her complete desolation: he had asked, where is she? Here he describes an abiding condition; strangely fulfilled, as perhaps never to that extent besides; her palaces, her monuments, her records of her glorious triumphs existed still in their place, but hidden out of sight, as in a tomb, under the hill-like mounds along the Tigris. Thou also shalt seek strength, or a stronghold from the enemy, out of thyself, since thine own shall be weakness. Yet in vain, since God, is not such to thee Nah 1:7. They shall seek, but not find. For then shall it be too late to cry for mercy, when it is the time of justice. He shall have judgment without mercy, that hath shewed no mercy Jam 2:13.
Fuente: Albert Barnes’ Notes on the Bible
Thou, O Nineveh,
shalt be drunken; not only taste, but drink deep, yea, be drunk with the bitter cup of Gods displeasure and thine enemies rage, Isa 29:9; Oba 1:16.
Thou shalt be hid; either hide thyself, or be so weakened and diminished, that thou shalt no more appear; or else be as contemptible, laid by in some obscure place; fear and shame shall cover thee.
Thou also, O Nineveh, as well as Alexandria,
shalt seek strength, shalt sue for and entreat assistance,
because of the enemy, or from the enemy; i.e. either thus, in thy distress thou shalt seek for strength from such as are really thine enemies, though they make a league with thee; or thus, thou shalt beg protection from thy enemy that hath captivated thee, and rely on the mercy of him against the rage of others.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. drunkenmade to drink ofthe cup of Jehovah’s wrath (Isa 51:17;Isa 51:21; Jer 25:15).
hidcovered out ofsight: a prediction remarkably verified in the state in which theruins of Nineveh have been found [G. V. SMITH].But as “hid” precedes “seek strength,” c., itrather refers to Nineveh’s state when attacked by her foe: “Thouwho now so vauntest thyself, shalt be compelled to seek ahiding-place from the foe” [CALVIN]or, shalt be neglected and slighted by all [MAURER].
seek strength because of theenemyThou too, like Thebes (Na3:9), shalt have recourse to other nations for help against thyMedo-Babylonian enemy.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Thou also shalt be drunken,…. This is said to Nineveh, whose turn would be next to drink of the cup of the wrath of God, and be inebriated with it, so that they should not know where they were, or what they did; and be as unable to guide and help themselves as a drunken man. So the Targum,
“thou also shalt be like to a drunken man;”
this was literally true of Nineveh when taken; see Na 1:10:
thou shalt be hid; or, “thou shall be”, as if thou wast not; as Nineveh is at this day, “hid” from the sight of men, not to be seen any more. So the Targum,
“thou shall be swallowed up or destroyed.”
The Septuagint, Vulgate Latin, and Arabic versions, render it “despised”; or the meaning is, she should “hide herself” w; or be lurking about through shame, as drunken, or through fear of her enemies:
thou also shall seek strength because of the enemy; seek to others to help them against the enemy, not being able with their own strength to face them: or, seek strength “of the enemy” x; beg their lives of him, and their bread; pray for quarter, and desire to be taken under his protection; to so low and mean a state and condition should Nineveh and its inhabitants be reduced, who had given laws to all about them, and had been a terror to them.
w “latitans”, Junius Tremellius, Piscator “abscondes te”, Vatablus; “eris abscondita”, Burkius. x , Sept.; “ab hoste”, Montanus, Calvin, Drusius, Grotius, Cocceius.
Fuente: John Gill’s Exposition of the Entire Bible
The same, or rather a worse fate than No-amon suffered, is now awaiting Nineveh. Nah 3:11. “Thou also wilt be drunken, shalt be hidden; thou also wilt seek for a refuge from the enemy. Nah 3:12. All thy citadels are fig-trees with early figs; if they are shaken, they fall into the mouth of the eater. Nah 3:13. Behold thy people, women in the midst of thee; the gates of thy land are thrown quite open to thine enemies; fire consumes thy bolts.” corresponds to in Nah 3:10: as she, so also thou. “The fate of No-amon is a prophecy of thine own” (Hitzig). , thou wilt be drunken, viz., from the goblet of divine wrath, as at Oba 1:16. might mean, “thou wilt be hiding thyself;” but although this might suit what follows, it does not agree with , since an intoxicated person is not in the habit of hiding himself. Moreover, always means “hidden,” occultus ; so that Calvin’s interpretation is the correct one: “Thou wilt vanish away as if thou hadst never been; the Hebrews frequently using the expression being hidden for being reduced to nothing.” This is favoured by a comparison both with Nah 1:8 and Nah 2:12, and also with the parallel passage in Oba 1:16, “They will drink, and be as if they had not been.” This is carried out still further in what follows: “Thou wilt seek refuge from the enemy,” i.e., in this connection, seek it in vain, or without finding it; not, “Thou wilt surely demand salvation from the enemy by surrender” (Strauss), for does not belong to , but to (cf. Isa 25:4). All the fortifications of Nineveh are like fig-trees with early figs ( in the sense of subordination, as in Son 4:13), which fall into the mouth of the eater when the trees are shaken. The tertium compar. is the facility with which the castles will be taken and destroyed by the enemy assaulting them (cf. Isa 28:4). We must not extend the comparison so far, however, as to take the figs as representing cowardly warriors, as Hitzig does. Even in Nah 3:13, where the people are compared to women, the point of comparison is not the cowardliness of the warriors, but the weakness and inability to offer any successful resistance into which the nation of the Assyrians, which was at other times so warlike, would be reduced through the force of the divine judgment inflicted upon Nineveh (compare Isa 19:16; Jer 50:37; Jer 51:30). belongs to what follows, and is placed first, and pointed with zakeph-katon for the sake of emphasis. The gates of the land are the approaches to it, the passes leading into it, which were no doubt provided with castles. Tuch (p. 35) refers to the mountains on the north, which Pliny calls impassable. The bolts of these gates are the castles, through which the approaches were closed. Jeremiah transfers to Babel what is here said of Nineveh (see Jer 51:30).
Fuente: Keil & Delitzsch Commentary on the Old Testament
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 גם, 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 מעוז מאויב, 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 מ, 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 —
(246) Thou shalt seek a refuge from the enemy. — Newcome. But מעוז is rather a defense, aid, assistance, that which affords strength. — Ed.
Fuente: Calvin’s Complete Commentary
(11, 12) Thou also shalt be drunken.Nineveh also shall be drunken with the cup of Gods wrath (see Hab. 2:16), yea, hid from recollection, so that men shall ask, Where is Nineveh? (Comp. Nah. 2:11.) She, too, shall vainly seek a fortress (Authorised Version, strength) to give her shelter, all her own strongholds having fallen as easily as the ripe fruit from the fig-tree.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Nah 3:11. Thou also shalt be drunken Therefore thou also [like No-ammon] shalt be bought for a price, and shalt be stigmatized with a mark [as purchased slaves were usually served], and shalt seek substance from thine enemy. Houbigant.
Fuente: Commentary on the Holy Bible by Thomas Coke
Nah 3:11 Thou also shalt be drunken: thou shalt be hid, thou also shalt seek strength because of the enemy.
Ver. 11. Thou also shalt be drunken ] sc. with the cup of the wine of God’s wrath; Jer 25:27 thou shalt “drink, and be drunken, and spue and fall, and rise no more, because of the sword which I will send among you.” This is that , dry drunkenness of them that are “drunk, but not with wine,” Isa 51:21 ; of them that remember their affliction and their misery, the wormwood and the gall, Lam 3:19 . If the saints sip sometimes of the top of God’s cap, the wicked shall drink deep of it; yea, though it be eternity to the bottom.
Thou shalt be hid
Thou shalt also seek strength because of the enemy
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Thou: i.e. Nineveh.
be drunken: i.e. drink of the cup [of judgment]; or, be stupefied by thy calamity.
be hid = hide thyself.
strength = strength [for defence]; hence = “thou shalt seek a stronghold, or refuge [in vain]”.
Fuente: Companion Bible Notes, Appendices and Graphics
Thou also: Diodorus relates, that while the Assyrian army were feasting for their former victories, those about Arbaces being informed of their negligence and drunkenness, fell upon them unexpectedly, slew many, and drove the rest into the city.
shalt be drunken: Nah 1:10, Psa 75:8, Isa 29:9, Isa 49:26, Isa 63:6, Jer 25:15-27, Jer 51:57
thou shalt be hid: 1Sa 13:6, 1Sa 14:11, Isa 2:10, Isa 2:19, Hos 10:8, Amo 9:3, Mic 7:17, Luk 23:30, Rev 6:15-17
thou also: Nah 2:1, Jer 4:5, Jer 8:14
Reciprocal: Jer 25:16 – General Jer 48:26 – ye him Jer 51:39 – their heat
Fuente: The Treasury of Scripture Knowledge
Nah 3:11 . Thou means Nineveh and she is herehy warned that as surely as the city of No was overthrown so she will be ruined also. Shalt be drunken means she will be dealt such a blow that she will be stunned and caused to stagger. Shalt be hid denotes that the city would become obscure and seek strength or help (but in vain).
Fuente: Combined Bible Commentary
Nah 3:11-13. Thou also shalt be drunken Thou shalt drink deep of the bitter cup of Gods 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Nah 3:11-19. Even so Nineveh shall be made drunk with the cup of Gods wrath, and faint and staggering shall seek refuge from the enemy. Her outer fortresses shall fall like first-ripe figs (Isa 28:4*) into the mouth of the destroyer, the gateways that barred the approach to the capital shall fly open at the touch of fire, her defenders shall prove weak as women, and despite all efforts to repair the breaches the whole city shall sink beneath the flames. Her people may be numerous as the locust-swarms that encamp on the garden walls in the day of cold; but they shall vanish as completely as these same swarms when the sun shines out. And while the people are scattered over the mountains, the king and nobles shall sleep their last sleep, amid manifestations of triumphant joy from all who hear the tale of doom.
Nah 3:11. be hid: rather faint away (with change of one letter).
Nah 3:13. the gates of thy land: the mountain-passes where (like the Greeks at Thermopyl) they might have made a heroic stand against the invading foe.
Nah 3:14. go into: rather (reading bosi for boi) tread, trample the clay (for bricks).lay hold of the briekmould (mg.): viz. to shape the bricks for their places in the wall.
Nah 3:16 f. The text is both corrupt and filled out with glosses identifying the locust-swarms with the merchant-princes, nobles (?), and scribes (or marshals) of Nineveh; but the general sense is somewhat as above. On the camping and flight of locusts cf. Thomson, The Land and the Book, pp. 418f.
Nah 3:18. Read, Ah! how do thy shepherds (leaders) slumber, thy nobles sleep (the sleep of death)! The omitted phrase, the king of Assyria, is an explanatory gloss to thy shepherds.
Fuente: Peake’s Commentary on the Bible
The same fate would befall Nineveh. It too would lose its powers of self-defense and self-control. This would happen through excessive wine drinking (cf. Nah 1:10) but also in a metaphorical way because the Ninevites would imbibe a cup of wrath from Yahweh. They would vanish from the world.
"The disappearance of the Assyrian people will always remain an unique and striking phenomenon in ancient history. Other, similar, kingdoms and empires have indeed passed away, but the people have lived on. Recent discoveries have, it is true, shown that poverty-stricken communities perpetuated the old Assyrian names and various places, for instance on the ruined site of Ashur, for many centuries, but the essential truth remains the same. A nation which had existed two thousand years and had ruled a wide area, lost its independent character." [Note: J. B. Bury, et al., eds., The Cambridge Ancient History, 3:130.]
As noted above, the ancients could not find Nineveh after its destruction, and modern archaeologists, the Frenchman Botta and the Englishman Layard, first found physical evidence of Nineveh’s existence in 1842. In the past many people had sought to hide from the invading Assyrians, but when Nineveh fell, the Ninevites would try to hide.