12<\/strong>. The verse is very obscure. Sept. partly read differently and partly divided the letters otherwise, and did not find the word likewise<\/em> in their text, rendering, Thus saith the Lord who ruleth over many waters;<\/em> and Syr., Thus saith the Lord concerning the heads<\/em> (rulers?) of many waters<\/em>. The present text may be rendered with R.V., though they be in full strength and likewise many, even so shall they be cut down, and shall pass away<\/em>. The word “cut down” as pointed is used elsewhere only of shearing sheep or the hair of the head, and even if the figure were that of thorns as Nah 1:10<\/em><\/span>, seems inappropriate. If the figure were that of waters it would be still more unsuitable. The form might come however from the verb used in Psa 90:10<\/span> (R.V. for it is<\/em> soon gone<\/em> the we fly away), meaning “to hasten away.”<\/p>\n knen he shall pass through<\/em> ] better: and they shall pass away<\/strong>, plur. the rig.<\/p>\n Though I have afflicted thee<\/em> ] The natural rendering would be: and if<\/em> (or, when) I shall afflict thee, I will afflict thee no more<\/em>. This rendering would make the reference be to Nineveh, and the meaning be that the affliction would be once for all and final. For construction cf. Exo 4:14<\/span>; Num 23:20<\/span>. In A.V. reference is to Israel. See on Nah 1:9<\/em><\/span>. If the words referred to Nineveh or Asshur the pronouns might be read as masc.,<\/em> cf. Nah 1:13-14<\/em><\/span>.<\/p>\n 13<\/strong> seq.<\/em> In Nah 1:13<\/em><\/span> Judah is addressed; in Nah 1:14<\/em><\/span> Asshur; again Nah 1:15<\/em><\/span> (Heb 2:1<\/span>) Judah, and Nah 2:1<\/span> (Heb 2:2<\/span>) Asshur; and once more Nah 1:2<\/em><\/span> Judah, and Nah 1:3<\/span> seq<\/em>. Asshur. Such frequent interchange of persons is most unnatural. Nah 1:13<\/span> might be an interpolation or marginal note due to the assumption that Judah is addressed in the words in the end of the preceding verse. Ch. Nah 2:2<\/span> could hardly stand where it is, though it might follow ch. Nah 1:15<\/span>.<\/p>\n his yoke<\/em> ] i.e. Asshur’s. The form only here, cf. Jer 27:2<\/span>; Jer 28:10<\/span>; Jer 28:12<\/span>; Eze 34:27<\/span>; Lev 26:13<\/span>; Isa 58:6<\/span>. With “burst thy bonds in sunder” cf. Psa 2:3<\/span>, where the words are the same; also Jer 30:8<\/span>.<\/p>\n Though they be quiet and likewise many, yet thus shall they be cut down – <\/B>Literally, If they be entire, i. e., sound unharmed, unimpaired in their numbers, unbroken in their strength, undiminished, perfect in all which belongs to war; and thus many even thus shall they be mown down (or shorn), and he passeth away . With might outwardly unscathed, without hand Dan 2:34<\/span>, and thus many, i. e., many, accordingly, as being unweakened; as many as they shall be, so shall they be mown down, and he, their head and king, shall pass away and perish (compare Psa 48:4<\/span>). Their numbers shall be, as their condition before, perfect; their destruction as their numbers, complete. It is wonderful how much God says in few words; and how it is here foretold that, with no previous loss, a mighty host secure and at ease, in consequence of their prosperity, all are at one blow mown down, like the dry grass before the scythe, are cut off and perish; and one, their king, passeth away, first by flight, and then by destruction. As they had shorn the glory of others Isa 7:20<\/span>, so should they be shorn and cut down themselves.<\/P> Though I have afflicted thee, I will afflict thee no more – <\/B>o<\/SUP>. Unless by new guilt thou compel Me. God always relieves us from trouble, as it were with the words, sin no more, lest a worse thing come unto thee Joh 5:14<\/span>. In the end, afflictions shall be turned into joy, and God shall wipe away all tears from their eyes; and there shall be no more death, nor sorrow, nor crying, neither shall there be anymore paid Rev 21:4<\/span>.<\/P> <\/p>\n Verse 12<\/span>. Though<\/B><\/I> they be – <\/B>many<\/B><\/I>] Sennacherib<\/I> invaded Judea with an army of nearly two hundred thousand<\/I> men.<\/P> <\/P> Thus shall they be cut down<\/B><\/I>] The angel of the Lord (a suffocating wind) slew of them in one night one hundred and<\/I> eighty-five thousand<\/I>, 2Kg 19:35<\/span>.<\/P> <\/p>\n Thus saith the Lord: this addeth weight to his prediction, it comes under the great seal of Heaven. <\/P> Though they be quiet, and likewise many; or, If they would have been quiet and peaceable towards my people, Israel, they, i.e. the Assyrians, should have been many, &c.; but I think it is nearer to the intent of the place to retain our version. Though they, citizens of Nineveh, and people of Assyria, be quiet, be secure, and fear no danger, because of their strength and victories, and likewise many; as appears by the mighty army with which they besieged Jerusalem, in which one hundred and eighty-five thousand were cut off in one night. <\/P> Yet thus, irresistibly, suddenly, and universally, as is foretold Nah 1:10<\/span>, <\/P> shall they be cut down: the prophet varieth his phrase, for, Nah 1:10<\/span>, he speaks of it as done by fire, here he speaks of cutting down, intimating that it was the sword which should cut them off. <\/P> When he shall pass through; either God, the mighty and terrible One, passing over as a flood, as it is Nah 1:8<\/span>; or else the angel of the Lord, as 2Ki 19:35<\/span>. <\/P> Though I, the Lord, who am good to my people, <\/P> have afflicted thee, O Israel, <\/P> I will afflict thee no more; chastised by the Assyrian, the rod of mine anger, hast thou been, O my people, but I will no more use that rod; for they should soon cease to be a nation that ruleth, and be conquered and oppressed by others. <\/P> <\/p>\n 12-14.<\/B> The same truths repeatedas in Na 1:9-11<\/span>, Jehovahhere being the speaker. He addresses Judah, prophesying good to it,and evil to the Assyrian. <\/P> Though they be quiet<\/B>thatis, without fear, and tranquilly secure. So Chaldee<\/I> andCALVIN. Or, “entire,””complete”; “Though their power be unbroken<\/I>[MAURER], and though theybe so many, yet even so<\/I> they shall be cut down”(literally, “shorn”; as hair shaved off closely by arazor,<\/I> Isa 7:20<\/span>). As theAssyrian was a razor shaving others, so shall he be shaven himself.Retribution in kind. In the height of their pride and power, theyshall be clean cut off. The same Hebrew<\/I> stands for “likewise”and “yet thus.” So many<\/I> as they are, so<\/I> manyshall they perish. <\/P> when he shall passthrough<\/B>or, “and he shall pass away,” namely, “thewicked counsellor” (Na 1:11<\/span>),Sennacherib. The change of number to the singular<\/I>distinguishes him<\/I> from his host. They<\/I> shall be cutdown, he<\/I> shall pass away home (2Ki 19:35<\/span>;2Ki 19:36<\/span>) [HENDERSON].English Version<\/I> is better, “they shall be cut down,”when” He (Jehovah) shall pass through,” destroying byone stroke the Assyrian host. This gives the reason why they with alltheir numbers and power are to be so utterly cut off. Compare “passthrough,” that is, in destroying power (Eze 12:12<\/span>;Eze 12:23<\/span>; Isa 8:8<\/span>;Dan 11:10<\/span>). <\/P> Though I have afflictedthee<\/B>Judah, “I will afflict thee no more” (Isa 40:1<\/span>;Isa 40:2<\/span>; Isa 52:1<\/span>;Isa 52:2<\/span>). The contrast isbetween “they,” the Assyrians, and “thee,” Judah.Their<\/I> punishment is fatal and final. Judah’s was temporary andcorrective.<\/P><\/p>\n Thus saith the Lord, though [they be] quiet, and likewise many<\/strong>,…. The Assyrian army under Sennacherib before Jerusalem, though they were quiet and secure and thought themselves out of all danger; not at all fearing that the besieged would sally out against them they being so numerous, and therefore betook themselves to sleep and rest:<\/p>\n yet thus shall they be cut down<\/strong>; or “shorn” l; as the wool is shorn off the back of a sheep with sheers; or grass or corn is mowed with a scythe; or else as the hair of a man’s head and beard are shaved with a razor; which sometimes was done, not only in a way of ignominy and contempt, as David’s servants were served by Hanun, 2Sa 10:4<\/span>; but as a token of servitude; hence those words of the poet m,<\/p>\n “after thou art a servant, dost thou let thy hair grow?”<\/p>\n upon which it is observed n, that it belongs to freemen to let the hair grow; and so the philosopher says o, to let the hair grow, or to nourish it, is commendable with a Lacedemonian, for it is a sign of liberty; for it is not for him who lets his hair grow to do any servile work; and it was usual with conquerors to shave the conquered, and such as were carried captives p, which some think is referred to in<\/p>\n De 32:42<\/span>; and render the latter clause of that verse,<\/p>\n “and there shall be captivity, by reason of the head of nakedness of the enemy;”<\/p>\n that is, there should be captives whose heads should be made bare, or shaved by the enemy the conqueror q; hence the king of Assyria, when a conqueror, is compared to a sharp razor, that should shave the head, and feet, and beard, even all sorts of people, Isa 7:20<\/span>; but now he and his army should be shaved themselves; that is, conquered, slain, or taken captives, and become slaves, and treated with contempt; all which may be taken into the sense of this phrase, and serve to illustrate it:<\/p>\n when he shall pass through<\/strong>; when the angel should pass through the camp of the Assyrians, then were they cut down by him in great numbers, a hundred and fourscore and five thousand slain at once, 2Ki 19:35<\/span>;<\/p>\n though I have afflicted thee, I will afflict thee no more<\/strong>: or “any longer” r; though the Lord had afflicted the people of the Jews by the Assyrian king, the rod of his anger, again and again, yet after this he would afflict them no more by him; for otherwise they were afflicted afterwards, yet not by the Assyrians, but by the Babylonians, Syrians, and Romans, Some understand this, as before, of the Ninevites and Assyrians, that should be utterly destroyed at once, and their affliction should not be a second time; see Na 1:9<\/span>; so Abarbinel: or, “I will not hear thee any more” s; as he did formerly, when they repented at the preaching of Jonah.<\/p>\n l “tonsi”, Junius Tremellius, Piscator. m Aristophanes in Avibus, p. 584. n Scholia Graec. in ib. o Aristotel. Rhetor. l. 1. c. 9. p “Tonsa comas imo Barathri claudere recessu”, Claudian in Ruffin. l. 1. prope finem. Vid. Barthium in ib. q Lydius de Re Militari, l. 6. c. 6. p. 237. r “non ultra”, Pagninus, Montanus “non amplius”, Junius & Tremellius, Piscator, Cocceius. s “non exaudiam te amplius”, Burkius.<\/p>\n The power of Nineveh will be destroyed, to break the yoke laid upon Judah. Nah 1:12<\/span>. “Thus saith Jehovah, Though they be unconsumed, and therefore numerous, yet are they thus mowed down, and have passed away. I have bowed thee down, I will bow thee down no more.<\/em> Nah 1:13<\/span>. And now shall I break his yoke from off thee, and break thy fetters in pieces. <\/em> Nah 1:14<\/span>. And Jehovah hath given commandment concerning thee, no more of thy name will be sown: from the house of thy God I cut off graven image and molten work: I prepare thy grave; for thou art found light.” <\/em> To confirm the threat expressed in Nah 1:8-11<\/span>, Nahum explains the divine purpose more fully. Jehovah hath spoken: the completeness and strength of her army will be of no help to Nineveh. It is mowed down, because Judah is to be delivered from its oppressor. The words to refer to the enemy, the warlike hosts of Nineveh, which are to be destroyed notwithstanding their great and full number. Shalem <\/em>, integer<\/em>, with strength undiminished, both outwardly and inwardly, i.e., both numerous and strong. , and so, i.e., of such a nature, just because they are of full number, or numerous. , and so, i.e., although of such a nature, they will nevertheless be mowed down. , taken from the mowing of the meadows, is a figure denoting complete destruction. is not impersonal, actum est, sc. de iis <\/em>, but signifies it is away, or has vanished. The singular is used with special emphasis, the numerous army being all embraced in the unity of one man: “he paints the whole people as vanishing away, just as if one little man were carried off” (Strauss). With the address turns to Judah. The words are not applicable to the Assyrians, to whom Abarbanel, Grotius, Ewald, and Hitzig refer this clause; for Asshur is not only bowed down or chastened, but utterly destroyed. refers to the oppression which Judah had suffered from the Assyrians in the time of Ahaz and Hezekiah. This shall not be repeated, as has already been promised in Nah 1:9<\/span><\/em>. For now will the Lord break the yoke which this enemy has laid upon Judah. , but now, is attached adversatively to . The suffix to refers to the enemy, which has its seat in Nineveh. For the figure of the yoke, cf. Lev 26:13<\/span>; Jer 27:2<\/span>; Jer 28:10<\/span>; Eze 34:27<\/span>, etc.; and for the fact itself, Isa 10:27<\/span>. The words do not refer to the people of the ten tribes, who were pining like slaves in exile (Hitzig); for Nahum makes no allusion to them at all, but to Judah (cf. Nah 1:15<\/span>), upon whom the Assyrians had laid the yoke of tribute from the time of Ahaz. This was first of all shaken off in the reign of Hezekiah, through the overthrow of Sennacherib; but it was not yet completely broken, so long as there was a possibility that Assyria might rise again with new power, as in fact it did in the reign of Manasseh, when Assyrian generals invaded Judah and carried off this king to Babylon (2Ch 33:11<\/span>). It was only broken when the Assyrian power was overthrown through the conquest and destruction of Nineveh. This view, which is required by the futures ‘eshbor <\/em> and ‘anatteq <\/em>, is confirmed by Nah 1:14<\/span>, for there the utter extermination of Assyria is clearly expressed. V e tsivvah <\/em> is not a perfect with Vav rel.<\/em>; but the Vav<\/em> is a simple copula: “ and<\/em> (= for) Jehovah has commanded.” The perfect refers to the divine purpose, which has already been formed, even though its execution is still in the future. This purpose runs thus: “Of thy seed shall no more be sown, i.e., thou wilt have no more descendants” (“the people and name are to become extinct,” Strauss; cf. Isa 14:20<\/span>). It is not the king of Assyria who is here addressed, but the Assyrian power personified as a single man, as we may see from what follows, according to which the idols are to be rooted out along with the seed from the house of God, i.e., out of the idol temples (cf. Isa 37:38<\/span>; Isa 44:13<\/span>). Pesel <\/em> and massekhah <\/em> are combined, as in Deu 27:15<\/span>, to denote every kind of idolatrous image. For the idolatry of Assyria, see Layard’s Nineveh and its Remains<\/em>, ii. p. 439ff. cannot mean, “I make the temple of thy god into a grave,” although this meaning has already been expressed in the Chaldee and Syriac; and the Masoretic accentuation, which connects the words with what precedes, is also founded upon this view. If an object had to be supplied to from the context, it must be pesel umassekhah <\/em>; but there would be no sense in “I make thine idol into a grave.” There is no other course left, therefore, than to take as the nearest and only object to , “I lay, i.e., prepare thy grave,” , because, when weighed according to thy moral worth (Job 31:6<\/span>), thou hast been found light (cf. Dan 5:27<\/span>). Hence the widespread opinion, that the murder of Sennacherib (Isa 37:38<\/span>; 2Ki 19:37<\/span>) is predicted here, must be rejected as erroneous and irreconcilable with the words, and not even so far correct as that Nahum makes any allusion to that event. He simply announces the utter destruction of the Assyrian power, together with its idolatry, upon which that power rested. Jehovah has prepared a grave for the people and their idols, because they have been found light when weighed in the balances of righteousness.<\/p>\n The Prophet pursues here the same subject; but expresses more clearly what might have been doubtful, — that whatever strength there might be in the Assyrians, it could not resist the coming of God’s vengeance. For thus saith Jehovah, Though they be quiet and also strong, etc. I cannot now finish this subject, but will only say this, — The Prophet intimates that though Nineveh promised to itself a tranquil state, because it was well fortified, and had a wide and large extent of empire, yet this thy peace, he says, or this thy confidence and security, shall not be an impediment, that the hand of God should not be extended to thee. Though, then, they be many or strong etc.; for we can render רבים, rebim, strong as well as many; but either would suit this place; for we understand the Prophet’s meaning to be, that all God’s enemies would be cut off, however secure they might be, while depending on their own strength and fortresses. The rest to-morrow. <\/p>\n CRITICAL NOTES.] <\/strong><\/p>\n Nah. 1:12-14<\/span><\/strong>.]<\/strong> Repeat the truths of Nah. 1:9-11<\/span>. Good to Judah, and evil to Assyria, predicted. Quiet<\/strong>] In tranquil security; or complete<\/em> with unbroken ranks and number, with everything necessary for a successful siege. The word may also be designed to convey the idea of mental completeness, i.e.<\/em> in this connexion, security, martial courage<\/em> [Hend<\/em>.]. Cut<\/strong>] Mown down like the harvest (2Ki. 19:35<\/span>; Isa. 37:36-37<\/span>). Give historical facts. <\/p>\n Nah. 1:13<\/span><\/strong>. Yoke<\/strong>] The tribute to Assyria (cf. Isa. 10:27<\/span>; Jer. 2:20<\/span>). <\/p>\n Nah. 1:14<\/span><\/strong>.]<\/strong> The name and power of Assyria to become extinct. Sown]<\/strong> The seed or race to be for ever destroyed, at destruction of Nineveh the dynasty would not be perpetuated. Gods]<\/strong> Every kind of images (Deu. 27:15<\/span>). (See Layards Nineveh and its Remains<\/em>, on Idol, of Assyria.) House]<\/strong> The palace considered sacred. Make]<\/strong> i.e.<\/em> the house of thy gods, thy grave. Sennacherib slain during worship (2Ki. 19:37<\/span>). Vile]<\/strong> Because when weighed according to moral standards worthless (Job. 31:6<\/span>), found light (Dan. 5:27<\/span>). <\/p>\n Nah. 1:15<\/span><\/strong>.]<\/strong> This verse joined to ch. 2 in Heb. text, and nearly like (Isa. 52:7<\/span>). Here deliverance from Assyria, not Babylon. Tidings]<\/strong> Overthrow of Sennacherib. Mountains]<\/strong> No longer covered with hostile camps to prevent keeping feasts. Peace]<\/strong> and deliverance, i.e.<\/em> great yearly feasts of thanksgiving. Wicked]<\/strong> Lit. Belial (Nah. 1:11<\/span>), marg. = Sennacherib. This is a wonderful type of Gospel events; salvation through Christ, victory over sin, death, and hell.<\/p>\n THE DESTRUCTION OF THE ENEMY, AND THE REDEMPTION OF GODS PEOPLE.Nah. 1:12-15<\/span><\/em><\/p>\n Here good is predicted to Judah, and evil to the enemy. One shall be purified and restored, the other utterly annihilated.<\/p>\n I. The destruction of the enemy<\/strong>. The Prophet notices their present condition, and contrasts it with future ruin. <\/p>\n 1. They are unbroken in strength<\/em>. Though they be quiet<\/em>. If they be entire, sound and unharmed, perfect in warlike preparations, that will not avail them. <\/p>\n 2. They are undiminished in number<\/em>. And likewise many. Their numbers were unimpaired and great. Hezekiah thus exhorted the people: Be strong and courageous, be not afraid nor dismayed for the King of Assyria, nor for all the multitude that is with him (2Ch. 32:7<\/span>). <\/p>\n 3. They are secure in tranquillity<\/em>. Quiet, that is, without fear, and perfectly safe. They were free from attacks, and securely fortified, but not against God. They pictured an easy march and a splendid victory in the land, When he shall pass through; but the vast host was swept away in a single night. Notice their future. <\/p>\n 1. Idolatry will be destroyed<\/em>. Out of the house of thy gods will I cut off the graven image. Their gods in the temple, graven and molten, would not help them, nor be spared by the enemy. God has a controversy with all kinds of idols. The fate of a nation is often bound up with the fate of its God. <\/p>\n 2. The dynasty would be extinguished<\/em>. No more of thy name be sown. If not immediately, yet eventually the Assyrian line would cease. God commanded this, and it was certain to happen. Their splendid renown would fade away and their name be cut off. The race would be cut down without chance of springing again. The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth. <\/p>\n 3. The palace would be turned into a grave<\/em>. I will make (the house of thy gods) thy grave. The temple was polluted by slaughter, and converted into a sepulchre (Isa. 37:38<\/span>; 2Ki. 19:37<\/span>). Men perish in the things in which they seek refuge. The Assyrian power was destroyed. God made a grave for its idols and its people. All were vile<\/em> and light; found wanting when weighed in the balance (Dan. 5:27<\/span>). Whatever honour man set upon them, they were lightly esteemed by God. Wickedness in religious and political life brings contempt and ruin upon a nation. The seed of evil-doers shall never be renowned.<\/p>\n God needs no indirect nor lawless course II. The redemption of Gods people<\/strong>. Deliverance from the enemy would be followed by restoration of worship and peace. All sorrow would end, and every cause of fear be overcome. <\/p>\n 1. Deliverance would be enjoyed<\/em>. The news would be proclaimed and welcomed throughout the kingdom. If to Sophocles the hands and feet of any one who went on errands of mercy were beautiful, how much more should the heralds of the gospel be received by all who hear them. <\/p>\n (1) Deliverance from affliction<\/em>. Though I have afflicted thee, I will afflict thee no more. The bitter potion will not be repeated, unless there be real necessity. God doth not afflict willingly, and former trials should not hinder faith in present good. <\/p>\n (2) Deliverance from the enemy<\/em>. Servitude no longer. (a<\/em>) From the yoke of the enemy<\/em>. A victorious army shall no longer tax and oppress. Now will I break his yoke from off thee. (b<\/em>) From the fear of the enemy<\/em>. He shall be completely subdued, and no trace of his steps left behind. He will be cut off in spirit, number, and existence. The wicked shall no more pass through thee. <\/p>\n 2. Worship would be restored<\/em>. Solemn feasts<\/em> would be kept. The free use and thorough enjoyment of religious ordinances would be restored. Vows<\/em> would be performed, and gratitude continually abound. The ransomed of the Lord would return to Zion with songs and everlasting joy upon their heads. It is our privilege to behold the feet of those who publish peace with God and salvation through Christ. If we believe we may keep our feasts in gladness, and anticipate the glory of that temple into which the wicked never enter.<\/p>\n HOMILETIC HINTS AND SUGGESTIONS<\/em><\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
To cut off those who have offended Him [Shakespeare<\/em>].<\/p>\n