Chapter 2

The fearful and victorious armies of God against Nineveh.

1. Dasheth. Again the prophet addresses the people of Assyria (see on ch. 1:14), warning them of their troublous future. The context makes evident (chs. 1:1; 2:1, 8; 3:1; etc.) that ch. 2 is descriptive of the fall of Nineveh.

Before thy face. When the attacking forces surround the city, its inhabitants will plainly see and sense their peril.

Keep the munition. Or, “guard the fortified place.” In a slightly ironical tone the prophet admonishes the people of Nineveh to prepare for the final siege of the city, though such preparation would be in vain.

2. Hath turned away. Heb. shub, a word that may also mean “to bring again,” “to turn again.” The translation of the RSV reflects this latter sense. Both ideas seem to fit the context. The excellency of Jacob may be regarded as either having formerly been taken away by the Assyrians, or as now being restored through the destruction of the Assyrians.

Emptiers. The Assyrians have killed and plundered God’s chosen people, and in turn will be killed and plundered by their conquerors.

3. Mighty men. Probably a reference to the besiegers of Nineveh.

Red. Possibly the shields were so colored, or their bronze or copper covering appeared red. It may be that the meaning is that the shields would become “red” with the blood of the slain.

Torches. Heb. peladoth, a word occurring in the OT only here, and of uncertain meaning. Some, from a comparison with the Arabic and the Persian, suggest the meaning “steel,” allowing the phrase to be translated “with fire of steel.” However, the derivation is doubtful. By a change in the Hebrew the RSV reads, “The chariots flash like flame.” The translation “torches” is obtained by a transposition of the first two consonants of peladoth. The conquering foe would not seek to take the city by stealth. The prophet graphically pictures a scene of flashing brilliance. The reference could be to the chariot ornaments, the weapons of the soldiers, the trappings of the horses, all of which would glitter in the sun and give the appearance of flashes of fire.

His preparation. The reference is probably to God, who is represented as gathering the host for battle (see Isa. 13:4; see on Isa. 13:6). Some think the reference is to the commander of the enemy forces.

Fir trees. Heb. beroshim, identified as the Phoenician juniper, similar to the cypress tree. A change of one letter in the consonantal Hebrew (see Vol. I, pp. 25, 26) gives the reading “riding horses,” “steeds,” “chargers” (RSV). This change is supported by the LXX, which here reads, “The horses shall be thrown into confusion.” The Heb. raФal, “terribly shaken,” may be rendered “tremble.” The RSV translates the clause, “the chargers prance.”

4. Chariots. Heb. rekeb, two-wheeled vehicles of various types, drawn by horses. The chariot was almost exclusively used for military purposes (see on Ex. 14:9) and for state occasions (see on Gen. 41:43). Although there is archeological evidence that chariots were used to carry government officials on state missions, there is practically nothing to indicate that they were used for ordinary private transportation.

Rage. Literally, “act madly,” from a Hebrew root word meaning “to be moonstruck.”

One against another. The overwhelming force of the armies attacking Nineveh is here indicated. The vehicles of war would crowd “one against another.” The entire context of this chapter shows clearly that Nahum was depicting in graphic language the capture of Nineveh.

Torches. Heb. lappidim, the common word for torches or lamps (Gen. 15:17; Judges 7:16; etc.; see on Nahum 2:3).

5. His worthies. Literally, “his mighty ones.” Evidently the Assyrian king charges his army leaders to defend the city walls. In confused haste, or perhaps in a partially sober condition, they “stumble in their walk.”

Defence. Heb. sokek, meaning “a barricade.”

6. Gates. There is either a figurative reference to the assault of the enemy or a reference to the literal flooding of the city. However, the details are meager. Some hold that the prophecy met its fulfillment in the incident described by the Greek historian Diodorus (ii. 26, 27), who reports that Nineveh was captured because of an unusually great flood of the Euphrates (Tigris?), which destroyed part of the wall and opened the city to the Medes and Babylonians.

Dissolved. Probably to be taken figuratively, meaning that the palace would be weakened, helpless to offer any substantial resistance to the enemy.

7. Huzzab. The meaning of the Hebrew word thus transliterated is uncertain. Various interpretations have been proposed. Some translate it as a verb, “it is decreed” (ASV). Others consider it as a noun, “mistress” (RSV). Still others consider it a proper name (see KJV), either that of an Assyrian queen or a name personifying Nineveh itself. The feminine gender is indicated by the Hebrew verb with which it is associated.

Shall lead. Heb. nahag. This word also means “to moan,” or “to lament,” which suits the context better here.

Voice of doves. That is, the maids would mourn like doves (see Isa. 38:14; Isa. 59:11; Eze. 7:16).

Tabering. Literally, “drumming,” that is, beating as on a tabret or hand drum (see Vol. III, p. 30). Beating or “drumming” on one’s breasts expressively pictures deep and poignant sorrow (see Luke 18:13; Luke 23:48).

8. Nineveh. The Hebrew of v. 8 is obscure.

9. None end of the store. Greek sources state that the “spoils” of “silver” and “gold” taken from Nineveh were unusually large in quantity and value. It is not surprising that the conquerors should find such rich spoils in the city that had “spoiled” others so often (see 2 Kings 15:19, 20; 16:8, 9, 17, 18; 17:3; 18:14–16; etc.)

10. Empty, and void, and waste. Heb. buqah umebuqah umebullaqah. “Desertion, desolation, and destruction” is an attempt to reproduce in English the forceful alliteration in the Hebrew that describes Nineveh’s utter ruin (see on Amos 5:5).

Heart melteth. An expression denoting fear and despair (see Joshua 7:5; Isa. 13:7; Eze. 21:7).

Knees smite. See Dan. 5:6.

Gather blackness. See on Joel 2:6.

11. Dwelling of the lions. In vs. 11, 12 the prophet employs the figure of a lion to describe Assyria’s power (see Jer. 50:17; PK 265; see on Jer. 4:7). He vividly shows how Nineveh, through her conquests, secured spoils “enough” for her people.

13. Against thee. See Nahum 3:5; Jer. 51:25; Eze. 38:3. Nineveh’s destruction came after she had used up her allotted time of probation without coming to a lasting repentance. Divine patience had ceased (see PK 364).

Lord of hosts. For comment see on Jer. 7:3.

Young lions. Here evidently the warriors of the city (see on v. 11).

Messengers. Probably a reference to those who carried the royal orders to civilian and army leaders (see 2 Kings 18:17–19; 19:23).

Ellen G. White comments

10  GC 641

10, 11  PK 364