Nahum 1:12
Verse
Context
The Burden against Nineveh
11From you, O Nineveh, comes forth a plotter of evil against the LORD, a counselor of wickedness. 12This is what the LORD says: “Though they are allied and numerous, yet they will be cut down and pass away. Though I have afflicted you, O Judah, I will afflict you no longer. 13For I will now break their yoke from your neck and tear away your shackles.”
Sermons
Charles E. Cowman
C.H. SpurgeonSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The power of Nineveh will be destroyed, to break the yoke laid upon Judah. Nah 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. Nah 1:13. And now shall I break his yoke from off thee, and break thy fetters in pieces. Nah 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 Nah 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 Nah 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; Eze 34:27, etc.; and for the fact itself, Isa 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. Nah 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 (Ch2 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 Nah 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. Isa 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. Isa 37:38; Isa 44:13). Pesel and massēkhâh are combined, as in Deu 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 (Isa 37:38; Kg2 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.
Jamieson-Fausset-Brown Bible Commentary
The same truths repeated as in Nah 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, Isa 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" (Nah 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 (Kg2 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 (Eze 12:12, Eze 12:23; Isa 8:8; Dan 11:10). Though I have afflicted thee--Judah, "I will afflict thee no more" (Isa 40:1-2; Isa 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.
John Gill Bible Commentary
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, Sa2 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 Deu 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, Isa 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, Kg2 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 Nah 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.
Tyndale Open Study Notes
1:12 The Assyrians’ allies were vassal or subordinate kingdoms, including once-powerful Egypt. Ironically, a coalition of former allies gradually brought down the great Neo-Assyrian Empire between 625 and 605 BC. • O my people refers to Judah, whom God had punished earlier when the Assyrian king Sennacherib (704–681 BC) launched a campaign (701 BC) against the western states of the Near East. While Sennacherib failed to take Jerusalem (2 Kgs 19:32-36), he boasted in his annals of carrying away Jerusalem’s tribute and an enormous amount of spoils from forty-six cities in Judah. Although Judah was now reduced to vassalage and faced the constant possibility of Assyrian aggression, Assyria did not defeat the southern kingdom. Babylon did so, however, in 586 BC. Sadly, neither Israel nor Judah heeded God’s repeated warnings that failure to repent would result in judgment (Hos 11:5; Joel 2:1-27).
Nahum 1:12
The Burden against Nineveh
11From you, O Nineveh, comes forth a plotter of evil against the LORD, a counselor of wickedness. 12This is what the LORD says: “Though they are allied and numerous, yet they will be cut down and pass away. Though I have afflicted you, O Judah, I will afflict you no longer. 13For I will now break their yoke from your neck and tear away your shackles.”
- Scripture
- Sermons
- Commentary
Weeping May Last for a Night
By Charles E. Cowman0PSA 30:5NAM 1:12ROM 8:182CO 4:17JAS 1:121PE 1:71PE 4:12Charles E. Cowman preaches about the purpose of affliction, emphasizing that there is a limit to affliction as God sends it and removes it when His design is fully served. Afflictions may be sent to test us and bring out the precious ore of faith in us, leading to a far more exceeding and eternal weight of glory. Just as the weights of a clock or ballast in a vessel are necessary for their right ordering, trouble in our soul-life is essential for our growth and refinement.
Better Farther On
By C.H. Spurgeon0AfflictionHope in TrialsPSA 30:5PSA 126:5ISA 40:31NAM 1:12ROM 8:182CO 4:17PHP 4:4JAS 1:21PE 5:10REV 21:4C.H. Spurgeon emphasizes that affliction from God has a limit and serves a purpose, reminding us that our suffering will eventually end, especially when our earthly life concludes. He encourages believers to patiently endure their trials, trusting that God will remove affliction once its purpose is fulfilled, whether it be for correction or testing. Spurgeon reassures that after tribulation, joy and peace will follow, urging us to maintain hope and anticipate the blessings that lie ahead. He highlights the transformative power of God, who can swiftly change our circumstances from sorrow to joy. Ultimately, he calls for a spirit of praise and optimism, affirming that it is indeed better farther on.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The power of Nineveh will be destroyed, to break the yoke laid upon Judah. Nah 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. Nah 1:13. And now shall I break his yoke from off thee, and break thy fetters in pieces. Nah 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 Nah 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 Nah 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; Eze 34:27, etc.; and for the fact itself, Isa 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. Nah 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 (Ch2 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 Nah 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. Isa 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. Isa 37:38; Isa 44:13). Pesel and massēkhâh are combined, as in Deu 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 (Isa 37:38; Kg2 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.
Jamieson-Fausset-Brown Bible Commentary
The same truths repeated as in Nah 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, Isa 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" (Nah 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 (Kg2 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 (Eze 12:12, Eze 12:23; Isa 8:8; Dan 11:10). Though I have afflicted thee--Judah, "I will afflict thee no more" (Isa 40:1-2; Isa 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.
John Gill Bible Commentary
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, Sa2 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 Deu 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, Isa 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, Kg2 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 Nah 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.
Tyndale Open Study Notes
1:12 The Assyrians’ allies were vassal or subordinate kingdoms, including once-powerful Egypt. Ironically, a coalition of former allies gradually brought down the great Neo-Assyrian Empire between 625 and 605 BC. • O my people refers to Judah, whom God had punished earlier when the Assyrian king Sennacherib (704–681 BC) launched a campaign (701 BC) against the western states of the Near East. While Sennacherib failed to take Jerusalem (2 Kgs 19:32-36), he boasted in his annals of carrying away Jerusalem’s tribute and an enormous amount of spoils from forty-six cities in Judah. Although Judah was now reduced to vassalage and faced the constant possibility of Assyrian aggression, Assyria did not defeat the southern kingdom. Babylon did so, however, in 586 BC. Sadly, neither Israel nor Judah heeded God’s repeated warnings that failure to repent would result in judgment (Hos 11:5; Joel 2:1-27).