Exegetical and Hermeneutical Commentary of Nahum 2:2
For the LORD hath turned away the excellency of Jacob, as the excellency of Israel: for the emptiers have emptied them out, and marred their vine branches.
2. hath turned away] Rather: restoreth the excellency, i.e. the former glory of the kingdom. This is Jehovah’s purpose in the destruction of Nineveh, the redemptive meaning of that event. The term “Jacob” must be used here of Judah, while “Israel” refers to the people of the North. Isa 46:3; Oba 1:18.
the emptiers ] i.e. plunderers. The figure is the common one of the vine, cf. Jer 5:10. Nah 2:2 can hardly have stood originally between Nah 2:1 and Nah 2:3.
Fuente: The Cambridge Bible for Schools and Colleges
For the Lord hath turned away – (rather restoreth) the excellency of Jacob Speaking of what should come, as already come. For Nineveh falls, because God restores His people, whom it had oppressed. The restoration of Gods favor to His Church is the season of His punishment of their enemies; as, again, His displeasure against her enemies is a token of His favor to her. When Herod was smitten by God, the word of God grew and multiplied Act 12:24. A long captivity was still before Judah, yet the destruction of the Assyrian was the earnest that every oppressing city should cease Isa 33:1.
The excellency of Jacob – The word, excellency, is used in a good or bad sense; bad, if man takes the excellency to himself; good, as given by God. This is decisive against a modern popular rendering ; has returned to the excellency of Jacob; for Scripture knows of no excellency of Jacob, except God Himself or grace from God. Jacob, if separated from God or left by Him, has no excellency, to which God could return.
As the excellency of Israel – Both the ten and the two tribes had suffered by the Assyrian. The ten had been carried captive by Shalmanezer, the two had been harassed by Sennacherib. After the captivity of the ten tribes, the name Jacob is used of Judah only. It may be then, that the restoration of Gods favor is promised to each separately. Or , there may be an emphasis in the names themselves. Their forefather bore the name of Jacob in his troubled days of exile; that of Israel was given him on his return Gen 32:28. It would then mean, the afflicted people (Jacob) shall be restored to its utmost glory as Israel. The sense is the same.
For the emptiers have emptied them out – Their chastisement is the channel of their restoration. Unlike the world, their emptiness is their fullness, as the fullness of the world is its emptiness. The world is cast down, not to arise, for woe to him that is alone when he falleth: for he hath not another to help him up Ecc 4:10. The Church falleth, but to arise Mic 7:8 : the people is restored, because it had borne chastening Eze 36:3, Eze 36:6-7; for the Lord hath restored the excellency of Jacob, for the emptiers have emptied them. out and marred their vinebranches (see Psa 80:12-13), i. e., its fruit-bearing branches, that, as far as in them lay, it should not bear fruit unto God; but to cut the vine is, by Gods grace, to make it shoot forth and bear fruit more abundantly.
Fuente: Albert Barnes’ Notes on the Bible
Verse 2. For the Lord hath turned away] Bishop Newcome reads, for the Lord restoreth, by a slight alteration in the text. I do not see that we gain much by this. The Lord has been opposed to Jacob, and the enemy has prevailed against him.
Emptied them out] Brought them from their own land into captivity. This was the emptying!
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This confirms the prophets threat, either declaring that now, since God had sufficiently punished Jacob and Israel, he would next punish the proud Assyrian, as Isa 10:12; or else it is a confirmation by argument from the greater to the less; Israel and Jacob were more to God, yet he did punish them, much more will he punish Nineveh. Turned away; laid low, or captivated, as no doubt Sennacherib did when he took so many fenced cities, he did not slay all, he sent many into captivity, and threatened Jerusalems citizens with the like, Isa 36:17.
The excellency; the wealth, the valiant men, the wise men, all that Jacob could, (with any colour of reason,) and had (with sin more than enough) gloried in.
Of Jacob; the two tribes.
As the excellency of Israel; the ten tribes spoiled, conquered and captivated by Shalmaneser.
The emptiers; Assyrians, who invaded, plundered, and robbed them, both Israel and Jacob. Have emptied them out; quite exhausted them.
Marred; either corrupted them in religion and manners, as 2Ki 17:24, &c.; or destroyed and cut up the race of Israel, to destroy them utterly.
Their vine branches: it may literally be meant that the Assyrians did cut up the vines to impoverish the vine-dressers, or else figuratively for the nation, which is often compared to a vine, so the branches are men and women.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. For the Lord hath turned away theexcellency of Jacobthat is, the time for Nineveh’s overthrowis ripe, because Jacob (Judah) and Israel (the ten tribes) have beensufficiently chastised. The Assyrian rod of chastisement, having doneits work, is to be thrown into the fire. If God chastised Jacob andIsrael with all their “excellency” (Jerusalem and thetemple, which was their pre-eminent excellency above all nations inGod’s eyes, Psa 47:4; Psa 87:2;Eze 24:21; see on Am6:8), how much more will He punish fatally Nineveh, an alien toHim, and idolatrous? MAURER,not so well, translates, “restores,” or “will restorethe excellency of Jacob.”
emptiersthe Assyrianspoilers.
have emptied them outhavespoiled the Israelites and Jews (Ho10:1). Compare Ps80:8-16, on “vine branches,” as applied to Israel.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For the Lord hath turned away the excellency of Jacob, as the excellency of Israel,…. Or, “will render” a recompence for, or “revenge the pride of Jacob” e; all that insolence, and those injuries done in a proud and haughty manner by Sennacherib king of Assyria to the two tribes of Judah and Benjamin; invading their land, taking their fenced cities, and besieging their metropolis; and in an audacious manner threatening them with utter destruction, unless they surrendered; and also by Shalmaneser, another king of Assyria, who had besieged and took Samaria the capital city of Israel or the ten tribes, and had carried them captive; and now Assyria, though it had been the rod of God’s anger, and the instrument of his chastisement and correction of his people, must in its turn suffer and smart for all this:
for the emptiers have emptied them out: the Assyrians, partly by their exactions and tributes they demanded, and partly by their spoil and plunder, had stripped Israel and Judah of all, or the greatest part, of their substance, wealth, and treasure:
and marred their vine branches; their children, their sons and daughters, slaying them, or carrying them captive. Israel and Judah are often compared to a vine, and so their posterity to branches: or “corrupted” f them, with superstition and idolatry. The Targum interprets it of their renowned cities; these, and towns and villages, being to the land as branches to the vine; and which had been ransacked and pillaged by the Assyrians, and now they should be paid in their own coin.
e “ulciscitur enim Jehova adhibitam in Jacobaeos superbiam”, Castalio; “reponit Deus Assyrio illam superbiam quam ipse in Jacobo et Israele exercuit”, Grotius; “quia reddidit superbiam”, &c. Tirinus. f “corruperunt”, Pagninus, Montanus, Junius & Tremellius, Piscator, Vatablus, Burkius.
Fuente: John Gill’s Exposition of the Entire Bible
What is now subjoined has been added, in my view, in reference to what had already taken place, that is that God had taken away the pride of Jacob, as the pride of Israel Some give this rendering, “God has made to returns or to rest;” and they take גאון, gaun, in a good sense, as meaning courage or glory. The sense, according to these, would be, — that God, having routed the army of Sennacherib, or destroyed the Assyrians, would make the ancient glory of his people to return; for both kingdoms had fallen. They then understand this to have been said respecting the restoration of the whole people; and they who translate, “he will make to rest,” think that continual peace is here promised to the Israelites, as well as to the Jews. But, on the contrary, it appears to me, that the Prophet shows, that it was the ripened time for the destruction of the city Nineveh, for God had now humbled his people. He had then taken away the pride of Jacob, as the pride of Israel; that is, God, having first corrected the pride of Israel, had also applied the same remedy to Judah: thus the whole people were humbled, and had left off their extreme height; for גאון, gaun, for the most part, is taken in a bad sense, for haughtiness or pride. This then is the reason why God now declares, that the ruin of Nineveh was nigh at hand; it was so, because the Jews and the Israelites had been sufficiently brought down. This sense is the most suitable.
And then for the same purpose is the next clause, — that the emptiers had emptied, that is that robbers had pillaged them, and left nothing to remain for them. There is a passage in Isaiah which corresponds with this, where it is said, — that when the Lord had completed his work on mount Zion and in Jerusalem, he would then turn his vengeance against the Assyrians, (Isa 10:12 🙂 but why were they not sooner destroyed? Because the Lord designed to employ them for the purpose of chastising the Jews. Until then the whole work of God was completed, that is, until he had so corrected their pride, as wholly to cast it down, it was not his purpose to destroy the Ninevites; but they were at length visited with destruction. The same thing does our Prophet now teach us here, — that Nebuchodonosor would come to demolish Nineveh, when the Lord had taken away the haughtiness of his people. (224)
What follows, Ανδ τηεψ ηαςε δεστροψεδ τηειρ σηοοτσ , or their branches, I take metaphorically, because the Israelites, as to outward appearances had been pulled up by the roots; for before the eyes of their enemies they were reduced to nothing, and their very roots were torn ups so that they perceived nothing left. The Lord indeed always preserved a hidden remnant; but this was done beyond the perceptions of men. But what the Prophet says metaphorically of the ruined branches, is to be understood of what was apparent.
(224) Drusius confessed that he did not understand this verse. The view given of it by Calvin seems plain, and Marckius has taken the same view of it: but Newcome, as well as Henderson, differ widely, and give a rendering which seems not to comport with the context. It is like that of Drusius, which no doubt made him to say that he did not understand the passage.
For Jehovah restoreth the excellency of Jacob As the excellency of Israel.
In this connection, this can have no meaning. The version of Henderson is the same, only he puts the verb in the future tense. The verb שב has the meaning of turning away, as well as of restoring, and Marckius renders it avertit , he turned away. Then גאון, rising, swelling, elatio , is more commonly taken in a bad than in a good sense, as meaning pride, haughtiness. The latter part of the verse sets before us distinctly the means which had been adopted to take away this pride. The passage is evidently parenthetic. — Ed.
Fuente: Calvin’s Complete Commentary
(2) Better, For Jehovah restores the glory of Jacob, so that it is as the glory of [ancient] Israel, though the plunderers plundered them and marred their vine shoots. The sacred nation is Jehovahs vine, destined to send out its tendrils all over the earth. But Jehovah has allowed its hedge to be broken down. All they that go by do pluck her . . . (Psa. 80:12-13). In the punishment of one notoriously oppressive world-power the prophet sees a pledge that the branch of Jehovah shall be again beautiful and glorious (Isa. 4:2). The construction in the first part of the verse is perplexing. It appears best to attach a special emphasis to the names Jacob and Israel in connection with their original signification. Jacob is the birth-namethe nation regarded apart from its religious privileges, the homeless exile, the downtrodden worm (Isa. 41:14), the younger son among nations. But Israel is the chosen of God; he who had power over the angel and prevailed; the beloved son, called out of Egypt. The name given by Jehovah is henceforth to have its full significance, as in the days of old. Jacob, the name which is so often used after the deportation of the ten tribes, is again to be indicated as Israel, the favoured people of God. Some commentators render, For Jehovah restores alike the glory of Jacob and the glory of Israel, &c., making Jacob the designation of the southern, Israel that of the northern kingdom. But the term Jacob nowhere else has this distinctive force.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Nah 2:2 For the LORD hath turned away the excellency of Jacob, as the excellency of Israel: for the emptiers have emptied them out, and marred their vine branches.
Ver. 2. For the Lord hath turned away the excellency of Jacob, as the excellency of Israel ] Both the ten tribes carried captive already and the other two (vexed by Sennacherib’s invasion) have taken their turns, and have had their part of bitter affliction; and shalt thou, O Nineveh, altogether escape unpunished? Never think it. Especially since thou hast exceeded thy commission, and exercised an unheard of cruelty upon God’s people; for he was but a little displeased, but ye have helped forward the affliction, Zec 1:15 . See Trapp on “ Zec 1:5 “
For the emptiers have emptied them out
And marred their vine branches
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the LORD. Hebrew. Jehovah. App-4. The verse not “misplaced”, as alleged. See the Structure above.
hath turned away = restoreth, or is on the way to bring back.
the excellency = pre-eminence. Used in good, or bad sense according to the context.
Jacob. Put here for the natural seed, and Judah in contrast with Israel; compare Gen 32:28; Gen 43:6; Gen 45:26, Gen 45:28.
as = as [He will restore] the excellency, &c.
Fuente: Companion Bible Notes, Appendices and Graphics
hath: Isa 10:5-12, Jer 25:29
excellency of Jacob as the excellency: or, the pride of Jacob as the pride, Zep 3:11
for: Gen 49:22, Gen 49:23, Psa 80:12, Psa 80:13, Jer 49:9, Hos 10:1
Reciprocal: Psa 47:4 – excellency Jer 13:9 – the pride Jer 48:11 – emptied Jer 48:12 – empty Jer 50:37 – their horses Jer 51:34 – he hath made
Fuente: The Treasury of Scripture Knowledge
Nah 2:2. A natural question would be, why did the Lord have such a severe lot in store for the city ? The answer is that it was to be in return tor her cruelty against His people. It is true that God decreed the downfall of the nation of Israel, which is meant by the statement the Lord hath turned away the excellency of Jacob, and it was to be done through the agency of Assyria. But He never did approve of the motives of these heathen servants nor of the unnecessary cruelties which they used. The last clause is still a statement of the harsh treatment the Assyrians imposed upon Israel. This verse is Inserted by the prophet to explain why the Lord is predicting such a complete overthrow of the capital city of Nineveh.
Fuente: Combined Bible Commentary
Nah 2:2-4. For the Lord hath turned away the excellency of Jacob Jacob and Israel stood in a nearer relation to God than Nineveh; yet God hath punished them: much more will he punish Nineveh. By the excellency of Jacob, the wealth, the strength, the valiant men, all that Jacob gloried in is here meant. For the emptiers have emptied them out This is spoken of the Assyrians having spoiled the kingdoms of Israel and Judah. And marred their vine-branches Ruined their towns and villages. Judah, or Israel, sometimes, is represented in the prophetic writings under the emblem of a vine, or vineyard; of consequence her towns and villages are her vine- branches. Some think, however, that the expression signifies here, their being bereaved of their children by the Assyrian conquerors. The shield of his mighty men is made red Is stained with blood: this appears to be a description of the Chaldeans, or Medes, assaulting Nineveh. The valiant men are in scarlet The eastern people were very fond of dressing themselves in scarlet, as we learn from Herodotus. Or, As the preparation for battle is described, we may suppose, says Bishop Newcome, that it was customary among those who fought against Nineveh to carry red shields and to wear scarlet. The chariots shall be with flaming torches Rather, the chariots shall shine like the fire of torches, in the day that they prepare themselves Namely, by the wheels continually striking fire against the stones and pavement by the quickness of the motion. And the fir-trees shall be terribly shaken Namely, by the rattling of the chariot wheels, in running up and down. Or this may be interpreted of the pikes and lances used by the Chaldeans, and made of fir, and here called fir-trees on account of their length and largeness. The chariots shall rage in the streets They shall drive furiously one against another. They shall seem like torches, &c. See on the preceding verse. They run like the lightnings Or, with the swiftness of lightning.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Nah 1:12 f., Nah 1:15; Nah 2:2. Comfort for Judah.Now that the days of Yahwehs contention with His people are over, He will afflict them no more, but will break the yoke of the enemy from off their shoulders, and will burst their bonds asunder. Already their eyes may behold on the mountain-tops the feet of the herald bringing tidings of salvation. Let Judah then celebrate her feasts and fulfil her vows in confidence; for no more shall Belial pass through her midst, but Yahweh will restore the vine-tree which the spoilers have despoiled and whose branches they have ruined.
Nah 1:12. Here, too, the text is almost desperately corrupt. A plausible emendation yields, Now that the days of my contention are full, they are past and gone; if I have afflicted (humbled) thee, etc.
Nah 1:15. Belial (mg.): the personification of wickedness (Deu 13:3* Psa 61:2*).
Nah 2:2. For geon, pride, the context practically demands gephen, vine (cf. Psa 80:8 ff.).Jacob here = Judah, and Israel = the north land (cf. Isa 43:1; Isa 44:1, etc.).
Fuente: Peake’s Commentary on the Bible
2:2 For the LORD hath {b} turned away the excellency of Jacob, as the excellency of Israel: for the emptiers have emptied them out, and {c} marred their vine branches.
(b) Seeing God has punished his own people Judah and Israel, he will now punish the enemies by whom he scourged them; read Isa 10:12 .
(c) Signifying that the Israelites were utterly destroyed.
Fuente: Geneva Bible Notes
Turning back to Judah again (Nah 1:15), the prophet repeated that Yahweh would restore Israel to its former glory. Whereas a destroyer would destroy Nineveh (Nah 2:1), Yahweh would restore Judah. Its fate would be the opposite of Nineveh’s. Nineveh presently enjoyed great glory but would suffer destruction, while Israel, having experienced devastation, would become splendid again. "Israel" was a name connected with Israel’s glory while "Jacob" recalls the perverse aspects of the nation’s experience, reflecting its patriarch’s names and life experience. [Note: See C. F. Keil, "Nahum," in The Twelve Minor Prophets, 2:19.] The invading Assyrians doubtless destroyed many of Israel’s grapevines, but vine branches also symbolized the Israelites (cf. Psa 80:8-16; Isa 5:1-7). The devastator of Israel had been Assyria and it would be the Babylonians. The promise probably looks beyond Israel’s restoration after the Assyrians’ devastation to her restoration after all her devastations throughout history. This restoration will take place in the Millennium.