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Ruin Imminent and Inevitable3 Ah! City of bloodshed, utterly deceitful, full of booty— no end to the plunder! 2 The crack of whip and rumble of wheel, galloping horse and bounding chariot! 3 Horsemen charging, flashing sword and glittering spear, piles of dead, heaps of corpses, dead bodies without end— they stumble over the bodies! 4 Because of the countless debaucheries of the prostitute, gracefully alluring, mistress of sorcery, who enslaves nations through her debaucheries, and peoples through her sorcery, 5 I am against you, says the L ord of hosts, and will lift up your skirts over your face; and I will let nations look on your nakedness and kingdoms on your shame. 6 I will throw filth at you and treat you with contempt, and make you a spectacle. 7 Then all who see you will shrink from you and say, “Nineveh is devastated; who will bemoan her?” Where shall I seek comforters for you?
8 Are you better than Thebes that sat by the Nile, with water around her, her rampart a sea, water her wall? 9 Ethiopia was her strength, Egypt too, and that without limit; Put and the Libyans were her helpers.
10 Yet she became an exile, she went into captivity; even her infants were dashed in pieces at the head of every street; lots were cast for her nobles, all her dignitaries were bound in fetters. 11 You also will be drunken, you will go into hiding; you will seek a refuge from the enemy. 12 All your fortresses are like fig trees with first-ripe figs— if shaken they fall into the mouth of the eater. 13 Look at your troops: they are women in your midst. The gates of your land are wide open to your foes; fire has devoured the bars of your gates.
14 Draw water for the siege, strengthen your forts; trample the clay, tread the mortar, take hold of the brick mold! 15 There the fire will devour you, the sword will cut you off. It will devour you like the locust.
Multiply yourselves like the locust, multiply like the grasshopper! 16 You increased your merchants more than the stars of the heavens. The locust sheds its skin and flies away. 17 Your guards are like grasshoppers, your scribes like swarms of locusts settling on the fences on a cold day— when the sun rises, they fly away; no one knows where they have gone.
18 Your shepherds are asleep, O king of Assyria; your nobles slumber. Your people are scattered on the mountains with no one to gather them. 19 There is no assuaging your hurt, your wound is mortal. All who hear the news about you clap their hands over you. For who has ever escaped your endless cruelty? New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by
permission. All rights reserved.
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Nahum, after having adduced the example of Alexandria, now shows that nothing would be able to resist God, so that he should not deal with Nineveh in the same manner; and he declares that this would be the case, Thou also, he says, shalt be inebriated. Well known is this metaphor, which often occurs in Scripture: for the Prophets are wont frequently to call punishment a cup, which God administers. But when God executes a heavy punishment, he is said to inebriate the wicked with his cup. The Prophet says now, that the chastisement of Nineveh would make her like a drunken man, who, being overcome with wine, lies down, as it were, stupefied. Hence by this metaphor he intended to set forth a most severe punishment: Thou then shalt be also inebriated The particle גם, gam, is here emphatical; it was introduced, that the Ninevites might know, that they could not possibly escape the punishment which they deserved; for God continues ever like himself. Thou then shalt be also inebriated This would not be consistent, were not God the judge of the world to the end. There is then a common reason for this proceeding; hence it necessarily follows, — since God punished the Alexandrians, the Assyrians cannot escape his hand, and be exempt from punishment. He adds, Thou shalt be hidden Some refer this to shame, as though the Prophet had said, — “Thou indeed showest thyself now to be very proud, but calamity will force thee to seek hiding-places, in which to conceal thyself.” But I am more inclined to this meaning, — that Nineveh would vanish away, as though it never had been; for to be hidden is often taken in Hebrew in the sense of being reduced to nothing. He afterwards says, Thou shalt also seek strength, or supplies, from the enemy. The words מעוז מאויב, meouz meavib, may admit of two meanings, — either that she will humbly solicit her enemies, — or that on account of her enemies she will flee to some foreign aid; for the preposition מ, mem, may be taken in both senses. If we adopt the first meaning, then I think that the Prophet speaks not of the Babylonians, but of the other nations who had been before harassed by the Assyrians. Thou shalt now then humbly pray for the aid of those who have been hitherto thine enemies, — not because they had provoked thee, but because thou hast as an enemy treated them. Now it is an extreme misery, when we are constrained to seek the help of those by whom we are hated, and hated, because we have by wrongs provoked them. But the other sense is more approved, for it is less strained: Thou shalt also seek aids on account of the enemy; that is, as strength to resist will fail thee, thou wilt seek assistance from thy neighbors. 246246 Thou shalt seek a refuge from the enemy. — Newcome. But מעוז is rather a defense, aid, assistance, that which affords strength. — Ed. It follows — |