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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Предисловие

Седьмое место в отделе священных книг так называемых малых пророков, после книги пророка Михея или, как во многих изданиях текста LXX-ти, после книги пророка Ионы, и пред книгою пророка Аввакума в священном ветхозаветном каноне занимает книга пророка Наума, евр. Нахум ???, греч. Naoum, лат. Nahum. Нарицательное значение имени пророка с еврейского: "исполненный утешения" (нахум раrticip. pass. ), а также "утешитель" ("consolator", по изъяснению блаженного Иеронима), совершенно точно отмечает содержание, характер и значение пророческой его книги. Содержанием книги, как показывает уже первая половина его надписания, служит "пророчество о Ниневии", с еврейского "бремя Ниневии" (масса - Нинве), т. е. предречение и изображение конечного разорения, последней гибели города Ниневии, а вместе и всего Ассирийского царства, а это мировое событие должно принести радость всем, угнетенным Ассириею народностям и царствам (ср. Наум III:19), в том числе и царству Иудейскому (I:15; Евр II:1). "Десять колен, - говорит блаж. Иероним в прологе к своему толкованию на книгу пророка Наума, - были уведены ассириянами в плен уже при Езекии, царе иудейском, при котором и видение теперь является (т. е. описанное в книге пророка Наума) против Ниневии для утешения переселенного народа. И немалым утешением как для тех, которые уже были порабощены ассириянами, так и для остальных, принадлежавших к Иудину и Вениаминову колену и подвергавшихся при Езекии осаде со стороны тех же врагов, было услышать, что ассирияне, в свою очередь, будут взяты в плен халдеями, как будет показано далее в этой книге". (Блаж. Иеронима, одна книга толкований на пророка Наума. Творен. в русск. перев. ч. 13. Киев. 1896, с. 254).

Таким образом, если вообще в Ветхом Завете собственные имена во все времена служили выражением надежды и религиозных чаяний народа Божия, а у великих богоизбранных представителей последнего нередко являлись живою и постоянною проповедью для современников о Боге и Его делах, о нормальном отношении Израиля к Нему, то и имя пророка Наума являлось выражением надежды на милость Божию, "чаяния Утехи Израилевой" (Лк II:25) среди всех бед, которые принесло Израилю, между прочим, господство Ассирии. Другим, кроме значения имени пророка, свидетельством о нем, является придаваемый ему в надписании же эпитет га-Елкоши, ???, LXX: tou Elkesaiou. Elkesaei - слав.: сына Елкесеева, русск.: Елкосеянина. Как видно уже из сличения различной передачи этого эпитета разными переводами, а равно из сопоставления разных древних и новых толкований, возможно и действительно в разные времена высказывалось двоякое понимание слова Елкоши: 1) патронимическое - в смысле указания на отца или отчество пророка и 2) географическое - в смысле обозначения местности рождения его. Но против первого толкования говорит уже отсутствие в еврейском тексте и в большинстве списков перевода LXX-ти обычного в подобных случаях определения: сын, евр. бен, ??? (ср. Ис I:1; Иер I:1; Иез I:3; Ос I:1; Иоил I:1; Иона I:1; Соф I:1; Зах I:1), а также полная неизвестность отца пророка не только в Библии, но и в предании. В пользу второго понимания, напротив, говорит это последнее обстоятельство: обычно в Библии подобная рассматриваемому выражению форма употребляется для указания на место рождения лиц незнатного происхождения, напр.: Ахия Силамлянин (евр. га-Шилони, 3: Цар XI:29), Михей Морасфитин (Евр. га-Mapaгити, Мих I:1), Иеремия Анафофянин (га-Аннетоти Иер XIX:27) и др. Высокий авторитет блаженного Иеронима заставляет нас без колебаний признать в рассматриваемом выражении указание на место рождения пророка. "Относительно слов пророка Hayма Елкесеянина (elcesaei) - говорит блаж. Иероним, - некоторые полагают, что Елкесей был отцом Наума и что он, согласно с еврейским преданием, сам был также пророком, между тем как в Галилее доселе существует селение Eлкеси (Elesi); хотя оно мало, и развалины едва указывают на развалины древних зданий, однако оно известно иудеям и было также мне указано проводником" (Пролог с. 255). В смысле Палестинской, частнее Галилейской, местности понимает блаж. Иероним слово Елкош, Елкесе, и в другом случае в своем Ономастике, согласно с Евсевием Кесарийским (Onomast. 418). И другие древние толкователи, напр. св. Кирилл Александрийский, блаж. Феофилакт считают рассматриваемое слово именем родного города прор. Наума, помещаемого ими в Палестине; только некоторые из них, как блаж. Феофилакт, псевдо-Епифаний, псевдо-Дорофей, Исидор Испалийский, в отличие от блаж. Иеронима, утверждали, что Елкесе народился за Иорданом, в пределах Вифавары (Суд VII:24; Ин I:28. Onomast 233), и что пророк Наум происходил из колена Симеонова. Мнение это трудно примиримо с прямым и ясным свидетельством блаж. Иеронима, но здесь важно указание на палестинское происхождение пророка Наума. Последнее в новое время не раз оспаривалось: некоторые комментаторы (Эвальд, Клейнерт и др. ) родиною, а вместе и местом погребения пророка Наума считали деревню Елкуш или Алькуш на восточной стороне Тигра к северу от Массула, обозначающего (вместе с Кронджиком и неби-Юнус) положение древней Ниневии, - на том, во 1-х, основании, что близкое знакомство пророка с местностью Ниневии и вообще Ассирии (см. напр. II:5-7:; III:12-14: его книги) и необычайная живость изображения требуют, будто бы, признания туземного, ассирийского происхождения пророка, а затем и ввиду того обстоятельства, что местное предание близ этой деревни в римско-католическом монастыре св. Антония указывает могилу пророка, чтимую у христиан, мусульман и иудеев и привлекающую к себе тысячи паломников (об этом свидетельствуют Ассхмани, Нибур, Ляйярд и др. ). Но предание это об Ассирийском Елкоше очень позднее: оно не восходит ранее XVI века; известный еврейский путешественник XII века Вениамин Тудельский, посетивший территорию древней Ассирии и в частности Ниневии, ничего не упоминает об Елкоше или Алькуше, как родине пророка Наума. Местность эта не имеет никаких признаков древности, и самый дом, в котором помещается гробница, современной архитектуры. Самое содержание книги не заключает в себе ничего такого, что с необходимостью требовало бы написания ее в Ассирии: обнаруживаемое пророком знакомство с природою и культурою последней в VII-м веке до Р. Х. могло быть доступно всякому еврею, жившему в Палестине, так как частые разрушительные походы ассирийских царей в Палестину не могли не знакомить жителей ее с чертами ассирийской культуры; таким же путем можно объяснить присутствие в книге пророка двух, несомненно, ассирийского корня слов (миннезар и тифсар в III:17:). Таким образом, в рассматриваемом предании мы имеем пример нередкой на востоке материализации верований и преданий путем прикрепления их к той или иной местности; аналогию этому представляет наименование другой деревни на юге территории древней Ниневии именем Неби Юнус, т. е. пророк Иона, где указывают могилу пророка Ионы. Напротив, все содержание и весь характер книги указывают на Палестину, как на место происхождения пророка и его книги; в частности, речь пророка, вообще, чистая и изящная, носит отпечаток северной части Палестинской территории, и этим подтверждается мысль блаж. Иеронима о Галилейском происхождении и местожительстве пророка Наума. Можно здесь еще упомянуть мнение Штраусса, Гитцига, Кнобеля и др., будто Елкош, родина пророка, тожествен с Капернаумом, название которого в переводе с еврейского означает: "деревня Наума". Мнение это не подтверждается ни Библиею, ни историческими свидетельствами, ни филологией, но оно может иметь некоторое значение - косвенного подтверждения Иеронимова свидетельства о Галилейском местоположении Елкоша - родины пророка Наума [по мнению Штраусса и др., название Палестинской местности, служившей родиной пророка Наума, сохранилось в имени Елкезаитов, одной из древнейших сект, появившейся в Палестине во времена Траяна (по свидетельству Епифания - у Евсевия, Ц. Ист. VI, 38). Но это обстоятельство, конечно, не прибавляет чего-либо существенно нового к известным уже аргументам палестинского происхождения пророка Наума и его книги].

Итак, мнение о пребывании пророка Наума в Ассирии и о написании им там своей книги должно быть оставлено. Напротив, в книге пророка есть довольно ясные указания на то, что он пророчествовал в Иудее (I:15; евр. II:1) и среди иудеев, к которыми обращает свою речь (I:7:, 12-13). Наконец, близкое знакомство пророка Наума с проповедью и писаниями других пророков (ср. напр. I:4: и Ам I:3), особенно пророка Исаии (ср. Наум I:13: и Ис X:27; Наум III:5: и Ис XLVII:2-3; Наум I:4-5: и Ис ХXIV:1; Наум III:7: и Ис LI:19; Наум I:15: (евр. II:1) и Ис LII:7) самое близкое сходство употребляемых им оборотов и образов речи, сходство языка - все это было следствием постоянного издевательства - обращением пророка с родною иудейскою средою и изучения священно-национальных писаний библейского Израиля.

О времени жизни и деятельности пророка Наума и времени написания им своей пророческой книги, ввиду отсутствия прямого свидетельства об этом в Библии и предании, приходится судить лишь по косвенным, внутренним данным, заключающимся в самой книге. Указания книги, служащие определению ее хронологической даты, следующие. Пророк предполагает совершившийся факт падения северного или Израильского царства (II:2), имевший место в 6-й год царствования Иудейского царя Езекии 4: Цар XVIII:10: или, по принятой библейской хронологии, около 7:22: до Р. Х. (ср. "Толковую Библию", т. II, с. 537: и 544), а также нашествие на Иудею Ассирийского царя Сеннахерима и опустошение им этой страны (I:9-11, 12, 15), происшедшее в 14-й год царствования того же Иудейского царя (4: Цар XVIII:13), т. е. около 7:14: года до Р. Х. (Толковая Библия, т. II, с. 544), и это последнее бедствие миновало (I:15), и служит лишь предметом страшного, но вместе и утешительного (Цар ср. ХIX:35-37) воспоминания для народа (I:12). Таким образом, terminus a quo деятельности пророка и написания книги нельзя полагать ранее последнего события, и напр. мнение Иосифа Флавия, по которому пр. Наум пророчествовал при Иудейском царе Иоафаме (Иудейские Древности, кн. IX, гл. 11, § 3), должно быть отвергнуто. Что касается другого предела - terminus ad quern, то совершенно очевидно, что пророчество о Ниневии изречено было пророком Наумом отнюдь не позднее самого события падения Ниневии - по принятой в науке хронологии в 607:-606: гг. до Р. Х. (по примеру Климента Александрийского Наум пророчествовал при Седекии), но гораздо раньше этого события. Ниневия еще существует, гибель ее только предрекается (II:9, 13: и мн. др. ) мало того, могущество, слава и богатство ассириян находятся на самой высшей степени своего развития, и Ниневия вполне благоденствует (I:12; II:1; III:8, 12-17:). Пророк не называет по имени будущих виновников падения Ассирии и Ниневии, и самое падение является делом далекого будущего, и притом (ввиду благоденствия Ассирии и Ниневии) настолько мало вероятным с человеческой точки зрения, что пророку потребовалось приводить нарочитые примеры падения политического могущества великого египетского города Но-Аммона (III:8: ст. ) или (по вероятнейшему объяснению) великого Диосполиса или стовратных Фив в Верхнем Египте. Это историческое свидетельство дает вместе и твердый опорный пункт для установления интересующей нас хронологической даты пророчества и написания книги. Исторический факт разрушения Но-Аммона или Фив, по свидетельству Шрадера, твердо засвидетельствован клинообразными ассирийскими письменами, по свидетельству которых это совершил Ассурбанипал, сын и преемник Асаргаддона, во второй свой египетский поход против Урдамани, преемника фараона Тиргаки. При этом ассирийские анналы относят это событие ко времени вскоре после смерти последнего, последовавшей в 664: г. до Р. Х. В следующем 663: г. могло последовать разрушение Фив или Но-Аммона. А так как пророк Наум угрожает Ниневии судьбою Но-Аммона, очевидно, под свежим впечатлением гибели этого города, то и изречением пророчества о Ниневии и написание своей пророческой книги нужно откосить приблизительно к 662-660: гг. до Р. Х., т. е. ко времени царствования Манассии, по принятой хронологии царствовавшего с 698: г. по 643-й (см. подробно об этом "Толковая Библия", т. II, с 443-444). При этом предположении некоторые черты содержания книги делаются более понятными, чем при отнесении пророчества Наума ко второй половине царствования Езекии, как утверждают многие исследователи и толкователи книги. Но невероятно видеть в словах пророка I:13: "ныне Я сокрушу ярмо его (врага, Ассирии), лежащее на тебе, и узы твои разорву" указание на окованного узами и отведенного в плен ассирийскими военочальниками царя Манассию (2: Пар XXXIII:11). И знакомство пророка Наума с пророческими книгами Исаии и Михея в этом случае делается гораздо понятнее. Не напрасно еще талмудисты утверждали, на основании древнего предания, что пророк Наум дожил до времени Манассии (как и Исаия, пострадавший, по преданно, от этого царя), и что именно пленение этого царя ассириянами (2: Пар XXXIII:11) было поводом к произнесению пророчества о падении Ниневии, в утешении подданных, оставленных царем, имя которого пророк опустил в надписании своей книги, как недостойное памяти (Seder Olam rabba, p. 55).

В отношении порядка и последовательности в раскрытии содержания, книга пророка Наума представляет собою замечательно стройное целое. Разделение книги на три главы вполне соответствует трем стадиям в раскрытии мысли пророка. В первой главе, представляющей как бы введение к целой книге, указывается тема всей книги: всесвятый, всемогущий, всеправедный Бог всегда приводит в исполнение свои определения, как милостивые в отношении к богобоязненным, так и грозные - в отношении нечестивых и безбожных, поэтому последняя участь ожидает высокомерных безбожных ассириян, а спасение ожидает верных Иегове иудеев. Вторая глава уже рисует созерцаемое духовными очами пророка исполнение суда Божия над Ассириею и Ниневиею: полное и окончательное падение их могущества и прекращение самого существования. Третья глава, отвечая на естественно возникающей вопрос о причинах и самой возможности гибели всесветной монархии с ее удивительной столицею, указывает эти причины в пороках, гнездившихся в Ассирии и Ниневии, а также в Божественном Правосудии, обнимающем весь мир. Таким образом, вся книга пророка Наума представляет одну совершенно правильно расположенную и вполне законченную поэму. По суду знатоков еврейского языка (напр. Lota, De s. poes. Hebr. p. 216: sqq. ), язык и стиль книги пророка Наума является классическим во всех отношениях, и по высоте пламенному одушевлению и смелости полета мысли, по яркости красок и живости изложения пророк Наум является первым между всеми малыми пророками. Описываемые сцены он изображает необыкновенно живо, рисует их как очевидец. Речь его подобна стремительному потоку по своим быстрым и неожиданным переходам при частой сжатости и кротости (при этом частая смена единств. числа со множественным, рода мужского с женским, числа единств. и множественного (I:10-12; II:9; III:7:-10) и т. д.

Значение пророческой книги Наума в общем организме священных библейских книг должно быть определяемо с двух точек зрения: исторической и богословской (со включением специально-мессианской). В первом отношении рассматриваемое пророчество относится, по своему происхождению, к так называемому "ассирийскому периоду" библейской истории и священной письменности Ветхого Завета, т. е. ко времени преобладания Ассирии над другими народами и царствами. К пророкам ассирийского периода относятся отчасти древнейшие - Иона, Иоиль, Амос, главным же образом последующие за ними: Осия, Исаия, Михей; Наум же замыкает собою ряд пророков названного периода, так как его книга заключает последнее пророчество о Ниневии (правда, о гибели Ниневии говорит еще позже пророк Софония II:13-15, но он был уже почти современник самого события разрушения Ниневии и притом говорил как бы об исполнении на ней пророчества Наума), возвещая, конечно, торжество мироправящей правды Божией над человеческими неправдами Ассирии (II:13, евр. 14; III:19). Блаженный Феодорит говорит: "Ниневитяне, убоявшись Божией угрозы, проповеданной им богомудрым Ионою, прибегли к усердному покаянию и обрели себе спасение; вместо угрожавшей им конечной гибели сподобились Божия человеколюбия. Но, по прошествии немногого времени, забыли о сей неизреченной милости, возвратившись к прежним порокам, совершили тысячи новых беззаконий и осмелились идти с воинством на Израиля... Но в последствии времени, по перенесении царского престола в Вавилон, весь род царей сих угас; город Ниневия разорен и предан конечному запустению. Сию-то гибель Ниневии предсказывает блаженный пророк Наум, прияв силу Божия духа, и предвещаемым научает, что Владыка Бог не оставляет ничего без своего о том попечения и промышления, но по справедливому Своему определению у каждого требует отчета во всем, что сделано им в жизни" (Творен. в pyccк. пepeв. ч. V-я, с. 5-6). В последних словах указано и богословское значение содержания книги пророка Наума, - это именно, общее ему с другими пророками, учение о мироправящем промысле Бога Святого, Всемогущего и Всеправедного, являющегося в одно и то же время и огнем поедающим для нечестивых, и незыблемым прибежищем для благочестивых и надеющихся на Него. В основе этого отношения Бога к миру и людям лежит Его план всемирного спасения, предвестие которого слышится и в вещаниях пророка Наума (I:15; Евр III:1), как в подобных же выражениях у пророка Исаии (III:7), а затем по исполнении дела нашего спасения воспроизводится у апостола (Рим Х:15).

Древнееврейское предание о жизни и деятельности пророка Наума сохранилось в своеобразной форме в наших Четьи-Минеях. В житии св. пророка Наума здесь (под 1-м декабря), между прочим, читаем: "Святый пророк Наум не от Елкесеа, обонъпол Иордана, противу Вегавара, от племени Симеонова. Сей по святом пророце Ионе наневитяном пророчества, яко имать град их погибнути водою и огнем, еже и бысть... постиже убо их погибель сицевая: бе при Ниневии озеро велие водное окружающее град, сотворившуся же великому земли трясению, погрязе град в озере том; часть же его на горе оставшуюся огнь изшедши от пустыни пожже. И тако сбыстся пророчество Ноумово, Богу казнившу грешные люди праведным судом Своим... Прорече же святый пророк и ина будущая, и умре с миром в четыредесять пятое лето от рождения своего, и погребен бысть в земле своей честно". Трудно сказать, в какой степени достоверны эти сведения; но известие о гибели Ниневии от воды и огня, очевидно, приурочено к данным самой пророческой книги (I:10; III:13-15).

Память святого пророка Наума празднуется в христианской православной Церкви 1: декабря.

Святоотеческие толкования на книгу пророка Наума: св. Кирилла Александрийского, блаж. Феодорита, блаж. Иеронима, блаж. Феофилакта. Из раввинских комментариев на эту книгу наиболее замечательный - p. Aбарбанела ln Nanum commentarius, latino donutus a I. D. Sprechero 17:03. Из весьма многочисленных трудов на западе назовем немногие новейшие: Штраусса, Nahumi de Nino vaticinium explicavit ex assyris monuments iIIustravuit 0. Sir. 1853; Брайтенайхера, Ninive und Nahum. Mit Beiziehund der Resultate der neuesten Entdeckungen histor. - exeget. beabeit 1861; Рейнке, Zur более или менее кратких общих замечаний о книге пророка Наума в руководствах, каковы: свящ. В. Смарагдова (СПБ. 1869), X. Орды (Епископа Иринея, Киев 187:1), Митрополита Арсения (Киев 187:3), А. Хергозерского (СПБ. 1885), проф. А. А. Олесницкого (СПБ. 1894), Д. Н. Нарцисоова (Руководство к изучению пророческих книг Ветхого Завета. Полтава 1904. с. 193-200, а также статьи Воскресного Чтения 1854/55: г. (г. XVIII) "Память святых пророков: Наума, Аввакума и Софонии" (с. 321: след. ) есть несколько специальных работ собственно о книге пророка Наума. Таковы: 1) И. Смирнова (ныне Епископа Иоанна), Пророк Наум (из август. кн. "Чтений в Обществе любителей духовн. просвещения" 187:6); 2) проф. М. А Голубева, Св. пророк Наум и его книга (Христианское Чтение 1852, ч. I, с, 518-562). и 3) - превосходящая обе первые объемом и обстоятельностью - книга М. Симашкевича (ныне Епископа Митрофана). Пророчество Наума о Ниневии. Экзегетическое исследование, с очерком истории Ассирийского государства и историко критическим решением вопроса о происхождении книги пророка Наума СПБ. 187:5, с. 342.

1. Надписание пророческой книги. 2-6. Изображение божеских свойств Иеговы: правосудия и гнева (2-3), затем всемогущества (4-6), как введение и основание для последующей речи. 7:-14. Следствия, являющиеся выводом из указанных свойств Божиих: для благочестивых (7), и для нечестивых и враждебных Богу (8-10), частнее - решение Божие о совершенной гибели ассириян (11-14). 15. Спасение и мир Иудеев.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
THE name of this prophet signifies a comforter; for it was a charge given to all the prophets, Comfort you, comfort you, my people: and even this prophet, though wholly taken up in foretelling the destruction of Nineveh, which speaks terror to the Assyrians, is, even in that, comforter to the ten tribes of Israel, who, it is probable, were now lately carried captives into Assyria. It is very uncertain at what time he lived and prophesied, but it is most probable that he lived in the time of Hezekiah, and prophesied against Nineveh, after the captivity of Israel by the king of Assyria, which was in the ninth year of Hezekiah, and before Sennacherib's invading Judah, which was in the fourteenth year of Hezekiah, for to that attempt, and the defeat of it, it is supposed, the first chapter has reference; and it is probable that it was delivered a little before it, for the encouragement of God's people in that day of treading down and perplexity. It is the conjecture of the learned Huetius that the two other chapters of this book were delivered by Nahum some years after, perhaps in the reign of Manasseh, and in that reign the Jewish chronologies generally place him, somewhat nearer to the time when Nineveh was conquered, and the Assyrian monarchy reduced, by Cyaxares and Nebuchadnezzar, some time before the first captivity of Judah. It is probable that Nahum did by word of mouth prophesy many things concerning Israel and Judah, as it is certain that Jonah did (2 Kings xiv. 25), though we have nothing of either of them in writing, but what related to Nineveh, of which though a great and ancient city, yet probably we should never have heard in sacred writ if the Israel of God had not had some concern in it.

In this chapter we have, I. The inscription of the book, ver. 1. II. A magnificent display of the glory of God, in a mixture of wrath and justice against the wicked, and mercy and grace towards his people, and the discovery of his majesty and power in both, ver. 2-8. III. A particular application of this (as most interpreters think) to the destruction of Sennacherib and the Assyrian army, when they besieged Jerusalem, which was a very memorable and illustrious instance of the power both of God's justice and of his mercy, and spoke abundance of terror to his enemies and encouragement to his faithful servants, ver. 9-16.
Adam Clarke: Commentary on the Bible - 1831
Introduction to the Book of the Prophet Nahum
Nahum, the seventh of the twelve minor prophets, was a native of Elkoshai, a little village of Galilee, whose ruins were still in being in the time of St. Jerome. However there are some who think that Elkoshai is rather the name of his father, and that the place of his birth was Bethabor, or Bethabara, beyond Jordan They used to show the tomb of the prophet at a village called Beth-gabre, now called Gibbin, near Emmaus. The Chaldee calls him Nahum of Beth-koshi, or of Beth-kitsi; but the situation of this place is as much unknown as that of Elkoshai.
The particular circumstances of the life of Nahum are altogether unknown. His prophecy consists of three chapters, which make up but one discourse, wherein he foretells the destruction of Nineveh. He describes it in so lovely and pathetic a manner, that he seems to have been upon the spot to declare to the Ninevites the destruction of their city.
Opinions are divided as to the time in which he prophesied. Josephus will have it that he foretold the fall of Nineveh one hundred and fifteen years before it happened, which will bring the time of Nahum to that of King Ahaz. The Jews say that he prophesied under Manasseh. We are inclined to be of St. Jerome's opinion, that he foretold the destruction of Nineveh in the time of Hezekiah, and after the war of Sennacherib in Egypt, mentioned by Berosus. Nahum speaks plainly of the taking of No-Ammon, a city of Egypt; of the haughtiness of Rabshakeh; of the defeat of Sennacherib; and he speaks of them as things that were past. He supposes that the Jews were still in their own country, and that they there celebrated their festivals. He speaks of the captivity, and of the dispersion of the ten tribes. All these evidences convince us that Nahum cannot be placed before the fifteenth year of Hezekiah, since the expedition of Sennacherib against this prince was in the fourteenth year of his reign.
This prophet gives us a fine description of the destruction of Nineveh. He says that this city should be ruined by a deluge of waters, which should overflow it and demolish its walls.
Diodorus Siculus and Athenaeus relate, that during the time this city was besieged by Belesis and by Arbaces, under Sardanapalus, the river Tigris swelled so as to overthrow twenty furlongs of the walls of Nineveh. But as the siege mentioned by Nahum was long after the taking of Nineveh under Sardanapalus, it must needs be that the same thing happened to Nineveh at the second and last siege, under Nebuchadnezzar and Astyages. Probably the besiegers at this second siege determined the course of the waters, and brought on the same fate to the city by the same means as at the first siege. And as the walls of those ancient cities were generally formed of brick kneaded with straw and baked in the sun, a flood of waters could easily effect their dissolution. Babylon was built in the same manner; and this is the reason why scarcely any vestiges of those cities are to be found. See on Nah 3:14 (note).
The time of the prophet's death is not known. The Greek meneologies and the Latin martyrologies place his festival on the first of December. Petrus Natalis places it on the twenty-fourth of the same month, which he says was the day of his death, without acquainting us whence he had learned this circumstance.
The conduct and imagery of this prophetical poem are truly admirable.
The exordium sets forth with grandeur the justice and power of God, tempered by lenity and goodness, Nah 1:1-8.
A sudden address to the Assyrians follows; and a prediction of their perplexity and overthrow, as devisers of evil against the true God, Nah 1:9-11. Jehovah himself then proclaims freedom to his people from the Assyrian yoke, and the destruction of the Assyrian idols, Nah 1:12-14. Upon which the prophet, in a most lively manner, turns the attention of Judah to the approach of the messenger who brings such glad tidings, and bids her celebrate her festivals and offer her thank-offerings, without fear of so powerful an adversary, Nah 1:15.
Nah 2:1-13. In the next place Nineveh is called on to prepare for the approach of her enemies, as instruments in the hands of Jehovah; and the military array and muster of the Medes and Babylonians, their rapid approach to the city, the process of the siege, the capture of the place, the captivity, lamentation, and flight of the inhabitants, the sacking of the wealthy city, and the consequent desolation and terror, are described in the true spirit of Eastern poetry, and with many pathetic, vivid, and sublime images, Nah 2:1-10.
A grand and animated allegory succeeds this description, Nah 2:11, Nah 2:12; which is explained and applied to the city of Nineveh in Nah 2:13.
Chap. 3. The prophet denounces a wo against Nineveh for her perfidy and violence, and strongly places before our eyes the number of her chariots and cavalry, her burnished arms, and the great and unrelenting slaughter which she spread around her, Nah 3:1-3.
He assigns her idolatries as one cause of her ignominious and unpitied fall, Nah 3:4-7.
He foretells that No-Ammon, (the Diospolis in the Delta), her rival in populousness, confederacies, and situation, should share a like fate with herself, Nah 3:8-11; and beautifully illustrates the ease with which her strong holds should be taken, Nah 3:12, and her pusillanimity during the siege, Nah 3:13.
He pronounces that all her preparations, Nah 3:14, Nah 3:15, her numbers, her opulence, her multitude of chief men, would be of no avail, Nah 3:15-17.
He foretells that her tributaries would desert her, Nah 3:18.
He concludes with a proper epiphonema; the topics of which are, the greatness and incurableness of her wound, and the just triumph of others over her on account of her extensive oppressions, Nah 3:19.
To sum up all with the decisive judgment of an eminent critic: "Not one of the minor prophets equals the sublimity, genius, and spirit of Nahum. Besides, his prophecy is a perfect poem. The exordium is exceedingly majestic. The apparatus for the destruction of Nineveh, and the description of that catastrophe, are painted in the most glowing colours, and are admirably clear and powerful." Lowth, Praelect. Hebrews 21, p. 282.
It must be farther observed, that this prophecy was highly interesting to the Jews; as the Assyrians had often ravaged their country, and I suppose had recently destroyed the kingdom of Israel. See Calmet.

This chapter opens the prophecy against the Assyrians and their metropolis with a very magnificent description of the infinite justice, tender compassion, and uncontrollable power of God, Nah 1:1-8. To this succeeds an address to the Assyrians; with a lively picture of their sudden overthrow, because of their evil device against Jerusalem, Nah 1:9-11. Then appears Jehovah himself, proclaiming deliverance to his people from the Assyrian yoke, and the destruction of the Assyrian idols, Nah 1:12-14; upon which the prophet, with great emphasis, directs the attention of Judah to the approach of the messenger who brings such glad tidings; and exultingly bids his people to celebrate their solemn feasts, and perform their vows, as a merciful Providence would not suffer these enemies of the Jewish state to prevail against them, Nah 1:15.
Albert Barnes: Notes on the Bible - 1834
Introduction to Nahum
The prophecy of Nahum is both the complement and the counterpart of the Book of Jonah. When Moses had asked God to show him His glory, and God had promised to let him see the outskirts of that glory, and to proclaim the Name of the Lord before him, "the Lord," we are told, "passed by before him and proclaimed, "The Lord, the Lord God, merciful and gracious, longsuffering and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty" Exo 34:6-7. God proclaimed at once His mercy and His justice. Those wondrous words echo along the whole patch of the Old Testament. Moses himself Num 14:17-18, David Psa 86:15; Psa 103:8; Psa 145:8, other Psalmists Psa 111:4; Psa 112:4; Psa 116:5, Jeremiah Jer 32:18-19, Daniel Dan 9:4, Nehemiah Neh 9:17 all pled to God or recounted some words in thanksgiving. Joel repeated such words as a motive for repentance Joe 2:13. Upon the repentance of Nineveh, Jonah had recited to God the bright side of His declaration of Himself, "I knew that Thou art a gracious God and merciful, slow to anger and of great goodness" Jon 4:2, repeating to God His words to Moses, and adding a change of heart concerning the harm. Nineveh, as appears from Nahum, had fallen back into the violence of which it had repented. Nahum then, in reference to that declaration of Jonah, begins by setting forth the awful side of the attributes of God. First, in a stately rhythm, which, in the original, reminds us of the gradual Psalms, he enunciates the solemn threefold declaration of the severity of God to those who will be His enemies.
A jealous God and Avenger is the Lord:
An Avenger is the Lord, and lord of wrath;
An Avenger is the Lord to His adversaries:
And a Reserver of wrath to His enemies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Nah 1:1, The majesty of God in goodness to his people, and severity against his enemies.
Carl Friedrich Keil and Franz Delitzsch
Judgment upon Nineveh Decreed by God - Nahum 1:1-15
Jehovah, the jealous God and avenger of evil, before whose manifestation of wrath the globe trembles (Nahum 1:2-6), will prove Himself a strong tower to His own people by destroying Nineveh (Nahum 1:7-11), since He has determined to break the yoke which Asshur has laid upon Judah, and to destroy this enemy of His people (Nahum 1:12-14).
John Gill
INTRODUCTION TO NAHUM 1
This chapter begins with the title of the book, showing the subject matter of it; and describing the penman of it by his name and country, Nahum 1:1; which is followed with a preface to the whole book; setting forth the majesty of a jealous and revenging God; the power of his wrath and fury; of which instances are given in exciting tempests; drying up the sea and the rivers; making the most fruitful mountains barren, which tremble before him; yea, even the whole world, and the inhabitants thereof, his indignation being intolerable; and yet he is slow to anger, good to them that trust in him, whom he knows, and whose protection he is in a time of trouble, Nahum 1:2. Next the destruction of the Assyrian empire, and of the city of Nineveh, is prophesied of; and is represented as an utter and an entire destruction, and which would come upon them suddenly and unawares, while they were in their cups, Nahum 1:8. A particular person among them is spoken of, described as a designing wicked man, an enemy to the Lord and his people, thought to be Sennacherib king of Assyria, Nahum 1:11; from whose evil designs, yoke and bondage, the Jews should be delivered; and he and his posterity be cut off, because of his vileness, Nahum 1:12; and the chapter is concluded with tidings of joy to Judah, who are exhorted to keep their feasts and perform their vows on this occasion, Nahum 1:15.
1:11:1: [10676] Առած Նինուէի։ Գիրք տեսլեան Նաւումայ Եղկէսացւոյ[10677]։ [10676] Յօրինակին՝ ՚ի ստորին կողմ իջիցն նշանակեալ էր կարմրադեղով. Յաւուրս Եզեկիայ էր Նաւում։[10677] Յօրինակին. Եղկեսասացւոյ։
1 Պատգամ Նինուէին: Նաւում Ելկեսացու տեսիլքի գիրքը:
1 Նինուէի պատգամը եւ Ելկեսացի Նաւումին տեսիլքին գիրքը։
[1]Առած Նինուէի: Գիրք տեսլեան Նաւումայ Եղկեսացւոյ:

1:1: [10676] Առած Նինուէի։ Գիրք տեսլեան Նաւումայ Եղկէսացւոյ[10677]։
[10676] Յօրինակին՝ ՚ի ստորին կողմ իջիցն նշանակեալ էր կարմրադեղով. Յաւուրս Եզեկիայ էր Նաւում։
[10677] Յօրինակին. Եղկեսասացւոյ։
1 Պատգամ Նինուէին: Նաւում Ելկեսացու տեսիլքի գիրքը:
1 Նինուէի պատգամը եւ Ելկեսացի Նաւումին տեսիլքին գիրքը։
zohrab-1805▾ eastern-1994▾ western am▾
1:11:1 Пророчество о Ниневии; книга видений Наума Елкосеянина.
1:1 λῆμμα λημμα Nineuΐ; Ninei βιβλίον βιβλιον scroll ὁράσεως ορασις appearance; vision Ναουμ ναουμ Naoum; Naum τοῦ ο the Ελκεσαίου ελκεσαιος Elkesaios; Elkeseos
1:1 מַשָּׂ֖א maśśˌā מַשָּׂא utterance נִֽינְוֵ֑ה nˈînᵊwˈē נִינְוֵה Nineveh סֵ֧פֶר sˈēfer סֵפֶר letter חֲזֹ֛ון ḥᵃzˈôn חָזֹון vision נַח֖וּם naḥˌûm נַחוּם [prophet] הָ hā הַ the אֶלְקֹשִֽׁי׃ ʔelqōšˈî אֶלְקֹשִׁי Elkoshite
1:1. onus Nineve liber visionis Naum HelceseiThe burden of Ninive. The book of the vision of Nahum, the Elcesite.
1. The burden of Nineveh. The book of the vision of Nahum the Elkoshite.
[16] The burden of Nineveh. The book of the vision of Nahum the Elkoshite:

1:1 Пророчество о Ниневии; книга видений Наума Елкосеянина.
1:1
λῆμμα λημμα Nineuΐ; Ninei
βιβλίον βιβλιον scroll
ὁράσεως ορασις appearance; vision
Ναουμ ναουμ Naoum; Naum
τοῦ ο the
Ελκεσαίου ελκεσαιος Elkesaios; Elkeseos
1:1
מַשָּׂ֖א maśśˌā מַשָּׂא utterance
נִֽינְוֵ֑ה nˈînᵊwˈē נִינְוֵה Nineveh
סֵ֧פֶר sˈēfer סֵפֶר letter
חֲזֹ֛ון ḥᵃzˈôn חָזֹון vision
נַח֖וּם naḥˌûm נַחוּם [prophet]
הָ הַ the
אֶלְקֹשִֽׁי׃ ʔelqōšˈî אֶלְקֹשִׁי Elkoshite
1:1. onus Nineve liber visionis Naum Helcesei
The burden of Ninive. The book of the vision of Nahum, the Elcesite.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Смысл первого слова надписания: евр. масса здесь как и в других пророческих книгах (Авв I:1; Зах IX:1; XII:1; Мал I:1), и др. неодинаково передается древними переводами, а вместе различно изъясняется древними и новыми толкователями. LXX передают это слово здесь и в Авв I:1; Зах IX:1; XII:1; Мал I:1: словом: lhmma, принятие, получение, и в подобном смысле оно понимается блаженным Феодоритом: "именно восхищение ума, и преставление от всего человеческого, пророк назвал пророчеством (lhmma)". Напротив, Таргум передает масса через халд. маттая или маттоя - бремя; равным образом в Вульгате масса постоянно передается лат. словом onus, тяжесть, груз, а блаженный Иероним только таков перевод признавал точным соответствием евр. масса, которое, по нему, "употребляется во вступлении только тогда, когда что-либо кажется важным, полным труда и тяжестей" (Толков. на прор. Аввакума, рус. перев. ч. 14, с. 130), т. е. заключает указание на содержащиеся в пророчестве угрозы. Немецкий перевод Лютера передает масса через Last, тяжесть, и многие комментаторы (Рейнке, Кейль, Куртц, проф. П. В. Тихомиров и др. ) понимают рассматриваемое слово в указанном блаж. Иеронимом смысле. Напротив, другие толкователи нового времени (Гупфельд, Делич, Клейнерт, проф. И. С. Якимов) понимают его в общем смысле: "изречение" (пророческое). Однако и буквальное значение евр. масса и повсюдное почти в Библии употребление его именно в значении: ноша, бремя, предрасполагают в пользу Иеронимовского перевода. А если мы обратим внимание собственно на употребление этого термина в пророческих писаниях, то здесь увидим, что именем масса, напр. у прор. Исаии обозначается особый вид пророчества - именно грозные пророчества, предвещающие бедствия и гибель главным образом иноземным народам (Ис XIII:1; XV:1; XVII:1; XXI:1; ХXI:11; XXIII:1; и др. ), Ввиду известного нам общего содержания книги пророка Наума, возвещающей гибель Ниневии (со всею Ассириею) это значение "грозное пророчество", "бремя слова пророческого" (о Ниневии) и должно быть принято, тем более, что указание на такое значение масса, может давать ст. 8, грамматически тесно примыкающий к первой части надписания (см. обстоятельнейшее исследование о масса в книге проф. П. В. Тихомирова, пророк Малахия. Свято-Троицкая Лавра 1903, с. 139-152. Ср. у Симашкевича, Цит. соч, с. 107:-113). Вторая часть надписания "книга видений Наума Елкосеянина" указывает на богодухновенного писателя книги - пророка Наума - и на самый источник его пророческого слова - видение, евр. хазон, т. е. таинственное внушение содержания от Духа Божия. "Благодать Святого Духа - говорит в пояснение этого - блаж. Феодорит, - различно действуя в чудных пророках, устроила, что иные видели что-либо (touV men dran), как богомудрый Исаия, Михей, Даниил, Иезекииль и Захария; а иным посредством гласа (en hcei) сообщалось, что сродно было Духу, и им представлялось, что слышать Кого-то беседующего с ними, другие пророчествовали по вдохновению, и что угодно было Духу, провещавал их языком. Ибо пророчественная благодать, внезапно объемля их ум и отлучая их от всего человеческого, соделывала их способными стать орудиями и служителями для изглаголания пророческих словес". Стоящее в надписании слово "книга" р. Абарбанел толковал в смысле указания на то, что прор. Наум, не проповедовавший лично в Ниневии (как пророк Иона), послал туда свою пророческую книгу. Но проще и естественнее видеть здесь свидетельство о том, что пророческие речи Наума, по повелению Божию, были им самим записаны в книгу: подобное известно и о других пророках (Ис VIII:1; XXX:8; Иер XXX:2; XXXVI:2; LI:60; Дан VII:1; XII:4-9; Авв II:2-3), записывавших свои пророчества не только для будущих поколений (Ис XXX:8), но и для большого распространения их между современниками (Иер XXXVI:1-6). Таким образом, выражение "книга" предполагает существование пророческих речей Наума в настоящей редакции еще задолго до заключения канона священных книг.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The burden of Nineveh. The book of the vision of Nahum the Elkoshite.
This title directs us to consider, 1. The great city against which the word of the Lord is here delivered; it is the burden of Nineveh, not only a prophecy, and a weighty one, but a burdensome prophecy, a dead weight to Nineveh, a mill-stone hanged about its neck. Nineveh was the place concerned, and the Assyrian monarchy, which that was the royal seat of. About 100 years before this Jonah had, in God's name, foretold the speedy overthrow of this great city; but then the Ninevites repented and were spared, and that decree did not bring forth. The Ninevites then saw clearly how much it was to their advantage to turn from their evil way; it was the saving of their city; and yet, soon after, they returned to it again; it became worse than ever, a bloody city, and full of lies and robbery. They repented of their repentance, returned with the dog to his vomit, and at length grew worse than ever they had been. Then God sent them not this prophet, as Jonah, but this prophecy, to read them their doom, which was now irreversible. Note, The reprieve will not be continued if the repentance be not continued in. If men turn from the good they began to do, they can expect no other than that God should turn from the favour he began to show, Jer. xviii. 10. 2. The poor prophet by whom the word of the Lord is here delivered: It is the book of the vision of Nahum the Elkoshite. The burden of Nineveh was what the prophet plainly foresaw, for it was his vision, and what he left upon record (it is the book of the vision), that, when he was gone, the event might be compared with the prediction and might confirm it. All the account we have of the prophet himself is that he was an Elkoshite, of the town called Elkes, or Elcos, which, Jerome says, was in Galilee. Some observe that the scripture ordinarily says little of the prophets themselves, that our faith might not stand upon their authority, but upon that of the blessed Spirit by whom their prophecies were indited.
Adam Clarke: Commentary on the Bible - 1831
1:1: The burden of Nineveh - משא massa not only signifies a burden, but also a thing lifted up, pronounced, or proclaimed; also a message. It is used by the prophets to signify the revelation which they have received from God to deliver to any particular people: the oracle - the prophecy. Here it signifies the declaration from God relative to the overthrow of Nineveh, and the commission of the prophet to deliver it.
As the Assyrians under Pul, Tiglath-pileser, and Shalmaneser, three of their kinds, had been employed by a just God for the chastisement of his disobedient people; the end being now accomplished by them, God is about to burn the rod wherewith he corrected Israel; and Nineveh, the capital of the Assyrian empire, is to be destroyed. This prediction appears to have been accomplished a short time after this by Nebuchadnezzar and Cyaxares, the Ahasuerus of Scripture.
Nahum, נחום Nachum, signifies comforter. The name was very suitable, as he was sent to comfort the people, by showing them that God was about to destroy their adversaries.
Albert Barnes: Notes on the Bible - 1834
1:1: The burden - Jerome: "The word משׂא mas's'â', 'burden' is never placed in the title, except when the vision is heavy and full of burden and toil."
Of Nineveh - The prophecy of Nahum again is very stern and awful. Nineveh, after having "repented at the preaching of Jonah," again fell back into the sins whereof it had repented, and added this, that, being employed by God to chasten Israel, it set itself, not to inflict the measure of God's displeasure, but to uproot the chosen people, in whom was promised the birth of Christ . It was then an antichrist, and a type of him yet to come. Jonah's mission was a call to repentance, a type and forerunner of all God's messages to the world, while the day of grace and the world's probation lasts. Nahum, "the full of exceeding comfort," as his name means, or "the comforter" is sent to Joh 16:6, Joh 16:8. "reprove the world of judgment." He is sent, prominently, to pronounce on Nineveh its doom when its day of grace should be over, and in it, on the world, when it and "all the works therein shall be burned up" Pe2 3:10.
With few words he directly comforts the people of God Nah 1:15; elsewhere the comfort even to her is indirect, in the destruction of her oppressor. Besides this, there is nothing of mercy or call to repentance, or sorrow for their desolation (as in Jer 3:12; Jer 8:18, Jer 8:21), but rather the pouring out of the vials of the wrath of God upon her and on the evil world, which resists to the end all God's calls and persecutes His people. The Book of Jonah proclaims God, "a gracious God and merciful, slow to anger and of great kindness, who repents Him of the evil." Nahum speaks of the same attributes, yet closes with, "and will not at all acquit the wicked." : "The Merciful Himself, who is by Nature Merciful, the Holy Spirit, seemeth, speaking in the prophet, to laugh at their calamity." All is desolation, and death. The aggression against God is retorted upon the aggressor; one reeling strife for life or death; then the silence of the graveyard. And so, in its further meaning , "the prophecy belongs to the close of the world and the comfort of the saints therein, so that whatsoever they see in the world, they may hold cheap, as passing away and perishing and prepare themselves for the Day of Judgment, when the Lord shall he the Avenger of the true Assyrian."
So our Lord sets forth the end of the world as the comfort of the elect. "When these things begin to come to pass, then look up and lift up your heads, for your redemption draweth nigh" Luk 21:28. This is the highest fulfillment of the prophecy, for "then will the wrath of God against the wicked be fully seen, who now patiently waiteth for them for mercy."
The book of the vision of Nahum the Elkoshite - o "He first defines the object of the prophecy, whereto it looks; then states who spake it and whence it was;" the human instrument which God employed. The fuller title, "The book of the vision of Nahum" (which stands alone) probably expresses that it was not, like most prophecies, first delivered orally, and then collected by the prophet, but was always (as it is so remarkably) one whole. "The weight and pressure of this 'burden.' may be felt from the very commencement of the book."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: burden: Isa 13:1, Isa 14:28, Isa 15:1, Isa 21:1, Isa 22:1, Isa 23:1; Jer 23:33-37; Zac 9:1
Nineveh: Gen 10:11; Jon 3:3, Jon 3:4; Zep 2:13
Carl Friedrich Keil and Franz Delitzsch
1:1
The heading runs thus: "Burden concerning Nineveh; book of the prophecy of Nahum of Elkosh." The first sentence gives the substance and object, the second the form and author, of the proclamation which follows. משּׂא signifies a burden, from נשׂא, to lift up, to carry, to heave. This meaning has very properly been retained by Jonathan, Aquila, Jerome, Luther, and others, in the headings to the prophetic oracle. Jerome observes on Hab 1:1 : "Massa never occurs in the title, except when it is evidently grave and full of weight and labour." On the other hand, the lxx have generally rendered it λῆμμα in the headings to the oracles, or even ὅρασις, ὅραμα, ῥῆμα (Isaiah 13ff., Is 30:6); and most of the modern commentators since Cocceius and Vitringa, following this example, have attributed to the word the meaning of "utterance," and derived it from נשׂא, effari. But נשׂא has no more this meaning than נשׂא קול can mean to utter the voice, either in Ex 20:7 and Ex 23:1, to which Hupfeld appeals in support of it, or in 4Kings 9:25, to which others appeal. The same may be said of משּׂא, which never means effatum, utterance, and is never placed before simple announcements of salvation, but only before oracles of a threatening nature. Zech 9:1 and Zech 12:1 form no exception to this rule. Delitzsch (on Is 13:1) observes, with regard to the latter passage, that the promise has at least a dark foil, and in Nahum 9:1ff. the heathen nations of the Persian and Macedonian world-monarchy are threatened with a divine judgment which will break in pieces their imperial glory, and through which they are to be brought to conversion to Jehovah; "and it is just in this that the burden consists, which the word of God lays upon these nations, that they may be brought to conversion through such a judgment from God" (Kliefoth). Even in Prov 30:1 and Prov 31:1 Massâ' does not mean utterance. The words of Agur in Prov 30:1 are a heavy burden, which is rolled upon the natural and conceited reason; they are punitive in their character, reproving human forwardness in the strongest terms; and in Prov 31:1 Massâ' is the discourse with which king Lemuel reproved his mother. For the thorough vindication of this meaning of Massâ', by an exposition of all the passages which have been adduced in support of the rendering "utterance," see Hengstenberg, Christology, on Zech 9:1, and O. Strauss on this passage. For Nineveh, see the comm. on Jon 1:2. The burden, i.e., the threatening words, concerning Nineveh are defined in the second clause as sēpher châzōn, book of the seeing (or of the seen) of Nahum, i.e., of that which Nahum saw in spirit and prophesied concerning Nineveh. The unusual combination of sēpher and châzōn, which only occurs here, is probably intended to show that Nahum simply committed his prophecy concerning Nineveh to writing, and did not first of all announce it orally before the people. On hâ'elqōshı̄ (the Elkoshite), see the Introduction.
Geneva 1599
1:1 The (a) burden of Nineveh. (b) The book of the vision of Nahum the (c) Elkoshite.
The Argument - As those of Nineveh showed themselves prompt and ready to receive the word of God at Jonah's preaching, and so turned to the Lord by repentance, so after a certain time they gave themselves to worldly means to increase their dominion, rather than seeking to continue in that fear of God, and path in which they had begun. They cast off the care of religion, and so returned to their vomit and provoked God's just judgment against them, in afflicting his people. Therefore their city Nineveh was destroyed, and Meroch-baladan, king of Babel (or as some think, Nebuchadnezzar) enjoyed the empire of the Assyrians. But because God has a continual care for his Church, he stirs up his Prophet to comfort the godly, showing that the destruction of their enemies would be for their consolation: and as it seems, he prophesies around the time of Hezekiah, and not in the time of Manasseh his son, as the Jews write.
(a) See Is 13:1
(b) The vision or revelation, which God commanded Nahum to write concerning the Ninevites.
(c) That is, born in a poor village in the tribe of Simeon.
John Gill
1:1 The burden of Nineveh,.... Of the city of Nineveh, and the greatness of it; see Gill on Jon 1:2; See Gill on Jon 3:3; Jonah was sent to this city to threaten it with ruin for its sins; at that time the king and all his people humbled themselves and repented, and the threatened destruction was averted; but they relapsing to their former iniquities, this prophet foretells what would be their certain fate; very rightly therefore the Targum, and some other Jewish writings (m), observe, that Jonah prophesied against this city of old; and that Nahum prophesied after him a considerable time, perhaps at a hundred years distance. This prophecy is called a burden; it was taken up by the prophet at the command of the Lord, and was carried or sent by him to Nineveh; and was a hard, heavy, grievous, and burdensome prophecy to that city, predicting its utter ruin and desolation; and which, as Josephus (n) says, came to pass hundred fifteen years after this prophecy; and which event is placed by the learned Usher (o) in the year of the world 3378 A.M., and which was 626 B.C.; and by others (p) in the year of the world 3403 A.M., of the flood 1747, in 601 B.C.; but by Dean Prideaux (q) and Mr. Whiston (r), in 612 B.C.;
the book of the vision of Nahum the Elkoshite; no other prophecy is called, a book but this, as Abarbinel observes; and gives this reason for it, because the other prophets immediately declared their prophecies, as Jonah; but Nahum never went to the Ninevites, but wrote his prophecy in a book, and sent it to them. It is called "the book of the vision"; what it contains being made known to him by the Lord in a vision, as was common; hence the prophets are called seers; and the prophet is described by the place of his birth, an Elkoshite; though some think he is so called from his father, whose name was Helkesi, and said to be a prophet too, as Jerom relates; and with this agrees the Targum, which calls him Nahum of the house or family of Koshi; but Jarchi says that Elkosh was the name of his city; Aben Ezra and Kimchi are in doubt which to refer it to, whether to his city, or to his ancestors; but there seems no reason to doubt but that he is so called from his native place; since Jerom (s) says, that there was a village in Galilee called Helkesi in his days, and which he had seen; though scarce any traces of the old buildings could be discerned, it was so fallen to ruin, yet known, to the Jews; and was shown him by one that went about with him; and which is, by Hesychius (t) the presbyter, placed in the tribe of Simeon. This is another instance, besides that of Jonah, disproving the assertion of the Jews, that no prophet rose out of Galilee, Jn 7:52.
(m) Tzemach David, fol. 15. 1. (n) Antiqu. l. 9. c. 11. sect. 3. (o) Annales Vet. Test. A. M. 3378. (p) Universal History, vol. 4. p. 331. (q) Connexion, &c. par. 1. B. 1. p. 47, 48. (r) Chronological Table, cent. 9. (s) Proem. in Nahum. (t) Apud Reland. Palestina Illustrata, tom. 2. p. 748.
John Wesley
1:1 The burden - When the prophets were sent to denounce judgments against a nation or city, the word was usually called the burden of that nation or city. The vision - As prophets were of old called seers, 1Kings 9:9, so their prophesies were called visions. Nahum - His name speaks a comforter, but it is God's people to whom he gives notice of the destruction of their oppressors.
Robert Jamieson, A. R. Fausset and David Brown
1:1 JEHOVAH'S ATTRIBUTES AS A JEALOUS JUDGE OF SIN, YET MERCIFUL TO HIS TRUSTING PEOPLE, SHOULD INSPIRE THEM WITH CONFIDENCE. HE WILL NOT ALLOW THE ASSYRIANS AGAIN TO ASSAIL THEM, BUT WILL DESTROY THE FOE. (Nahum 1:1-15)
burden of Nineveh--the prophetic doom of Nineveh. Nahum prophesied against that city a hundred fifty years after Jonah.
1:21:2: Աստուած նախանձո՛տ՝ եւ վրէժխնդիր Տէր, վրէժխնդիր է Տէր բարկութեամբ. եւ խնդրէ Տէր վրէ՛ժ ՚ի հակառակորդաց իւրոց. եւ բառնա՛յ ինքն զթշնամիս իւր[10678]։ [10678] Ոսկան. Եւ վրէժխնդիր է Տէր բարկութեամբ. եւ խնդրէ Տէր զվրէժ։
2 Տէր Աստուած նախանձոտ է եւ վրէժխնդիր, Տէրը վրէժխնդիր է բարկութեամբ, Տէրը վրէժ է լուծում իր հակառակորդներից, եւ ինքն է վերացնում իր թշնամիներին:
2 Եհովան նախանձոտ ու վրէժխնդիր Աստուած է։Եհովան վրէժ առնող ու բարկութեան տէր է։Եհովան իր հակառակորդներէն վրէժ կ’առնէ, Իր թշնամիներուն դէմ ոխ կը պահէ։
Աստուած նախանձոտ եւ վրէժխնդիր Տէր. վրէժխնդիր է Տէր [2]բարկութեամբ, եւ խնդրէ Տէր վրէժ ի հակառակորդաց իւրոց, եւ [3]բառնայ ինքն զթշնամիս իւր:

1:2: Աստուած նախանձո՛տ՝ եւ վրէժխնդիր Տէր, վրէժխնդիր է Տէր բարկութեամբ. եւ խնդրէ Տէր վրէ՛ժ ՚ի հակառակորդաց իւրոց. եւ բառնա՛յ ինքն զթշնամիս իւր[10678]։
[10678] Ոսկան. Եւ վրէժխնդիր է Տէր բարկութեամբ. եւ խնդրէ Տէր զվրէժ։
2 Տէր Աստուած նախանձոտ է եւ վրէժխնդիր, Տէրը վրէժխնդիր է բարկութեամբ, Տէրը վրէժ է լուծում իր հակառակորդներից, եւ ինքն է վերացնում իր թշնամիներին:
2 Եհովան նախանձոտ ու վրէժխնդիր Աստուած է։Եհովան վրէժ առնող ու բարկութեան տէր է։Եհովան իր հակառակորդներէն վրէժ կ’առնէ, Իր թշնամիներուն դէմ ոխ կը պահէ։
zohrab-1805▾ eastern-1994▾ western am▾
1:21:2 Господь есть Бог ревнитель и мститель; мститель Господь и страшен в гневе: мстит Господь врагам Своим и не пощадит противников Своих.
1:2 θεὸς θεος God ζηλωτὴς ζηλωτης.1 zealot καὶ και and; even ἐκδικῶν εκδικεω vindicate; avenge κύριος κυριος lord; master ἐκδικῶν εκδικεω vindicate; avenge κύριος κυριος lord; master μετὰ μετα with; amid θυμοῦ θυμος provocation; temper ἐκδικῶν εκδικεω vindicate; avenge κύριος κυριος lord; master τοὺς ο the ὑπεναντίους υπεναντιος contrary αὐτοῦ αυτος he; him καὶ και and; even ἐξαίρων εξαιρω lift out / up; remove αὐτὸς αυτος he; him τοὺς ο the ἐχθροὺς εχθρος hostile; enemy αὐτοῦ αυτος he; him
1:2 אֵ֣ל ʔˈēl אֵל god קַנֹּ֤וא qannˈô קַנֹּוא jealous וְ wᵊ וְ and נֹקֵם֙ nōqˌēm נקם avenge יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH נֹקֵ֥ם nōqˌēm נקם avenge יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וּ û וְ and בַ֣עַל vˈaʕal בַּעַל lord, baal חֵמָ֑ה ḥēmˈā חֵמָה heat נֹקֵ֤ם nōqˈēm נקם avenge יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לְ lᵊ לְ to צָרָ֔יו ṣārˈāʸw צַר adversary וְ wᵊ וְ and נֹוטֵ֥ר nôṭˌēr נטר be angry ה֖וּא hˌû הוּא he לְ lᵊ לְ to אֹיְבָֽיו׃ ʔōyᵊvˈāʸw איב be hostile
1:2. Deus aemulator et ulciscens Dominus ulciscens Dominus et habens furorem ulciscens Dominus in hostes suos et irascens ipse inimicis suisThe Lord is a jealous God, and a revenger: the Lord is a revenger, and hath wrath: the Lord taketh vengeance on his adversaries, and he is angry with his enemies.
2. The LORD is a jealous God and avengeth; the LORD avengeth and is full of wrath; the LORD taketh vengeance on his adversaries, and he reserveth for his enemies.
God [is] jealous, and the LORD revengeth; the LORD revengeth, and [is] furious; the LORD will take vengeance on his adversaries, and he reserveth [wrath] for his enemies:

1:2 Господь есть Бог ревнитель и мститель; мститель Господь и страшен в гневе: мстит Господь врагам Своим и не пощадит противников Своих.
1:2
θεὸς θεος God
ζηλωτὴς ζηλωτης.1 zealot
καὶ και and; even
ἐκδικῶν εκδικεω vindicate; avenge
κύριος κυριος lord; master
ἐκδικῶν εκδικεω vindicate; avenge
κύριος κυριος lord; master
μετὰ μετα with; amid
θυμοῦ θυμος provocation; temper
ἐκδικῶν εκδικεω vindicate; avenge
κύριος κυριος lord; master
τοὺς ο the
ὑπεναντίους υπεναντιος contrary
αὐτοῦ αυτος he; him
καὶ και and; even
ἐξαίρων εξαιρω lift out / up; remove
αὐτὸς αυτος he; him
τοὺς ο the
ἐχθροὺς εχθρος hostile; enemy
αὐτοῦ αυτος he; him
1:2
אֵ֣ל ʔˈēl אֵל god
קַנֹּ֤וא qannˈô קַנֹּוא jealous
וְ wᵊ וְ and
נֹקֵם֙ nōqˌēm נקם avenge
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
נֹקֵ֥ם nōqˌēm נקם avenge
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
וּ û וְ and
בַ֣עַל vˈaʕal בַּעַל lord, baal
חֵמָ֑ה ḥēmˈā חֵמָה heat
נֹקֵ֤ם nōqˈēm נקם avenge
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
לְ lᵊ לְ to
צָרָ֔יו ṣārˈāʸw צַר adversary
וְ wᵊ וְ and
נֹוטֵ֥ר nôṭˌēr נטר be angry
ה֖וּא hˌû הוּא he
לְ lᵊ לְ to
אֹיְבָֽיו׃ ʔōyᵊvˈāʸw איב be hostile
1:2. Deus aemulator et ulciscens Dominus ulciscens Dominus et habens furorem ulciscens Dominus in hostes suos et irascens ipse inimicis suis
The Lord is a jealous God, and a revenger: the Lord is a revenger, and hath wrath: the Lord taketh vengeance on his adversaries, and he is angry with his enemies.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-6. "Пророк начинает свою речь величественным описанием свойств Иеговы, Бога мстителя, изрекшего устами пророка свой грозный приговор о погибели нечестивых. Порядок мыслей таков: Бог Правосуден (ст. 2), следовательно, Его приговор непременно должен состояться; Он долготерпелив (За), следовательно, приговор Его, вызванный крайними беззакониями Ниневии, решителен; Он всемогущ (Зb-6), следовательно, ничто не может устоять пред грозным гневом Его" (Симашкевич, с. 114-115). Изображая Правосудие Божие в том же духе, как оно изображается еще в Пятокнижии Моисея, пророк оттуда именно заимствует наименование Иеговы Богом ревнителем, эл - канно, греч. qeoV ZhlwthV, Vulg. Deus aemulalor. Понятие ревности, усвояемое Богу в эпитете канно (в этой форме слово это, кроме Наум I:2, встречается еще только в Нав XXIV:19) или, по более обычному употреблению, канна (Исx XX:5; XXXIV:14; Втор IV:24; V:9; VI:15), имеет, очевидно, метафорический смысл, будучи заимствовано из области человеческих супружеских отношений - ревности мужа к жене (Чис V:14-30). Применимость этой метафоры к Богу понятна из того, что отношения между Иеговой и Его народом в Св. Писании неоднократно изображаются, как отношения супружеские (Ис LXII гл. ; Иез XVI; Ос I-III гл. и др. ), и самый завет Синайский представляется под образом брака (Ос II:19). И как человеческая супружеская ревность является обратною стороною любви супружеской, так и ревность Божия в отношении народа Божия имеет две стороны: Иегова ревнив за Свою честь и славу, именно Он один, подобно законному мужу, на основании завета, имеет право на исключительную любовь и верность Ему Израиля и не может допустить вместе и рядом с Собою почитания других богов (Исх ХXXIV:14: Втор IV:24; Нав ХXIV:19; Иc XLII:8; LIX:17:-18: и др. ), равно вообще не терпит и не оставляет без наказания преступлений Своего народа (Нав XXIV:19), с другой же стороны по любви Своей к Израилю Он не может допустить, чтобы избранный Им народ терпел какого-либо рода зло со стороны других народов или кого-либо иного: Иегова ревнует о целости земли Своей (Иоил II:18), о благосостоянии Своего народа (Втор XXXII:43; 4: Цар ХIХ:31; Ис ХXXVII:32; Зах I:14-15; VIII:2). Вообще, наименование Бога "ревнителем" означает энергию существа Божия, отношение Бога к человеку, как Бога живого, карающего зло и защищающего невинность и святость; этим указывается отличие Его от языческих богов, неспособных ни к какой деятельности (см. Исх XX:4-5; Втор V:9). Такое двоякое значение имеет это наименование и в устах пророка Наума. В приложении к ассириянам это название означает предстоящую им кару Божию. "Поелику, - говорит блаж. Феодорит об ассириянах - устремившись с неистовством на Иерусалим, произносили хульные слова о Боге всяческих; то пророк справедливо именует их супостатами и врагами, и угрожает им гибелью. Ревностью же назвал справедливый гнев" (с. 7). И эта мысль в сильных поэтических образах раскрывается на всем пространстве стихов 2-6. Другая же сторона понятие ревности Божией - милостивое, попечительное отношение Иеговы к избранному народу, к людям благочестивым, указана в ст. 7:. Но вся сила логического ударения и весь центр тяжести мысли пророка, выраженной в его вступительных словах, без сомнения, сосредоточены в имени Иегова. Имя это, как видно уже из Исх III:14-15, означает не только вечное бытие Бога истинного, но и непреложность завета, заключенного Им с Израилем, абсолютную верность Его Своим обетованиям данным еще патриархам, и т. д. (Об имени "Иегова" см. статью проф. свящ. А. Глаголева в Богословской Энциклопедии, т. VI (СПБ. 1905), с. 194-203). Бог ревнует и мстит ассириянам именно за уничижение Своего народа, как Бог завета с ним, и как неизменен по существу этот завет, так решителен и неизменен приговор Его суда над ассириянами. Как Бог-ревнитель и как Бог завета, Иегова является и мстителем для всех враждебных Его славе и Его завету: Иегова не пассивно лишь раздражается, негодует на врагов, но и деятельно мстит им, почему и именуется "Богом отмщений" (Пс XCIII:1), и Сам оставляет за Собою неотъемлемое право мести (Втор XXXII:35; Рим XII:19). Посему пророк троекратно и с особенною силою усвояет Ему эпитет нокел, греч. ekdikwn, лат. ulciscens. Это троекратное повторение эпитета "мститель" в приложении к Богу нет нужды понимать (с некоторыми толкователями, в том числе с профессором М. Голубевым) в смысле указания на предстоящее троекратное мщение ассириянам за троекратное пленение ими народа Божия (причем три пленения произвольно указывают в 1: Пар V:26; 4: Цар XV:29: и XVII:6: или XVIII:9), еще менее в смысле предуказания на три лица Св. Троицы (мнение Тарновия). В действительности, подобная форма речи легко объясняется свойствами еврейского языка, в котором, - судя по аналогичным библейским случаям (напр. Ис VI:3; Иер VII:4; XXII:29), - троекратное повторение одного и того же слова выражает особенное усиление его значения или превосходную степень понятия. В частности, в трех составных частях рассматриваемого стиха выдержана строгая градация мысли: сначала у пророка мщение Иеговы является в качестве простого лишь следствия или раскрытия Его ревности; затем указывается на характер и способ проявления мщения Божия: Бог называется баал - хемаг, обладателем гнева, Vulg. habens furorem - в смысле исключительно Ему принадлежащего свойства (таково значение евр. баал в сочетании с разными именами существительными, напр. Исх XXIV:14; Быт XXXVII:19: и мн. др. ); LXX: 'ekdikwn KurioV meta qumou, слав. мстяй Господь с яростию; наконец, называется объект или предмет мщения Иеговы - враги Его. В качестве заключения и обобщения всей речи ст. 2: о гневе и мщении Божием стоит последнее выражение: натер гу леойевав, сберегает гнев для противников своих, как бы питает его в Себе (ср. Пс СII:9; Иер VI:5, 12), сдерживая до времени. "Под врагами и противниками мы должны понимать ассириян, к которым Господь долго проявлял Свое долготерпение, но впоследствии Он будет мстить им с гневом и яростию" (блаж. Иероним, с. 257).

За. Господь долготерпелив и велик могуществом. Выражение "долготерпелив" евр. зрех - аппаим, собственно: долгий или медленный на гнев, Vulg. patiens, LXX: makroqumoV, заимствовано пророком из Пятокнижия (Исх XXXIV:6; Чис XIV:18); употребительно и в других священных книгах (Неем IX:17; Пс LXXXV:15; CI:8, CXLIV:8; Иоил II:13). "Не вдруг и не мгновенно налагает наказание, но сохраняя великое долготерпение. Свидетели сему вы, Ниневитяне, прибегшие к покаянию и обретшие себе спасение, но снова предавшиеся еще большим порокам, и доныне не понесшие за них наказания. Но так долго переносящий беззакония человеческие умеет и наказания налагать на некающихся" (блаж. Феодорит, с. 7). Божие долготерпение - отнюдь не признак слабости Иеговы, - Он, напротив, "велик крепостию": "в один момент Он мог бы погубить нечестивых, если бы восхотел, потому что Он обладает величайшей силой; но удерживает наказание по той главной причине, чтобы дать время для покаяния" (блаж. Иероним). Зато тем неотвратимее суд Его над нераскаянными (ср. Иcx XXXIV:6-7): "так долго переносящий беззакония человеческие умеет и наказания налагать на некающихся. Ибо сие выразил пророк, сказав: очищаяй не очистит, то есть, чьи прегрешения достойны наказания, того не освободит от казни" (блаж. Феодорит). После общих изречений об отношении суда Божия к грешникам вообще, пророк переходит к изображению суда собственно над ассириянами, но пока изображает, 3b-6: ст., этот суд в общих и другим священным ветхозаветным писателям образах стихийных феноменов, как проявление карающей деятельности являющегося в мире Бога (ср. Исх ХIX; Суд V; Пс ХVII; XLIX; LXVII; XCVI). Как в других библейских изображениях теофаний, и здесь выдвигается карательная деятельность Божественного всемогущества: победоносное шествие Иеговы сопровождается разрушительными явлениями природы: буря и вихрь, облака и тучи сопутствуют страшному Богоявлению (Зb), пред лицем Божиим иссыхают море и реки, вянет и блекнет самая роскошная растительность (4), горы, холмы и вся земля содрогаются (5), самые скалы распадаются, и ничто не устоит пред огнем гнева Божия (6). Изображение - такой силы, величественности и красоты, какие можно встретить только у боговдохновенных поэтов библейских! Каковы же частности этой художественное картины?

3b. "Всякий раз, когда рассказывается в Св. Писании о схождении Бога на землю, о явлении Его в том или другом месте земли, упоминается при этом и о том волнении и трепете, в которые приходит тогда природа. При схождении Божием на гору Синай "были громы и молнии, и густое облако над горой, и трубный звук весьма сильный (Исх ХIX:16); вся гора дымилась... и выходил из нее дым, как бы из печи, и вся гора сильно колебалась" (ст. 18). Из рассказов о других случаях явления Божия тоже видно, что эти явления сопровождались теми или иными потрясениями в природе" (проф. М. 3. Скабаланович. Первая глава книги пророка Иезекииля. Опыт изъяснения. Мариуполь. 1904, с. 112). Эти явления природы обнимаются понятием "буря", взятым в широком смысле потрясения во всех частях природы (ср. Пс ХLIX:4). И пророк Наум созерцает шествие являющегося на суд Иеговы в подобных именно явлениях: "в вихре и в буре", евр. бесуфа(г) увис'ара(г) [слово се'ара(г) (- с буквы син) встречается в Библии, кроме Наум I:3, всего один раз: в Иов IX:17:. Гораздо чаше употребляется тожественное с ним по значению и созвучное ему се'ара(г) (с б. самех). В код. 1, 17:, 23, 29, 7:2, 93, 96, 126, 150, 154: и некоторых других у Кенникота стоит в кн. пророка Наума это последнее слово], LXX: en sonteleia kai en susseismy, Vulg, in tempestate et turbine; - "облако - пыль от ног Его" - анан - авак раглав: все эти явления, беспрекословно повинуются мощному слову Богу, как своего Владыки (Пс СХXXIV:6-7; Иер Х:13; LI:16; Иов XXXVIII:22-25, 34-37). Этот величественный образ всемогущего Иеговы был знаком евреям еще со времен Синайского законодательства (Исх ХIХ:16, 18; Втор V:22) и постоянно выступает у священных писателей при изображении явления Иеговы для суда над грешниками (Пс ХVII:10-11; ХVI:3-4; Ис ХIX:1: сл. ; Дан VII:13: сл. ; Иоил II:2; Соф I:15: и др). "Весьма кстати пророк к пути присоединил и прах: хочет же сем сказать, что ныне не окажет уже долготерпения, но подвергнет гибели, отовсюду обложив их тучею бедствий" (блаж. Феодорит, с. 8).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
2 God is jealous, and the LORD revengeth; the LORD revengeth, and is furious; the LORD will take vengeance on his adversaries, and he reserveth wrath for his enemies. 3 The LORD is slow to anger, and great in power, and will not at all acquit the wicked: the LORD hath his way in the whirlwind and in the storm, and the clouds are the dust of his feet. 4 He rebuketh the sea, and maketh it dry, and drieth up all the rivers: Bashan languisheth, and Carmel, and the flower of Lebanon languisheth. 5 The mountains quake at him, and the hills melt, and the earth is burned at his presence, yea, the world, and all that dwell therein. 6 Who can stand before his indignation? and who can abide in the fierceness of his anger? his fury is poured out like fire, and the rocks are thrown down by him. 7 The LORD is good, a strong hold in the day of trouble; and he knoweth them that trust in him. 8 But with an overrunning flood he will make an utter end of the place thereof, and darkness shall pursue his enemies.
Nineveh knows not God, that God that contends with her, and therefore is here told what a God he is; and it is good for us all to mix faith with that which is here said concerning him, which speaks a great deal of terror to the wicked and comfort to good people; for this glorious description of the Sovereign of the world, like the pillar of cloud and fire, has a bright side towards Israel and a dark side towards the Egyptians. Let each take his portion from it; let sinners read it and tremble; let saints read it and triumph. The wrath of God is here revealed from heaven against him enemies, his favour and mercy are here assured to his faithful loyal subjects, and his almighty power in both, making his wrath very terrible and his favour very desirable.
I. He is a God of inflexible justice, a jealous God, and will take vengeance on his enemies; let Nineveh know this, and tremble before him. Their idols are insignificant things; there is nothing formidable in them. But the God of Israel is greatly to be feared; for, 1. He resents the affronts and indignities done him by those that deny his being or any of his perfections, that set up other gods in competition with him, that destroy his laws, arraign his proceedings, ridicule his word, or are abusive to his people. Let such know that Jehovah, the one only living and true God, is a jealous God, and a revenger; he is jealous for the comfort of his worshippers, jealous for his land (Joel ii. 18), and will not have that injured. He is a revenger, and he is furious; he has fury (so the word is), not as man has it, in whom it is an ungoverned passion (so he has said, Fury is not in me, Isa. xxvii. 4), but he has it in such a way as becomes the righteous God, to put an edge upon his justice, and to make it appear more terrible to those who otherwise would stand in no awe of it. He is Lord of anger (so the Hebrew phrase is for that which we read, he is furious); he has anger, but he has it at command and under government. Our anger is often lord over us, as theirs that have no rule over their own spirits, but God is always Lord of his anger and weighs a path to it, Ps. lxxviii. 50. 2. He resolves to reckon with those that put those affronts upon him. We are told here, not only that he is a revenger, but that he will take vengeance; he has said he will, he has sworn it, Deut. xxxii. 40, 41. Whoever are his adversaries and enemies among men, he will make them feel his resentments; and, though the sentence against his enemies is not executed speedily, yet he reserves wrath for them and reserves them for it in the day of wrath. Against his own people, who repent and humble themselves before him, he keeps not his anger for ever, but against his enemies he will for ever let out his anger. He will not at all acquit the wicked that sin, and stand to it, and do not repent, v. 3. Those wickedly depart from their God that depart, and never return (Ps. xviii. 21), and these he will not acquit. Humble supplicants will find him gracious, but scornful beggars will not find him easy, or that the door of mercy will be opened to a loud, but late, Lord, Lord. This revelation of the wrath of God against his enemies is applied to Nineveh (v. 8), and should be applied by all those to themselves who go on still in their trespasses: With an over-running flood he will make an utter end of the place thereof. The army of the Chaldeans shall overrun the country of the Assyrians, and lay it all waste. God's judgments, when they come with commission, are like a deluge to any people, which they cannot keep off nor make head against. Darkness shall pursue his enemies; terror and trouble shall follow them, whithersoever they go, shall pursue them to utter darkness; if they think to flee from the darkness which pursues them they will but fall into that which is before them.
II. He is a God of irresistible power, and is able to deal with his enemies, be they ever so many, ever so mighty, ever so hardy. He is great in power (v. 3), and therefore it is good having him our friend and bad having him our enemy. Now here,
1. The power of God is asserted and proved by divers instances of it in the kingdom of nature, where we always find its visible effects in the ordinary course of nature, and sometimes in the surprising alterations of that course. (1.) If we look up into the regions of the air, there we shall find proofs of his power, for he has his ways in the whirlwind and the storm. Which way soever God goes he carries a whirlwind and a storm along with him, for the terror of his enemies, Ps. xviii. 9, &c. And, wherever there is a whirlwind and a storm, God has the command of it, the control of it, makes his way through it, goes on his way in it, and serves his own purposes by it. He spoke to Job out of the whirlwind, and even stormy winds fulfil his word. He has his way in the whirlwind, that is, he goes on undiscerned, and the methods of his providence are to us unaccountable; as it is said, His way is in the sea. The clouds are the dust of his feet; he treads on them, walks on them, raises them when he pleases, as a man with his feet raises a cloud of dust. It is but by permission, or usurpation rather, that the devil is the prince of the power of the air, for that power is in God's hand. (2.) If we cast our eye upon the great deeps, there we find that the sea is his, for he made it; for, when he pleases, he rebukes the sea and makes it dry, by drying up all the rivers with which it is continually supplied. He gave those proofs of his power when he divided the Red Sea and Jordan, and can do the same again whenever he pleases. (3.) If we look round us on this earth, we find proofs of his power, when, either by the extreme heat and drought of summer or the cold and frost of winter, Bashan languishes, and Carmel, and the flower of Lebanon languishes, the choicest and strongest flower languishes. His power is often seen in earthquakes, which shake the mountains (v. 5), melt the hills, and melt them down, and level them with the plains. When he pleases the earth is burnt at his presence by the scorching heat of the sun, and he could burn it with fire from heaven, as he did Sodom, and at the end of time he will burn the world and all that dwell therein. The earth, and all the works that are therein, shall be burnt up. Thus great is the Lord and of great power.
2. This is particularly applied to his anger. If God be an almighty God, we may thence infer (v. 6), Who can stand before his indignation? The Ninevites had once found God slow to anger (as he says v. 3), and perhaps presumed upon the mercy they had then had experience of, and thought they might make bold with him; but they will find he is just and jealous as well as merciful and gracious, and, having shown the justice of his wrath, in the next he shows the power of it, and the utter insufficiency of his enemies to contend with him. It is in vain for the stoutest and strongest of sinners to think to make their part good against the power of God's anger. (1.) See God here as a consuming fire, terrible and mighty. Here is his indignation against sin, and the fierceness of his anger, his fury poured out, not like water, but like fire, like the fire and brimstone rained on Sodom, Ps. xi. 6. Hell is the fierceness of God's anger, Rev. xvi. 19. God's anger is so fierce that it beats down all before it: The rocks are thrown down by him, which seemed immovable. Rocks have sometimes been rent by the eruption of subterraneous fires, which is a faint resemblance of the fierceness of God's anger against sinners whose hearts are rocky, for none ever hardened their hearts against him and prospered. (2.) See sinners here are stubble before the fire, weak and impotent, and a very unequal match for the wrath of God. [1.] They are utterly unable to bear up against it, so as to resist it, and put by the strokes of it: Who can stand before his indignation? Not the proudest and most daring sinner; not the world of the ungodly; no, not the angels that sinned. [2.] They are utterly unable to bear up under it so as to keep up their spirits, and preserve any enjoyment of themselves: Who can abide in the fierceness of his anger? As it is irresistible, so it is intolerable. Some of the effects of God's displeasure in this world a man may bear up under, but the fierceness of his anger, when it fastens immediately upon the soul, who can bear? Let us therefore fear before him; let us stand in awe, and not sin.
III. He is a God of infinite mercy; and in the midst of all this wrath mercy is remembered. Let the sinners in Zion be afraid, that go on still in their transgressions, but let not those that trust in God tremble before him. For, 1. He is slow to anger (v. 3), not easily provoked, but ready to show mercy to those who have offended him and to receive them into favour upon their repentance. 2. When the tokens of his rage against the wicked are abroad he takes care for the safety and comfort of his own people (v. 7): The Lord is good to those that are good, and to them he will be a stronghold in the day of trouble. Note, The same almighty power that is exerted for the terror and destruction of the wicked is engaged, and shall be employed, for the protection and satisfaction of his own people; he is able both to save and to destroy. In the day of public trouble, when God's judgments are in the earth, laying all waste, he will be a place of defence to those that by faith put themselves under his protection, those that trust in him in the way of their duty, that live a life of dependence upon him, and devotedness to him; he knows them, he owns them for his, he takes cognizance of their case, knows what is best for them, and what course to take most effectually for their relief. They are perhaps obscure and little regarded in the world, but the Lord knows them, Ps. i. 6.
Adam Clarke: Commentary on the Bible - 1831
1:2: God is jealous - For his own glory.
And - revengeth - His justice; by the destruction of his enemies.
And is furious - So powerful in the manifestations of his judgments, that nothing can stand before him.
He reserveth wrath - Though they seem to prosper for a time, and God appears to have passed by their crimes without notice, yet he reserveth - treasureth up - wrath for them, which shall burst forth in due time.
Albert Barnes: Notes on the Bible - 1834
1:2: God is jealous and the Lord Rev_engeth - Rather (as the English margin) God "very jealous and avenging is the Lord." The Name of God, יהוה (YHVH), "He who Is," the Unchangeable, is thrice repeated, and thrice it is said of Him that He is an Avenger. It shows both the certainty and greatness of the vengeance, and that He who inflicts it, is the All-Holy Trinity, who have a care for the elect. God's jealousy is twofold. It is an intense love, not bearing imperfections or unfaithfulness in that which It loves, and so chastening it; or not bearing the ill-dealings of those who would injure what It loves, and so destroying them. To Israel He had Rev_ealed Himself as "a Exo 20:5-6 jealous God, visiting iniquity but shewing mercy;" here, as jealous for His people against those who were purely His enemies and the enemies of His people (see Zac 1:14), and so His jealousy burns to their destruction, in that there is in them no good to be refined, but only evil to be consumed.
The titles of God rise in awe; first, "intensely jealous" and "an Avenger;" then, "an Avenger and a Lord of wrath;" One who hath it laid up with Him, at His Command, and the more terrible, because it is so; the Master of it, (not, as man, mastered by it; having it, to withhold or to discharge; yet so discharging it, at last, the more irRev_ocably on the finally impenitent. And this He says at the last, "an Avenger to His adversaries," (literally, "those who hem and narrow Him in"). The word "avenged" is almost appropriated to God in the Old Testament, as to punishment which He inflicts, or at least causes to be inflicted , whether on individuals Gen 4:15, Gen 4:24; Sa1 24:12; Sa2 4:8; Kg2 9:7; Jer 11:20; Jer 15:15; Jer 20:12, or upon a people, (His own Lev 26:25; Psa 99:8; Eze 24:8 or their enemies Deu 32:41, Deu 32:43; Psa 18:48; Isa 34:8; Isa 35:4; Isa 47:3; Isa 59:17; Isa 61:2; Isa 63:4; Mic 5:14; Jer 46:10; Jer 50:15, Jer 50:28; Jer 51:6, Jer 51:11, Jer 51:36; Eze 25:14, Eze 25:17, for their misdeeds. In the main it is a defect . Personal vengeance is mentioned only in characters, directly or indirectly censured, as Samson Jdg 15:7; Jdg 16:20 or Saul . It is forbidden to man, punished in him, claimed by God as His own inalienable right. "Vengeance is Mine and requital" (Deu 32:35, compare Psa 94:1). "Thou shalt not avenge nor keep up against the children of My people" Lev 19:18. Yet it is spoken of, not as a mere act of God, but as the expression of His Being. "Shall not My soul be avenged of such a nation as this?" Jer 5:9, Jer 5:29; Jer 9:9.
And a Reserver of wrath for His enemies - The hardened and unbelieving who hate God, and at last, when they had finally rejected God and were rejected by Him, the object of His aversion. It is spoken after the manner of men, yet therefore is the more terrible. There is that in God, to which the passions of man correspond; they are a false imitation of something which in Him is good, a distortion of the true likeness of God, in which God created us and whisk man by sin defaced. : "Pride doth imitate exaltedness: whereas Thou Alone art God exalted over all. Ambition, what seeks it, but honors and glory? Whereas Thou alone art to be honored above all and glorious for evermore. The cruelty of the great would fain be feared; but who is to be feared but God alone, out of whose power what can be wrested or withdrawn, when, or where, or whither, or by whom? The tendernesses of the wanton would fain be counted love: yet is nothing more tender than Thy charity; nor is aught loved more healthfully than that Thy truth, bright and beautiful above all. Curiosity makes semblance of a desire of knowledge; whereas Thou supremely knowest all. Yea, ignorance and foolishness itself is cloaked under the name of simplicity and uninjuriousness: because nothing is found more single than Thee; and what less injurious, since they are his own works which injure the sinner?
Yea, sloth would fain be at rest; but what stable rest beside the Lord? Luxury affects to be called plenty and abundance; but Thou art the fullness and never-failing plenteousness of incorruptible pleasures. Prodigality presents a shadow of liberality: but Thou art the most overflowing Giver of all good. Covetousness would possess many things; and Thou possessest all things. Envy disputes for excellency: what more excellent than Thou? Anger seeks Rev_enge: who Rev_enges more justly than Thou? Fear startles at things unaccustomed or sudden, which endanger things beloved, and takes forethought for their safety; but to Thee what unaccustomed or sudden, or who separats from Thee what Thou lovest? Or where but with Thee is unshaken safety? Grief pines away for things lost, the delight of its desires; because it would have nothing taken from it, as nothing can from Thee. Thus doth the soul seek without Thee what she finds not pure and untainted, until she returns to Thee. Thus, all pervertedly imitate Thee, who remove far from Thee, and lift themselves up against Thee. But even by thus imitating Thee, they imply Thee to be the Creator of all nature; whence there is no place, whither altogether to retire from Thee." And so, in man, the same qualities are good or bad, as they have God or self for their end. : "The joy of the world is a passion. Joy in the Holy Spirit or to joy in the Lord is a virtue. The sorrow of the world is a passion. The sorrow according to God which works salvation is a virtue. The fear of the world which hath torment, from which a man is called fearful, is a passion. The holy tear of the Lord, which abides foRev_er, from which a man is called Rev_erential, is a virtue. The hope of the world, when one's hope is in the world or the princes of the world, is a passion. Hope in God is a virtue, as well as faith and charity. Though these four human passions are not in God, there are four virtues, having the same names, which no one can have, save from God, from the Spirit of God." in man they are "passions," because man is so far "passive" and suffers under them, and, through original sin, cannot hinder having them, though by God's grace he may hold them in.
God, without passion and in perfect holiness, has qualities, which in man were jealousy, wrath, vengeance, unforgivingness, a "rigor of perfect justice toward the impenitent, which punishes so severely, as though God had fury;" only, in Him it is righteous to punish man's unrighteousness. Elsewhere it is said, "God keepeth not for ever" Psa 103:9, or it is asked, "will He keep foRev_er?" Jer 3:5, and He answers, "Return, and I will not cause Mine anger to fall upon you, for I am merciful, saith the Lord, I will not keep for ever" Jer 3:12. Man's misdeeds and God's displeasure remain with God, to be effaced on man's repentance, or "by his hardness and impenitent heart man treasureth up unto himself wrath in the day of wrath and of the Rev_elation of the righteous judgment of God, who will reward each according to his works" Rom 2:5-6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: God is jealous, and the Lord Rev_engeth: or, The Lord is a jealous God, and a Rev_enger, Exo 20:5, Exo 34:14; Deu 4:24; Jos 24:19; Isa 42:13; Eze 38:18, Eze 39:25; Joe 2:18; Zac 1:14, Zac 8:2
Rev_engeth: Deu 32:35, Deu 32:42; Psa 94:1; Isa 59:17, Isa 59:18; Rom 12:19, Rom 13:4; Heb 10:30
is furious: Heb. that hath fury, Lev 26:28; Job 20:23; Isa 51:17, Isa 51:20, Isa 59:18, Isa 63:3-6, Isa 66:15; Jer 4:4, Jer 25:15, Jer 36:7; Lam 4:11; Eze 5:13, Eze 6:12, Eze 8:18, Eze 36:6; Mic 5:15; Zac 8:2
reserveth: Deu 32:34, Deu 32:35, Deu 32:41-43; Jer 3:5; Mic 7:18; Rom 2:5, Rom 2:6; Pe2 2:9
Carl Friedrich Keil and Franz Delitzsch
1:2
The description of the divine justice, and its judicial manifestation on the earth, with which Nahum introduces his prophecy concerning Nineveh, has this double object: first of all, to indicate the connection between the destruction of the capital of the Assyrian empire, which is about to be predicted, and the divine purpose of salvation; and secondly, to cut off at the very outset all doubt as to the realization of this judgment. Nahum 1:2. "A God jealous and taking vengeance is Jehovah; an avenger is Jehovah, and Lord of wrathful fury; an avenger is Jehovah to His adversaries, and He is One keeping wrath to His enemies. Nahum 1:3. Jehovah is long-suffering and of great strength, and He does not acquit of guilt. Jehovah, His way is in the storm and in the tempest, and clouds are the dust of His feet." The prophecy commences with the words with which God expresses the energetic character of His holiness in the decalogue (Ex 20:5, cf. Ex 34:14; Deut 4:24; Deut 5:9; and Josh 24:19), where we find the form קנּוא for קנּא. Jehovah is a jealous God, who turns the burning zeal of His wrath against them that hate Him (Deut 6:15). His side of the energy of the divine zeal predominates here, as the following predicate, the three-times repeated נקם, clearly shows. The strengthening of the idea of nōqēm involved in the repetition of it three times (cf. Jer 7:4; Jer 22:29), is increased still further by the apposition ba'al chēmâh, possessor of the wrathful heat, equivalent to the wrathful God (cf. Prov 29:22; Prov 22:24). The vengeance applies to His adversaries, towards whom He bears ill-will. Nâtar, when predicated of God, as in Lev 19:18 and Ps 103:9, signifies to keep or bear wrath. God does not indeed punish immediately; He is long-suffering (ארך אפּים, Ex 34:6; Num 14:18, etc.). His long-suffering is not weak indulgence, however, but an emanation from His love and mercy; for He is gedōl-kōăch, great in strength (Num 14:17), and does not leave unpunished (נקּה וגו after Ex 34:7 and Num 14:18; see at Ex 20:7). His great might to punish sinners, He has preserved from of old; His way is in the storm and tempest. With these words Nahum passes over to a description of the manifestations of divine wrath upon sinners in great national judgments which shake the world (שׂערה as in Job 9:17 = סערה, which is connected with סוּפה in Is 29:6 and Ps 83:16). These and similar descriptions are founded upon the revelations of God, when bringing Israel out of Egypt, and at the conclusion of the covenant at Sinai, when the Lord came down upon the mountain in clouds, fire, and vapour of smoke (Ex 19:16-18). Clouds are the dust of His feet. The Lord comes down from heaven in the clouds. As man goes upon the dust, so Jehovah goes upon the clouds.
Geneva 1599
1:2 God [is] (d) jealous, and the LORD revengeth; the LORD revengeth, and (e) [is] furious; the LORD will take vengeance on his adversaries, and he reserveth [wrath] for his enemies.
(d) Meaning, of his glory.
(e) With his own he is but angry for a time, but his anger is never appeased toward the reprobate, even though he defers it for a time.
John Gill
1:2 God is jealous, and the Lord revengeth,.... He is jealous of his own honour and glory, and for his own worship and ordinances; and will not give his glory to another, nor his praise to graven images; and therefore will punish all idolaters, and particularly the idolatrous Assyrians: he is jealous for his people, and cannot bear to see them injured; and will avenge the affronts that are offered, and the indignities done unto them:
the Lord revengeth, and is furious; or, is "master of wrath" (u); full of it, or has it at his command; can restrain it, and let it out as he pleases, which man cannot do; a furious and passionate man, who has no rule over his spirit. The Lord's revenging is repeated for the confirmation of it; yea, it is a third time observed, as follows; which some of the Jewish writers think has respect to the three times the king of Assyria carried the people of Israel captive, and for which the Lord would be revenged on him, and punish him:
the Lord will take vengeance on his adversaries; on all his adversaries; particularly the Assyrians are here meant, who were both the enemies of him and of his people. The Targum explains it,
"that hate his people:''
vengeance belongs to the Lord, and he will repay it sooner or later; if not immediately, he will hereafter; for it follows:
and he reserveth wrath for his enemies: and them for that; if not in this world, yet in the world to come; he lays it up among his treasures, and brings it forth at his pleasure. The word "wrath" is not in the text; it is not said what he reserves for the enemies of himself and church; it is inconceivable and inexpressible.
(u) "dominus irae", Calvin, Vatablus, Grotius; "dominus excandescentiae", Piscator, Tarnovius; "dominus irae aestuantis, sive fervoris", Burkius.
John Wesley
1:2 Jealous - For his own glory. Revengeth - As supreme governor, who by office is bound to right the oppressed, and to punish the oppressor.
Robert Jamieson, A. R. Fausset and David Brown
1:2 jealous--In this there is sternness, yet tender affection. We are jealous only of those we love: a husband, of a wife; a king, of his subjects' loyalty. God is jealous of men because He loves them. God will not bear a rival in His claims on them. His burning jealousy for His own wounded honor and their love, as much as His justice, accounts for all His fearful judgments: the flood, the destruction of Jerusalem, that of Nineveh. His jealousy will not admit of His friends being oppressed, and their enemies flourishing (compare Ex 20:5; 1Cor 16:22; 2Cor 11:2). Burning zeal enters into the idea in "jealous" here (compare Num 25:11, Num 25:13; 3Kings 19:10).
the Lord revengeth . . . Lord revengeth--The repetition of the incommunicable name JEHOVAH, and of His revenging, gives an awful solemnity to the introduction.
furious--literally, "a master of fury." So a master of the tongue, that is, "eloquent." "One who, if He pleases, can most readily give effect to His fury" [GROTIUS]. Nahum has in view the provocation to fury given to God by the Assyrians, after having carried away the ten tribes, now proceeding to invade Judea under Hezekiah.
reserveth wrath for his enemies--reserves it against His own appointed time (2Pet 2:9). After long waiting for their repentance in vain, at length punishing them. A wrong estimate of Jehovah is formed from His suspending punishment: it is not that He is insensible or dilatory, but He reserves wrath for His own fit time. In the case of the penitent, He does not reserve or retain His anger (Ps 103:9; Jer 3:5, Jer 3:12; Mic 7:18).
1:31:3: Տէր երկայնամիտ՝ եւ մե՛ծ է զօրութիւն նորա. եւ արդարացուցանելով ո՛չ արդարացուցանէ Տէր. վախճանա՛ւ եւ շարժմա՛մբ է ճանապարհ նորա. հողմ երիվար նորա, եւ ամպք փոշի ոտի՛ց նորա[10679]։ [10679] Ոմանք. Հողմք երիվար է նորա։ Ուր Ոսկան. Հողմք երիվարք են նորա։
3 Համբերատար է Տէրը, մեծ է նրա զօրութիւնը, Տէրը ամենեւին չի արդարացնում մեղապարտին: Նրա ճանապարհը հողմապտոյտով է եւ կործանումով. քամին նրա ձին է, ամպերը՝ նրա ոտքերի փոշին:
3 Եհովան երկայնամիտ է ու անոր զօրութիւնը մեծ է, Բայց յանցաւորը ամենեւին անպարտ չի թողուր։Եհովային ճամբան մրրիկի ու փոթորիկի մէջ է Ու ամպերը անոր ոտքերուն փոշին են։
Տէր երկայնամիտ, եւ մեծ է զօրութիւն նորա, եւ արդարացուցանելով ոչ [4]արդարացուցանէ Տէր. վախճանաւ եւ շարժմամբ է ճանապարհ նորա, հողմ երիվար նորա``, եւ ամպք փոշի ոտից նորա:

1:3: Տէր երկայնամիտ՝ եւ մե՛ծ է զօրութիւն նորա. եւ արդարացուցանելով ո՛չ արդարացուցանէ Տէր. վախճանա՛ւ եւ շարժմա՛մբ է ճանապարհ նորա. հողմ երիվար նորա, եւ ամպք փոշի ոտի՛ց նորա[10679]։
[10679] Ոմանք. Հողմք երիվար է նորա։ Ուր Ոսկան. Հողմք երիվարք են նորա։
3 Համբերատար է Տէրը, մեծ է նրա զօրութիւնը, Տէրը ամենեւին չի արդարացնում մեղապարտին: Նրա ճանապարհը հողմապտոյտով է եւ կործանումով. քամին նրա ձին է, ամպերը՝ նրա ոտքերի փոշին:
3 Եհովան երկայնամիտ է ու անոր զօրութիւնը մեծ է, Բայց յանցաւորը ամենեւին անպարտ չի թողուր։Եհովային ճամբան մրրիկի ու փոթորիկի մէջ է Ու ամպերը անոր ոտքերուն փոշին են։
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1:31:3 Господь долготерпелив и велик могуществом, и не оставляет без наказания; в вихре и в буре шествие Господа, облако пыль от ног Его.
1:3 κύριος κυριος lord; master μακρόθυμος μακροθυμος and; even μεγάλη μεγας great; loud ἡ ο the ἰσχὺς ισχυς force αὐτοῦ αυτος he; him καὶ και and; even ἀθῳῶν αθωοω not ἀθῳώσει αθωοω lord; master ἐν εν in συντελείᾳ συντελεια consummation καὶ και and; even ἐν εν in συσσεισμῷ συσσεισμος the ὁδὸς οδος way; journey αὐτοῦ αυτος he; him καὶ και and; even νεφέλαι νεφελη cloud κονιορτὸς κονιορτος dust ποδῶν πους foot; pace αὐτοῦ αυτος he; him
1:3 יְהֹוָ֗ה [yᵊhôˈāh] יְהוָה YHWH אֶ֤רֶךְ ʔˈereḵ אָרֵךְ long אַפַּ֨יִם֙ ʔappˈayim אַף nose וּו *û וְ and גְדָלגדול־ *ḡᵊḏol- גָּדֹול great כֹּ֔חַ kˈōₐḥ כֹּחַ strength וְ wᵊ וְ and נַקֵּ֖ה naqqˌē נקה be clean לֹ֣א lˈō לֹא not יְנַקֶּ֑ה yᵊnaqqˈeh נקה be clean יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in סוּפָ֤ה sûfˈā סוּפָה storm וּ û וְ and בִ vi בְּ in שְׂעָרָה֙ śᵊʕārˌā שְׂעָרָה storm דַּרְכֹּ֔ו darkˈô דֶּרֶךְ way וְ wᵊ וְ and עָנָ֖ן ʕānˌān עָנָן cloud אֲבַ֥ק ʔᵃvˌaq אָבָק dust רַגְלָֽיו׃ raḡlˈāʸw רֶגֶל foot
1:3. Dominus patiens et magnus fortitudine et mundans non faciet innocentem Dominus in tempestate et turbine viae eius et nebulae pulvis pedum eiusThe Lord is patient, and great in power, and will not cleanse and acquit the guilty. The Lord's ways are in a tempest, and a whirlwind, and clouds are the dust of his feet.
3. The LORD is slow to anger, and great in power, and will by no means clear : the LORD hath his way in the whirlwind and in the storm, and the clouds are the dust of his feet.
The LORD [is] slow to anger, and great in power, and will not at all acquit [the wicked]: the LORD hath his way in the whirlwind and in the storm, and the clouds [are] the dust of his feet:

1:3 Господь долготерпелив и велик могуществом, и не оставляет без наказания; в вихре и в буре шествие Господа, облако пыль от ног Его.
1:3
κύριος κυριος lord; master
μακρόθυμος μακροθυμος and; even
μεγάλη μεγας great; loud
ο the
ἰσχὺς ισχυς force
αὐτοῦ αυτος he; him
καὶ και and; even
ἀθῳῶν αθωοω not
ἀθῳώσει αθωοω lord; master
ἐν εν in
συντελείᾳ συντελεια consummation
καὶ και and; even
ἐν εν in
συσσεισμῷ συσσεισμος the
ὁδὸς οδος way; journey
αὐτοῦ αυτος he; him
καὶ και and; even
νεφέλαι νεφελη cloud
κονιορτὸς κονιορτος dust
ποδῶν πους foot; pace
αὐτοῦ αυτος he; him
1:3
יְהֹוָ֗ה [yᵊhôˈāh] יְהוָה YHWH
אֶ֤רֶךְ ʔˈereḵ אָרֵךְ long
אַפַּ֨יִם֙ ʔappˈayim אַף nose
וּו
וְ and
גְדָלגדול־
*ḡᵊḏol- גָּדֹול great
כֹּ֔חַ kˈōₐḥ כֹּחַ strength
וְ wᵊ וְ and
נַקֵּ֖ה naqqˌē נקה be clean
לֹ֣א lˈō לֹא not
יְנַקֶּ֑ה yᵊnaqqˈeh נקה be clean
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
סוּפָ֤ה sûfˈā סוּפָה storm
וּ û וְ and
בִ vi בְּ in
שְׂעָרָה֙ śᵊʕārˌā שְׂעָרָה storm
דַּרְכֹּ֔ו darkˈô דֶּרֶךְ way
וְ wᵊ וְ and
עָנָ֖ן ʕānˌān עָנָן cloud
אֲבַ֥ק ʔᵃvˌaq אָבָק dust
רַגְלָֽיו׃ raḡlˈāʸw רֶגֶל foot
1:3. Dominus patiens et magnus fortitudine et mundans non faciet innocentem Dominus in tempestate et turbine viae eius et nebulae pulvis pedum eius
The Lord is patient, and great in power, and will not cleanse and acquit the guilty. The Lord's ways are in a tempest, and a whirlwind, and clouds are the dust of his feet.
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Adam Clarke: Commentary on the Bible - 1831
1:3: The Lord is slow to anger - He exercises much longsuffering towards his enemies, that this may lead them to repentance. And it is because of this longsuffering that vengeance is not speedily executed on every evil work.
Great in power - Able at all times to save or to destroy.
The Lord hath his way in the whirlwind and in the storm - These are the effects of his power; and when they appear unusual, they may be considered as the immediate effects of his power: and although he be in them to punish and destroy, he is in them to direct their course, to determine their operations, and to defend his followers from being injured by their violence. The pestilential wind which slew one hundred and eighty-five thousand of the Assyrians did not injure one Israelite. See Kg2 19:35.
The clouds are the dust of his feet - This is spoken in allusion to a chariot and horses going on with extreme rapidity: they are all enveloped in a cloud of dust. So Jehovah is represented as coming through the circuit of the heavens as rapidly as lightning; the clouds surrounding him as the dust does the chariot and horses.
Albert Barnes: Notes on the Bible - 1834
1:3: The Lord is slow to anger - Nahum takes up the words of Jonah Jon 4:2 as he spoke of God's attributes toward Nineveh, but only to show the opposite side of them. Jonah declares how God is "slow to anger," giving men time of repentance, and if they do repent, "repenting Him also of the evil;" Nahum, that the long-suffering of God is not "slackness," that "He is long-suffering to usward, not willing that any should perish, but that all should come to repentance."
And strong in power - Divine long-suffering gees along with Divine power. God can be long-suffering, because He can, whenever He sees good, punish. His long-suffering is a token, not of weakness, but of power. He can allow persons the whole extent of trial, because, when they are past cure, He can end it at once. "God is a righteous judge, strong and patient, and God wraths every day" Psa 7:11. The wrath comes only at the last, but it is ever present with God. He cannot but be displeased with the sin; and so the Psalmist describes in the manner of men the gradual approximation to its discharge. "If he (the sinner) will not return (from evil or to God), He will whet His sword; He hath trodden His bow and directed it: He hath prepared for him instruments of death; He hath made his arrows burning" Psa 7:12-13. We see the arrow with unextinguishable fire, ready to be discharged, waiting for the final decision of the wicked, whether he will repent or not, but that still "the Day of the Lord will come" Pe2 3:9-10. "He will not at all acquit."
The words occur originally in the great declaration of God's attributes of mercy by Moses, as a necessary limitation of them ; they are continued to God's people, yet with the side of mercy predominant Jer 30:11; Jer 46:28; they are pleaded to Himself Num 14:18; they are the sanction of the third commandment Exo 20:7; Deu 5:11. He "will not acquit" of His own will, apart from His justice. So He saith, "I can of Mine own self do nothing" Joh 5:30, i. e., (in part), not as unjust judges, who "call good evil and evil good," following their own will, not the merits of the case; but, "as I hear, I judge, and My judgment is just." He cannot even have mercy and spare unjustly, nor without the lowliness of penitence. Even if it is Jerusalem, over which He wept, or His "companion, His own familiar friend" Psa 55:14, He, who is no "accepter of persons," cannot of mere favor forgive the impenitent.
The Lord hath His way in the whirlwind and in the storm - The vengeance of God comes at last swiftly, vehemently, fearfully, irresistibly. "When they say, Peace and safety, then sudden destruction cometh upon them" Th1 5:3, and all creation stands at the command of the Creator against His enemies. "He shall take to Him His jealousy for complete armor, and make the creature His weapon, for the Rev_enge of His enemies" (Wisd. 5:17).
And the clouds are the dust of His feet - Perhaps the imagery is from the light dust raised by an earthly army, of which Nahum's word is used Eze 26:10. The powers of heaven are arrayed against the might of earth. On earth a little dust, soon to subside; in heaven, the whirlwind and the storm, which sweep away what does not bow before them. The vapors, slight on outward seeming, but formed of countless multitudes of mist-drops, are yet dark and lowering, as they burst, and resistless. "The Feet of God are that power whereby He trampleth upon the ungodly." So it is said to the Son, "Sit Thou on My Right Hand until I make Thine enemies Thy footstool." Tempests have also, without figure, been used to overthrow God's enemies (Exo 14:27; Jos 10:11; Jdg 5:20; Sa1 2:10; and Sa1 7:10; Sa2 22:15).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: slow: Exo 34:6, Exo 34:7; Neh 9:17; Psa 103:8, Psa 145:8; Joe 2:13; Jon 4:2; Jam 1:19
great: Job 9:4; Psa 62:11, Psa 66:3, Psa 147:5; Eph 1:19, Eph 1:20
and will: Num 14:18; Job 10:14
his way: Exo 19:16-18; Deu 5:22-24; Kg1 19:11-13; Job 38:1; Psa 18:7-15, Psa 50:3; Psa 97:2-5, Psa 104:3; Isa 19:1, Isa 66:15; Dan 7:13; Hab 3:5-15; Zac 9:14; Mat 26:64; Rev 1:7
Geneva 1599
1:3 The (f) LORD [is] slow to anger, and great in power, and will not at all acquit [the wicked]: the LORD hath his way in the whirlwind and in the storm, and the clouds [are] the dust of his feet.
(f) Thus the wicked would make God's mercy an occasion to sin, but the Prophet wishes them to consider his power and justice.
John Gill
1:3 The Lord is slow to anger,.... He is not in haste to execute it; he takes time for it, and gives men space for repentance. Nineveh had had a proof of this when it repented at the preaching of Jonah, upon which the Lord deferred the execution of his wrath; but lest they should presume upon this, and conclude the Lord would always bear with them, though they had returned to their former impieties; they are let to know, that this his forbearance was not owing to want of power or will in him to punish: since he is
great in power, and will not at all acquit the wicked; he is able to execute the wrath he threatens, and will by no means clear the guilty, or let them go free and unpunished; though he moves slowly, as he may seem in the execution of his judgments, yet they shall surely be brought on his enemies, and be fully accomplished:
the Lord hath his way in the whirlwind and in the storm, and the clouds are the dust of his feet; he spoke to Job out of the whirlwind; he descended on Mount Sinai in a storm and tempest; and the clouds are his chariots; in which he rides swiftly; and which, for their appearance and number, are like the dust raised by a multitude of horsemen riding full speed, The wrath of God may be compared to a whirlwind, and a storm, which is sometimes hastily and suddenly executed upon men: respect seems to be had to the armies of the Medes and Chaldeans against the Assyrians; who, as the Babylonians against the Jews, came up as clouds, and their chariots as the whirlwind, Jer 4:13; and the figures beautifully describe the numbers of them, the force with which they came; and in an elegant manner represent the vast quantity of dust raised by an army in full march; at the head of which was the Lord himself, ordering, directing, and succeeding, before whom none can stand.
John Wesley
1:3 Hath his way - The methods of his providence. The whirlwind - Which beareth before it all things that stand in its way. The dust of his feet - Though he be surrounded with darkness, yet as an army afar off is discovered by the dust that their feet raise, so wilt God appear with great power marching against his enemies.
Robert Jamieson, A. R. Fausset and David Brown
1:3 slow to anger, and great in power--that is, but great in power, so as to be able in a moment, if He pleases, to destroy the wicked. His long-suffering is not from want of power to punish (Ex 34:6-7).
not at all acquit--literally, "will not acquitting acquit," or treat as innocent.
Lord hath his way in the whirlwind--From this to Nahum 1:5, inclusive, is a description of His power exhibited in the phenomena of nature, especially when He is wroth. His vengeance shall sweep away the Assyrian foe like a whirlwind (Prov 10:25).
clouds are the dust of his feet--Large as they are, He treads on them, as a man would on the small dust; He is Lord of the clouds, and uses them as He pleases.
1:41:4: Սաստէ՛ ծովու՝ եւ ցամաքեցուցանէ զնա. եւ զամենայն գետս աւերէ. նուազեաց Բասանացին եւ Կարմելոս. եւ ամենայն ծաղիկք Լիբանանու պակասեցին[10680]։ [10680] Ոմանք. Լիբանանու պակասեսցին։
4 Սաստում է ծովը, ցամաքեցնում այն, չորացնում բոլոր գետերը: Չորացան Բասանն ու Կարմելոսը, Լիբանանի բոլոր ծաղիկները թառամեցին:
4 Ծովուն կը սաստէ ու զանիկա կը ցամքեցնէ Եւ բոլոր գետերը կը չորցնէ։Բասանն ու Կարմեղոսը կը թառամին Եւ Լիբանանի ծաղիկը կը թառամի։
Սաստէ ծովու, եւ ցամաքեցուցանէ զնա, եւ զամենայն գետս աւերէ. նուազեաց Բասանացին եւ Կարմեղոս, եւ [5]ամենայն ծաղիկք Լիբանանու պակասեցին:

1:4: Սաստէ՛ ծովու՝ եւ ցամաքեցուցանէ զնա. եւ զամենայն գետս աւերէ. նուազեաց Բասանացին եւ Կարմելոս. եւ ամենայն ծաղիկք Լիբանանու պակասեցին[10680]։
[10680] Ոմանք. Լիբանանու պակասեսցին։
4 Սաստում է ծովը, ցամաքեցնում այն, չորացնում բոլոր գետերը: Չորացան Բասանն ու Կարմելոսը, Լիբանանի բոլոր ծաղիկները թառամեցին:
4 Ծովուն կը սաստէ ու զանիկա կը ցամքեցնէ Եւ բոլոր գետերը կը չորցնէ։Բասանն ու Կարմեղոսը կը թառամին Եւ Լիբանանի ծաղիկը կը թառամի։
zohrab-1805▾ eastern-1994▾ western am▾
1:41:4 Запретит Он морю, и оно высыхает, и все реки иссякают; вянет Васан и Кармил, и блекнет цвет на Ливане.
1:4 ἀπειλῶν απειλεω threaten θαλάσσῃ θαλασσα sea καὶ και and; even ξηραίνων ξηραινω wither; dry αὐτὴν αυτος he; him καὶ και and; even πάντας πας all; every τοὺς ο the ποταμοὺς ποταμος river ἐξερημῶν εξερημοω the Βασανῖτις βασανιτις and; even ὁ ο the Κάρμηλος καρμηλος and; even τὰ ο the ἐξανθοῦντα εξανθεω the Λιβάνου λιβανος leave off; cease
1:4 גֹּועֵ֤ר gôʕˈēr גער rebuke בַּ ba בְּ in † הַ the יָּם֙ yyˌom יָם sea וַֽ wˈa וְ and יַּבְּשֵׁ֔הוּ yyabbᵊšˈēhû יבשׁ be dry וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הַ ha הַ the נְּהָרֹ֖ות nnᵊhārˌôṯ נָהָר stream הֶֽחֱרִ֑יב hˈeḥᵉrˈîv חרב be dry אֻמְלַ֤ל ʔumlˈal אמל wither בָּשָׁן֙ bāšˌān בָּשָׁן Bashan וְ wᵊ וְ and כַרְמֶ֔ל ḵarmˈel כַּרְמֶל Carmel וּ û וְ and פֶ֥רַח fˌeraḥ פֶּרַח bud לְבָנֹ֖ון lᵊvānˌôn לְבָנֹון Lebanon אֻמְלָֽל׃ ʔumlˈāl אמל wither
1:4. increpans mare et exsiccans illud et omnia flumina ad desertum deducens infirmatus est Basan et Carmelus et flos Libani elanguitHe rebuketh the sea and drieth it up: and bringeth all the rivers to be a desert. Basan languisheth and Carmel: and the flower of Libanus fadeth away.
4. He rebuketh the sea, and maketh it dry, and drieth up all the rivers: Bashan languisheth, and Carmel, and the flower of Lebanon languisheth.
He rebuketh the sea, and maketh it dry, and drieth up all the rivers: Bashan languisheth, and Carmel, and the flower of Lebanon languisheth:

1:4 Запретит Он морю, и оно высыхает, и все реки иссякают; вянет Васан и Кармил, и блекнет цвет на Ливане.
1:4
ἀπειλῶν απειλεω threaten
θαλάσσῃ θαλασσα sea
καὶ και and; even
ξηραίνων ξηραινω wither; dry
αὐτὴν αυτος he; him
καὶ και and; even
πάντας πας all; every
τοὺς ο the
ποταμοὺς ποταμος river
ἐξερημῶν εξερημοω the
Βασανῖτις βασανιτις and; even
ο the
Κάρμηλος καρμηλος and; even
τὰ ο the
ἐξανθοῦντα εξανθεω the
Λιβάνου λιβανος leave off; cease
1:4
גֹּועֵ֤ר gôʕˈēr גער rebuke
בַּ ba בְּ in
הַ the
יָּם֙ yyˌom יָם sea
וַֽ wˈa וְ and
יַּבְּשֵׁ֔הוּ yyabbᵊšˈēhû יבשׁ be dry
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הַ ha הַ the
נְּהָרֹ֖ות nnᵊhārˌôṯ נָהָר stream
הֶֽחֱרִ֑יב hˈeḥᵉrˈîv חרב be dry
אֻמְלַ֤ל ʔumlˈal אמל wither
בָּשָׁן֙ bāšˌān בָּשָׁן Bashan
וְ wᵊ וְ and
כַרְמֶ֔ל ḵarmˈel כַּרְמֶל Carmel
וּ û וְ and
פֶ֥רַח fˌeraḥ פֶּרַח bud
לְבָנֹ֖ון lᵊvānˌôn לְבָנֹון Lebanon
אֻמְלָֽל׃ ʔumlˈāl אמל wither
1:4. increpans mare et exsiccans illud et omnia flumina ad desertum deducens infirmatus est Basan et Carmelus et flos Libani elanguit
He rebuketh the sea and drieth it up: and bringeth all the rivers to be a desert. Basan languisheth and Carmel: and the flower of Libanus fadeth away.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Новые проявления всемогущества Божия - прежде в отношении к морю и рекам (ср. Ис L:2). "Если соизволит, в ничто обратить всю воду в море и реках, то во мгновение может сделать это. В доказательство ж сему пророк представил то, что совершилось уже" (блаж. Феодорит), т. е. умственному взору пророка предносились великие моменты чудесной помощи Израилю - при переходе его через Чермное море (Исх XIV:21; Пс CV:9), а позже - через Иордан (Нав III:13, 16; V:1; Пс CXIII:3, 5). Но от грозного шествия Божия всемогущества иссякают не только море в реки, но увядает и все, что составляет богатство и славу страны - земли обетованной, все что есть лучшего и крепкого, красивого и плодоноснейшего на ней, а это для библейского еврея соединялось с представлением о называемых теперь местностях Палестины: Васаве на востоке ее, Кармиле на западе и Ливане на севере. Васаи, евр. башан (Чис ХХI:33; Нав XIII:29-32; Мих VII:14: и мн. др. ) греч. и слав. Васанитис, Васанитида - область в восточной стране Иордана к северу от потока Яббока, некогда область могущественного царя Ога (Чис XXI:1; Втор I:4) славилась превосходными пастбищами, высокими несокрушимыми дубами и ивами, рослым, сильным рогатым скотом (Ис II:13; Иез XXVII:6; Втор XXXII:14; Ам IV:1; Пс ХХI:13); теперь совершенно пустынная местность, известная под именем ел-Боттин или Ард-ел Бесения (Onomast. 17:5, 224). О Кармиле, величественной горе на границе Иссахарова и Ассирова колен, за красоту своей растительности (она представляла как бы сплошной сад, откуда в название ее - с евр.: "сад Божий") вошедшей в поговорку (Песн VII:6), ныне дже-бел-Кармал, см. примеч. к 3: Цар XVIII:19. Толков. Библаж, т. II, с. 453. Белоснежный Ливан, евр. лебанон ("белый от снегов" ср. Иер XVIII:14) к северу от Палестины тоже, благодаря обилию воды и источников (Песн IV:15), славился своею роскошною растительностью (Ос XIV:6-8), особенно высокими кедрами, благовонными кипарисами и миртами (Пс XXVIII:5; Песн III:14; V:15); - теперь джебел-Либнак (Onomast. 640). Упоминание пророком об этих именно частностях, служит косвенным доказательством того, что он жил, действовал и написал свою пророческую книгу именно в Иудее, а не в Ассирии, местности которой, исключая лишь Ниневии, прямо не отразились в употребляемых пророком образах речи; хотя, по замечанию блаж. Иеронима, "метафорически через Васан, Кармия и Ливан, плодородную страну и горы, покрытые растительностью, указывается на опустошение Ассирии, - на то, что она, бывшая некогда могущественною и цветущею и господствовавшая над многочисленными народам, будет разрушена вследствие гнева Господня" (с. 290). Очевидно, в ст. 4, как и в целой тираде ст. 3-6, имеет место еще общее, типическое, так сказать, абстрактное изображение суда Божия, а не конкретное и детальное предречение его".
Adam Clarke: Commentary on the Bible - 1831
1:4: He rebuketh the sea - The Red Sea and the rivers: probably an allusion to the passage of the Red Sea and Jordan.
The description of the coming of Jehovah, from the third to the sixth verse, is dreadfully majestic. He is represented as controlling universal nature. The sea and the rivers are dried up, the mountains tremble, the hills melt, and the earth is burnt at his presence. Bashan, Carmel, and Lebanon are withered and languish: streams of fire are poured out, and the rocks are cast down to make him a passage. If then, the seas, the rivers, the mountains, the hills, the rocks, and the earth itself, fail before Jehovah, or flee from his presence, how shall Nineveh and the Assyrian empire stand before him?
Albert Barnes: Notes on the Bible - 1834
1:4: He rebuketh the sea and maketh it dry - Delivering His people, as He did from Pharaoh Psa 106:9, the type of all later oppressors, and of antichrist. "His word is with power; to destroy them at once with one rough word (Wisd. 12:9). The restlessness of the barren and troubled sea is an image of the wicked. "And drieth up all the rivers" Isa 57:20, as He did Jordan. His coming shall be far more terrible than when all the hearts of the inhabitants of the land did melt. "Bashan languisheth and Carmel; and the flower of Lebanon languisheth" Jos 2:11. Bashan was richest in pastures; Carmel, according to its name, in gardens and vineyards; Lebanon, in vines also and fragrant flowers Hos 14:7; Sol 4:11, but chiefly in the cedar and cypress; it had its name from the whiteness of the snow, which rests on its summit. These mountains then together are emblems of richness, lasting beauty, fruitfulness, loftiness; yet all, even that which by nature is not, in the variety of seasons, wont to fade, dries up and withers before the rebuke of God. But if these thing are "done in a green tree, what shall be done in the dry?" All freshness, beauty, comeliness, show of outward nature, shall fade as grass; all ornament of men's outward graces or gifts, all mere show of goodness, shall fall off like a leaf and perish. If the glory of nature perishes before God, how much more the pride of man! Bashan also was the dwelling-place of the race of giants, and near Libanus was Damascus; yet their inhabitants became as dead men and their power shrank to nothing at the word of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: rebuketh: Job 38:11; Psa 104:7, Psa 106:9, Psa 114:3, Psa 114:5; Isa 50:2, Isa 50:3, Isa 51:10; Amo 5:8; Mat 8:26
and drieth: Jos 3:13-15; Psa 74:15; Isa 19:5-10, Isa 44:27; Eze 30:12
Bashan: Isa 33:9; Amo 1:2
Carl Friedrich Keil and Franz Delitzsch
1:4
"He threateneth the sea, and drieth it up, and maketh all the rivers dry up. Bashan and Carmel fade, and the blossom of Lebanon fadeth. Nahum 1:5. Mountains shake before Him, and the hills melt away; the earth heaveth before Him, and the globe, and all the inhabitants thereon. Nahum 1:6. Before His fury who may stand? and who rise up at the burning of His wrath? His burning heat poureth itself out like fire, and the rocks are rent in pieces by Him." In the rebuking of the sea there is an allusion to the drying up of the Red Sea for the Israelites to pass through (cf. Ps 106:9); but it is generalized here, and extended to every sea and river, which the Almighty can smite in His wrath, and cause to dry up. ויּבּשׁהוּ for וייבּשׁהוּ, the vowelless י of the third pers. being fused into one with the first radical sound, as in ויּדּוּ in Lam 3:53 (cf. Ges. 69, Anm. 6, and Ewald 232-3). Bashan, Carmel, and Lebanon are mentioned as very fruitful districts, abounding in a vigorous growth of vegetation and large forests, the productions of which God could suddenly cause to fade and wither in His wrath. Yea more: the mountains tremble and the hills melt away (compare the similar description in Mic 1:4, and the explanation given there). The earth lifts itself, i.e., starts up from its place (cf. Is 13:13), with everything that dwells upon the surface of the globe. תּשּׂא from נשׂא, used intransitively, "to rise," as in Ps 89:10 and Hos 13:1; not conclamat s. tollit vocem (J. H. Michaelis, Burk, Strauss). תּבל, lit., the fertile globe, always signifies the whole of the habitable earth, ἡ οἰκουμένη; and יושׁבי בהּ, not merely the men (Ewald), but all living creatures (cf. Joel 1:18, Joel 1:20). No one can stand before such divine wrath, which pours out like consuming fire (Deut 4:24), and rends rocks in pieces (3Kings 19:11; Jer 23:29; cf. Jer 10:10; Mal 3:2).
John Gill
1:4 He rebuketh the sea, and maketh it dry,.... As he did the Red sea, when the children of Israel passed through it as on dry land; which shows his power and sovereignty over it; that it is at his command, as a servant at his master's; and since the wind and sea obey him, what is it he cannot do? see Is 50:2;
and drieth up all the rivers; that is, he can do it if he will; he divided the waters of Jordan, through the midst of which the Israelites passed on dry ground; and will dry up the river Euphrates, to make way for the kings of the east; and as for Tigris, on the banks of which the city of Nineveh stood, of which the inhabitants boasted, and in which they trusted for their security, he could dry up, and make way for the enemy to enter in; or make that their enemy, and overflow them with it, as he did; see Nahum 1:8. By the "sea" and "rivers" may be meant the whole Assyrian empire, and many nations and people, as Jarchi and Abarbinel interpret it, of whom it consisted; see Jer 51:36;
Bashan languisheth, and Carmel, and the flower of Lebanon languisheth; when the Lord restrains the heavens from giving rain, then Bashan, famous for its fat pastures and fruitful meadows, and Carmel for its rich grain fields, and Lebanon for its tall shadowy cedars, these, and the glory of all, wither and fade away, being parched and dried up for want of moisture. These were places in the land of Israel, but may be put for like flourishing and fruitful hills and countries in the land of Assyria, which should become desolate; see Ps 107:33.
John Wesley
1:4 The flower - Whatever flourished thereon; the blossoms, and flowers which were wont to be the glory of it.
Robert Jamieson, A. R. Fausset and David Brown
1:4 rebuketh the sea--as Jesus did (Mt 8:26), proving Himself God (compare Is 50:2).
Bashan languisheth--through drought; ordinarily it was a region famed for its rich pasturage (compare Joel 1:10).
flower of Lebanon--its bloom; all that blooms so luxuriantly on Lebanon (Hos 14:7). As Bashan was famed for its pastures, Carmel for its corn fields and vineyards, so Lebanon for its forests (Is 33:9). There is nothing in the world so blooming that God cannot change it when He is wroth.
1:51:5: Լերինք շարժեցա՛ն ՚ի նմանէ, եւ բլուրք սասանեցա՛ն. խախտեցա՛ւ երկիր յերեսաց նորա, եւ համօրէն ամենայն բնակիչք նորա։
5 Լեռները դողացին նրանից, բլուրները սասանուեցին, խախտուեց երկիրը նրա առաջ, ինչպէս նաեւ նրա բոլոր բնակիչները:
5 Լեռները անկէ կը դողան ու բլուրները կը հալին։Երկիրը անոր երեսէն կը խախտի, Աշխարհն ու անոր բոլոր բնակիչները։
Լերինք շարժեցան ի նմանէ, եւ բլուրք սասանեցան. խախտեցաւ երկիր յերեսաց նորա, եւ [6]համօրէն ամենայն բնակիչք նորա:

1:5: Լերինք շարժեցա՛ն ՚ի նմանէ, եւ բլուրք սասանեցա՛ն. խախտեցա՛ւ երկիր յերեսաց նորա, եւ համօրէն ամենայն բնակիչք նորա։
5 Լեռները դողացին նրանից, բլուրները սասանուեցին, խախտուեց երկիրը նրա առաջ, ինչպէս նաեւ նրա բոլոր բնակիչները:
5 Լեռները անկէ կը դողան ու բլուրները կը հալին։Երկիրը անոր երեսէն կը խախտի, Աշխարհն ու անոր բոլոր բնակիչները։
zohrab-1805▾ eastern-1994▾ western am▾
1:51:5 Горы трясутся пред Ним, и холмы тают, и земля колеблется пред лицем Его, и вселенная и все живущие в ней.
1:5 τὰ ο the ὄρη ορος mountain; mount ἐσείσθησαν σειω shake ἀπ᾿ απο from; away αὐτοῦ αυτος he; him καὶ και and; even οἱ ο the βουνοὶ βουνος mound ἐσαλεύθησαν σαλευω sway; rock καὶ και and; even ἀνεστάλη αναστελλω the γῆ γη earth; land ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him ἡ ο the σύμπασα συμπας and; even πάντες πας all; every οἱ ο the κατοικοῦντες κατοικεω settle ἐν εν in αὐτῇ αυτος he; him
1:5 הָרִים֙ hārîm הַר mountain רָעֲשׁ֣וּ rāʕᵃšˈû רעשׁ quake מִמֶּ֔נּוּ mimmˈennû מִן from וְ wᵊ וְ and הַ ha הַ the גְּבָעֹ֖ות ggᵊvāʕˌôṯ גִּבְעָה hill הִתְמֹגָ֑גוּ hiṯmōḡˈāḡû מוג faint וַ wa וְ and תִּשָּׂ֤א ttiśśˈā נשׂא lift הָ hā הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth מִ mi מִן from פָּנָ֔יו ppānˈāʸw פָּנֶה face וְ wᵊ וְ and תֵבֵ֖ל ṯēvˌēl תֵּבֵל world וְ wᵊ וְ and כָל־ ḵol- כֹּל whole יֹ֥שְׁבֵי yˌōšᵊvê ישׁב sit בָֽהּ׃ vˈāh בְּ in
1:5. montes commoti sunt ab eo et colles adsolati sunt et contremuit terra a facie eius et orbis et omnes habitantes in eoThe mountains tremble at him, and the hills are made desolate: and the earth hath quaked at his presence, and the world, and all that dwell therein.
5. The mountains quake at him, and the hills melt; and the earth is upheaved at his presence, yea, the world, and all that dwell therein.
The mountains quake at him, and the hills melt, and the earth is burned at his presence, yea, the world, and all that dwell therein:

1:5 Горы трясутся пред Ним, и холмы тают, и земля колеблется пред лицем Его, и вселенная и все живущие в ней.
1:5
τὰ ο the
ὄρη ορος mountain; mount
ἐσείσθησαν σειω shake
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
καὶ και and; even
οἱ ο the
βουνοὶ βουνος mound
ἐσαλεύθησαν σαλευω sway; rock
καὶ και and; even
ἀνεστάλη αναστελλω the
γῆ γη earth; land
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
αὐτοῦ αυτος he; him
ο the
σύμπασα συμπας and; even
πάντες πας all; every
οἱ ο the
κατοικοῦντες κατοικεω settle
ἐν εν in
αὐτῇ αυτος he; him
1:5
הָרִים֙ hārîm הַר mountain
רָעֲשׁ֣וּ rāʕᵃšˈû רעשׁ quake
מִמֶּ֔נּוּ mimmˈennû מִן from
וְ wᵊ וְ and
הַ ha הַ the
גְּבָעֹ֖ות ggᵊvāʕˌôṯ גִּבְעָה hill
הִתְמֹגָ֑גוּ hiṯmōḡˈāḡû מוג faint
וַ wa וְ and
תִּשָּׂ֤א ttiśśˈā נשׂא lift
הָ הַ the
אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth
מִ mi מִן from
פָּנָ֔יו ppānˈāʸw פָּנֶה face
וְ wᵊ וְ and
תֵבֵ֖ל ṯēvˌēl תֵּבֵל world
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
יֹ֥שְׁבֵי yˌōšᵊvê ישׁב sit
בָֽהּ׃ vˈāh בְּ in
1:5. montes commoti sunt ab eo et colles adsolati sunt et contremuit terra a facie eius et orbis et omnes habitantes in eo
The mountains tremble at him, and the hills are made desolate: and the earth hath quaked at his presence, and the world, and all that dwell therein.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6. К указанным доселе проявлениям гнева Божия пророк присоединяет (ст. 5) новое: от действия гнева Божия приходят в сотрясение, колеблются в своем основании не только горы и холмы, во и вся вселенная с обитателями ее (образы весьма обычные и в поэтических и пророческих священных книгах Ветхого Завета (Пс XVII:8; ХСVI:4-6; Ам VIII:8; Мих I:4: и мн. др. ). В ст. 6: делается вывод из сказанного в трех предыдущих стихах (3-5), причем пророк употребляет вопросительную форму речи вместо категорического отрицания: "никто не устоит пред яростию и гневом всемогущего Бога, никто не может стерпеть всепоедающий огонь суда Божия". Изображения суда Божия в виде всепоедающего пламени (Быт XIX:24; Чис XI:1-3; XVI:35; 4: Цар I:10, 12; Иов I:16), равно как и наименование Бога, огнем поядающим (Втор IV:24) были очень знакомы Израилю. Посему из изображения гнева Божия сама собою вытекала неизбежность будущей гибели Ассирии, нечестивой и надменной, своими беззакониями превысившей меру долготерпения Божия и вызвавшей действие суда Божия. "Если превозносящихся своею властью, и думающих о себе, что в них крепость камней, без всякого затруднения сокрушает и стирает; кто в состоянии противиться посылаемому от Него наказанию?" (блаж. Феодорит, с. 8).
Albert Barnes: Notes on the Bible - 1834
1:5: The mountains quaked at Him, and the hills melted - As of their own accord. The words are a renewal of those of Amos Amo 9:13. Inanimate nature is pictured as endowed with the terror, which guilt feels at the presence of God. All power; whether greater or less, whatsoever lifteth itself up, shall give way in that Day, which shall be "upon all the cedars of Lebanon that are high and lifted up, and upon all the oaks of Bashan, and upon all the high mountains, and upon all the hills that are lifted up" Isa 2:13-14. "And the earth is burned" (rather lifteth itself up; as an an earthquake it seems, as it were, to rise and sink down, lifting itself as if to meet its God or to flee. What is strongest, shaketh; what is hardest, melteth; yea, the whole world trembles and is removed. : "If," said even Jews of old, "when God made Himself known in mercy, to give the law to His people, the world was so moved at His presence, how much more, when He shall Rev_eal Himself in wrath!" The words are so great that they bear the soul on to the time, when the heaven and earth shall flee away from the Face of Him "Who sitteth on the throne, and the elements shall melt with fervent heat" Rev 20:11; Pe2 3:10. And since all judgments are images of the Last, and the awe at tokens of God's presence is a shadow of the terror of that coming, he adds,
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: mountains: Sa2 22:8; Psa 29:5, Psa 29:6, Psa 68:8, Psa 97:4, Psa 97:5, Psa 114:4, Psa 114:6; Isa 2:12-14; Jer 4:24; Hab 3:10; Mat 27:51, Mat 28:2; Rev 20:11
the hills: Jdg 5:5; Psa 46:6, Psa 97:5; Isa 64:1, Isa 64:2; Mic 1:4
the earth: Pe2 3:7-12
John Gill
1:5 The mountains quake at him, and the hills melt,.... As Sinai of old did, when the Lord descended on it, Ex 19:18. Mountains figuratively signify kings and princes; and hills large countries, as Jarchi and Abarbinel observe, and the inhabitants of them; particularly the kingdoms and nations belonging to the Assyrian empire, which would tremble and quake, and their hearts melt with fear, when they should hear of the destruction of Nineveh their chief city; and of the devastation made by the enemy there and in other parts, under the direction of the Lord of hosts; his power and providence succeeding him:
and the earth is burnt at his presence; either when he withholds rain from it, and so it be comes parched and burnt up with the heat of the sun; or when he rains fire and brimstone on it, as he did on Sodom and Gomorrah; or consumes any part of it with thunder and lightning, as he sometimes does; nay, if he but touch the mountains, they smoke; see Ps 104:32;
yea, the world, and all that dwell therein; as in the last day, at the general conflagration, when the world, and all the wicked inhabitants of it, will be burnt up; see 2Pet 3:10.
Robert Jamieson, A. R. Fausset and David Brown
1:5 earth is burned--so GROTIUS. Rather, "lifts itself," that is, "heaveth" [MAURER]: as the Hebrew is translated in Ps 89:9; Hos 13:1; compare 2Kings 5:21, Margin.
1:61:6: Առաջի բարկութեան նորա ո՛ հանդարտեսցէ, եւ ո՞ կայցէ ընդդէմ բարկութեան սրտմտութեան նորա. սրտմտութիւն նորա հալէ զիշխանութիւնս. եւ վէմք խորտակեցան ՚ի նմանէ[10681]։ [10681] Ոմանք. Եւ ո՞ կացցէ ընդդէմ։
6 Նրա բարկութեանն ո՞վ կը դիմանայ, ո՞վ կը կանգնի նրա զայրոյթի եւ սրտմտութեան դէմ: Նրա զայրոյթը հալեցնում է իշխանութիւնները, ժայռերը խորտակւում են նրա առաջ:
6 Անոր ցասումին առջեւ ո՞վ կրնայ կենալ Եւ անոր սաստիկ բարկութեանը Ո՞վ կրնայ դէմ դնել։Անոր սրտմտութիւնը կրակի պէս կը թափի Ու ապառաժները անկէ կը խորտակուին։
Առաջի բարկութեան նորա ո՞ հանդարտեսցէ, եւ ո՞ կացցէ ընդդէմ բարկութեան սրտմտութեան նորա. սրտմտութիւն նորա [7]հալէ զիշխանութիւնս``, եւ վէմք խորտակեցան ի նմանէ:

1:6: Առաջի բարկութեան նորա ո՛ հանդարտեսցէ, եւ ո՞ կայցէ ընդդէմ բարկութեան սրտմտութեան նորա. սրտմտութիւն նորա հալէ զիշխանութիւնս. եւ վէմք խորտակեցան ՚ի նմանէ[10681]։
[10681] Ոմանք. Եւ ո՞ կացցէ ընդդէմ։
6 Նրա բարկութեանն ո՞վ կը դիմանայ, ո՞վ կը կանգնի նրա զայրոյթի եւ սրտմտութեան դէմ: Նրա զայրոյթը հալեցնում է իշխանութիւնները, ժայռերը խորտակւում են նրա առաջ:
6 Անոր ցասումին առջեւ ո՞վ կրնայ կենալ Եւ անոր սաստիկ բարկութեանը Ո՞վ կրնայ դէմ դնել։Անոր սրտմտութիւնը կրակի պէս կը թափի Ու ապառաժները անկէ կը խորտակուին։
zohrab-1805▾ eastern-1994▾ western am▾
1:61:6 Пред негодованием Его кто устоит? И кто стерпит пламя гнева Его? Гнев Его разливается как огонь; скалы распадаются пред Ним.
1:6 ἀπὸ απο from; away προσώπου προσωπον face; ahead of ὀργῆς οργη passion; temperament αὐτοῦ αυτος he; him τίς τις.1 who?; what? ὑποστήσεται υφιστημι and; even τίς τις.1 who?; what? ἀντιστήσεται ανθιστημι resist ἐν εν in ὀργῇ οργη passion; temperament θυμοῦ θυμος provocation; temper αὐτοῦ αυτος he; him ὁ ο the θυμὸς θυμος provocation; temper αὐτοῦ αυτος he; him τήκει τηκω melt ἀρχάς αρχη origin; beginning καὶ και and; even αἱ ο the πέτραι πετρα.1 cliff; bedrock διεθρύβησαν διαθρυπτω from; away αὐτοῦ αυτος he; him
1:6 לִ li לְ to פְנֵ֤י fᵊnˈê פָּנֶה face זַעְמֹו֙ zaʕmˌô זַעַם curse מִ֣י mˈî מִי who יַֽעֲמֹ֔וד yˈaʕᵃmˈôḏ עמד stand וּ û וְ and מִ֥י mˌî מִי who יָק֖וּם yāqˌûm קום arise בַּ ba בְּ in חֲרֹ֣ון ḥᵃrˈôn חָרֹון anger אַפֹּ֑ו ʔappˈô אַף nose חֲמָתֹו֙ ḥᵃmāṯˌô חֵמָה heat נִתְּכָ֣ה nittᵊḵˈā נתך pour כָ ḵā כְּ as † הַ the אֵ֔שׁ ʔˈēš אֵשׁ fire וְ wᵊ וְ and הַ ha הַ the צֻּרִ֖ים ṣṣurˌîm צוּר rock נִתְּצ֥וּ nittᵊṣˌû נתץ break מִמֶּֽנּוּ׃ mimmˈennû מִן from
1:6. ante faciem indignationis eius quis stabit et quis resistet in ira furoris eius indignatio eius effusa est ut ignis et petrae dissolutae sunt ab eoWho can stand before the face of his indignation? and who shall resist in the fierceness of his anger? his indignation is poured out like fire: and the rocks are melted by him.
6. Who can stand before his indignation? and who can abide in the fierceness of his anger? his fury is poured out like fire, and the rocks are broken asunder by him.
Who can stand before his indignation? and who can abide in the fierceness of his anger? his fury is poured out like fire, and the rocks are thrown down by him:

1:6 Пред негодованием Его кто устоит? И кто стерпит пламя гнева Его? Гнев Его разливается как огонь; скалы распадаются пред Ним.
1:6
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
ὀργῆς οργη passion; temperament
αὐτοῦ αυτος he; him
τίς τις.1 who?; what?
ὑποστήσεται υφιστημι and; even
τίς τις.1 who?; what?
ἀντιστήσεται ανθιστημι resist
ἐν εν in
ὀργῇ οργη passion; temperament
θυμοῦ θυμος provocation; temper
αὐτοῦ αυτος he; him
ο the
θυμὸς θυμος provocation; temper
αὐτοῦ αυτος he; him
τήκει τηκω melt
ἀρχάς αρχη origin; beginning
καὶ και and; even
αἱ ο the
πέτραι πετρα.1 cliff; bedrock
διεθρύβησαν διαθρυπτω from; away
αὐτοῦ αυτος he; him
1:6
לִ li לְ to
פְנֵ֤י fᵊnˈê פָּנֶה face
זַעְמֹו֙ zaʕmˌô זַעַם curse
מִ֣י mˈî מִי who
יַֽעֲמֹ֔וד yˈaʕᵃmˈôḏ עמד stand
וּ û וְ and
מִ֥י mˌî מִי who
יָק֖וּם yāqˌûm קום arise
בַּ ba בְּ in
חֲרֹ֣ון ḥᵃrˈôn חָרֹון anger
אַפֹּ֑ו ʔappˈô אַף nose
חֲמָתֹו֙ ḥᵃmāṯˌô חֵמָה heat
נִתְּכָ֣ה nittᵊḵˈā נתך pour
כָ ḵā כְּ as
הַ the
אֵ֔שׁ ʔˈēš אֵשׁ fire
וְ wᵊ וְ and
הַ ha הַ the
צֻּרִ֖ים ṣṣurˌîm צוּר rock
נִתְּצ֥וּ nittᵊṣˌû נתץ break
מִמֶּֽנּוּ׃ mimmˈennû מִן from
1:6. ante faciem indignationis eius quis stabit et quis resistet in ira furoris eius indignatio eius effusa est ut ignis et petrae dissolutae sunt ab eo
Who can stand before the face of his indignation? and who shall resist in the fierceness of his anger? his indignation is poured out like fire: and the rocks are melted by him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
1:6: Who can stand before His indignation? - This question appeals to our own consciences, that we cannot . It anticipates the self-conviction at every day of God's visitation, the forerunners of the lust. The word rendered "indignation" is reserved almost exclusively to denote the wrath of God. : "Who can trust in his own righteousness, and, for the abundance of his works or consciousness of his virtues, not be in need of mercy? 'Enter not into judgment with Thy servant, O Lord, for in Thy sight shall no man living be justified;' and in Job it is said truly, 'Behold He put no trust in His servants, and His Angels He charged with folly. How much less in them that dwell in houses of' clay, whose foundation is in the dust, which ewe crushed before the moth?' Job 4:18-19. It were needless now to prove, that man's own deserts suffice to no one, and that we are not saved but by the grace of God, 'for all have sinned and come short of the glory of God' Rom 3:23. Wherefore he saith, 'before His indignation,' standing face to Face before Him in wrath."
Literally, "in the Face of:" guilt cannot look in the face of man, how much less, of God. The bliss of the righteous is the punishment of the wicked, to behold God face to Face. For "whoever trusts in his own works deserves His indignation. and thinking he stands, righteously does he fall."
His fury is poured out - נתך is used of the pouring out of God's wrath, Jer 7:20; Jer 42:18; Ch2 12:7 (as more commonly שׁפך here its native meaning is brought out the more, by adding כאש.
Like fire - , sweeping away, like a torrent of molten fire, him who presumes that be can stand before His Face, as He did the cities of the plain Gen. 19, the image of the everlasting fire, which shall burn up His enemies on every side. "And rocks are thrown down" Psa 97:3; Psa 50:3; Psa 68:3; Psa 18:8. The rocks are like so many towers of nature, broken down and crushed "by Him" literally, "from Him." It needs not any act of God's. He wills and it is done. Those who harden themselves, are crushed and broken to pieces, the whole fabric they had built for themselves and their defenses, crumbling and shivered. If then they, whose hearts are hard as rocks, and bold against all peril, and even Satan himself, whose "heart is as firm as a stone, yea, as hard as a piece of the nether millstone" Job 41:24, shall be crushed then, who shall abide?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: can stand: Psa 2:12, Psa 76:7, Psa 90:11; Isa 27:4; Jer 10:10; Mal 3:2; Rev 6:17
abide: Heb. stand up
his fury: Nah 1:2; Deu 32:22, Deu 32:23; Isa 10:16; Lam 2:4, Lam 4:11; Eze 30:16; Rev 16:1, Rev 16:8
Geneva 1599
1:6 (g) Who can stand before his indignation? and who can abide in the fierceness of his anger? his fury is poured out like fire, and the rocks are thrown down by him.
(g) If all creatures are at God's commandment, and none are able to resist his wrath, will man flatter himself, and think by any means to escape, when he provokes his God to anger?
John Gill
1:6 Who can stand before his indignation?.... No creature whatever; no man nor body of men; not Nineveh, and the inhabitants of it; nor the whole Assyrian empire:
and who can abide in the fierceness of his anger? not the great men of the earth; not kings or generals of armies; not kingdoms and nations, ever so numerous and powerful; but all must be consumed by him, who is a consuming fire; see Jer 10:10;
his fury is poured out like fire; or like metal that is melted by fire, and poured out by the force of it; or like fire of lightning poured out of the heavens, which is quick, powerful, and penetrating, and there is no resisting it:
and the rocks are thrown down by him; by the Lord, by his wrath and fury; kingdoms that seemed as strong and immovable as rocks and mountains are thrown down; as such have been by the force of fire bursting from the midst of them, as Etna, Vesuvius, and others.
Robert Jamieson, A. R. Fausset and David Brown
1:6 fury is poured out like fire--like the liquid fire poured out of volcanoes in all directions (see Jer 7:20).
rocks are thrown down--or, "are burnt asunder"; the usual effect of volcanic fire (Jer 51:25, Jer 51:56). As Hannibal burst asunder the Alpine rocks by fire to make a passage for his army [GROTIUS].
1:71:7: Քա՛ղցր է Տէր որոց սպասեն նմա յաւո՛ւր նեղութեան. եւ ճանաչէ զերկիւղածս իւր։
7 Բարեհաճ է Տէրը նրանց նկատմամբ, ովքեր ապաւինում են նրան նեղ օրերին. Նա ճանաչում է իրենից երկիւղ կրողներին:
7 Եհովան բարի է, նեղութեան օրը ամրութիւն է, Իրեն ապաւինողները կը ճանչնայ։
Քաղցր է Տէր. [8]որոց սպասեն նմա`` յաւուր նեղութեան, եւ ճանաչէ [9]զերկիւղածս իւր:

1:7: Քա՛ղցր է Տէր որոց սպասեն նմա յաւո՛ւր նեղութեան. եւ ճանաչէ զերկիւղածս իւր։
7 Բարեհաճ է Տէրը նրանց նկատմամբ, ովքեր ապաւինում են նրան նեղ օրերին. Նա ճանաչում է իրենից երկիւղ կրողներին:
7 Եհովան բարի է, նեղութեան օրը ամրութիւն է, Իրեն ապաւինողները կը ճանչնայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:71:7 Благ Господь, убежище в день скорби, и знает надеющихся на Него.
1:7 χρηστὸς χρηστος suitable; kind κύριος κυριος lord; master τοῖς ο the ὑπομένουσιν υπομενω endure; stay behind αὐτὸν αυτος he; him ἐν εν in ἡμέρᾳ ημερα day θλίψεως θλιψις pressure καὶ και and; even γινώσκων γινωσκω know τοὺς ο the εὐλαβουμένους ευλαβεομαι conscientious αὐτόν αυτος he; him
1:7 טֹ֣וב ṭˈôv טֹוב good יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לְ lᵊ לְ to מָעֹ֖וז māʕˌôz מָעֹוז fort בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day צָרָ֑ה ṣārˈā צָרָה distress וְ wᵊ וְ and יֹדֵ֖עַ yōḏˌēₐʕ ידע know חֹ֥סֵי ḥˌōsê חסה seek refuge בֹֽו׃ vˈô בְּ in
1:7. bonus Dominus et confortans in die tribulationis et sciens sperantes in seThe Lord is good, and giveth strength in the day of trouble: and knoweth them that hope in him.
7. The LORD is good, a strong hold in the day of trouble; and he knoweth them that put their trust in him.
The LORD [is] good, a strong hold in the day of trouble; and he knoweth them that trust in him:

1:7 Благ Господь, убежище в день скорби, и знает надеющихся на Него.
1:7
χρηστὸς χρηστος suitable; kind
κύριος κυριος lord; master
τοῖς ο the
ὑπομένουσιν υπομενω endure; stay behind
αὐτὸν αυτος he; him
ἐν εν in
ἡμέρᾳ ημερα day
θλίψεως θλιψις pressure
καὶ και and; even
γινώσκων γινωσκω know
τοὺς ο the
εὐλαβουμένους ευλαβεομαι conscientious
αὐτόν αυτος he; him
1:7
טֹ֣וב ṭˈôv טֹוב good
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
לְ lᵊ לְ to
מָעֹ֖וז māʕˌôz מָעֹוז fort
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
צָרָ֑ה ṣārˈā צָרָה distress
וְ wᵊ וְ and
יֹדֵ֖עַ yōḏˌēₐʕ ידע know
חֹ֥סֵי ḥˌōsê חסה seek refuge
בֹֽו׃ vˈô בְּ in
1:7. bonus Dominus et confortans in die tribulationis et sciens sperantes in se
The Lord is good, and giveth strength in the day of trouble: and knoweth them that hope in him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7:. Указание здесь на благость Иеговы и на милость Его к благочестивым, ищущим защиты у Него, с одной стороны, свидетельствует о том, что гнев Божий имеет нравственную основу и этический характер, а отнюдь не есть стихийная разрушительная сила, с другой же стороны, выдвигает резкий контраст с благостью и милостью Божией, грядущий неумолимый суд Божий над нечестивыми ассириянами. Эти две стороны, гнев и милость Божии, Ассирия и Иудея, предносятся пророку в целом содержании его книги. В высшей степени прекрасен и величествен период, в ст. 7:, от изображения гнева всемогущего и всеправедного Иеговы к изображению его благости; он действует на душу читателя неотразимо, производя в ней впечатление некоего благодатного веяния хлада тонка после зрелища великою разрушительной бури (3: Цар XIX:11-12. См. Толков. Библия т. II, 485-486), возбуждая твердую надежду на помощь и защиту Божию (см. Пс XXX:1-4; ХС:1-4). Но пророк, "показав, как благорасположен (Иегова) к переносящим налагаемые на них наказания и не произносящим ничего богопротивного, снова ведет речь о наказании нечестивых" (блаж. Феодорит, с. 9).
Adam Clarke: Commentary on the Bible - 1831
1:7: The Lord is good - In the midst of judgment he remembers mercy; and among the most dreadful denunciations of wrath he mingles promises of mercy. None that trust in him need be alarmed at these dreadful threatenings; they shall be discriminated in the day of wrath, for the Lord knoweth them that trust in him.
Albert Barnes: Notes on the Bible - 1834
1:7: The Lord is good: a stronghold in the day of trouble - "Good and doing good," and full of sweetness; alike good and mighty; good in giving Himself and imparting His goodness to His own; yea "none is good, save God" Luk 18:19; Himself the stronghold wherein His own amy take refuge; both in the troubles of this life, in which "He will not suffer us to be tempted above that we are able" Co1 10:13, and in that Day, which shall hem them in on every side, and leave no place of escape except Himself.
And He knoweth them that tuust in Him - So as to save them; as Rahab was saved when Jericho perished, and Lot out of the midst of the overthrow and Hezekiah from the host of Sennacherib. He knows them with an individual, ever-present, knowledge. He says not only, "He shall own them," but He ever "knoweth them." So it is said; "The Lord knoweth the way of the righteous" Psa 1:6; "The Lord knoweth the, days of the upright" Psa 37:18; and our Lord says, "I know My sheep" Joh 10:14, Joh 10:27; and Paul, "The Lord knoweth them that are His" Ti2 2:19. God speaks of this knowledge also in the past, of His knowledge, when things as yet were not, "I have known thee by name;" or of loving kindness in the past, "I knew thee in the wilderness" Hos 13:5, "you alone have I known of all the families of the earth" Amo 3:2, its contrariwise our Lord says, that He shall say to the wicked in the Great Day, "I never knew you" Mat 7:23. That God, being what He is, should take knowledge of us, being what we are, is such wondrous condescension, that it involves a purpose of love, yea, His love toward us, as the Psalmist says admiringly, "Lord, what is man that Thou takest knowledge of him?" Psa 144:3.
Them that trust in Him - It is a habit, which has this reward; "the trusters in Him," "the takers of refuge in Him." It is a continued unvarying trust, to which is shown this everpresent love and knowledge.
Yet this gleam of comfort only discloses the darkness of the wicked. Since those who trust God are they whom God knows, it follows that the rest He knows not. On this opening, which sets forth the attributes of God toward those who defy Him and those who trust in Him, follows the special application to Nineveh.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: Lord: Ch1 16:34; Ezr 3:11; Psa 25:8, Psa 100:5, Psa 136:1-26, Psa 145:6-10; Jer 33:11; Lam 3:25; Rom 11:22; Jo1 4:8-10
strong hold: or, strength, Psa 18:1, Psa 18:2, Psa 27:5, Psa 62:6-8, Psa 71:3, Psa 84:11, Psa 91:1, Psa 91:2, Psa 144:1, Psa 144:2; Pro 18:10; Isa 25:4, Isa 26:1-4, Isa 32:2
in the: Psa 20:1, Psa 50:15, Psa 59:16, Psa 86:7, Psa 91:15; Isa 37:3, Isa 37:4
and he: Psa 1:6; Mat 7:23; Joh 10:27; Gal 4:9; Ti2 2:19
that: Ch1 5:20; Ch2 16:8, Ch2 16:9, Ch2 32:8, Ch2 32:11, Ch2 32:21; Psa 84:12; Jer 17:7, Jer 17:8; Dan 3:28; Dan 6:23; Mat 27:43
Carl Friedrich Keil and Franz Delitzsch
1:7
But the wrath of God does not fall upon those who trust in the Lord; it only falls upon His enemies. With this turn Nahum prepares the way in Nahum 1:7. for proclaiming the judgment of wrath upon Nineveh. Nahum 1:7. "Good is Jehovah, a refuge in the day of trouble; and He knoweth those who trust in Him. Nahum 1:8. And with an overwhelming flood will He make an end of her place, and pursue His enemies into darkness." Even in the manifestation of His wrath God proves His goodness; for the judgment, by exterminating the wicked, brings deliverance to the righteous who trust in the Lord, out of the affliction prepared for them by the wickedness of the world. The predicate טוב is more precisely defined by the apposition למעוז וגו, for a refuge = a refuge in time of trouble. The goodness of the Lord is seen in the fact that He is a refuge in distress. The last clause says to whom: viz., to those who trust in Him. They are known by Him. "To know is just the same as not to neglect; or, expressed in a positive form, the care or providence of God in the preservation of the faithful" (Calvin). For the fact, compare Ps 34:9; Ps 46:2; Jer 16:19. And because the Lord is a refuge to His people, He will put an end to the oppressor of His people, viz., Nineveh, the capital of the Assyrian empire, and that with an overwhelming flood. Sheteph, overwhelming, is a figure denoting the judgment sweeping over a land or kingdom, through the invasion of hostile armies (cf. Is 8:7; Dan 11:26, Dan 11:40). עבר, overflowed by a river (cf. Is 8:8; Hab 3:10; Dan 11:40). עשׂה כלה, to put an end to anything, as in Is 10:23. מקומהּ is the accusative of the object: make her place a vanishing one. כּלה, the fem. of כּלה, an adjective in a neuter sense, that which is vanishing away. The suffix in מקומהּ refers to Nineveh in the heading (Nahum 1:1): either Nineveh personified as a queen (Nahum 2:7; Nahum 3:4), is distinguished from her seat (Hitzig); or what is much more simple, the city itself is meant, and "her place" is to be understood in this sense, that with the destruction of the city even the place where it stood would cease to be the site of a city, with which March aptly compares the phrase, "its place knoweth man no more" (Job 7:10; Job 8:18; Job 20:9). איביו are the inhabitants of Nineveh, or the Assyrians generally, as the enemies of Israel. ירדּף־חשׁך, not darkness will pursue its enemies; for this view is irreconcilable with the makkeph: but to pursue with darkness, chōshekh being an accusative either of place or of more precise definition, used in an instrumental sense. The former is the simpler view, and answers better to the parallelism of the clauses. As the city is to vanish and leave no trace behind, so shall its inhabitants perish in darkness.
Geneva 1599
1:7 The LORD [is] good, (h) a strong hold in the day of trouble; and he knoweth them that trust in him.
(h) Lest the faithful should be discouraged by hearing the power of God, he shows them that his mercy appertains to them, and that he has care over them.
John Gill
1:7 The Lord is good,.... To Israel, as the Targum adds; to Hezekiah and his, people, that betook themselves to him, and put their trust in him; whom he defended and preserved from the king of Assyria, to whom he was dreadful and terrible, destroying his army in one night by an angel; and so delivered the king of Judah and the inhabitants of Jerusalem from that terror that had seized them, and that danger they were exposed unto; and so the Lord is good in himself, in the perfections of his nature, in the works of his hands, in all his persons to his people, that fear him, trust in him, and seek him, and wait for him, and on him:
a strong hold in the day of trouble; or, he is "good for a strong hold" (w), &c. it was a day of trouble, rebuke, and blasphemy, with Hezekiah and his people, when they were besieged by the army of Sennacherib king of Assyria, and had received from Rabshakeh by his orders a railing and reproaching letter; and then the Lord was a strong hold to them, to whom they betook themselves, and he protected and defended them. The whole time of this life is a time of trouble to the saints, though it is but a day, a short time; in which they meet with much from their own corrupt hearts, and the sin that dwells in them; from Satan and his temptations; from carnal professors, their principles and practices; and from a profane and persecuting world; and from the Lord himself, who sometimes lays his afflicting hand upon them, and hides his face from them; and yet he is their rock and their refuge, their strong tower and place of defence; where they find safety and plenty in all their times of distress and want:
and he knoweth them that trust in him; in his word, as the Targum; and they are such that know him, and are sensible of the vanity of all other objects of trust; who betake themselves to him for shelter and protection; lean and stay themselves upon him, and commit all unto him, and expect all from him: these he knows, loves, and has the strongest affection for; he approves of them, and commends their faith and confidence; he takes notice of them, visits them, and makes himself known unto them, even in their adversity; he owns and acknowledges them as his own, claims his right in them now, and will confess them hereafter; and he takes care of them that they perish not, whoever else do; see Ps 1:6; he knows the necessities of those that trust in him, as Jarchi; he knows them for their good, takes care of them, provides for, them, and watches over them, as Kimchi. The ancients formerly had their and "notores" (x), such as knew them, and were their patrons and defenders; as when a Roman citizen was condemned to be whipped or crucified in a province where he was not known, and claimed the Roman privileges, such persons were his witnesses and advocates; and thus the Lord is represented as one that knows his people, and is their patron and advocate. The goodness of God expressed in this text is set off with a foil by the terribleness of his wrath and vengeance against his enemies.
(w) "bonus Dominus ad robur", Burkius; "bonus est Jehovah in arcem", Cocceius. (x) Dannhaver, apud Burkium in loc. Vid. Turnebi Adversar. l. 29. c. 36.
John Wesley
1:7 Knoweth - He approves, owns, and preserves them.
Robert Jamieson, A. R. Fausset and David Brown
1:7 Here Nahum enters on his special subject, for which the previous verses have prepared the way, namely, to assure his people of safety in Jehovah under the impending attack of Sennacherib (Nahum 1:7), and to announce the doom of Nineveh, the capital of the Assyrian foe (Nahum 1:8). The contrast of Nahum 1:7-8 heightens the force.
he knoweth--recognizes as His own (Hos 13:5; Amos 3:2); and so, cares for and guards (Ps 1:6; Ti2 2:19).
1:81:8: Եւ հեղեղաւ ճանապարհաց արասցէ վախճա՛ն յարուցելոց ՚ի վերայ. եւ զթշնամիս նորա խաւա՛ր հալածեսցէ[10682]։ [10682] Ոմանք. Յարուցելոց ՚ի վերայ նորա։
8 Հեղեղով վերջ կը տայ իր դէմ ըմբոստացածներին, եւ խաւարը կը հալածի նրա թշնամիներին:
8 Բայց այն քաղաքին տեղը յորդահոս հեղեղով բոլորովին պիտի ջնջէ Եւ խաւարը պիտի հալածէ անոր թշնամիները։
Եւ հեղեղաւ ճանապարհաց արասցէ վախճան յարուցելոց ի վերայ``, եւ զթշնամիս նորա խաւար հալածեսցէ:

1:8: Եւ հեղեղաւ ճանապարհաց արասցէ վախճա՛ն յարուցելոց ՚ի վերայ. եւ զթշնամիս նորա խաւա՛ր հալածեսցէ[10682]։
[10682] Ոմանք. Յարուցելոց ՚ի վերայ նորա։
8 Հեղեղով վերջ կը տայ իր դէմ ըմբոստացածներին, եւ խաւարը կը հալածի նրա թշնամիներին:
8 Բայց այն քաղաքին տեղը յորդահոս հեղեղով բոլորովին պիտի ջնջէ Եւ խաւարը պիտի հալածէ անոր թշնամիները։
zohrab-1805▾ eastern-1994▾ western am▾
1:81:8 Но всепотопляющим наводнением разрушит до основания {Ниневию}, и врагов Его постигнет мрак.
1:8 καὶ και and; even ἐν εν in κατακλυσμῷ κατακλυσμος cataclysm πορείας πορεια travel; journey συντέλειαν συντελεια consummation ποιήσεται ποιεω do; make τοὺς ο the ἐπεγειρομένους επεγειρω arouse καὶ και and; even τοὺς ο the ἐχθροὺς εχθρος hostile; enemy αὐτοῦ αυτος he; him διώξεται διωκω go after; pursue σκότος σκοτος dark
1:8 וּ û וְ and בְ vᵊ בְּ in שֶׁ֣טֶף šˈeṭef שֶׁטֶף flood עֹבֵ֔ר ʕōvˈēr עבר pass כָּלָ֖ה kālˌā כָּלָה destruction יַעֲשֶׂ֣ה yaʕᵃśˈeh עשׂה make מְקֹומָ֑הּ mᵊqômˈāh מָקֹום place וְ wᵊ וְ and אֹיְבָ֖יו ʔōyᵊvˌāʸw איב be hostile יְרַדֶּף־ yᵊraddef- רדף pursue חֹֽשֶׁךְ׃ ḥˈōšeḵ חֹשֶׁךְ darkness
1:8. et in diluvio praetereunte consummationem faciet loci eius et inimicos eius persequentur tenebraeBut with a flood that passeth by, he will make an utter end of the place thereof: and darkness shall pursue his enemies.
8. But with an overrunning flood he will make a full end of the place thereof, and will pursue his enemies into darkness.
But with an overrunning flood he will make an utter end of the place thereof, and darkness shall pursue his enemies:

1:8 Но всепотопляющим наводнением разрушит до основания {Ниневию}, и врагов Его постигнет мрак.
1:8
καὶ και and; even
ἐν εν in
κατακλυσμῷ κατακλυσμος cataclysm
πορείας πορεια travel; journey
συντέλειαν συντελεια consummation
ποιήσεται ποιεω do; make
τοὺς ο the
ἐπεγειρομένους επεγειρω arouse
καὶ και and; even
τοὺς ο the
ἐχθροὺς εχθρος hostile; enemy
αὐτοῦ αυτος he; him
διώξεται διωκω go after; pursue
σκότος σκοτος dark
1:8
וּ û וְ and
בְ vᵊ בְּ in
שֶׁ֣טֶף šˈeṭef שֶׁטֶף flood
עֹבֵ֔ר ʕōvˈēr עבר pass
כָּלָ֖ה kālˌā כָּלָה destruction
יַעֲשֶׂ֣ה yaʕᵃśˈeh עשׂה make
מְקֹומָ֑הּ mᵊqômˈāh מָקֹום place
וְ wᵊ וְ and
אֹיְבָ֖יו ʔōyᵊvˌāʸw איב be hostile
יְרַדֶּף־ yᵊraddef- רדף pursue
חֹֽשֶׁךְ׃ ḥˈōšeḵ חֹשֶׁךְ darkness
1:8. et in diluvio praetereunte consummationem faciet loci eius et inimicos eius persequentur tenebrae
But with a flood that passeth by, he will make an utter end of the place thereof: and darkness shall pursue his enemies.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-10. По ст. 8, "дерзающих против Господа предаст Он конечной гибели и непреходящей тьме; потому что потопом и скончанием пророк назвал конечную гибель" (блаж. Феодорит, с. 9). Разлитие вод, наводнение у библейских писателей является обычным образом нашествия врагов на страну и опустошительных их действий в ней (Суд VI:1-5; Ис VIII:7:-8; XXVII:12; ХXVIII:17; XXX:30; Дан IX:21; XI:10: сл. ). Такое именно разрушение возвещает пророк Наум Ниневии, предсказывая исчезновение самого места ее, евр. мекомаг (суфф. жен. р. здесь обычно относится к имени Нинве, Ниневия в ст. 1) см. в пер. Вульг.: consummationem faciet ioci ejus. Однако сам же блаж. Иероним указывает и иную передачу этого слова древними переводами, говоря: "слово тасота, которое мы перевели месту его, все разделили на два слова, так что та перевели предлогом apo, то есть, от, a coma через восстающие. Так, Акила говорит: apo antistamenwn, то есть, от восстающих, LXX: восстающие, Феодотион: восстающим против него, пятое издание: от восстающих против него. Один только Симмах, согласно с нашим переводом говорит: и по миновании наводнения положит конец месту его" (с. 264). Во всяком случае - речь идет о потопе бедствий, имеющем положить конец существованию и злодействам Ниневии на земле. При этом некоторые (А. Кейт, проф. М. Голубев) в словах ст. 8: видели указание на самый способ разрушения Ниневии - посредством наводнения Тигра, о чем свидетельствует Диодор Сицилийский (lib. II, 61-83). Но у пророка выражение о потопе (евр. шетеф), как и во многих библейских местах, имеет метафорический смысл, что видно, между прочим, из второй половины стиха: "и врагов Его постигнет мрак": переносный смысл последних слов вне сомнения (ср. Прем XVIII:4).
Adam Clarke: Commentary on the Bible - 1831
1:8: But with an overrunning flood - Bishop Newcome thinks this may refer to the manner in which Nineveh was taken. The Euphrates overflowed its banks, deluged a part of the city, and overturned twenty stadia of the wall; in consequence of which the desponding king burnt himself, and his palace, with his treasures. - Diodor. Sic., Edit. Wessel., p. 140, lib. ii., s. 27.
Darkness shall pursue - Calamity. All kinds of calamity shall pursue them till they are destroyed.
Albert Barnes: Notes on the Bible - 1834
1:8: But with an overrunning flood He will make an utter end of the place thereof - that is, of Nineveh, although not as yet named, except in the title of the prophecy, yet present to the prophet's mind and his hearers, and that the more solemnly, as being the object of the wrath of God, so that, although unnamed, it would be known so to be. Image and reality, the first destruction and the last which it pictures, meet in the same words. Nineveh itself was overthrown through the swelling of the rivers which flowed around it and seemed to be its defense (see the note at Nah 2:6). Then also, the flood is the tide of the armies, gathered from all quarters, Babylonians , Medes, Persians, Arabians, Bactrians, which like a flood should sweep over Nineveh and leave nothing standing. It is also the flood of the wrath of God, in whose Hands they were and who, by them, should "make a full end of it," literally, "make the place thereof a thing consumed," a thing which has ceased to be. For a while, some ruins existed, whose name and history ceased to be known; soon after, the ruins themselves were effaced and buried . Such was the close of a city, almost coeval with the flood, which had now stood almost as many years as have passed since Christ came, but which now defied God. Marvelous image of the evil world itself, which shall flee away from the face of Him who sat on the throne, "and there was found no place for it" Rev 20:11.
And darkness shall pursue His enemies - Better, "He shall pursue His enemies into darkness" Darkness is, in the Old Testament, the condition, or state in which a person is, or lives; it is not an agent, which pursues. Isaiah speaks of the "inhabitants of darkness" Isa 42:7, "entering unto darkness" Isa 47:5; "those who are in darkness" Isa 49:9. "The grave is all darkness" Psa 88:12; Job 17:13, "darkness, and the shadow of death" Job 10:21. Hence, even Jews rendered , "He shall deliver them to hell." Into this darkness it is said, God shall pursue them, as other prophets speak of being "driven forth into darkness" . The darkness, the motionless drear abode, to which they are driven, anticipates the being cast into "the outer darkness, where shall be weeping and gnashing of teeth." Rup.: "The vengeance of God on" these who remain "His enemies" to the last, "ends not with the death of the body; but evil spirits, who are darkness and not light, pursue their souls, and seize them." They would not hear Christ calling to them, "Walk, while ye have the light, lest darkness come upon you" Joh 12:35. "They are of those that rebel against the light; they know not the ways thereof, nor abide in the paths thereof" Job 24:13. "They loved darkness rather than light" Joh 3:19. And so they were driven into the darkness which they chose and loved.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: with: Isa 8:7, Isa 8:8, Isa 28:17; Eze 13:13; Dan 9:26, Dan 11:10, Dan 11:22, Dan 11:40; Amo 8:8, Amo 9:5, Amo 9:6; Mat 7:27; Pe2 3:6, Pe2 3:7
the place: Nah 1:1, Nah 2:8; Zep 2:13
darkness: Job 30:15; Pro 4:19; Isa 8:22; Jer 13:16; Mat 8:12
Geneva 1599
1:8 But with an overrunning flood he will make an utter end of the (i) place thereof, and darkness shall pursue his enemies.
(i) Signifying that God will suddenly destroy Nineveh and the Assyrians in such a way, that they will lie in perpetual darkness, and never recover their strength again.
John Gill
1:8 But with an overrunning flood he will make an utter end of the place thereof,.... Of Nineveh, against whom this prophecy was, and upon whom it lay as a burden, Nahum 1:1; and now though the Lord was good to them that trust in him, and a strong hold to them in a time of trouble; yet he was determined to destroy their enemies the Assyrians, and Nineveh their chief city; and that by the means of a powerful army, which, like a flood or inundation of water breaking in, overruns and carries all before it; and very fitly may the Medes and Babylonians, who joined together in an expedition against Nineveh, be compared to such a flood for their number and force; since, as the historian tells (y) us, they were no less than four hundred thousand men: though this may be literally understood; for as the same writer (z) observes,
"there was an oracle received by the Ninevites from their ancestors, that Nineveh could never be taken by any, unless the river (on which it stood) first became an enemy to it; and so it was, that, in the third year of the siege, the river, being swelled with continual rains, overflowed part of the city, and broke down the wall for the space of two and half miles; hence the king concluded the oracle was fulfilled, and gave up all hopes of safety; and through the breach of the wall the enemy entered, and took the city;''
and an "utter end" was made of it, and of the place of it, insomuch that historians and geographers disagree about it; some say it was situated upon the river Euphrates, others upon the river Tigris, which is the most correct; some say on the east of that river, others on the west; some will have it to be above the river Lycus, and others below it; so true is that of Lucian (a), that Nineveh is now entirely lost, and no traces of it remain; nor can one easily say where it once was; and travellers in general, both ancient and modern, agree that it lies wholly in ruins, and is a heap of rubbish. Benjamin Tudelensis (b), who travelled into these parts in the twelfth century, relates, that between Almozal or Mosul, and Nineveh, is only a bridge, and it (Nineveh) is a waste; but there are villages, and many towers. Haitho, an Armenian (c), who wrote more than a hundred years after the former, says,
"this city (Nineveh) at present is wholly destroyed; but, by what yet appears in it, it may be firmly believed that it was one of the greatest cities in the world.''
Monsieur Thevenot (d), who was upon the spot in the last century, observes,
"on the other side of the river (Tigris from that on which Mosul stands) at the end of the bridge begins the place, where, in ancient times, stood the famous city of Nineveh. --There is nothing of it, (adds he) now to be seen, but some hillocks, which (they say) are its foundations, the houses being underneath; and these reach a good way below the city of Mosul:''
and darkness shall pursue his enemies; the enemies of God and his people, who would make such a devastation of Nineveh; even he would cause all manner of calamities, often signified in Scripture by darkness, to follow and overtake them; so that they should be brought into the most uncomfortable and distressed condition imaginable.
(y) Diodor. Sicul. l. 2. p. 111. Ed. Rhodum. (z) Ibid. p. 113, 114. (a) sive, "contemplantes", in fine. (b) Itinerarium, p. 62. (c) Apud Bochart Phaleg. l. 4. c. 20. p. 255. (d) Travels, par. 1. B. 1. c. 11. p. 52.
John Wesley
1:8 An over - running flood - His judgments like a mighty flood that overflows all banks, shall swallow up Assyria. Thereof - Of Nineveh, that is Nineveh itself. Darkness - Troubles, and desolating afflictions.
Robert Jamieson, A. R. Fausset and David Brown
1:8 with an overrunning flood--that is, with irresistible might which overruns every barrier like a flood. This image is often applied to overwhelming armies of invaders. Also of calamity in general (Ps 32:6; Ps 42:7; Ps 90:5). There is, perhaps, a special allusion to the mode of Nineveh's capture by the Medo-Babylonian army; namely, through a flood in the river which broke down the wall twenty furlongs (see on Nahum 2:6; Is 8:8; Dan 9:26; Dan 11:10, Dan 11:22, Dan 11:40).
end of the place thereof--Nineveh is personified as a queen; and "her place" of residence (the Hebrew for "thereof" is feminine) is the city itself (Nahum 2:8), [MAURER]. Or, He shall so utterly destroy Nineveh that its place cannot be found; Nahum 3:17 confirms this (compare Ps 37:36; Dan 2:35; Rev_ 12:8; Rev_ 20:11).
darkness--the severest calamities.
1:91:9: Զինչ խորհի՛ք զՏեառնէ, կատարած ինքն արասցէ. եւ ո՛չ խնդրեսցէ կրկին զնոյն վրէժխնդրութիւն ՚ի նեղութեան։
9 Ի՞նչ էք խորհում Տիրոջ դէմ. ինքն է վերջ տալու եւ կրկին անգամ վրէժ չի լուծի նեղութեան մէջ:
9 Եհովային դէմ ի՞նչ կը ծրագրէք։Բնաջինջ ընողը անիկա է։Թշնամիներէն երկրորդ անգամ վրէժ պիտի չլուծէ։
Զի՞նչ խորհիք զՏեառնէ. կատարած ինքն արասցէ. եւ ոչ [10]խնդրեսցէ կրկին զնոյն վրէժխնդրութիւն ի նեղութեան:

1:9: Զինչ խորհի՛ք զՏեառնէ, կատարած ինքն արասցէ. եւ ո՛չ խնդրեսցէ կրկին զնոյն վրէժխնդրութիւն ՚ի նեղութեան։
9 Ի՞նչ էք խորհում Տիրոջ դէմ. ինքն է վերջ տալու եւ կրկին անգամ վրէժ չի լուծի նեղութեան մէջ:
9 Եհովային դէմ ի՞նչ կը ծրագրէք։Բնաջինջ ընողը անիկա է։Թշնամիներէն երկրորդ անգամ վրէժ պիտի չլուծէ։
zohrab-1805▾ eastern-1994▾ western am▾
1:91:9 Что умышляете вы против Господа? Он совершит истребление, и бедствие уже не повторится,
1:9 τί τις.1 who?; what? λογίζεσθε λογιζομαι account; count ἐπὶ επι in; on τὸν ο the κύριον κυριος lord; master συντέλειαν συντελεια consummation αὐτὸς αυτος he; him ποιήσεται ποιεω do; make οὐκ ου not ἐκδικήσει εκδικεω vindicate; avenge δὶς δις twice ἐπὶ επι in; on τὸ ο the αὐτὸ αυτος he; him ἐν εν in θλίψει θλιψις pressure
1:9 מַה־ mah- מָה what תְּחַשְּׁבוּן֙ tᵊḥaššᵊvûn חשׁב account אֶל־ ʔel- אֶל to יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כָּלָ֖ה kālˌā כָּלָה destruction ה֣וּא hˈû הוּא he עֹשֶׂ֑ה ʕōśˈeh עשׂה make לֹֽא־ lˈō- לֹא not תָק֥וּם ṯāqˌûm קום arise פַּעֲמַ֖יִם paʕᵃmˌayim פַּעַם foot צָרָֽה׃ ṣārˈā צָרָה distress
1:9. quid cogitatis contra Dominum consummationem ipse faciet non consurget duplex tribulatioWhat do ye devise against the Lord? he will make an utter end: there shall not rise a double affliction.
9. What do ye imagine against the LORD? he will make a full end: affliction shall not rise up the second time.
What do ye imagine against the LORD? he will make an utter end: affliction shall not rise up the second time:

1:9 Что умышляете вы против Господа? Он совершит истребление, и бедствие уже не повторится,
1:9
τί τις.1 who?; what?
λογίζεσθε λογιζομαι account; count
ἐπὶ επι in; on
τὸν ο the
κύριον κυριος lord; master
συντέλειαν συντελεια consummation
αὐτὸς αυτος he; him
ποιήσεται ποιεω do; make
οὐκ ου not
ἐκδικήσει εκδικεω vindicate; avenge
δὶς δις twice
ἐπὶ επι in; on
τὸ ο the
αὐτὸ αυτος he; him
ἐν εν in
θλίψει θλιψις pressure
1:9
מַה־ mah- מָה what
תְּחַשְּׁבוּן֙ tᵊḥaššᵊvûn חשׁב account
אֶל־ ʔel- אֶל to
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כָּלָ֖ה kālˌā כָּלָה destruction
ה֣וּא hˈû הוּא he
עֹשֶׂ֑ה ʕōśˈeh עשׂה make
לֹֽא־ lˈō- לֹא not
תָק֥וּם ṯāqˌûm קום arise
פַּעֲמַ֖יִם paʕᵃmˌayim פַּעַם foot
צָרָֽה׃ ṣārˈā צָרָה distress
1:9. quid cogitatis contra Dominum consummationem ipse faciet non consurget duplex tribulatio
What do ye devise against the Lord? he will make an utter end: there shall not rise a double affliction.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. В ст. 9: пророк, обращаясь уже к ассириянам, спрашивает, каково мнение их о силе Иеговы? Очевидно, пророк имел в виду тот случай, когда ассирияне, увлекшись своими победами и забывши, что они сами - не более как простое орудие карательной десницы Божией (Исх X:15), осмелились - в лице Сеннахерима - издеваться над Иерусалимом над могуществом Иеговы (4: Цар XVIII:29-35; Исх ХXXVI:18-20). Затем, во второй половине стиха, пророк обращается опять к иудеям и утешает их, что бедствие причиненное их стране нашествием ассирийского войска о Сеннахеримом во главе (4: Цар XIX; Ис XXXVII), вновь уже не повторится ввиду предстоящей конечной гибели Ассирии (ср. ст. 11-12).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 What do ye imagine against the LORD? he will make an utter end: affliction shall not rise up the second time. 10 For while they be folden together as thorns, and while they are drunken as drunkards, they shall be devoured as stubble fully dry. 11 There is one come out of thee, that imagineth evil against the LORD, a wicked counsellor. 12 Thus saith the LORD; Though they be quiet, and likewise many, yet thus shall they be cut down, when he shall pass through. Though I have afflicted thee, I will afflict thee no more. 13 For now will I break his yoke from off thee, and will burst thy bonds in sunder. 14 And the LORD hath given a commandment concerning thee, that no more of thy name be sown: out of the house of thy gods will I cut off the graven image and the molten image: I will make thy grave; for thou art vile. 15 Behold upon the mountains the feet of him that bringeth good tidings, that publisheth peace! O Judah, keep thy solemn feasts, perform thy vows: for the wicked shall no more pass through thee; he is utterly cut off.
These verses seem to point at the destruction of the army of the Assyrians under Sennacherib, which may well be reckoned a part of the burden of Nineveh, the head city of the Assyrian empire, and a pledge of the destruction of Nineveh itself about 100 years after; and this was an event which Isaiah, with whom probably this prophet was contemporary, spoke much of. Now observe here,
I. The great provocation which the Assyrians gave to God, the just and jealous God, for which, though slow to anger, he would take vengeance (v. 11): There is one come out of thee, that imagines evil against the Lord--Sennacherib, and his spokesman Rabshakeh. They framed an evil letter and an evil speech, not only against Hezekiah and his people, but against God himself, reflecting upon him as level with the gods of the heathen, and unable to protect his worshippers, dissuading his people from putting confidence in him, and urging them rather to put themselves under the protection of the great king, the king of Assyria. They contrived to alter the property of Jerusalem, that it should be no longer the city of the Lord, the holy city. This one, this mighty one, so he thinks himself, that comes out of Nineveh, imagining evil against the Lord, brings upon Nineveh this burden. Never was the glorious Majesty of heaven and earth more daringly, more blasphemously affronted than by Sennacherib at that time. He was a wicked counsellor who counselled them to despair of God's protection, and surrender themselves to the king of Assyria, and endeavour to put them out of conceit with Hezekiah's reformation (Isa. xxxvi. 7); with this wicked counsellor he here expostulates (v. 9): "What do you imagine against the Lord? What a foolish wicked thing it is for you to plot against God, as if you could outwit divine wisdom and overpower omnipotence itself!" Note, There is a great deal imagined against the Lord by the gates of hell, and against the interests of his kingdom in the world; but it will prove a vain thing, Ps. ii. 1, 2. He that sits in heaven laughs at the imaginations of the pretenders to politics against him, and will turn their counsels headlong.
II. The great destruction which God would bring upon them for it, not immediately upon the whole monarchy (the ruin of that was deferred till the measure of their iniquity was full), but,
1. Upon the army; God will make an utter end of that; it shall be totally cut off and ruined at one blow; one fatal stroke of the destroying angel shall lay them dead upon the spot; affliction shall not rise up the second time, for it shall not need. With some sinners God makes a quick despatch, does their business at once. Divine vengeance goes not by one certain rule, nor in one constant track, but one way or other, by acute diseases or chronical ones, by slow deaths or lingering ones, he will make an utter end of all his enemies, who persist in their imaginations against him. We have reason to think that the Assyrian army were mostly of the same spirit, and spoke the same language, with their general, and now God would take them to task, though they did but say as they were taught; and it shall appear that they have laid themselves open to divine wrath by their own act and deed, v. 10. (1.) They are as thorns that entangle one another, and are folded together. They make one another worse, and more inveterate against God and his Israel, harden one another's hearts, and strengthen one another's hands, in their impiety; and therefore God will do with them as the husbandman does with a bush of thorns when he cannot part them: he puts them all into the fire together. (2.) They are as drunken men, intoxicated with pride and rage; and such as they shall be irrecoverably overthrown and destroyed. They shall be as drunkards, besotted to their own ruin, and shall stumble and fall, and make themselves a reproach, and be justly laughed at. (3.) They shall be devoured as stubble fully dry, which is irresistibly and irrecoverably consumed by the flame. The judgments of God are as devouring fire to those that make themselves as stubble to them. It is again threatened concerning this great army (v. 12) that though they be quiet and likewise many, very secure, not fearing the sallies out of the besieged upon them, because they are numerous, yet thus shall they be cut down, or certainly shall they be cut down, as grass and corn are cut down, with as little ado, when he shall pass through, even the destroying angel that is commissioned to cut them down. Note, The security of sinners, and their confidence in their own strength, are often presages of ruin approaching.
2. Upon the king. He imagined evil against the Lord, and shall he escape? No (v. 14): "The Lord has given a commandment concerning thee; the decree has gone forth, that thy name be no more sown, that thy memory perish, that thou be no more talked of as thou hast been, and that the report of thy mighty actions be dispersed upon the wings of fame and celebrated with her trumpet." Because Sennacherib's son reigned in his stead, some make this to point at the overthrow of the Assyrian empire not long after. Note, Those that imagine evil against the Lord hasten evil upon themselves and their own families and interests, and ruin their own names by dishonouring his name. It is further threatened, (1.) That the images he worshipped should be cut off from their temple, the graven image and the molten image out of the house of his gods, which, some think, was fulfilled when Sennacherib was slain by his two sons, as he was worshipping in the house of Nisroch his god, by which barbarous parricide we may suppose the temple was looked upon as defiled, and was therefore disused, and the images were cut off from it, the worshippers of those images no longer attending there. Or it may be taken more generally to denote the utter ruin of Assyria; the army of the enemy shall lay all waste, and not spare even the images of their gods, by which God would intimate to them that one of the grounds of his controversy with them was their idolatry. (2.) That Sennacherib's grave shall be made there, some think in the house of his god; there he is slain, and there he shall be buried, for he is vile; he lies under this perpetual mark of disgrace, that he had so far lost his interest in the natural affection of his own children that two of them murdered him. Or it may be meant of the ignominious fall of the Assyrian monarchy itself, upon the ruins of which that of Babylon was raised. What a noise was made about the grave of that once formidable state, but now despicable, is largely described, Ezek. xxxi. 3, 11, 15, 16. Note, Those that make themselves vile by scandalous sins God will make vile by shameful punishments.
III. The great deliverance which God would hereby work for his own people and the city that was called by his name. The ruin of the church's enemies is the salvation of the church, and a very great salvation it was that was wrought for Jerusalem by the overthrow of Sennacherib's army.
1. The siege shall hereby be raised: "Now will I break his yoke from off thee, by which thou art kept in servitude, and will burst thy bonds asunder, by which thou seemest bound over to the Assyrian's wrath." That vast victorious army, when it forced free quarters for itself throughout all the land of Judah, and lived at discretion there, was as yokes and bonds upon them. Jerusalem, when it was besieged, was, as it were, bound and fettered by it; but, when the destroying angel had done his work, Jerusalem's bonds were burst asunder, and it was set at liberty again. This was a figure of the great salvation, by which the Jerusalem that is above is made free, is made free indeed.
2. The enemy shall be so weakened and dispirited that they shall never make any such attempt again, and the end of this trouble shall be so well gained by the grace of God that there shall be no more occasion for such a severe correction. (1.) God will not again afflict Jerusalem; his anger is turned away, and he says, It is enough; for he has by this fright accomplished his whole work upon Mount Zion (Isa. x. 12), and therefore "though I have afflicted thee, I will afflict thee no more;" the bitter portion shall not be repeated unless there be need and the patient's case call for it; for God doth not afflict willingly. (2.) The enemy shall not dare again to attack Jerusalem (v. 15): The wicked shall no more pass through thee as they have done, to lay all waste, for he is utterly cut off and disabled to do it. His army is cut off, his spirit cut off, and at length he himself is cut off.
3. The tidings of this great deliverance shall be published and welcomed with abundance of joy throughout the kingdom, v. 15. While Sennacherib prevailed, and carried all before him, every day brought bad news; but now, behold, upon the mountains, the feet of him that bringeth good tidings, the feet of the evangelist; he is seen coming at a distance upon the mountains, as fast as his feet will carry him; and how pleasant a sight is it once more to see a messenger of peace, after we have received so many of Job's messengers! We find these words made use of by another prophet to illustrate the mercy of the deliverance of the people of God out of Babylon (Isa. lii. 7), not that the prophets stole the word one from another (as those did, Jer. xxiii. 30), but speaking by the same Spirit, they often used the same expressions; and it may be of good use for ministers to testify their consent to wholesome truths (1 Tim. vi. 3) by concurring in the same forms of sound words, 2 Tim. i. 13. These words are also quoted by the apostle, both from Isaiah and Nahum, and applied to the great redemption wrought out for us by our Lord Jesus, and the publishing of it to the world by the everlasting gospel, Rom. x. 15. Christ's ministers are those messengers of good tidings, that preach peace by Jesus Christ. How beautiful are the feet of those messengers! How welcome their message to those that see their misery and danger by reason of sin! And observe, He that brings these good tidings brings with them a call to Judah to keep her solemn feasts and perform her vows. During the trouble, (1.) The ordinary feasts had been intermitted. Inter arma silent leges--The voice of law cannot be heard amidst the shouts of battle. While Jerusalem was encompassed with armies they could not go thither to worship; but now that the embargo is taken off they must return to the observance of their feasts; and the feasts of the Lord will be doubly sweet to the people of God when they have been for some time deprived of the benefit of them and God graciously restores them their opportunities again, for we are taught the worth of such mercies by the want of them. (2.) They had made vows to God, that, if he would deliver them out of this distress, they would do something extraordinary in his service, to his honour; and now that the deliverance is wrought they are called upon to perform their vows; the promise they had then made must now be made good, for better it is not to vow than to vow and not to pay. And those words, The wicked shall no more pass through thee, may be taken as a promise of the perfecting of the good work of reformation which Hezekiah had begun; the wicked shall not, as they have done, walk on every side, but they shall be cut off, and the baffling of the attempts from the wicked enemies abroad is a mercy indeed to a nation when it is accompanied with the restraint and reformation of the wicked at home, who are its more dangerous enemies.
Adam Clarke: Commentary on the Bible - 1831
1:9: Affliction shall not rise up the second time - There shall be no need to repeat the judgment; with one blow God will make a full end of the business.
Albert Barnes: Notes on the Bible - 1834
1:9: The prophet had in few words summed up the close of Nineveh; he now upbraids them with the sin, which should bring it upon them, and foretells the destruction of Sennacherib. Nineveh had, before this, been the instrument of chastising Israel and Judah. Now, the capture of Samaria, which had cast off God, deceived and emboldened it. Its king thought that this was the might of his own arm; and likened the Lord of heaven and earth to the idols of the pagan, and said, "Who are they among all the gods of the countries, that have delivered their country out of mine hand, that the Lord should deliver Jerusalem out of mine hand?" Kg2 18:35. He sent "to reproach the living God" Kg2 19:16 and "defied the Holy One of Israel" (see 2 Kings 19:15-34). His blasphemy was his destruction. It was a war, not simply of ambition, or covetousness, but directly against the power and worship of God.
"What will ye so mightily devise" , "imagine against the Lord?" He Himself, by Himself, is already "making an utter end." It is in store; the Angel is ready to smite. Idle are man's devices, when the Lord doeth. "Take counsel together, and it shall come to nought; speak the word, and it shall not stand: for God is with us" Isa 8:10. While the rich man was speaking comfort to his soul as to future years, God was making an utter end. "Thou fool, this night shall thy soul be required of thee."
Affliction shall not rise up the second time - Others have understood this, "affliction shall not rise up the second time," but shall destroy at once, utterly and finally (compare Sa1 26:8; Sa2 20:10): but:
(1) the idiom there, "he did not repeat to him," as we say, "he did not repeat the blow" is quite different;
(2) it is said "affliction shall not rise up," itself, as if it could not. The causative of the idiom occurs in Sa2 12:11, "lo, I will cause evil to rise up against thee;" as he says afterward, "Though I have afflicted thee, I will afflict thee no more" Nah 1:12. "God," He had said, "is good for a refuge in the day of affliction;" now, personifying that affliction, he says, that it should be so utterly broken, that it should rise up no more to vex them, as when a serpent's head is, not wounded only but, crushed and trampled underfoot, so that it cannot again lift itself up. The promises of God are conditioned by our not falling back into sin. He saith to Nineveh, "God will not deliver Judah to thee, as He delivered the ten tribes and Samaria." Judah repented under Hezekiah, and He not only delivered it from Sennacherib, but never afflicted them again through Assyria. Renewal of sin brings renewal or deepening of punishment. The new and more grievous sins under Manasseh were punished, not through Assyria but through the Chaldeans.
The words have passed into a maxim, "God will not punish the same thing twice," not in this world and the world to come, i. e., not if repented of. For of the impenitent it is said, "destroy them with a double destruction" Jer 17:18. Chastisement here is a token of God's mercy; the absence of it, or prosperous sin, of perdition; but if any refuse to be corrected, the chastisement of this life is but the beginning of unending torments.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: do: Nah 1:11; Psa 2:1-4, Psa 21:11, Psa 33:10; Pro 21:30; Isa 8:9, Isa 8:10; Eze 38:10, Eze 38:11; Act 4:25-28; Co2 10:5
he: Sa1 3:12, Sa1 26:8; Sa2 20:10
Carl Friedrich Keil and Franz Delitzsch
1:9
The reason for all this is assigned in Nahum 1:9. Nahum 1:9. "What think ye of Jehovah? He makes an end; the affliction will not arise twice. Nahum 1:10. For though they be twisted together like thorns, and as if intoxicated with their wine, they shall be devoured like dry stubble. Nahum 1:11. From thee has one come out, who meditated evil against Jehovah, who advised worthlessness." The question in Nahum 1:9 is not addressed to the enemy, viz., the Assyrians, as very many commentators suppose: "What do ye meditate against Jehovah?" For although châshabh 'el is used in Hos 7:15 for a hostile device with regard to Jehovah, the supposition that 'el is used here for ‛al, according to a later usage of the language, is precluded by the fact that חשׁב על is actually used in this sense in Nahum 1:11. Moreover, the last clause does not suit this view of the question. The word, "the affliction will not stand up, or not rise up a second time," cannot refer to the Assyrians, or mean that the infliction of a second judgment upon Nineveh will be unnecessary, because the city will utterly fall to the ground in the first judgment, and completely vanish from the earth (Hitzig). For צרה points back to בּיום צרה, and therefore must be the calamity which has fallen upon Judah, or upon those who trust in the Lord, on the part of Nineveh or Asshur (Marck, Maurer, and Strauss). This is confirmed by Nahum 1:11 and Nahum 1:15, where this thought is definitely expressed. Consequently the question, "What think ye with regard to Jehovah?" can only be addressed to the Judaeans, and must mean, "Do ye think that Jehovah cannot or will not fulfil His threat upon Nineveh?" (Cyr., Marck, Strauss). The prophet addresses these words to the anxious minds, which were afraid of fresh invasions on the part of the Assyrians. To strengthen their confidence, he answers the question proposed, by repeating the thought expressed in Nahum 1:8. He (Jehovah) is making an end, sc. of the enemy of His people; and he gives a further reason for this in Nahum 1:10. The participial clauses עד סירים to סבוּאים are to be taken conditionally: are (or were) they even twisted like thorns. עד סירים, to thorns = as thorns (עד is given correctly by J. H. Michaelis: eo usque ut spinas perplexitate aequent; compare Ewald, 219). The comparison of the enemy to thorns expresses "firmatum callidumque nocendi studium" (Marck), and has been well explained by Ewald thus: "crisp, crafty, and cunning; so that one would rather not go near them, or have anything to do with them" (cf. 2Kings 23:6 and Mic 7:4). כּסבאם סבוּאים, not "wetted like their wet" (Hitzig), nor "as it were drowned in wine, so that fire can do no more harm to them than to anything else that is wet" (Ewald); for סבא neither means to wet nor to drown, but to drink, to carouse; and סבוּא means drunken, intoxicated. סבא is strong unmixed wine (see Delitzsch on Is 1:22). "Their wine" is the wine which they are accustomed to drink. The simile expresses the audacity and hardiness with which the Assyrians regarded themselves as invincible, and applies very well to the gluttony and revelry which prevailed at the Assyrian court; even if the account given by Diod. Sic. (ii. 26), that when Sardanapalus had three times defeated the enemy besieging Nineveh, in his great confidence in his own good fortune, he ordered a drinking carousal, in the midst of which the enemy, who had been made acquainted with the fact, made a fresh attack, and conquered Nineveh, rests upon a legendary dressing up of the facts. אכּלוּ, devoured by fire, is a figure signifying utter destruction; and the perfect is prophetic, denoting what will certainly take place. Like dry stubble: cf. Is 5:24; Is 47:14, and Joel 2:5. מלא is not to be taken, as Ewald supposes (279, a), as strengthening יבשׁ, "fully dry," but is to be connected with the verb adverbially, and is simply placed at the end of the sentence for the sake of emphasis (Ges., Maurer, and Strauss). This will be the end of the Assyrians, because he who meditates evil against Jehovah has come forth out of Nineveh. In ממּך Nineveh is addressed, the representative of the imperial power of Assyria, which set itself to destroy the Israelitish kingdom of God. It might indeed be objected to this explanation of the verse, that the words in Nahum 1:12 and Nahum 1:13 are addressed to Zion or Judah, whereas Nineveh or Asshur is spoken of both in what precedes (Nahum 1:8 and Nahum 1:10) and in what follows (Nahum 1:12) in the third person. On this ground Hoelem. and Strauss refer ממּך also to Judah, and adopt this explanation: "from thee (Judah) will the enemy who has hitherto oppressed thee have gone away" (taking יצא as fut. exact., and יצא מן as in Is 49:17). But this view does not suit the context. After the utter destruction of the enemy has been predicted in Nahum 1:10, we do not expect to find the statement that it will have gone away from Judah, especially as there is nothing said in what precedes about any invasion of Judah. The meditation of evil against Jehovah refers to the design of the Assyrian conquerors to destroy the kingdom of God in Israel, as the Assyrian himself declares in the blasphemous words which Isaiah puts into the mouth of Rabshakeh (Is 36:14-20), to show the wicked pride of the enemy. This address merely expresses the feeling cherished at all times by the power of the world towards the kingdom of God. It is in the plans devised for carrying this feeling into action that the יעץ בּליּעל, the advising of worthlessness, consists. This is the only meaning that בּליּעל has, not that of destruction.
Geneva 1599
1:9 What do ye (k) imagine against the LORD? he will make an utter end: affliction shall not rise up the second time.
(k) He shows that the undertakings of the Assyrians against Judah and the Church were against God, and therefore he would so destroy them the first time, that he would not need to return the second time.
John Gill
1:9 What do ye imagine against the Lord?.... O ye Ninevites or Assyrians; do you think you can frustrate the designs of the Lord, resist his power, and hinder him from executing what he has threatened and has determined to do? or what mischief is it you devise against his people, which is the same as against himself? can you believe that you shall prosper and succeed, and your schemes be carried into execution, when he, the all wise and all powerful Being, opposes you?
he will make an utter end; of you, as before declared, and will save his people; which may be depended on will certainly be the case:
affliction shall not rise up the second time; either this should be the last effort the Assyrians would make upon the Jews, which they made under Sennacherib, and this the last time they would afflict them; or rather their own destruction should be so complete that there would be no need to repeat the stroke, or give another blow; the business would be done at once. This seems to contradict a notion of some historians and chronologers, who suppose that Nineveh was destroyed at two different times, and by different persons of the same nations; and so the whole Assyrian empire was twice ruined, which is not likely in itself, and seems contrary to this passage; for though some ascribe it to Arbaces the Mede, and Belesis the Babylonian as Diodorus Siculus (e); and others to Cyaxares the Mede as Herodotus (f), and to Nebuchadnezzar the first, or Nabopolassar the Babylonian in a later period; so Tobit (g) says it was taken by Nebuchadnezzar and Ahasuerus, the same with the Cyaxares of Herodotus; yet all seem to agree that it was taken by the conjunct forces of the Medes and Babylonians; and there are some things similar (h) in all these accounts, which show that there was but one destruction of Nineveh, and of the Assyrian empire.
(e) Bibliothec. l. 2. p. 110, 111. (f) L. 1. sive Clio, c. 106. (g) Tobit 14:15. (h) See the Universal History, vol. 4. c. 8. sect. 5. & vol. 5. p. 22. Margin, & Nicolai Abrami Pharus Vet. Test. l. 6. c. 19. p. 165.
John Wesley
1:9 Against the Lord - What you imagine or design against his people, ye design against him? Make an utter end - He will bring you to utter desolation.
Robert Jamieson, A. R. Fausset and David Brown
1:9 What do ye imagine against the Lord?--abrupt address to the Assyrians. How mad is your attempt, O Assyrians, to resist so powerful a God! What can ye do against such an adversary, successful though ye have been against all other adversaries? Ye imagine ye have to do merely with mortals and with a weak people, and that so you will gain an easy victory; but you have to encounter God, the protector of His people. Parallel to Is 37:23-29; compare Ps 1:1.
he will make an utter end--The utter overthrow of Sennacherib's host, soon about to take place, is an earnest of the "utter end" of Nineveh itself.
affliction shall not rise up the second time--Judah's "affliction" caused by the invasion shall never rise again. So Nahum 1:12. But CALVIN takes the "affliction" to be that of Assyria: "There will be no need of His inflicting on you a second blow: He will make an utter end of you once for all" (1Kings 3:12; 1Kings 26:8; 2Kings 20:10). If so, this verse, in contrast to Nahum 1:12, will express, Affliction shall visit the Assyrian no more, in a sense very different from that in which God will afflict Judah no more. In the Assyrian's case, because the blow will be fatally final; the latter, because God will make lasting blessedness in Judah's case succeed temporary chastisement. But it seems simpler to refer "affliction" here, as in Nahum 1:12, to Judah; indeed destruction, rather than affliction, applies to the Assyrian.
1:101:10: Զի մինչեւ ՚ի հիմն իւրեանց խոպանասցին. իբրեւ զգեղձ պատեալ կերիցի. եւ իբրեւ զեղէգն լի երաշտութեամբ։
10 Մինչեւ իրենց հիմքերը նրանք խոպան պիտի դառնան. բաղեղով պատուածի պէս պիտի սպառուեն եւ լինեն ինչպէս չորացած եղէգ:
10 Քանզի անոնք՝ փուշերու պէս փաթթուած Ու իրենց ըմպելիքովը գինովցածի պէս են, Բոլորովին չորցած յարդի պէս պիտի այրին։
Զի մինչեւ ի հիմն իւրեանց խոպանասցին. իբրեւ զգեղձ պատեալ կերիցի, եւ`` իբրեւ զեղէգն լի երաշտութեամբ:

1:10: Զի մինչեւ ՚ի հիմն իւրեանց խոպանասցին. իբրեւ զգեղձ պատեալ կերիցի. եւ իբրեւ զեղէգն լի երաշտութեամբ։
10 Մինչեւ իրենց հիմքերը նրանք խոպան պիտի դառնան. բաղեղով պատուածի պէս պիտի սպառուեն եւ լինեն ինչպէս չորացած եղէգ:
10 Քանզի անոնք՝ փուշերու պէս փաթթուած Ու իրենց ըմպելիքովը գինովցածի պէս են, Բոլորովին չորցած յարդի պէս պիտի այրին։
zohrab-1805▾ eastern-1994▾ western am▾
1:101:10 ибо сплетшиеся между собою как терновник и упившиеся как пьяницы, они пожраны будут совершенно, как сухая солома.
1:10 ὅτι οτι since; that ἕως εως till; until θεμελίου θεμελιος foundation αὐτῶν αυτος he; him χερσωθήσεται χερσοω and; even ὡς ως.1 as; how σμῖλαξ σμιλαξ eat καὶ και and; even ὡς ως.1 as; how καλάμη καλαμη cornstalk ξηρασίας ξηρασια brimming; full
1:10 כִּ֚י ˈkî כִּי that עַד־ ʕaḏ- עַד unto סִירִ֣ים sîrˈîm סִירָה hook סְבֻכִ֔ים sᵊvuḵˈîm סבך be interwoven וּ û וְ and כְ ḵᵊ כְּ as סָבְאָ֖ם sāvᵊʔˌām סֹבֶא drink סְבוּאִ֑ים sᵊvûʔˈîm סבא drink אֻ֨כְּל֔וּ ʔˌukkᵊlˈû אכל eat כְּ kᵊ כְּ as קַ֥שׁ qˌaš קַשׁ stubble יָבֵ֖שׁ yāvˌēš יָבֵשׁ dry מָלֵֽא׃ mālˈē מָלֵא full
1:10. quia sicut spinae se invicem conplectuntur sic convivium eorum pariter potantium consumentur quasi stipula ariditate plenaFor as thorns embrace one another: so while they are feasting and drinking together, they shall be consumed as stubble that is fully dry.
10. For though they be like tangled thorns, told be drenched as it were in their drink, they shall be devoured utterly as dry stubble.
For while [they be] folden together [as] thorns, and while they are drunken [as] drunkards, they shall be devoured as stubble fully dry:

1:10 ибо сплетшиеся между собою как терновник и упившиеся как пьяницы, они пожраны будут совершенно, как сухая солома.
1:10
ὅτι οτι since; that
ἕως εως till; until
θεμελίου θεμελιος foundation
αὐτῶν αυτος he; him
χερσωθήσεται χερσοω and; even
ὡς ως.1 as; how
σμῖλαξ σμιλαξ eat
καὶ και and; even
ὡς ως.1 as; how
καλάμη καλαμη cornstalk
ξηρασίας ξηρασια brimming; full
1:10
כִּ֚י ˈkî כִּי that
עַד־ ʕaḏ- עַד unto
סִירִ֣ים sîrˈîm סִירָה hook
סְבֻכִ֔ים sᵊvuḵˈîm סבך be interwoven
וּ û וְ and
כְ ḵᵊ כְּ as
סָבְאָ֖ם sāvᵊʔˌām סֹבֶא drink
סְבוּאִ֑ים sᵊvûʔˈîm סבא drink
אֻ֨כְּל֔וּ ʔˌukkᵊlˈû אכל eat
כְּ kᵊ כְּ as
קַ֥שׁ qˌaš קַשׁ stubble
יָבֵ֖שׁ yāvˌēš יָבֵשׁ dry
מָלֵֽא׃ mālˈē מָלֵא full
1:10. quia sicut spinae se invicem conplectuntur sic convivium eorum pariter potantium consumentur quasi stipula ariditate plena
For as thorns embrace one another: so while they are feasting and drinking together, they shall be consumed as stubble that is fully dry.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. Обосновывает сказанное в ст. 9: о предстоящей гибели Ассирии и ее жителей. Здесь говорится, что гибель эта неизбежна в силу глубокого нравственного разложения населения Ассирии; разложение это выражается у пророка двояким, сравнением ассириян: 1) с сплетшимся терновником - символ сплоченности ассириян во вражде против народа Божия и гордой самоуверенности в своей силе (ср. Чис XXXIII:55; Ис XXVII:4; Иез II:6; XXVIII:24); 2) с упившимися пьяницами (на ассирийских памятниках нередки изображения пирушек). Эти два порока ассириян должны привести к тому, что их грозное царство должно в конце концов погибнуть, подобно быстро и бесследно уничтожаемой напором соломе. "Как сухую солому удобно истребляет огонь, а трава, растущая подле оград, а особенно же сплетающаяся с колючими растениями, и им не дает увясти, и сама со временем вянет, так и вы, разрушавшие царства других, будете и царства лишены и преданы гибели" (блаж. Феодорит). "Вполне справедливо многочисленное войско их (ассириян) сравнивается с пиршествам пьяных, и самое пиршество уподобляется не розам, не лилиям, не цветам, но сплетающимся между собою терниям, которые всегда предаются огню и, подобно всегда сухой соломе, сгорают в слабом пламени" (блаж. Иероним, с. 268). Вражда Ассирии против всех, народов, в том числе и евреев, общеизвестна исторически. Не менее известна и преданность ассириян пьянству: по свидетельству Диодора Сицилийского, персам удалось нанести роковой удар Ниневии только вследствие того, что уверенный в своей государственной силе царь ее с вельможами предавался пирам и пьянству. Правы, поэтому, те толкователи, которые слова пророка ст. 10: считали сбывшимися буквально в трагическом конце Ниневии.
Adam Clarke: Commentary on the Bible - 1831
1:10: While they be folden together - However united their counsels may be, they shall be as drunken men - perplexed and unsteady in all their resolutions; and before God's judgments they shall be as dry thorns before a devouring fire.
Albert Barnes: Notes on the Bible - 1834
1:10: For while they be leiden together as thorns - that is, as confused, intertwined, sharp, piercing, hard to be touched, rending and tearing whosoever would interfere with its tangled ways, and seemingly compact together and strong; "and while they are drunken as their drink" , not "drinkers" only but literally, "drunken," swallowed up, as it were, by their drink which they had swallowed, mastered, overcome, powerless, "they shall be derogated as stubble fully dry" , rapidly, in an instant, with an empty crackling sound, unresisting, as having nothing in them which can resist. Historically, the great defeat of the Assyrians, before the capture of Nineveh, took place while its king, flushed with success, was giving himself to listlessness; and having distributed to his soldiers victims, and abundance of wine, and other necessaries for banqueting, the whole army was negligent and drunken."
In like way Babylon was taken amid the feasting of Belshazzar Dan. 5:1-30; Benhadad was smitten, while "drinking himself drunk in the pavilions, he and the kings, the thirty and two kings that helped him" Kg1 20:16. And so it may well be meant here too, that Sennacherib's army, secure of their prey, were sunk in Rev_elry, already swallowed up by wine, before they were swallowed up by the pestilence, on the night when the Angel of the Lord went out to smite them, and, from the sleep of Rev_elry, they slept the sleep from which they shall not awake until the Judgment Day. God chooses the last moment of the triumph of the wicked, when he is flushed by his success, the last of the helplessness of the righteous, when his hope can be in the Lord alone, to exchange their lots. "The righteous is delivered out of trouble, and the wicked comes in his stead" Pro 11:8. Spiritually , "the false fullness of the rich of this world, is real leanness; the greenness of such grass (for all flesh is grass) is real dryness. Marvelous words, "fully dry." For what is dryness but emptiness?" They are perfected, but in dryness, and so perfectly prepared to be burned up. "The thorns had, as far as in them lay, choked the good seed, and hated the Seed-corn, and now are found, like stubble, void of all seed, fitted only to be burned with fire. For those who feast themselves "without fear is reserved the blackness of darkness foRev_er" Jde 1:12-13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: while they be: Sa2 23:6, Sa2 23:7; Mic 7:4; Th1 5:2, Th1 5:3
drunken: Nah 3:11; Sa1 25:36; Sa2 13:28; Jer 51:39, Jer 51:57
they shall: Psa 68:2; Isa 9:18, Isa 10:17-19, Isa 27:4; Mal 4:1
Geneva 1599
1:10 For while [they be] folden together [as] (l) thorns, and while they are drunken [as] drunkards, they shall be devoured as stubble fully dry.
(l) Though the Assyrians think themselves like thorns that prick on all sides, yet the Lord will set fire on them, and as drunken men are not able to stand against any force, so they will not be able to resist him at all.
John Gill
1:10 For while they be folden together as thorns,.... Like them, useless and unprofitable, harmful and pernicious, fit only for burning, and, being bundled together, are prepared for it; and which is not only expressive of the bad qualities of the Ninevites, and of the danger they were in, and what they deserved; but of the certainty of their ruin, no more being able to save themselves from it, than a bundle of thorns from the devouring fire:
and while they are drunken as drunkards; dead drunk, no more able to help themselves than a drunken man that is fallen; or who were as easily thrown down as a drunken man is with the least touch; though there is no need to have recourse to a figurative sense, since the Ninevites were actually drunk when they were attacked by their enemy, as the historian relates (i); that the king of Assyria being elated with his fortune, and thinking himself secure, feasted his army, and gave them large quantities of wine; and while the whole army were indulging themselves, the enemy, having notice of their negligence and drunkenness by deserters, fell upon them unawares in the night, when disordered and unprepared, and made a great slaughter among them, and forced the rest into the city, and in a little time took it:
they shall be devoured as stubble fully dry; as easily, and as inevitably and irrecoverably.
(i) Diodor. Sicul. l. 2. p. 112.
John Wesley
1:10 As thorns - They shall be like thorns easily burnt, and like thorns folded together which burn together, and help to destroy each other. As drunkards - As men drunken, and unable to help themselves, so the Assyrians drunk with pleasure and pride, shall be surprised, and easily overthrown.
Robert Jamieson, A. R. Fausset and David Brown
1:10 while they are folden together as thorns--literally, "to the same degree as thorns" (compare 1Chron 4:27, Margin). As thorns, so folded together and entangled that they cannot be loosed asunder without trouble, are thrown by the husbandmen all in a mass into the fire, so the Assyrians shall all be given together to destruction. Compare 2Kings 23:6-7, where also "thorns" are the image of the wicked. As this image represents the speediness of their destruction in a mass, so that of "drunkards," their rushing as it were of their own accord into it; for drunkards fall down without any one pushing them [KIMCHI]. CALVIN explains, Although ye be dangerous to touch as thorns (that is, full of rage and violence), yet the Lord can easily consume you. But "although" will hardly apply to the next clause. English Version and KIMCHI, therefore, are to be preferred. The comparison to drunkards is appropriate. For drunkards, though exulting and bold, are weak and easily thrown down by even a finger touching them. So the insolent self-confidence of the Assyrians shall precipitate their overthrow by God. The Hebrew is "soaked," or "drunken as with their own wine." Their drunken revelries are perhaps alluded to, during which the foe (according to DIODORUS SICULUS [2]) broke into their city, and Sardanapalus burned his palace; though the main and ultimate destruction of Nineveh referred to by Nahum was long subsequent to that under Sardanapalus.
1:111:11: ՚Ի քէ՛ն ելցէ խորհուրդ զՏեառնէ, չարի՛ս խորհել հակառակութեամբ։
11 Քեզնի՛ց պիտի դուրս գայ Տիրոջ դէմ չար խորհուրդը՝ հակառակութեամբ չարիք խորհելու միտքը:
11 Քեզմէ՝ Եհովային դէմ չարութիւն մտածող մը, Անօրէն խորհրդական մը ելաւ։
Ի քէն [11]ելցէ խորհուրդ զՏեառնէ, չարիս խորհել հակառակութեամբ:

1:11: ՚Ի քէ՛ն ելցէ խորհուրդ զՏեառնէ, չարի՛ս խորհել հակառակութեամբ։
11 Քեզնի՛ց պիտի դուրս գայ Տիրոջ դէմ չար խորհուրդը՝ հակառակութեամբ չարիք խորհելու միտքը:
11 Քեզմէ՝ Եհովային դէմ չարութիւն մտածող մը, Անօրէն խորհրդական մը ելաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:111:11 Из тебя произошел умысливший злое против Господа, составивший совет нечестивый.
1:11 ἐκ εκ from; out of σοῦ σου of you; your ἐξελεύσεται εξερχομαι come out; go out λογισμὸς λογισμος account κατὰ κατα down; by τοῦ ο the κυρίου κυριος lord; master πονηρὰ πονηρος harmful; malignant λογιζόμενος λογιζομαι account; count ἐναντία εναντιος contrary; opposite
1:11 מִמֵּ֣ךְ mimmˈēḵ מִן from יָצָ֔א yāṣˈā יצא go out חֹשֵׁ֥ב ḥōšˌēv חשׁב account עַל־ ʕal- עַל upon יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH רָעָ֑ה rāʕˈā רָעָה evil יֹעֵ֖ץ yōʕˌēṣ יעץ advise בְּלִיָּֽעַל׃ ס bᵊliyyˈāʕal . s בְּלִיַּעַל wickedness
1:11. ex te exivit cogitans contra Dominum malitiam mente pertractans praevaricationemOut of thee shall come forth one that imagineth evil against the Lord, contriving treachery in his mind.
11. There is one gone forth out of thee, that imagineth evil against the LORD, that counselleth wickedness.
There is [one] come out of thee, that imagineth evil against the LORD, a wicked counsellor:

1:11 Из тебя произошел умысливший злое против Господа, составивший совет нечестивый.
1:11
ἐκ εκ from; out of
σοῦ σου of you; your
ἐξελεύσεται εξερχομαι come out; go out
λογισμὸς λογισμος account
κατὰ κατα down; by
τοῦ ο the
κυρίου κυριος lord; master
πονηρὰ πονηρος harmful; malignant
λογιζόμενος λογιζομαι account; count
ἐναντία εναντιος contrary; opposite
1:11
מִמֵּ֣ךְ mimmˈēḵ מִן from
יָצָ֔א yāṣˈā יצא go out
חֹשֵׁ֥ב ḥōšˌēv חשׁב account
עַל־ ʕal- עַל upon
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
רָעָ֑ה rāʕˈā רָעָה evil
יֹעֵ֖ץ yōʕˌēṣ יעץ advise
בְּלִיָּֽעַל׃ ס bᵊliyyˈāʕal . s בְּלִיַּעַל wickedness
1:11. ex te exivit cogitans contra Dominum malitiam mente pertractans praevaricationem
Out of thee shall come forth one that imagineth evil against the Lord, contriving treachery in his mind.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. Здесь, как и в ст. 9, пророк имеет в виду тот исторический факт, что некогда из Ассирии и Ниневии царь Сеннахерим со страшными полчищами пошел войною против чтителей Иеговы - иудеев, с целью полного порабощения и даже истребления их, а вместе со злым и богопротивным умыслом уничтожения на земле теократического царства Божия (ср. 4: Цар XVIII:27:-32; XIX:25-23; Ис ХXVI:12-17). Эта, столь характерная для Ассирии и царей ее постоянная вражда против народа Божия, против Царства Божия, против спасительных планов Иеговы, являла в ассириянах как бы служителей сатаны, противника Бога, и эта идея выражается у пророка здесь в ст. 11: и ниже ст. 15: (евр. II:1) употреблением названия белийял нечестие, нечестивый и под. Как в абстрактном, так и в конкретном своем значении слово это в Ветхом Завете всегда означает образ действий, поступки, противные богодарованному закону Божию и богоучрежденному порядку жизни, а вместе и людей такого богопротивного настроения (Втор XIII:14; Суд XIX:22; 1: Цар II:12; 3: Цар XXI:10: и др. ). Впоследствии ко временам Нового Завета это слово, в греческой его форме Belial или Beliar (2: Кор VI:15) сделалось поэтому одним из собственных имен сатаны (см. в книге проф. свящ. А Глаголева. Ветхозаветное библейское учение об Ангелах. 1900: г., с. 619-622). Если пророк употребляет столь сильное выражение в отношении Ассирии, то разумеет, вероятно, не одного лишь Сеннахерима и, вообще, не одну определенную личность, один определенный момент враждебного отношения ассириян к Иудее, а обнимает всю сумму зла, порочности и злобы против Царства Божия, обнаруженных ассириянами за все время существования Ассирии в качестве мировой державы.

В ст. 12-14: пророком выражен последний приговор суда Божия о судьбе Ассирии, ее населения и ее богов.
Adam Clarke: Commentary on the Bible - 1831
1:11: Imagineth evil against the Lord - Such were Pul, Kg2 15:10, Tiglath-pileser, Kg2 15:29; Shalmaneser, Kg2 17:6; and Sennacherib, Kg2 18:17; Kg2 19:23.
A wicked counsellor - Sennacherib and Rabshakeh.
Albert Barnes: Notes on the Bible - 1834
1:11: There is one come out of thee - that is, Nineveh, "that imagineth" deviseth, , "evil, Lord, Sennacherib, against the the rod of God's anger" Isa 10:5-7, yet who "meant not so," as God meant. "And this was his counsel," as is every counsel of Satan, "that they could not resist him, and so should withdraw themselves from the land of God, "into a land like their own" Isa 36:16-17, but whose joy and sweetness, its vines and its fig-trees, should not be from God, but from the Assyrian, i. e., from Satan.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: one: Nah 1:9; Kg2 18:13, Kg2 18:14, Kg2 18:30, Kg2 19:22-25; Ch2 32:15-19; Isa 10:7-15
wicked counsellor: Heb. counsellor of Belial, Sa1 2:12; Sa2 20:1; Ch2 13:7
Geneva 1599
1:11 There is [one] (m) come out of thee, that imagineth evil against the LORD, a wicked counsellor.
(m) Which may be understood either of Sennacherib, or of the whole body of the people of Nineveh.
John Gill
1:11 There is one come out of thee,.... That is, out of Nineveh, as the Targum explains it; meaning Sennacherib, who had his royal seat and palace there; or Rabshakeh that was sent from hence by him with a railing and blaspheming letter to the king of Judah, and the inhabitants of Jerusalem. This is said to be at the present time of writing this prophecy, though it was after it, because of the certainty of it, as is usual in prophetic language; unless it can be thought that this prophecy was delivered out exactly at the time when Sennacherib had entered Judea, and was before the walls of Jerusalem; but not yet discomfited, as after predicted:
that imagineth evil against the Lord; against the people of the Lord, as the Targum; formed a scheme to invade the land of Judea, take the fenced cities thereof, and seize upon Jerusalem the metropolis of the nation, and carry the king, princes, and all the people captive as Shalmaneser his father had carried away the ten tribes:
a wicked counsellor; or "a counsellor of Belial" (k); who, by Rabshakeh, advised Israel not to regard their king, nor trust in their God but surrender themselves up to him, 4Kings 18:29.
(k) "consulens", Belijahai, Montanus; "consiliarius Belijaal", Burkius.
John Wesley
1:11 Come - Sennacherib, or Rabshekah. Thee - From Nineveh. Against the Lord - Against the people of the Lord, 2Chron 32:1.
Robert Jamieson, A. R. Fausset and David Brown
1:11 The cause of Nineveh's overthrow: Sennacherib's plots against Judah.
come out of thee--O Nineveh. From thyself shall arise the source of thy own ruin. Thou shalt have only thyself to blame for it.
imagineth evil--Sennacherib carried out the imaginations of his countrymen (Nahum 1:9) against the Lord and His people (4Kings 19:22-23).
a wicked counsellor--literally, "a counsellor of Belial." Belial means "without profit," worthless, and so bad (1Kings 25:25; 2Cor 6:15).
1:121:12: Ա՛յսպէս ասէ Տէր ՚ի վերայ իշխանաց ջուրց բազմաց. Ա՛յնպէս զատուսցին. եւ լուր քո ո՛չ եւս լուիցի։
12 Այսպէս ասաց Տէրը բազում ջրերի իշխանների մասին. «Այսպէս պիտի բաժանուեն նրանք, եւ քո մասին այլեւս լուր չի լսուելու:
12 Տէրը այսպէս կ’ըսէ.«Թէեւ անոնք խաղաղութեան մէջ են ու բազմաթիւ են, Սակայն անոնք պիտի կոտորուին ու անցնին։Թէեւ քեզ նեղեցի, ա՛լ պիտի չնեղեմ։
Այսպէս ասէ Տէր. [12]Ի վերայ իշխանաց ջուրց բազմաց` այնպէս զատուսցին, եւ լուր քո ոչ եւս լուիցի:

1:12: Ա՛յսպէս ասէ Տէր ՚ի վերայ իշխանաց ջուրց բազմաց. Ա՛յնպէս զատուսցին. եւ լուր քո ո՛չ եւս լուիցի։
12 Այսպէս ասաց Տէրը բազում ջրերի իշխանների մասին. «Այսպէս պիտի բաժանուեն նրանք, եւ քո մասին այլեւս լուր չի լսուելու:
12 Տէրը այսպէս կ’ըսէ.«Թէեւ անոնք խաղաղութեան մէջ են ու բազմաթիւ են, Սակայն անոնք պիտի կոտորուին ու անցնին։Թէեւ քեզ նեղեցի, ա՛լ պիտի չնեղեմ։
zohrab-1805▾ eastern-1994▾ western am▾
1:121:12 Так говорит Господь: хотя они безопасны и многочисленны, но они будут посечены и исчезнут; а тебя, хотя Я отягощал, более не буду отягощать.
1:12 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master κατάρχων καταρχω water πολλῶν πολυς much; many καὶ και and; even οὕτως ουτως so; this way διασταλήσονται διαστελλω enjoin; distinctly command καὶ και and; even ἡ ο the ἀκοή ακοη hearing; report σου σου of you; your οὐκ ου not ἐνακουσθήσεται ενακουω yet; still
1:12 כֹּ֣ה׀ kˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אִם־ ʔim- אִם if שְׁלֵמִים֙ šᵊlēmîm שָׁלֵם complete וְ wᵊ וְ and כֵ֣ן ḵˈēn כֵּן thus רַבִּ֔ים rabbˈîm רַב much וְ wᵊ וְ and כֵ֥ן ḵˌēn כֵּן thus נָגֹ֖זּוּ nāḡˌōzzû גזז shear וְ wᵊ וְ and עָבָ֑ר ʕāvˈār עבר pass וְ wᵊ וְ and עִ֨נִּתִ֔ךְ ʕˌinniṯˈiḵ ענה be lowly לֹ֥א lˌō לֹא not אֲעַנֵּ֖ךְ ʔᵃʕannˌēḵ ענה be lowly עֹֽוד׃ ʕˈôḏ עֹוד duration
1:12. haec dicit Dominus si perfecti fuerint et ita plures sic quoque adtondentur et pertransibit adflixi te et non adfligam te ultraThus saith the Lord: Though they were perfect: and many of them so, yet thus shall they be cut off, and he shall pass: I have afflicted thee, and I will afflict thee no more.
12. Thus saith the LORD: Though they be in full strength, and likewise many, even so shall they be cut down, and he shall pass away. Though I have afflicted thee, I will afflict thee no more.
Thus saith the LORD; Though [they be] quiet, and likewise many, yet thus shall they be cut down, when he shall pass through. Though I have afflicted thee, I will afflict thee no more:

1:12 Так говорит Господь: хотя они безопасны и многочисленны, но они будут посечены и исчезнут; а тебя, хотя Я отягощал, более не буду отягощать.
1:12
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
κατάρχων καταρχω water
πολλῶν πολυς much; many
καὶ και and; even
οὕτως ουτως so; this way
διασταλήσονται διαστελλω enjoin; distinctly command
καὶ και and; even
ο the
ἀκοή ακοη hearing; report
σου σου of you; your
οὐκ ου not
ἐνακουσθήσεται ενακουω yet; still
1:12
כֹּ֣ה׀ kˈō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
אִם־ ʔim- אִם if
שְׁלֵמִים֙ šᵊlēmîm שָׁלֵם complete
וְ wᵊ וְ and
כֵ֣ן ḵˈēn כֵּן thus
רַבִּ֔ים rabbˈîm רַב much
וְ wᵊ וְ and
כֵ֥ן ḵˌēn כֵּן thus
נָגֹ֖זּוּ nāḡˌōzzû גזז shear
וְ wᵊ וְ and
עָבָ֑ר ʕāvˈār עבר pass
וְ wᵊ וְ and
עִ֨נִּתִ֔ךְ ʕˌinniṯˈiḵ ענה be lowly
לֹ֥א lˌō לֹא not
אֲעַנֵּ֖ךְ ʔᵃʕannˌēḵ ענה be lowly
עֹֽוד׃ ʕˈôḏ עֹוד duration
1:12. haec dicit Dominus si perfecti fuerint et ita plures sic quoque adtondentur et pertransibit adflixi te et non adfligam te ultra
Thus saith the Lord: Though they were perfect: and many of them so, yet thus shall they be cut off, and he shall pass: I have afflicted thee, and I will afflict thee no more.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. Словами "так говорит Господь" пророк выражает всю важность, непреложность и строгость последующего определения Божия об Ассирии. Ассирияне теперь наслаждаются полным благоденствием, весьма сильны, безопасны многочисленны, так что казались совершено непобедимыми в глазах других (Наум II:12-13; евр. 13-14; Ис Х:24) и сами себя почитали недоступными для какой-либо опасности (Соф II:15). Но "как бы ни были сильны ассирияне и как бы ни умножалась сила их посредством всех народов, однако они будут через истребление их Ангелом посечены. Ибо как многочисленные волосы не могут устоять против острых ножниц, так многочисленные враги Божии легко будут истреблены, и Ассур исчезнет "и перестанет существовать"... (блаж. Иероним с. 268-269). В еврейском тексте речь о каре Божией над ассириянами имеет особую выразительность: "они будут посечены", собственно: острижены (позорным образом - подобно овцам), обриты, евр. нагоззу. Как ассирийское войско во время походов на Иудею производило в ней страшные опустошения и потому как бы похоже было на бритву, бреющего дочиста не только волосы на голове и ногах, но и на бороде (Ис VII:20; 4: Цар XVI:7:-8), отнятие которой, по восточным понятиям, было знаком поругания (2: Цар Х. 4-5), так подобная же участь - совершенного позора и полного истребления ожидает и Ассирию. Чтение первой половины ст. 12-го у LXX (и слав. ) иное, и его именно имеет в виду блаж. Феодорит, когда к ст. 12-му замечает: "множеством вод пророк называет Вавилонян, ополчившихся против Ниневии, которые, подобно водам, разделившись на отряды, приступили к осаде города" (с. 10).

12b-13. От возвещения совершенной гибели Ассирии (12а) мысль пророка - по контрасту - обращается к избавлению Иудеи и Иерусалима; "а тебя, хотя Я отягощал, более не буду отягощать". "Через это - поясняет блаж. Иероним (с. 269) дается обещание не о постоянной безопасности, а о безопасности лишь на то время и от тех врагов, которые тогда осаждали их". Иудеям уже было определено пленение о Вавилоне (Ис VI; XXXIX), и это определение должно было оставаться в силе. Но временное обличение их бедствий, прекращение насилий ассирийских было возможно, и это обещает Иудеям пророк от лица Божия, причем обещанное освобождение их от рабского ига ассириян обозначается обычными для библейских писателей образами выражения "сокрушить ярмо", "расторгнуть узы" (ср. Лев XXVI:13; Ис X:27; Иер II:20; V:5; XXVIII:2; XXX:8: и др. ).
Adam Clarke: Commentary on the Bible - 1831
1:12: Though they be - many - Sennacherib invaded Judea with an army of nearly two hundred thousand men.
Thus shall they be cut down - The angel of the Lord (a suffocating wind) slew of them in one night one hundred and eighty-five thousand Kg2 19:35.
Albert Barnes: Notes on the Bible - 1834
1:12: Though they be quiet and likewise many, yet thus shall they be cut down - 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, 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). 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 pRev_ious 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, so should they be shorn and cut down themselves.
Though I have afflicted thee, I will afflict thee no more - o. 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. 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: cut down: Heb. shorn, Isa 7:20
pass: Nah 1:15; Exo 12:12; Isa 8:8; Dan 11:10
Through: etc. or, If they would have been at peace, so should they have been many, and so should they have been shorn, and he should have passed away. yet. Kg2 19:35, Kg2 19:37; Isa 10:32-34, Isa 14:24-27, Isa 17:14, Isa 30:28-33, Isa 31:8, Isa 37:36
I will: Isa 30:19, Isa 51:22, Isa 60:18-20; Joe 2:19; Rev 7:16
Carl Friedrich Keil and Franz Delitzsch
1:12
The power of Nineveh will be destroyed, to break the yoke laid upon Judah. Nahum 1:12. "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. Nahum 1:13. And now shall I break his yoke from off thee, and break thy fetters in pieces. Nahum 1:14. 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." To confirm the threat expressed in Nahum 1:8-11, 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 שׁלמים to ועבר refer to the enemy, the warlike hosts of Nineveh, which are to be destroyed notwithstanding their great and full number. Shâlēm, integer, with strength undiminished, both outwardly and inwardly, i.e., both numerous and strong. וכן רבּים, and so, i.e., of such a nature, just because they are of full number, or numerous. וכן נגוזּוּ, and so, i.e., although of such a nature, they will nevertheless be mowed down. גּזז, taken from the mowing of the meadows, is a figure denoting complete destruction. ועבר is not impersonal, actum est, sc. de iis, 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 וענּתך 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. ענּתך 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 Nahum 1:9. For now will the Lord break the yoke which this enemy has laid upon Judah. ועתּה, but now, is attached adversatively to ענּתך. The suffix to מטהוּ refers to the enemy, which has its seat in Nineveh. For the figure of the yoke, cf. Lev 26:13; Jer 27:2; Jer 28:10; Ezek 34:27, etc.; and for the fact itself, Is 10:27. 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. Nahum 1:15), 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 (2Chron 33:11). 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 'eshbōr and 'ănattēq, is confirmed by Nahum 1:14, for there the utter extermination of Assyria is clearly expressed. Vetsivvâh is not a perfect with Vav rel.; but the Vav is a simple copula: "and (= 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. Is 14:20). 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. Is 37:38; Is 44:13). Pesel and massēkhâh are combined, as in Deut 27:15, to denote every kind of idolatrous image. For the idolatry of Assyria, see Layard's Nineveh and its Remains, ii. p. 439ff. אשׂים קברך 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 אשׂים from the context, it must be pesel ūmassēkhâh; but there would be no sense in "I make thine idol into a grave." There is no other course left, therefore, than to take קברך as the nearest and only object to אשׂים, "I lay, i.e., prepare thy grave," כּי קלּות, because, when weighed according to thy moral worth (Job 31:6), thou hast been found light (cf. Dan 5:27). Hence the widespread opinion, that the murder of Sennacherib (Is 37:38; 4Kings 19:37) 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.
Geneva 1599
1:12 Thus saith the LORD; Though [they be] (n) quiet, and likewise many, yet thus shall they be cut down, when he shall pass through. Though I have afflicted thee, I will afflict thee no more.
(n) Though they think themselves in most safety, and of greatest strength, yet when God will pass by, he will destroy them: nonetheless, he comforts his Church, and promises to stop punishing them by the Assyrians.
John Gill
1:12 Thus saith the Lord, though they be quiet, and likewise many,.... 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:
yet thus shall they be cut down; 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, 2Kings 10:4; but as a token of servitude; hence those words of the poet (m),
"after thou art a servant, dost thou let thy hair grow?''
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 Deut 32:42; and render the latter clause of that verse,
"and there shall be captivity, by reason of the head of nakedness of the enemy;''
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, Is 7:20; 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:
when he shall pass through; 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, 4Kings 19:35;
though I have afflicted thee, I will afflict thee no more: 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 Nahum 1:9; so Abarbinel: or, "I will not hear thee any more" (s); as he did formerly, when they repented at the preaching of Jonah.
(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.
John Wesley
1:12 They - The Assyrians. Quiet - Be secure, and fear no dangers. Yet thus - Irresistible, suddenly, and universally. He - The angel of the Lord. Thee - O Israel, I will no more use that rod.
Robert Jamieson, A. R. Fausset and David Brown
1:12 The same truths repeated as in Nahum 1:9-11, Jehovah here being the speaker. He addresses Judah, prophesying good to it, and evil to the Assyrian.
Though they be quiet--that is, without fear, and tranquilly secure. So Chaldee and CALVIN. Or, "entire," "complete"; "Though their power be unbroken [MAURER], and though they be so many, yet even so they shall be cut down" (literally, "shorn"; as hair shaved off closely by a razor, Is 7:20). As the Assyrian was a razor shaving others, so shall he be shaven himself. Retribution in kind. In the height of their pride and power, they shall be clean cut off. The same Hebrew stands for "likewise" and "yet thus." So many as they are, so many shall they perish.
when he shall pass through--or, "and he shall pass away," namely, "the wicked counsellor" (Nahum 1:11), Sennacherib. The change of number to the singular distinguishes him from his host. They shall be cut down, he shall pass away home (4Kings 19:35-36) [HENDERSON]. English Version is better, "they shall be cut down, "when" He (Jehovah) shall pass through," destroying by one stroke the Assyrian host. This gives the reason why they with all their numbers and power are to be so utterly cut off. Compare "pass through," that is, in destroying power (Ezek 12:12, Ezek 12:23; Is 8:8; Dan 11:10).
Though I have afflicted thee--Judah, "I will afflict thee no more" (Is 40:1-2; Is 52:1-2). The contrast is between "they," the Assyrians, and "thee," Judah. Their punishment is fatal and final. Judah's was temporary and corrective.
1:131:13: Եւ արդ խորտակեցից զգաւազան նորա ՚ի քէն, եւ զկապանս քո խզեցի՛ց։
13 Հիմա պիտի խորտակեմ քո գլխին կախուած նրա գաւազանը եւ քո կապանքները պիտի խզեմ»:
13 Հիմա քու վրայէդ անոր լուծը պիտի վերցնեմ Ու քու կապերդ պիտի կտրեմ»։
Եւ արդ խորտակեցից [13]զգաւազան նորա ի քէն, եւ զկապանս քո խզեցից:

1:13: Եւ արդ խորտակեցից զգաւազան նորա ՚ի քէն, եւ զկապանս քո խզեցի՛ց։
13 Հիմա պիտի խորտակեմ քո գլխին կախուած նրա գաւազանը եւ քո կապանքները պիտի խզեմ»:
13 Հիմա քու վրայէդ անոր լուծը պիտի վերցնեմ Ու քու կապերդ պիտի կտրեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:131:13 И ныне Я сокрушу ярмо его, лежащее на тебе, и узы твои разорву.
1:13 καὶ και and; even νῦν νυν now; present συντρίψω συντριβω fracture; smash τὴν ο the ῥάβδον ραβδος rod αὐτοῦ αυτος he; him ἀπὸ απο from; away σοῦ σου of you; your καὶ και and; even τοὺς ο the δεσμούς δεσμος bond; confinement σου σου of you; your διαρρήξω διαρρηγνυμι rend; tear
1:13 וְ wᵊ וְ and עַתָּ֕ה ʕattˈā עַתָּה now אֶשְׁבֹּ֥ר ʔešbˌōr שׁבר break מֹטֵ֖הוּ mōṭˌēhû מֹוט bar מֵֽ mˈē מִן from עָלָ֑יִךְ ʕālˈāyiḵ עַל upon וּ û וְ and מֹוסְרֹתַ֖יִךְ môsᵊrōṯˌayiḵ מֹוסֵרָה band אֲנַתֵּֽק׃ ʔᵃnattˈēq נתק pull off
1:13. et nunc conteram virgam eius de dorso tuo et vincula tua disrumpamAnd now I will break in pieces his rod with which he struck thy back, and I will burst thy bonds asunder.
13. And now will I break his yoke from off thee, and will burst thy bonds in sunder.
For now will I break his yoke from off thee, and will burst thy bonds in sunder:

1:13 И ныне Я сокрушу ярмо его, лежащее на тебе, и узы твои разорву.
1:13
καὶ και and; even
νῦν νυν now; present
συντρίψω συντριβω fracture; smash
τὴν ο the
ῥάβδον ραβδος rod
αὐτοῦ αυτος he; him
ἀπὸ απο from; away
σοῦ σου of you; your
καὶ και and; even
τοὺς ο the
δεσμούς δεσμος bond; confinement
σου σου of you; your
διαρρήξω διαρρηγνυμι rend; tear
1:13
וְ wᵊ וְ and
עַתָּ֕ה ʕattˈā עַתָּה now
אֶשְׁבֹּ֥ר ʔešbˌōr שׁבר break
מֹטֵ֖הוּ mōṭˌēhû מֹוט bar
מֵֽ mˈē מִן from
עָלָ֑יִךְ ʕālˈāyiḵ עַל upon
וּ û וְ and
מֹוסְרֹתַ֖יִךְ môsᵊrōṯˌayiḵ מֹוסֵרָה band
אֲנַתֵּֽק׃ ʔᵃnattˈēq נתק pull off
1:13. et nunc conteram virgam eius de dorso tuo et vincula tua disrumpam
And now I will break in pieces his rod with which he struck thy back, and I will burst thy bonds asunder.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. Гибель Ассирии здесь отожествляется с гибелью царствующего ее дома, поскольку царь есть представитель всего народа. Кроме того, с гибелью Ассирийского государства здесь связывается и гибель культа богов Ассирии, так как, по воззрениям древности и особенно Востока, прекращение самостоятельного национального бытия народа означало упадок силы и его бога (ср. Ис XXXVI:18). Пророк как бы говорит Ассирии: "в погибели твоей участвовать будут с тобою и рукотворенные боги твои, которых скроешь ты в землю, и зароешь как в некие гробы, чтобы не соделались добычею врагов" (блаж. Феодорит, с. 10). Грозный приговор суда Божия относится, очевидно, ко всем ассириянам, которые в своей единодушной вражде против Иеговы и его народа представляются здесь, как один человек, олицетворение всего народа - Ассур (ср. Ам II:2). Последняя причина гибели Ассура - ведомое Богу, все испытующему, ничтожество Accypa: евр. ки халлота, ты найден легким, ничтожным (на весах правды Божией, - как позже Вавилон - Дан V:27). Подобным образом передано в Вульгате: quia inhonoratus es. В принятом тексте LХХ-ти стоит выражение: oti taceiV, слав. яко скори, по справедливому замечанию блаж. Иеронима (с. 27:0), не имеющее определенного смысла, если не относить его к слову рагле, oi podeV стопы следующего стиха (15, по евр. т. II:1). Очевидно, LXX читали: каллот и приняли его за прилагательное кал легкий, быстрый. Чтение масоретского текста в данном стихе заслуживает полного предпочтения пред чтением LХХ-ти. В некоторых кодексах последнего (22, 36, 51, 238, 95, 114, 185, у Гольмеса) читается - oti htimwqhV, что представляет перифраз еврейского ки каллота.
Adam Clarke: Commentary on the Bible - 1831
1:13: Now will I break his yoke from off thee - This refers to the tribute which the Jews were obliged to pay to the Assyrians, Kg2 17:14.
Albert Barnes: Notes on the Bible - 1834
1:13: For now will I break his yoke from off thee - God, lest His own should despair, does not put them off altogether to a distant day, but saith, now. Historically, the beginning of the fall is the earnest of the end. By the destruction of Sennacherib, God declared His displeasure against Assyria; the rest was matter of time only. Thus, Haman's wise men say to him, "If Mordecai be of the seed of the Jews, before whom thou hast begun to fall, thou shalt not pRev_ail against him, but shalt surely fall before him" Est 6:13; as He saith in Isaiah, "I will break the Assyrian in My land, and upon My mountains tread him underfoot; then shall his yoke depart from off them, and his burden depart from off their shoulders" Isa 14:25. : "In that He saith, not 'I will loose,' 'will undo,' but 'I will break,' 'will burst,' He sheweth that He will in such wise free Jerusalem, as to pour out displeasure on the enemy. The very mode of speaking shows the greatness of His displeasure against those who, when for the secret purpose of His judgments they have power given them against the servants of God, feed themselves on their punishments, and moreover dare to boast against God, as did the Assyrian, 'By the strength of my hand I have done it, and by my wisdom' Isa 10:13."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: will I: Isa 9:4, Isa 10:27, Isa 14:25; Jer 2:20; Mic 5:5, Mic 5:6
will burst: Psa 107:14; Jer 5:5
John Gill
1:13 For now will I break his yoke from off thee,.... The Assyrian yoke from off the Jews, who had been obliged to pay tribute, or send presents to the king of Assyria, from the times of Ahaz; and were in bondage, while shut up and besieged by his army, and the country all around laid under contribution; from all which they were delivered when his army was in that dreadful manner destroyed:
and will burst thy bonds in sunder; and set thee entirely free from the bondage of the enemy, and all fear of it; a type of that freedom from the yoke of sin, Satan, and the law, which the people of God have by Jesus Christ.
Robert Jamieson, A. R. Fausset and David Brown
1:13 will I break his yoke--the Assyrian's yoke, namely, the tribute imposed by Sennacherib on Hezekiah (4Kings 18:14).
from off thee--O Judah (Is 10:27).
1:141:14: Եւ պատուիրեսցէ վասն քո Տէր. եւ ո՛չ եւս սե՛րմանեսցի յանուանէ քումմէ. ՚ի տանէ Աստուծոյ քումմէ ջնջեցից զդրօշեալս, եւ զձուլածոյսն արարից ՚ի գերեզմա՛ն քեզ[10683]։[10683] Ոսկան. Եւ պատուիրեսցէ վասն Տեառն։ ՚Ի լուս՛՛. Եւ ո՛չ եւս ցրուեսցի յանուանէ։ Ուր ոմանք. եւ ոչ եւս սերմանեսցէ յան՛՛։
14 Տէրը կը հրամայի քեզ համար, եւ այլեւս չի հռչակուի քո անունը. «Պիտի ջնջեմ քանդակուած եւ ձուլածոյ կուռքերը քո աստծու տնից եւ այն գերեզման պիտի դարձնեմ քեզ համար»:
14 Տէրը քեզի համար հրամայեց, Անգամ մըն ալ քու անունդ պիտի չտարածուի։Քու աստուածներուդ տունէն Քանդակուած եւ ձուլածոյ կուռքերը բնաջինջ պիտի ընեմ։Զանիկա քու գերեզմանդ պիտի ընեմ, Քանզի դուն անարգ եղար»։
Եւ պատուիրեսցէ վասն քո Տէր, եւ ոչ եւս սերմանեսցի յանուանէ քումմէ. ի տանէ Աստուծոյ քո ջնջեցից զդրօշեալս, եւ զձուլածոյսն արարից ի գերեզման [14]քեզ:

1:14: Եւ պատուիրեսցէ վասն քո Տէր. եւ ո՛չ եւս սե՛րմանեսցի յանուանէ քումմէ. ՚ի տանէ Աստուծոյ քումմէ ջնջեցից զդրօշեալս, եւ զձուլածոյսն արարից ՚ի գերեզմա՛ն քեզ[10683]։
[10683] Ոսկան. Եւ պատուիրեսցէ վասն Տեառն։ ՚Ի լուս՛՛. Եւ ո՛չ եւս ցրուեսցի յանուանէ։ Ուր ոմանք. եւ ոչ եւս սերմանեսցէ յան՛՛։
14 Տէրը կը հրամայի քեզ համար, եւ այլեւս չի հռչակուի քո անունը. «Պիտի ջնջեմ քանդակուած եւ ձուլածոյ կուռքերը քո աստծու տնից եւ այն գերեզման պիտի դարձնեմ քեզ համար»:
14 Տէրը քեզի համար հրամայեց, Անգամ մըն ալ քու անունդ պիտի չտարածուի։Քու աստուածներուդ տունէն Քանդակուած եւ ձուլածոյ կուռքերը բնաջինջ պիտի ընեմ։Զանիկա քու գերեզմանդ պիտի ընեմ, Քանզի դուն անարգ եղար»։
zohrab-1805▾ eastern-1994▾ western am▾
1:141:14 А о тебе, {Ассур}, Господь определил: не будет более семени с твоим именем; из дома бога твоего истреблю истуканов и кумиров; приготовлю тебе в нем могилу, потому что ты будешь в презрении.
1:14 καὶ και and; even ἐντελεῖται εντελλομαι direct; enjoin ὑπὲρ υπερ over; for σοῦ σου of you; your κύριος κυριος lord; master οὐ ου not σπαρήσεται σπειρω sow ἐκ εκ from; out of τοῦ ο the ὀνόματός ονομα name; notable σου σου of you; your ἔτι ετι yet; still ἐξ εκ from; out of οἴκου οικος home; household θεοῦ θεος God σου σου of you; your ἐξολεθρεύσω εξολοθρευω utterly ruin τὰ ο the γλυπτὰ γλυπτος and; even χωνευτά χωνευτος put; make ταφήν ταφη graveyard; burial σου σου of you; your ὅτι οτι since; that ταχεῖς ταχυς quick
1:14 וְ wᵊ וְ and צִוָּ֤ה ṣiwwˈā צוה command עָלֶ֨יךָ֙ ʕālˈeʸḵā עַל upon יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לֹֽא־ lˈō- לֹא not יִזָּרַ֥ע yizzārˌaʕ זרע sow מִ mi מִן from שִּׁמְךָ֖ ššimᵊḵˌā שֵׁם name עֹ֑וד ʕˈôḏ עֹוד duration מִ mi מִן from בֵּ֨ית bbˌêṯ בַּיִת house אֱלֹהֶ֜יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) אַכְרִ֨ית ʔaḵrˌîṯ כרת cut פֶּ֧סֶל pˈesel פֶּסֶל idol וּ û וְ and מַסֵּכָ֛ה massēḵˈā מַסֵּכָה molten image אָשִׂ֥ים ʔāśˌîm שׂים put קִבְרֶ֖ךָ qivrˌeḵā קֶבֶר grave כִּ֥י kˌî כִּי that קַלֹּֽותָ׃ פ qallˈôṯā . f קלל be slight
1:14. et praecipiet super te Dominus non seminabitur ex nomine tuo amplius de domo Dei tui interficiam sculptile et conflatile ponam sepulchrum tuum quia inhonoratus esAnd the Lord will give a commandment concerning thee, that no more of thy name shall be sown: I will destroy the graven and molten thing out of the house of thy God, I will make it thy grave, for thou art disgraced.
14. And the LORD hath given commandment concerning thee, that no more of thy name be sown: out of the house of thy gods will I cut off the graven image and the molten image; I will make thy grave; for thou art vile.
And the LORD hath given a commandment concerning thee, [that] no more of thy name be sown: out of the house of thy gods will I cut off the graven image and the molten image: I will make thy grave; for thou art vile:

1:14 А о тебе, {Ассур}, Господь определил: не будет более семени с твоим именем; из дома бога твоего истреблю истуканов и кумиров; приготовлю тебе в нем могилу, потому что ты будешь в презрении.
1:14
καὶ και and; even
ἐντελεῖται εντελλομαι direct; enjoin
ὑπὲρ υπερ over; for
σοῦ σου of you; your
κύριος κυριος lord; master
οὐ ου not
σπαρήσεται σπειρω sow
ἐκ εκ from; out of
τοῦ ο the
ὀνόματός ονομα name; notable
σου σου of you; your
ἔτι ετι yet; still
ἐξ εκ from; out of
οἴκου οικος home; household
θεοῦ θεος God
σου σου of you; your
ἐξολεθρεύσω εξολοθρευω utterly ruin
τὰ ο the
γλυπτὰ γλυπτος and; even
χωνευτά χωνευτος put; make
ταφήν ταφη graveyard; burial
σου σου of you; your
ὅτι οτι since; that
ταχεῖς ταχυς quick
1:14
וְ wᵊ וְ and
צִוָּ֤ה ṣiwwˈā צוה command
עָלֶ֨יךָ֙ ʕālˈeʸḵā עַל upon
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
לֹֽא־ lˈō- לֹא not
יִזָּרַ֥ע yizzārˌaʕ זרע sow
מִ mi מִן from
שִּׁמְךָ֖ ššimᵊḵˌā שֵׁם name
עֹ֑וד ʕˈôḏ עֹוד duration
מִ mi מִן from
בֵּ֨ית bbˌêṯ בַּיִת house
אֱלֹהֶ֜יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
אַכְרִ֨ית ʔaḵrˌîṯ כרת cut
פֶּ֧סֶל pˈesel פֶּסֶל idol
וּ û וְ and
מַסֵּכָ֛ה massēḵˈā מַסֵּכָה molten image
אָשִׂ֥ים ʔāśˌîm שׂים put
קִבְרֶ֖ךָ qivrˌeḵā קֶבֶר grave
כִּ֥י kˌî כִּי that
קַלֹּֽותָ׃ פ qallˈôṯā . f קלל be slight
1:14. et praecipiet super te Dominus non seminabitur ex nomine tuo amplius de domo Dei tui interficiam sculptile et conflatile ponam sepulchrum tuum quia inhonoratus es
And the Lord will give a commandment concerning thee, that no more of thy name shall be sown: I will destroy the graven and molten thing out of the house of thy God, I will make it thy grave, for thou art disgraced.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:14: No more of thy name be sown - No more of you shall be carried away into captivity.
I will make thy grave; for thou art vile - I think this is an address to the Assyrians, and especially to Sennacherib. The text is no obscure intimation of the fact. The house of his gods is to be his grave: and we know that while he was worshipping in the house of his god Nisroch, his two sons, Adrammelech and Sharezer, smote him there that he died, Kg2 19:37.
Albert Barnes: Notes on the Bible - 1834
1:14: And the Lord hath given a commandment concerning thee, O Assyrian - In the word "I have afflicted thee," the land of Israel is addressed, as usual in Hebrew, in the feminine; here, a change of gender in Hebrew shows the person addressed to be different. : "By His command alone, and the word of His power, He cut off the race of the Assyrian, as he says in Wisdom, of Egypt, "Thine Almighty word leaped down from heaven, out of Thy royal throne; as a fierce man of war into the midst of a land of destruction, and brought Thine unfeigned commandment as a sharp sword, and standing up filled all things with death," (Wisd. 18:15, 16), or else it may be, He gave command to the Angels His Ministers. God commands beforehand, that, when it comes to pass, it may be known "that not by chance," nor by the will of man, "nor without His judgment but by the sentence of God" the blow came.
No move of thy name be sown - As Isaiah saith, "the seed of evildoers shall never be renowned" Isa 14:20. He prophesies, not the immediate but the absolute cessation of the Assyrian line. If the prophecy was uttered at the time of Sennacherib's invasion, seventeen years before his death, not Esarhaddon only, but his son Asshurbanipal also, whose career of personal conquest, the last glory of the house of the Sargonides and of the empire, began immediately upon his father's reign of thirteen years, was probably already born. Asshurbanipal in this case would only have been thirty-one, at the beginning of his energetic reign, and would have died in his fifty-second year. After him followed only an inglorious twenty-two years. The prophet says, "the Lord hath commanded." The decree as to Ahab's house was fulfilled in the person of his second son, as to Jeroboam and Baasha in their sons. It waited its appointed time, but was fulfilled in the complete excision of the doomed race.
Out of the house of thy gods will I cut off graven image and molten image - As thou hast done to others Isa 37:19, it shall be done to thee. : "And when even the common objects of worship of the Assyrian and Chaldean were not spared, what would be the ruin of the whole city!" So little shall thy gods help thee, that "there shalt thou be punished, where thou hopest for aid. 'Graven and molten image' shall be thy grave; amid altar and oblations, as thou worshipest idols," thanking them for thy deliverance, "shall thy unholy blood be shed," as it was by his sons Adrammelech and Sharezer. Isa 37:38. "I will make it thy grave" ; , what God makes remains immovable, cannot be changed. But He "maketh thy grave" in hell, where not only that rich man in the Gospel hath his grave; but all who are or have been like him, and especially thou, O Asshur, of whom it is written, "Asshur is there and all her company; his graves are about him: all of them slain, fallen by the sword. Whose graves are set in the sides of the pit and her company is round about her grave: all of them slain, fallen by the sword, which caused terror in the land of the living" Eze 32:22-23. "Graven and molten image," the idols which men adore, the images of their vanity, the created things which they worship instead of the true God (as they whose god is their belly), in which they busy themselves in this life, shall be their destruction in the Day of Judgment.
For thou art vile - Thou honoredst thyself and dishonoredst God, so shalt thou be dishonored , as He saith, "Them that honor Me I will honor, and they that despise Me shall be lightly esteemed" Sa1 2:30. So when he had said to Edom, "thou art greatly despised" Oba 1:2, he adds the ground of it, "The pride of thine heart hath deceived thee. For thou art vile" Oba 1:3. Great, honored, glorious as Assyria or its ruler were in the eyes of men, the prophet tells him, what he was in himself, being such in the eyes of God, light, empty, as Daniel said to Belshazzar, "Thou art weighed in the balances, and found wanting" Dan 5:27, of no account, vile .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: given: Psa 71:3; Isa 33:13
that: Psa 109:13; Pro 10:7; Isa 14:20-22
out: Exo 12:12; Lev 26:30; Isa 19:1, Isa 46:1, Isa 46:2; Jer 50:2
I will make: Nah 3:4-6; Kg2 19:37; Ch2 32:21
for: Sa1 3:13; Dan 11:21
Geneva 1599
1:14 And the LORD hath given a commandment concerning thee, [that] no more of thy name be (o) sown: out of the house of thy gods will I cut off the graven image and the molten image: I will make thy grave; for thou art vile.
(o) Meaning, Sennacherib, who would have no more children, but be slain in the house of his gods; (4Kings 19:36-37).
John Gill
1:14 And the Lord hath given a commandment concerning thee,.... This is directed to Sennacherib king of Assyria, as the Targum expresses it; and so Jarchi and Kimchi; and signifies the decree of God concerning him, what he had determined to do with him, and how things would be ordered in Providence towards him, agreeably to his design and resolution:
that no more of thy name be sown; which is not to be understood that he should have no son and heir to succeed him; for Esarhaddon his son reigned in his stead, 4Kings 19:37; and after him, according to Ptolemy's canon, Saosduchinus and Chyniladanus but the memory of his name should no be spread in the earth; or the fame of it, with any marks of honour and glory, but of shame and disgrace. So the Targum,
"neither shall be any memory of thy name any more:''
out of the house of thy gods will I cut of the graven image and the molten image; called "the house of Nisroch his god", 4Kings 19:37; where he was slain; and some say that after that it ceased to be a place of worship, being polluted with his blood. Josephus (t) calls it his own temple, where he usually worshipped, for which he had a peculiar regard, and for his god Nisroch; but who this deity was is not certain. Selden says (u), he knew nothing, nor had read anything of him, but what is mentioned in the Scripture. Some of the Jewish writers (w) take it to be a plank of Noah's ark; and Mr. Basnage (x) is of opinion that it is Janus represented by Noah's ark, who had two faces, before and behind; a fit emblem of Noah, who saw two worlds, one before, and another after the flood. Some say Dagon the god of the Philistines is meant, which is not likely; See Gill on Is 37:38; but, be he who he will, there were other idols besides him, both graven and molten, in this temple, as is here expressed; very probably here stood an image of Belus or Pul, the first Assyrian monarch, and who; was deified; and perhaps Adrammelech the god of the Sepharvites was another, since one of Sennacherib's sons bore this name; and it was usual with the Assyrians, Chaldeans, and Babylonians, to give the names of their gods to their princes, or insert them in theirs: here also might be the Assyrian Venus, Derceto, Semiramis, and others: fishes also were worshipped by the Assyrians, in honour of Derceto; and doves in remembrance of Semiramis, said to be nourished by one in her infancy, and turned into one at her death; hence those creatures became sacred in Assyria, and were not suffered to be touched and killed, as Philo observed at Askelon; See Gill on Hos 11:11; and Lucian (y) at Hieropolis in Syria; where, he says, of all birds, they think the dove most holy; so that they count it very unlawful to touch them; and if by chance they do, they reckon themselves unclean that whole day; hence you may see them frequently in their houses conversing familiarly with them, generally feeding on the ground, without any fear; and he also says (z) the Assyrians sacrifice to a dove, and which he must have known, since he himself was an Assyrian, as he tells us; but, whatever these graven and molten images were, it is here predicted they should be utterly demolished. The sense is, that whereas Sennacherib's empire should be destroyed, and his capital taken, the temple where he worshipped would be defaced, and all his gods he gloried of, all his images, both graven and molten, would be cut to pieces, falling into the conqueror's hands, as was usual in such cases; these would not be able to defend him or his, or secure them from the vengeance of God, whom he had blasphemed:
I will make thy grave, for thou art vile: the Targum is,
"there will I put thy grave;''
that is, in the house of thy god, as Aben Ezra, Jarchi, Kimchi, and Ben Melech, interpret it; where he was slain by two of his sons, as before observed; and this judgment came upon him by the will of God, because he was a loose vile creature; because he had vilified the true God, and reproached him, as unable to deliver Hezekiah and his people out of his hands. The Targum paraphrases it,
"because this is easy before me;''
what the Lord could easily do, make his idol temple his grave; or, however, take away his life, and lay his honour in the dust: or it may be rendered, "I will put upon thy grave that thou art vile" (a); he, who thought to have a superb monument over his grave, and an epitaph inscribed on it to his immortal honour, as kings used to have; this shall be the sepulchral inscription,
"here lies a vile, wicked, and contemptible man;''
so Abarbinel. There was a statue of this king in an Egyptian temple, as Herodotus (b) relates, according, as many think, with this inscription on it,
"whosoever looks on me, let him be religious;''
though I rather think it was a statue of Sethon the priest of Vulcan, and last king of Egypt. Here ends the first chapter in some Hebrew copies, and in the Syriac and Arabic versions, and in Aben Ezra.
(t) Antiqu. l. 10. c. 1. sect. 5. (u) De Dis Syris, Syntagm. 2. c. 10. p. 329. (w) Vid. Jarchi in Isaiam, c. 37, 38. (x) In Calmet's Dictionary, in the word "Samaritans". (y) De Dea Syria. (z) In Jupiter Tragoedus. (a) . (b) , . Euterpe, sive l. 2. c. 141.
John Wesley
1:14 Thee - Thee, Sennacherib, and the whole kingdom of Assyria. Be sown - None shall bear thy name, and title; but thy kingdom shall be swallowed up.
Robert Jamieson, A. R. Fausset and David Brown
1:14 that no more of thy name be sown--that no more of thy seed, bearing thy name, as kings of Nineveh, be propagated; that thy dynasty become extinct, namely, on the destruction of Nineveh here foretold; "thee" means the king of Assyria.
will I cut off . . . graven image--The Medes under Cyaxares, the joint destroyers of Nineveh with the Babylonians, hated idolatry, and would delight in destroying its idols. As the Assyrians had treated the gods of other nations, so their own should be treated (4Kings 19:18). The Assyrian palaces partook of a sacred character [LAYARD]; so that "house of thy gods" may refer to the palace. At Khorsabad there is remaining a representation of a man cutting an idol to pieces.
I will make thy grave--rather, "I will make it (namely, 'the house of thy gods,' that is, 'Nisroch') thy grave" (4Kings 19:37; Is 37:38). Thus, by Sennacherib's being slain in it, Nisroch's house should be defiled. Neither thy gods, nor thy temple, shall save thee; but the latter shall be thy sepulchre.
thou art vile--or, thou art lighter than due weight (Dan 5:27; compare Job 31:6) [MAURER].
1:151:15: Զի ահա երա՛գ են ՚ի վերայ լերանց ոտք աւետարանչին, եւ որ պատմէ զխաղաղութիւն։ Տօնեա՛ զտօնս քո Յուդա. հատո՛ զուխտս քո. զի ո՛չ եւս յաւելցին անցանել ՚ի հնանալ. վախճանեցա՛ւ՝ մաշեցաւ եւ բարձաւ[10684]։[10684] Ոմանք. Ոտք աւետարանչաց ՚ի վերայ լերանց... հատո՛ զուխտ քո... յաւելցին յանցանել ՚ի հնանալ. վախճանաւ մաշե՛՛։
15 Ահա արագընթաց են աւետաբերի ոտքերը լեռների վրայ, որ խաղաղութիւն է աւետում: Տօնի՛ր քո տօնը, Յուդայի՛ երկիր, կատարի՛ր քո ուխտը, քանի որ այլեւս քո միջով չի անցնելու անօրէնը քեզ հիւծելու համար: Նա վախճանուեց, մաշուեց ու վերացաւ[1]:[1] Իմաստի յստակութեան համար այս համարում հետեւել ենք եբրայերէն բնագրին:
15 Ահա լեռներուն վրայ աւետիս բերողին, Խաղաղութիւն քարոզողին ոտքերը։Տօներդ պահէ՛, ո՛վ Յուդա, ուխտերդ կատարէ՛.Քանզի ա՛լ քու մէջէդ անօրէն պիտի չանցնի, Անիկա բոլորովին կտրուեցաւ։
Զի ահա երագ են`` ի վերայ լերանց ոտք աւետարանչին, եւ որ պատմէ զխաղաղութիւն. տօնեա զտօնս քո, Յուդա, հատո զուխտս քո. զի ոչ եւս [15]յաւելցին անցանել ի հնանալ. վախճանեցաւ, մաշեցաւ եւ բարձաւ:

1:15: Զի ահա երա՛գ են ՚ի վերայ լերանց ոտք աւետարանչին, եւ որ պատմէ զխաղաղութիւն։ Տօնեա՛ զտօնս քո Յուդա. հատո՛ զուխտս քո. զի ո՛չ եւս յաւելցին անցանել ՚ի հնանալ. վախճանեցա՛ւ՝ մաշեցաւ եւ բարձաւ[10684]։
[10684] Ոմանք. Ոտք աւետարանչաց ՚ի վերայ լերանց... հատո՛ զուխտ քո... յաւելցին յանցանել ՚ի հնանալ. վախճանաւ մաշե՛՛։
15 Ահա արագընթաց են աւետաբերի ոտքերը լեռների վրայ, որ խաղաղութիւն է աւետում: Տօնի՛ր քո տօնը, Յուդայի՛ երկիր, կատարի՛ր քո ուխտը, քանի որ այլեւս քո միջով չի անցնելու անօրէնը քեզ հիւծելու համար: Նա վախճանուեց, մաշուեց ու վերացաւ[1]:
[1] Իմաստի յստակութեան համար այս համարում հետեւել ենք եբրայերէն բնագրին:
15 Ահա լեռներուն վրայ աւետիս բերողին, Խաղաղութիւն քարոզողին ոտքերը։Տօներդ պահէ՛, ո՛վ Յուդա, ուխտերդ կատարէ՛.Քանզի ա՛լ քու մէջէդ անօրէն պիտի չանցնի, Անիկա բոլորովին կտրուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:151:15 Вот, на горах стопы благовестника, возвещающего мир: празднуй, Иудея, праздники твои, исполняй обеты твои, ибо не будет более проходить по тебе нечестивый: он совсем уничтожен.
1:15 הִנֵּ֨ה hinnˌē הִנֵּה behold עַל־ ʕal- עַל upon הֶ he הַ the הָרִ֜ים hārˈîm הַר mountain רַגְלֵ֤י raḡlˈê רֶגֶל foot מְבַשֵּׂר֙ mᵊvaśśˌēr בשׂר announce מַשְׁמִ֣יעַ mašmˈîₐʕ שׁמע hear שָׁלֹ֔ום šālˈôm שָׁלֹום peace חָגִּ֧י ḥoggˈî חגג jump יְהוּדָ֛ה yᵊhûḏˈā יְהוּדָה Judah חַגַּ֖יִךְ ḥaggˌayiḵ חַג festival שַׁלְּמִ֣י šallᵊmˈî שׁלם be complete נְדָרָ֑יִךְ nᵊḏārˈāyiḵ נֶדֶר vow כִּי֩ kˌî כִּי that לֹ֨א lˌō לֹא not יֹוסִ֥יף yôsˌîf יסף add עֹ֛וד ʕˈôḏ עֹוד duration לַֽל *lˈa לְ to עֲבָרעבור־ *ʕᵃvor- עבר pass בָּ֥ךְ bˌāḵ בְּ in בְּלִיַּ֖עַל bᵊliyyˌaʕal בְּלִיַּעַל wickedness כֻּלֹּ֥ה kullˌō כֹּל whole נִכְרָֽת׃ niḵrˈāṯ כרת cut
1:15. ecce super montes pedes evangelizantis et adnuntiantis pacem celebra Iuda festivitates tuas et redde vota tua quia non adiciet ultra ut pertranseat in te Belial universus interiitBehold upon the mountains the feet of him that bringeth good tidings, and that preacheth peace: O Juda, keep thy festivals, and pay thy vows: for Belial shall no more pass through thee again, he is utterly cut off.
15. Behold, upon the mountains the feet of him that bringeth good tidings, that publisheth peace! Keep thy feasts, O Judah, perform thy vows: for the wicked one shall no more pass through thee; he is utterly cut off.
Behold upon the mountains the feet of him that bringeth good tidings, that publisheth peace! O Judah, keep thy solemn feasts, perform thy vows: for the wicked shall no more pass through thee; he is utterly cut off:

1:15 Вот, на горах стопы благовестника, возвещающего мир: празднуй, Иудея, праздники твои, исполняй обеты твои, ибо не будет более проходить по тебе нечестивый: он совсем уничтожен.
1:15
הִנֵּ֨ה hinnˌē הִנֵּה behold
עַל־ ʕal- עַל upon
הֶ he הַ the
הָרִ֜ים hārˈîm הַר mountain
רַגְלֵ֤י raḡlˈê רֶגֶל foot
מְבַשֵּׂר֙ mᵊvaśśˌēr בשׂר announce
מַשְׁמִ֣יעַ mašmˈîₐʕ שׁמע hear
שָׁלֹ֔ום šālˈôm שָׁלֹום peace
חָגִּ֧י ḥoggˈî חגג jump
יְהוּדָ֛ה yᵊhûḏˈā יְהוּדָה Judah
חַגַּ֖יִךְ ḥaggˌayiḵ חַג festival
שַׁלְּמִ֣י šallᵊmˈî שׁלם be complete
נְדָרָ֑יִךְ nᵊḏārˈāyiḵ נֶדֶר vow
כִּי֩ kˌî כִּי that
לֹ֨א lˌō לֹא not
יֹוסִ֥יף yôsˌîf יסף add
עֹ֛וד ʕˈôḏ עֹוד duration
לַֽל
*lˈa לְ to
עֲבָרעבור־
*ʕᵃvor- עבר pass
בָּ֥ךְ bˌāḵ בְּ in
בְּלִיַּ֖עַל bᵊliyyˌaʕal בְּלִיַּעַל wickedness
כֻּלֹּ֥ה kullˌō כֹּל whole
נִכְרָֽת׃ niḵrˈāṯ כרת cut
1:15. ecce super montes pedes evangelizantis et adnuntiantis pacem celebra Iuda festivitates tuas et redde vota tua quia non adiciet ultra ut pertranseat in te Belial universus interiit
Behold upon the mountains the feet of him that bringeth good tidings, and that preacheth peace: O Juda, keep thy festivals, and pay thy vows: for Belial shall no more pass through thee again, he is utterly cut off.
15. Behold, upon the mountains the feet of him that bringeth good tidings, that publisheth peace! Keep thy feasts, O Judah, perform thy vows: for the wicked one shall no more pass through thee; he is utterly cut off.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15. В евр. тексте ст. 15-й отнесен ко II-ой главе в качестве ее введения, как и в сирском переводе Пешито. Напротив, у LХХ-ти, в Вульгате и в халд. Таргуме им заканчивается глава 1-я. В пользу того и другого деления могут быть приведены свои основания, но при том и другом делении сохраняется значение этого стиха, как перехода от общего возвещения гибели Ассирии к детальному и конкретному извещению об этом предмете, к речи об исполнении приговора, Божия: первым следствием осуждения Ассирии и Ниневии является политическая и религиозная свобода Иудеи, к которой теперь и обращается пророк. Он в духе созерцает появление на горах иудейских благовестника, евр. мебассер, LXX: euaggelizomenou, Vulg. evangelizantis, с радостною вестью о мире, открывающемся для Иудеи с предстоящим унижением и последующею гибелью Ассирии. Теперь Иудея может и должна всецело отдаться исполнению своих религиозных обязанностей, чему ранее препятствовал гнет Ассирийского владычества: она должна свидетельствовать Иегове свою радость и благодарение Иегове в праздниках в честь Его (каковыми именно были все важнейшие праздники древнееврейского церковного года), а равно точно исполнить данные Ему обеты в пору ассирийских бедствий. "Нечестивый", евр. белгиял, Vulg. Belial - сподручник Велиала (ср. ст. 11), царь ассирийский со своим войском, не будет уже совершать своих опустошительных путешествий по Иудее, - их гибель решена и исполняется. "А вы, - говорит пророк, - услышав о низложении врагов, совершите узаконенные Богом торжества, и принесите обычные жертвы; потому что конечную гибель потерпел многократно ополчавшийся на вас, и не предпримет уже более намерений истреблять и разорять вас" (блаж. Феодорит, с. 11).

Речь пророка в ст. 15а (евр. II:1) до буквальности сходная со словами прор. Исаии (LII:7), имея ближе всего исторический смысл, заключает в себе и предвестие благ мира и спасения в новозаветное время; в таком смысле и применяет слова обоих пророков св. Апостол Павел (Рим X:15), к проповеди в мире евангельского учения.
Adam Clarke: Commentary on the Bible - 1831
1:15: Behold upon the mountains - Borrowed probably from Isa 52:7, but applied here to the messengers who brought the good tidings of the destruction of Nineveh. Judah might then keep her solemn feasts, for the wicked Assyrian should pass through the land no more; being entirely cut off, and the imperial city razed to its foundations.
Albert Barnes: Notes on the Bible - 1834
1:15: Behold upon the mountains, the feet of him that bringeth good tidings, that publisheth peace - From mountain-top to mountain-top by beacon-fires they spread the glad tidings. Suddenly the deliverance comes, sudden its announcement. "Behold!" Judah, before hindered by armies from going up to Jerusalem, its cities taken Kg2 18:13, may now again "keep the feasts" there, and "pay the vows," which "in trouble she promised;" "for the wicked one," the ungodly Sennacherib, "is utterly cut off, he shall no more pass through thee;" "the army and king and empire of the Assyrians have perished." But the words of prophecy cannot be bound down to this. These large promises, which, as to this world, were forfeited in the next reign, when Manasseh was taken captive to Babylon, and still more in the seventy years' captivity, and more yet in that until now, look for a fulfillment, as they stand.
They sound so absolute. "I will afflict thee no more," "the wicked shall no more pass through thee," "he is utterly (literally, the whole of him) cut off." Nahum joins on this signal complete deliverance from a temporal enemy, to the final deliverance of the people of God. The invasion of Sennacherib was an avowed conflict with God Himself. It was a defiance of God. He would make God's people, his; he would "cut it off that it be no more a people, and that the name of Israel may be no more in remembrance" Psa 83:4. There was a more "evil counselor" behind, whose agent was Sennacherib. He, as he is the author of all murders and strife, so has he a special hatred for the Church, whether before or since Christ's Coming. Before, that he right cut off that Line from whom "the Seed of the woman" should be born, which should destroy his empire and crush himself, and that he might devour the Child who was to be born Rev 12:4.
Since, because her members are his freed captives, and she makes inroads on his kingdom, and he hates them because he hates God and Christ who dwells in them. As the time of the birth of our Lord neared, his hate became more concentrated. God overruled the hatred of Edom or Moab, or the pride of Assyria, to His own ends, to preserve Israel by chastising it. Their hatred was from the evil one, because it was God's people, the seed of Abraham, the tribe of Judah, the line of David. If they could be cut off, they of whom Christ was to be born according to the flesh, and so, in all seeming, the hope of the world, were gone. Sennacherib then was not a picture only, he was the agent of Satan, who used his hands, feet, tongue, to blaspheme God and war against His people. As then we have respect not to the mere agent, but to the principal, and should address him through those he employed (as Elisha said of the messenger who came to slay him, "is not the sound of his master's feet behind him?" Kg2 6:32), so the prophet's words chiefly and most fully go to the instigator of Sennacherib, whose very name he names, Belial. It is the deliverance of the Church and the people of God which he foretells, and thanks God for.
To the Church he says in the Same of God, "Though I have afflicted thee, I will afflict thee no more" Nah 1:12. The yoke which He will burst is the yoke of the oppressor, of which Isaiah speaks, and which the Son, to be born of a Virgin, "the Mighty God, the Prince of Peace," was to break Isa 9:4, Isa 9:6; the yoke of sin and the bands of fleshly pleasure and evil habits, wherewith we were held captive, so that henceforth we should walk upright, unbowed, look up to heaven our home, and "run the way of Thy commandments when Thou hast set my heart at liberty." Behold, then, "upon the mountains," i. e., above all the height of this world, "the feet of him that bringeth good tidings," i. e., of remission of sins and sanctification by the Spirit and the freedom and adoption as sons, and the casting out of the Prince of this world, "that publisheth peace." "O Judah," thou, the true people of God, "keep thy solemn feasts," the substance of the figures of the law. : "He who is ever engaged on the words, deeds and thoughts of Him, who is by nature Lord, the Word of God, ever lives in His days, ever keeps Lord's days. Yea he who ever prepares himself for the true life and abstains from the sweets of this life which deceive the many, and who cherishes not the mind of the flesh but chastens the body and enslaves it, is ever keeping the days of preparation. He too who thinks that Christ our Passover was sacrificed for us, and that we must keep festival, eating the flesh of the Word, there is no time when he keeps not the Passover, ever passing over in thought and every word and deed from the affairs of this life to God, and hasting to His city. Moreover whoso can say truthfully, we have risen together with Christ, yea and also, He hath together raised us and together seated us in the heavenly places in Christ, ever lives in the days of Pentecost; and chiefly, when, going up into the upper room as the Apostles of Jesus, he gives himself to supplication and prayer, that he may become meet for the rushing mighty wind from heaven, which mightily effaces the evil in men and its fruits, meet too for some portion of the fiery tongue froth God." : "Such an one will keep the feast excellently, having the faith in Christ fixed, hallowed by the Spirit, glorious with the grace of adoption. And he will offer to God spiritual sacrifice, consecrating himself for an odor of sweetness, cultivating also every kind of virtue, temperance, continence, fortitude, endurance, charity, hope, love of the poor, goodness, longsuffering: for with such sacrifices God is well pleased. Every power of the enemy, which before had dominion over him, shall pass through no more, since Christ commanded the unclean spirits to depart into the abyss and giveth to those who love Him power to resist the enemy, and subdue the passions, and destroy sin and tread on serpents and scorpions and every power of the enemy."
And these feasts were to he kept "in the spirit not in the letter. For what avails it to keep any feast wilhout, unless there be the feast of contmplation in the soul?" . Wherefore he adds, "and pay thy vows," i. e., thyself, whom in Baptism thou hast vowed: for the Wicked One shall no more pass through thee. : "For from what time, O Judah, Christ, by dying and rising again, hallowed thy feasts, he can no longer pass through thee. Thenceforth he perished wholly. Not that he has, in substance, ceased to be, but that the death of the human race, which through his envy came into this world, the two-fold death of body trod soul, wholly perisheth. Where and when did this Belial perish? When died the death which he brought in, whence himself also is called Death? When Christ died, then died the death of our souls; and when Christ rose again, then perished the death of our bodies. When then, O Judah thou keepest thy feast, remember that thy very feast is He, of whom thou savest that by dying He conquered death and by rising He restored life. Hence it is said, Belial shall no more pass through thee.
For if thou look to that alone, that Sennacherib departed, to return no more, and perished, it would not be true to say, Belial hath wholly perished! For after him many a Belial, such as he was, passed through time, and hurt thee far more. Perchance thou sayest, 'so long as Nineveh standest, how savest thou, that Belial has wholly perisited? So long as the world standeth, how shall I be comforted, that death hath perished? For lo! persecutors tamed with death have stormed, and besides them, many sons of Belial, of whom antichrist will be the worst. How then sayest thou, that Belial has wholly perished?' It follows, "the Scatterer hath gone up before thee." To Judah in the flesh, Nebuchadnezzar who went up against Nineveh, was worse than Sennacherib. Who then is He who went up before thee, and dispersed the world, that great Nineveh, that thou shouldest have full consolation? Christ who descended, Himself ascended; and as He ascended, so shall He come to disperse Nineveh, i. e., to judge the world. What any persecutor doth meanwhile, yea or the Devil himself or antichrist, takes nothing from the truth, that Belial hath "wholly perished." "The prince of this world is cast out." For nothing which they do, or can do, hinders, that both deaths of body and soul are swallowed up in His victory, who hath ascended to heaven? Belial cannot in the members kill the soul, which hath been made alive by the death of the Head, i. e., Christ; and as to the death of the body, so certain is it that it will perish, that thou mayest say fearlessly that it hath perished, since Christ the Head hath risen."
Each fall of an enemy of the Church, each recovery of a sinful soul being a part of this victory, the words may be applied to each. The Church or the soul are bidden to keep the feast and pay their vows, whatever in their trouble they promised to God. Jerome: "It is said to souls, which confess the Lord, that the devil who, before, wasted thee and bowed thee with that most heavy yoke hath, in and with the idols which thou madest for thyself, perished; keep thy feasts and pay to God thy vows, singing with the angels continually, for no more shall Belial pass through thee, of whom the apostle too saith, What concord hath Christ with Belial? The words too, Behold upon the mountains the feet of him that brings good tidings, that publishes peace" belong, in a degree, to all preachers of the Gospel. : "No one can preach peace, who is himself below and cleaves to earthly things. For warn are for the good things of earth. If thou wouldest preach peace to thyself and thy neighbor, be raised above the earth and its goods, riches and glory. Ascend to the heavenly mountains, whence David also, lifting up his eyes, hoped that his help would come."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:15: upon: Isa 40:9, Isa 40:10, Isa 52:7; Luk 2:10, Luk 2:14; Act 10:36; Rom 10:15
keep: Heb. feast
perform: Psa 107:8, Psa 107:15, Psa 107:21, Psa 107:22, Psa 116:12-14, Psa 116:17, Psa 116:18
the wicked: Heb. Belial, Nah 1:11, Nah 1:12
no: Isa 37:36-38
he: Nah 1:14; Isa 29:7, Isa 29:8
Carl Friedrich Keil and Franz Delitzsch
1:15
Judah hears the glad tidings, that its oppressor is utterly destroyed. A warlike army marches against Nineveh, which that city cannot resist, because the Lord will put an end to the oppression of His people. Nahum 1:15. "Behold, upon the mountains the feet of the messengers of joy, proclaiming salvation! Keep thy feasts, O Judah; pay thy vows: for the worthless one will no more go through thee; he is utterly cut off." The destruction of the Assyrian, announced in Nahum 1:14, is so certain, that Nahum commences the description of its realization with an appeal to Judah, to keep joyful feasts, as the miscreant is utterly cut off. The form in which he utters this appeal is to point to messengers upon the mountains, who are bringing the tidings of peace to the kingdom of Judah. The first clause is applied in Is 52:7 to the description of the Messianic salvation. The messengers of joy appear upon the mountains, because their voice can be heard far and wide from thence. The mountains are those of the kingdom of Judah, and the allusion to the feet of the messengers paints as it were for the eye the manner in which they hasten on the mountains with the joyful news. מבשּׂר is collective, every one who brings the glad tidings. Shâlōm, peace and salvation: here both in one. The summons, to keep feasts, etc., proceeds from the prophet himself, and is, as Ursinus says, "partim gratulatoria, partim exhortatoria." The former, because the feasts could not be properly kept during the oppression by the enemy, or at any rate could not be visited by those who lived at a distance from the temple; the latter, because the chaggı̄m, i.e., the great yearly feasts, were feasts of thanksgiving for the blessings of salvation, which Israel owed to the Lord, so that the summons to celebrate these feasts involved the admonition to thank the Lord for His mercy in destroying the hostile power of the world. This is expressed still more clearly in the summons to pay their vows. בּליּעל, abstract for concrete = אישׁ בל, as in 2Kings 23:6 and Job 34:18. נכרת is not a participle, but a perfect in pause.
Geneva 1599
1:15 Behold upon the mountains the feet of him that bringeth good tidings, that publisheth (p) peace! O Judah, keep thy solemn feasts, perform thy vows: for the wicked shall no more pass through thee; he is utterly cut off.
(p) Which peace the Jews would enjoy by the death of Sennacherib.
John Gill
1:15 Behold upon the mountains,.... Of the land of Israel, as the Targum; or those about Jerusalem:
the feet of him that bringeth good tidings; see how they come one after another with the news of the havoc and slaughter made in the army of Sennacherib by an angel in one night; of his flight, and of the dealt, of him by the hands of his two sons; and, after that, of the destruction of Nineveh, and of the whole Assyrian empire; all which were good tidings to the Jews, to whom the Assyrians were implacable enemies, and whose power the Jews dreaded; and therefore it must be good news to them to hear of their defeat and ruin, and the messengers that brought it must be welcome to them:
that publisheth peace; to the Jewish nation, who might from hence hope for peaceable and prosperous times: like expressions with these are used in Is 52:7 on account of the return of the Jews from the Babylonish captivity; and are applied by the apostle to Gospel times and Gospel preachers, Rom 10:15 as these may also, and express the good tidings of victory obtained by Christ over sin, Satan, the world, hell and death; and of salvation wrought out, and peace made by him; it being usual for the prophets abruptly and at once to rise from temporal to spiritual and eternal things, particularly to what concern the Messiah, and the Gospel dispensation; See Gill on Is 52:7,
O Judah, keep thy solemn feasts; of the passover, pentecost, and tabernacles; which had been interrupted or omitted through the invasion of the land, and the siege of Jerusalem, by the enemy; but now, he being gone and slain, they had full liberty, and were at leisure to attend these solemnities:
perform thy vows; which they had made when in distress, when the enemy was in their land, and before their city; promising what they would do, if it pleased God to deliver them out of his hands, and now they were delivered; and therefore it was incumbent on them to make good their promises, and especially to offer up their thanksgivings to God for such a mercy; see Ps 50:14,
for the wicked shall no more pass through thee; he is utterly cut off; or Belial, the counsellor of Belial, as in Nahum 1:11 the king of Assyria; who, though he had passed through their land, had invaded it, and made devastation in it, should do so no more; being dead, cut off in a judicial way, through the just judgment of God, suffering his sons to take away his life while in the midst of his idolatrous worship; and this may reach, not only to him, and his seed after him, being wholly cut off, but to the whole Assyrian empire, who should none of them ever give any further trouble to Judah.
John Wesley
1:15 Keep - Be careful to serve God. Thy vows - Made in thy distress. The wicked - That wicked oppressor, Sennacherib.
Robert Jamieson, A. R. Fausset and David Brown
1:15 This verse is joined in the Hebrew text to the second chapter. It is nearly the same as Is 52:7, referring to the similar deliverance from Babylon.
him that bringeth good tidings--announcing the overthrow of Sennacherib and deliverance of Jerusalem. The "mountains" are those round Jerusalem, on which Sennacherib's host had so lately encamped, preventing Judah from keeping her "feasts," but on which messengers now speed to Jerusalem, publishing his overthrow with a loud voice where lately they durst not have opened their mouths. A type of the far more glorious spiritual deliverance of God's people from Satan by Messiah, heralded by ministers of the Gospel (Rom 10:15).
perform thy vows--which thou didst promise if God would deliver thee from the Assyrian.
the wicked--literally, "Belial"; the same as the "counsellor of Belial" (Nahum 1:11, Margin); namely, Sennacherib.