Глава 1

1. Inscription of the prophetic book. 2–6. Depiction of Jehovah's divine attributes: justice and wrath (2-3), then omnipotence (4-6), as an introduction and basis for the subsequent speech. 7–14. Consequences that are a conclusion from the indicated properties of God: for the pious (7), and for the wicked and hostile to God (8–10), more specifically, God’s decision about the complete destruction of the Assyrians (11–14). 15. Salvation and peace of the Jews. Nahum.1:1. Prophecy of Nineveh; book of visions of Nahum the Elkoshaite. The meaning of the first word of the inscription: Heb. the mass here, as in other prophetic books (Hab 1.1; Zech 9.1; Zech 12.1; Mal 1.1), etc. is unequally conveyed by ancient translations, and together is explained differently by ancient and new interpreters. The LXX render the word here and in Hab 1.1; Zech 9.1; Zech 12.1; Mal 1.1 in the word: λημμα, acceptance, receipt, and in a similar sense it is understood by Blessed Theodoret: “it is the rapture of the mind, and the cessation of everything human, that the prophet called prophecy (λημμα).” On the contrary, the Targum conveys mass through the hald. mattaya or mattoya – burden; likewise in the Vulgate the mass is constantly rendered Lat. in the word onus, heaviness, load, and Blessed Jerome recognized only this translation as an exact correspondence to Hebrew. mass, which, according to him, “is used in the introduction only when something seems important, full of labor and hardship” (Interpretation on the prophet Avvakum, Russian translation, part 14, p. 130), i.e., it contains an indication of the threats contained in the prophecy. The German translation of Luther conveys mass through Last, heaviness, and many commentators (Reinke, Keil, Kurtz, Prof. P.W. Tikhomirov and others) understand the word in question in the indicated bliss. In Jerome's sense. On the contrary, other interpreters of modern times (Gupfeld, Delitzsch, Kleinert, Prof. I.S. Yakimov) understand it in the general sense: “saying” (prophetic). However, the literal meaning of Heb. the mass and almost everywhere in the Bible its use precisely in the meaning: burden, burden, predisposes in favor of Jerome’s translation. And if we pay attention to the actual use of this term in the prophetic writings, then we will see that the name mass, for example. at the prophet Isaiah denotes a special type of prophecy - namely, terrible prophecies foreshadowing disasters and death mainly to foreign peoples (Isaiah 13.1; Isaiah 15.1; Isaiah 17.1; Isaiah 21.1; Isaiah 21.11; Isaiah 23.1; etc.), In view of the general content of the book of the prophet Nahum known to us, heralding the destruction of Nineveh (with all Assyria), this meaning “a terrible prophecy”, “the burden of the prophetic word” (about Nineveh) and should be accepted, especially since an indication of such a meaning of mass can be given by Art. 8, grammatically closely adjacent to the first part of the inscription (see. The most detailed study about mass in the book by prof. P. V. Tikhomirova, prophet Malachi. Holy Trinity Lavra 1903, p. 139–152. Wed. in Simashkevich, Cited. op., p. 107–113). The second part of the inscription “book of visions of Nahum the Elkoshaite” indicates the inspired writer of the book - the prophet Nahum - and the very source of his prophetic word - vision, Heb. chazon, that is, the mysterious inspiration of content from the Spirit of God. “The grace of the Holy Spirit,” he says in explanation of this, “blessed. Theodoret, acting differently in the wonderful prophets, arranged that others saw something (τους μεν δραν), like the godly Isaiah, Micah, Daniel, Ezekiel and Zechariah; and others, through a voice (εν ηχει), communicated what was akin to the Spirit, and they imagined that they heard Someone talking to them, others prophesied by inspiration, and whatever the Spirit pleased, he proclaimed to them with his tongue. For prophetic grace, suddenly encompassing their minds and separating them from everything human, made them capable of becoming instruments and ministers for speaking prophetic words.” The word “book” in the inscription p. Abarbanel interpreted in the sense of indicating that the prophet. Nahum, who did not preach personally in Nineveh (like the prophet Jonah), sent his prophetic book there. But it is simpler and more natural to see here evidence that the prophetic speeches of Nahum, at the command of God, were written down by him in a book: this is also known about other prophets (Isa 8.1; Is 30.8; Jer 30.2; Jer 36.2; Jer 51.60; Dan 7.1; Dan 12.4–9; Hab 2.2–3), who wrote down their prophecies not only for future generations (Isa 30.8), but also for their wide distribution among contemporaries (Jer 36.1–6). Thus, the expression “book” presupposes the existence of the prophetic speeches of Nahum in the present edition long before the conclusion of the canon of sacred books. Nahum.1:2. The Lord is a jealous and avenging God; The Lord is an avenger and terrible in anger: the Lord takes revenge on His enemies and will not spare His opponents. Nahum.1:3. The Lord is long-suffering and great in power, and does not leave without punishment; The procession of the Lord is in a whirlwind and in a storm; the cloud is the dust of His feet. Nahum.1:4. He rebukes the sea, and it dries up, and all the rivers dry up; Bashan and Carmel wither, and the color of Lebanon fades. Nahum.1:5. The mountains shake before Him, and the hills melt, and the earth trembles before Him, and the universe and all who live in it. Nahum.1:6. Who can resist His indignation? And who can endure the flame of His wrath? His anger spreads out like fire; the rocks fall apart before Him. “The prophet begins his speech with a majestic description of the properties of Jehovah, the avenging God, who through the lips of the prophet pronounced his terrible sentence about the destruction of the wicked. The order of thoughts is this: God is Just (v. 2), therefore, His judgment must certainly take place; He is long-suffering (For), therefore, His sentence, caused by the extreme iniquities of Nineveh, is decisive; He is omnipotent (Zb-6), therefore, nothing can resist His formidable wrath” (Simashkevich, pp. 114–115). Depicting the Justice of God in the same spirit as it is depicted in the Pentateuch of Moses, the prophet borrows from there the name Jehovah the Jealous God, el-kanno, Greek. θεος Ζηλωτης, Vulg.: Deus aemulalor. The concept of jealousy, assimilated to God in the epithet kanno (in this form, this word, except for Nahum 1.2, is found only in Joshua 24.19) or, in more common usage, kanna (Ex 20.5; Ex 34.14; Deut 4.24; Deut 5.9; Deut 6.15), obviously has a metaphorical meaning, being borrowed from the human realm marital relations - jealousy of the husband towards his wife (Numbers 5.14-30). The applicability of this metaphor to God is clear from the fact that the relationship between Jehovah and His people in Holy Scripture is repeatedly depicted as a marital relationship (Isaiah 62.1; Eze 16.1; Hos. 1.1 - Hos. 3.1, etc.), and the very covenant of Sinai is presented under the image of marriage (Hos. 2.19). And just as human marital jealousy is the reverse side of marital love, so God’s jealousy towards the people of God has two sides: Jehovah is jealous for His honor and glory, it is He alone, like a legitimate husband, on the basis of the covenant, who has the right to the exclusive love and loyalty of Israel to Him and cannot allow the worship of other gods together and next to Him (Exodus 34.14: Deut. 4.24; Josh 24.19; Is 42.8; Is 59.17–18, etc.), equally does not tolerate and does not leave unpunished the crimes of His people (Josh 24.19), on the other hand, out of His love for Israel, He cannot allow His chosen people to suffer any kind of evil from other nations or anyone else: Jehovah is jealous of the integrity of His land (Joel). 2.18), about the welfare of His people (Deut 32.43; 2 Kings 19.31; Isa 37.32; Zech 1.14–15; Zech 8.2). In general, calling God “jealous” means the energy of God’s being, God’s attitude towards man as a living God, punishing evil and protecting innocence and holiness; this indicates His difference from the pagan gods, who are incapable of any activity (see Exodus 20.4–5; Deut. 5.9). This name also has such a double meaning in the mouth of the prophet Nahum. When applied to the Assyrians, this name means the coming punishment of God. “Because,” says the blessed one. Theodoret about the Assyrians - rushing with fury towards Jerusalem, they uttered blasphemous words about the God of all; then the prophet rightly calls them adversaries and enemies, and threatens them with death. He called just anger jealousy” (p. 7). And this thought is revealed in strong poetic images throughout the entire space of verses 2–6. The other side, the concept of God’s jealousy - Jehovah’s merciful, protective attitude towards the chosen people, towards pious people, is indicated in Art. 7. But the whole force of logical emphasis and the whole center of gravity of the prophet’s thought, expressed in his opening words, are undoubtedly concentrated in the name Jehovah. This name, as can be seen from Exodus 3.14–15, means not only the eternal existence of the true God, but also the immutability of the covenant He concluded with Israel, His absolute faithfulness to His promises given to the patriarchs, etc. (On the name “Jehovah”, see the article by Prof. Priest A. Glagolev in the Theological Encyclopedia, vol. VI (St. Petersburg. 1905), pp. 194–203). God is jealous and takes revenge on the Assyrians precisely for the humiliation of His people, as the God of the covenant with them, and just as this covenant is essentially unchangeable, so decisive and unchangeable is the verdict of His judgment on the Assyrians. As a jealous God and as a God of the covenant, Jehovah is also an avenger for all those hostile to His glory and His covenant: Jehovah is not only passively irritated and indignant at his enemies, but also actively takes revenge on them, which is why he is called the “God of vengeance” (Ps. 93.1), and He Himself reserves the inalienable right of revenge (Deut. 32.35; Rom. 12.19 ). Therefore, the prophet three times and with special force assigns to Him the epithet nokel, Greek. εκδικων, lat. ulciscens. This threefold repetition of the epithet “avenger” in the application to God does not need to be understood (with some interpreters, including Professor M. Golubev) in the sense of indicating the upcoming threefold vengeance on the Assyrians for their threefold captivity of the people of God (and three captivities are arbitrarily indicated in 1 Chronicles 5.26; 2 Kings 15.29 and 2 Kings 17.6 or 2 Kings 18.9), even less in the sense of foreshadowing the three persons of the Holy Trinity (opinion of Tarnovius). In fact, such a form of speech is easily explained by the properties of the Hebrew language, in which, judging by similar biblical cases (eg Isa 6.3; Jer 7.4; Jer 22.29), the threefold repetition of the same word expresses a special intensification of its meaning or a superlative degree of the concept. In particular, in the three components of the verse under consideration, a strict gradation of thought is maintained: first, in the prophet, the vengeance of Jehovah appears as a simple consequence or revelation of His jealousy; then the character and manner of manifestation of God's vengeance is indicated: God is called baal - hemag, the owner of wrath, Vulg. habens furorem - in the sense of a property exclusively belonging to Him (this is the meaning of the Hebrew baal in combination with various nouns, for example Exodus 24.14; Gen 37.19 and many others); LXX: εκδικων Κυριος μετα θυμου, slav. The Lord avenges himself with fury; finally, the object or subject of Jehovah’s vengeance is called – His enemies. As a conclusion and generalization of the entire speech, Art. 2 about the wrath and vengeance of God there is the last expression: rubbed gu leoyev, reserves anger for his opponents, as if nourishing it in himself (cf. Ps 102.9; Jer 6.5,12), holding back until time. “By enemies and adversaries we must understand the Assyrians, towards whom the Lord showed His long-suffering for a long time, but subsequently He will take revenge on them with anger and fury” (Blessed Jerome, p. 257). Nahum.1:3. The Lord is long-suffering and great in power, and does not leave without punishment; The Lord is long-suffering and great in power. The expression “long-suffering” in Heb. zrekh – appaim, actually: long or slow to anger, Vulg. patiens, LXX: μακροθυμος, borrowed by the prophet from the Pentateuch (Ex 34.6; Num 14.18); also used in other sacred books (Neh 9.17; Ps 85.15; Ps 101.8, Ps 144.8; Joel 2.13). “He does not inflict punishment suddenly or instantly, but with great patience. Witnesses of this are you, the Ninevites, who resorted to repentance and found salvation for yourself, but again indulged in even greater vices, and to this day have not suffered punishment for them. But he who endures human iniquities for so long knows how to impose punishment on the unrepentant” (Blessed Theodoret, p. 7). God’s long-suffering is by no means a sign of Jehovah’s weakness; He, on the contrary, is “great in strength”: “at one moment He could destroy the wicked if He wanted, because He has the greatest strength; but he withholds punishment for the main reason to give time for repentance” (Blessed Jerome). But the more inevitable is His judgment on the unrepentant (cf. Exodus 34.6–7): “He who endures human iniquities for so long knows how to impose punishment on those who do not repent. For the prophet expressed this when he said: he who cleanses will not cleanse, that is, whose sins are worthy of punishment, he will not free him from execution” (Blessed Theodoret). After general sayings about the attitude of God’s judgment towards sinners in general, the prophet moves on to depicting the judgment of the Assyrians themselves, but for now he depicts, vv. 3b-6, this judgment in images of elemental phenomena common to other sacred Old Testament writers, as a manifestation of the punitive activity of God appearing in the world (cf. Ex 19.1; Judge 5.1; Ps 17.1; Ps 49.1; Ps 67.1; Ps 96.1). As in other biblical images of theophanies, here the punitive activity of Divine omnipotence is put forward: the victorious procession of Jehovah is accompanied by destructive natural phenomena: a storm and whirlwind, clouds and clouds accompany the terrible Epiphany (3b), the sea and rivers dry up in the face of God, the most luxurious vegetation withers and fades (4), mountains, hills and the whole earth tremble (5), the most the rocks are split in pieces, and nothing can stand before the fire of God’s wrath (6). The image is of such power, majesty and beauty that can only be found in the works of God-inspired biblical poets! What are the specifics of this artistic painting? Nahum.1:3. The procession of the Lord is in a whirlwind and in a storm; the cloud is the dust of His feet. “Whenever the Holy Scripture tells about the descent of God to earth, about His appearance in one place or another on earth, it also mentions the excitement and trembling into which nature then comes. When God descended on Mount Sinai, “there were thunders and lightnings, and a thick cloud over the mountain, and a very strong sound of a trumpet (Exodus 19.16); the whole mountain was smoking... and smoke came out of it as from a furnace, and the whole mountain shook greatly” (v. 18). From the stories about other cases of the appearance of God, it is also clear that these phenomena were accompanied by one or another upheaval in nature” (Prof. M. Z. Skabalanovich. The first chapter of the book of the prophet Ezekiel. Experience of explanation. Mariupol. 1904, p. 112). These natural phenomena are embraced by the concept of "storm", taken in the broad sense of shocks in all parts of nature (cf. Ps 49.4). And the prophet Nahum contemplates the procession of Jehovah appearing at the judgment in precisely similar phenomena: “in a whirlwind and in a storm,” Heb. besufa(g) uvis'ara(g) 2 , LXX: εν σοντελεια και εν συσσεισμψ , Vulg, in tempestate et turbine; – “the cloud is the dust of His feet” – anan – avak raglav: all these phenomena unquestioningly obey the powerful word of God as their Master (Ps 9.6–7; Jer 10.13; Jer 51.16; Job 38.22–25,34–37). This majestic image of the almighty Jehovah was familiar to Jews since the time of the Sinai legislation (Exodus 19.16,18; Deut. 5.22) and constantly appears in sacred writers when depicting the appearance of Jehovah to judge sinners (Ps. 17.10–11; Ps. 16.3–4; Is. 19.1 ff.; Dan 7.13 ff.; Joel 2.2 ; Soph 1.15, etc.). “Very opportunely, the prophet also added dust to the path: he wants to say that now he will no longer show long-suffering, but will subject them to destruction, covering them everywhere with a cloud of disasters” (Blessed Theodoret, p. 8). New manifestations of God's omnipotence - first in relation to the sea and rivers (cf. Isa 50.2). “If he deigns to turn all the water in the sea and rivers into nothing, then he can do it in an instant. As proof of this, the prophet presented what had already happened” (Blessed Theodoret), that is, the prophet’s mental gaze was presented with great moments of miraculous help to Israel - during its passage through the Red Sea (Exodus 14.21; Ps 105.9), and later through the Jordan (Joshua 3.13,16; Josh 5.1; Ps 113.3,5). But from the terrible march of God’s omnipotence, not only the sea and rivers dry up, but also everything that makes up the wealth and glory of the country - the Promised Land, everything that is best and strong, beautiful and fruitful in it fades, and for the biblical Jew this was combined with the idea of ​​the now called areas of Palestine: Bashan in the east, Carmel in the west and Lebanon in the north. Vasai, Heb. bashan (Numbers 21.33; Joshua 13.29–32; Micah 7.14 and many others) Greek. and glory Vasanitis, Basanitis - a region in the eastern country of Jordan north of the Jabbok stream, once the region of the powerful king Og (Num. 21.1; Deut. 1.4) was famous for its excellent pastures, tall indestructible oaks and willows, tall, strong cattle (Isa. 2.13; Ezek. 27.6; Deut. 32.14; Am 4.1; Ps. 21.13); now a completely deserted area, known as el-Bottin or Ard-el Besenia (Onomast. 17:5, 224). About Carmel, the majestic mountain on the border of the Issachar and Assir tribes, for the beauty of its vegetation (it looked like a continuous garden, hence its name - from Hebrew: “garden of God”), which became a proverb (Song 7.6), now Je-bel-Karmal, see note. to 1 Kings 18.19. Tolkov. Bible, vol. II, p. 453. Snow-White Lebanon, Heb. Lebanon (“white with snow” cf. Jer 18.14) north of Palestine, also, thanks to the abundance of water and springs (Song 4.15), was famous for its luxurious vegetation (Hos 14.6–8), especially tall cedars, fragrant cypresses and myrtle trees (Ps 28.5; Song 3.14; Song 5.15); – now Jebel-Libnak (Onomast. 640). The prophet’s mention of these particular details serves as indirect evidence that he lived, acted and wrote his prophetic book precisely in Judea, and not in Assyria, the areas of which, with the exception of Nineveh, were not directly reflected in the figures of speech used by the prophet; although, according to the remark of the blessed one. Jerome, “metaphorically through Bashan, Carmel and Lebanon, a fertile country and mountains covered with vegetation, the devastation of Assyria is indicated - that it, which was once powerful and flourishing and dominated over numerous nations, will be destroyed as a result of the wrath of the Lord” (p. 290). Obviously, in Art. 4, as in the whole tirade of Art. 3–6, there is still a general, typical, so to speak, abstract image of God’s judgment, and not a specific and detailed prediction of it.” To the previously indicated manifestations of God’s wrath, the prophet adds (v. 5) something new: from the action of God’s wrath, not only mountains and hills shake in their foundations, but also the entire universe with its inhabitants (images are very common in the poetic and prophetic sacred books of the Old Testament (Ps 17.8; Ps 97.4-6; Am 8.8; Mic 1.4 and many others). In article 6, a conclusion is drawn from what was said in the three previous verses (3-5), and the prophet uses an interrogative form of speech instead of a categorical denial: “no one can stand before the wrath and wrath of almighty God, no one can endure the all-consuming fire of God’s judgment in the form of an all-consuming flame (Gen. 19.24; Num. 11.1-3; Num.). 16.35; 2 Kings 1.10,12; Job 1.16), as well as the name of God, consuming fire (Deut. 4.24) were very familiar to Israel. Therefore, from the image of the wrath of God, the inevitability of the future destruction of Assyria, wicked and arrogant, whose iniquities exceeded the measure of God’s patience and caused the action of judgment. God's “If those who exalt themselves in their power, and think of themselves that the strength of stones is in them, without any difficulty crushes and erases; who is able to resist the punishment sent from Him? (Blessed Theodoret, p. 8). Nahum.1:7. The Lord is good, a refuge in the day of trouble, and He knows those who trust in Him. The indication here of the goodness of Jehovah and His mercy towards the pious who seek protection from Him, on the one hand, testifies that the wrath of God has a moral basis and ethical character, and is by no means a spontaneous destructive force; on the other hand, it puts forward a sharp contrast with the goodness and mercy of God, the impending inexorable judgment of God over the wicked Assyrians. These two sides, the wrath and mercy of God, Assyria and Judea, are presented to the prophet in the entire content of his book. Extremely beautiful and majestic is the transition in Art. 7, from the depiction of the wrath of the almighty and all-righteous Jehovah to the depiction of his goodness; it has an irresistible effect on the reader’s soul, producing in it the impression of a kind of grace-filled wind of thin coolness after the spectacle of a great destructive storm (1 Kings 19.11–12. See Commentaries. Bible vol. II, 485–486), arousing firm hope for the help and protection of God (see Ps 30.1–4; Ps 90.1–4). But the prophet, “having shown how well disposed (Jehovah) is towards those who endure the punishments imposed on them and do not utter anything ungodly, again talks about punishing the wicked” (Blessed Theodoret, p. 9). Nahum.1:8. But with an all-sinking flood He will destroy Nineveh to the ground, and darkness will overtake His enemies. Nahum.1:9. What are you plotting against the Lord? He will bring about the destruction, and the calamity will not be repeated, Nahum.1:10. for intertwined with each other like thorns and drunk like drunkards, they will be completely devoured, like dry straw. According to Art. 8, “He will give over to final destruction and everlasting darkness those who dare against the Lord; because the prophet called the final destruction the flood and the end” (Blessed Theodoret, p. 9). The spilling of waters, flooding among biblical writers is a common image of the invasion of enemies into a country and their devastating actions in it (Judgment 6.1–5; Isa 8.7–8; Isa 27.12; Isa 28.17; Isa 30.30; Dan 9.21; Dan 11.10 ff.). It is precisely this destruction that the prophet Nahum announces to Nineveh, predicting the disappearance of its very place, Heb. mekomag (feminine suff. here usually refers to the name Ninveh, Nineveh in v. 1) see in trans. Vulg.: consummationem faciet ioci ejus. However, the blessed one himself. Jerome also indicates another translation of this word in ancient translations, saying: “the word tasota, which we translated to its place, was all divided into two words, so that it was translated by the preposition απο, that is, from, a coma through the rebels. Thus, Aquila says: απο αντισταμενων, that is, from those who rebel, LXX: those who rebel, Theodotion: those who rebel against him, fifth edition: from those who rebel against him. Only Symmachus, in accordance with our translation, says: and after the flood has passed, he will put an end to his place” (p. 264). In any case, we are talking about a flood of disasters that will put an end to the existence and atrocities of Nineveh on earth. At the same time, some (A. Keith, Prof. M. Golubev) in the words of Art. 8 saw an indication of the very method of destruction of Nineveh - through the flood of the Tigris, as evidenced by Diodorus Siculus (lib. II, 61–83). But in the prophet the expression about the flood (Hebrew shetef), as in many biblical places, has a metaphorical meaning, which is evident, among other things, from the second half of the verse: “and darkness will overtake His enemies”: the figurative meaning of the last words is beyond doubt (cf. Wis. 18.4). In Art. 9 the prophet, turning to the Assyrians, asks what is their opinion about the power of Jehovah? Obviously, the prophet had in mind the case when the Assyrians, carried away by their victories and forgetting that they themselves were nothing more than a simple instrument of the punitive right hand of God (Exodus 10.15), dared - in the person of Sennacherib - to mock Jerusalem over the power of Jehovah (2 Kings 18.29-35; Exodus 36.18-20). Then, in the second half of the verse, the prophet turns again to the Jews and consoles them that the disaster caused to their country by the invasion of the Assyrian army led by Sennacherib (2 Kings 19.1; Isaiah 37.1) will not happen again due to the impending final destruction of Assyria (cf. vv. 11-12). Justifies what is said in Art. 9 about the impending destruction of Assyria and its inhabitants. It says here that this death is inevitable due to the deep moral decay of the population of Assyria; This decomposition is expressed by the prophet in two ways, by comparing the Assyrians: 1) with intertwined thorns - a symbol of the unity of the Assyrians in enmity against the people of God and proud self-confidence in their strength (cf. Num 33.55; Isa 27.4; Eze 2.6; Eze 28.24); 2) with drunken drunks (depictions of feasts are not uncommon on Assyrian monuments). These two vices of the Assyrians should lead to the fact that their formidable kingdom should ultimately perish, like straw quickly and completely destroyed by pressure. “Just as dry straw is conveniently destroyed by fire, and grass growing near fences, and especially intertwined with thorny plants, does not allow them to bloom, and itself withers over time, so you, who destroyed the kingdoms of others, will be deprived of your kingdom and put to death” (Blessed Theodoret). “It is quite fair that the large army of them (the Assyrians) is compared to a drunken feast, and the feast itself is likened not to roses, not to lilies, not to flowers, but to intertwined thorns, which are always given over to the fire and, like always dry straw, burn in a weak flame” (Blessed Jerome, p. 268). Assyria's enmity against all peoples, including Jews, is well known historically. The devotion of the Assyrians to drunkenness is no less well known: according to the testimony of Diodorus Siculus, the Persians managed to deal a fatal blow to Nineveh only because its king, confident in his state power, and his nobles indulged in feasts and drunkenness. Right, therefore, are those interpreters who say the words of the prophet v. 10 were considered literally fulfilled at the tragic end of Nineveh. Nahum.1:11. From you came one who intended evil against the Lord, who formed a wicked council. Here, as in Art. 9, the prophet is referring to the historical fact that once from Assyria and Nineveh, King Sennacherib with terrible hordes went to war against the worshipers of Jehovah - the Jews, with the goal of complete enslavement and even extermination of them, and together with the evil and ungodly intention of destroying the theocratic kingdom of God on earth (cf. 2 Kings 18.27-32; 2 Kings 19.25–23; Isa 26.12–17). This constant enmity, so characteristic of Assyria and its kings, against the people of God, against the Kingdom of God, against the saving plans of Jehovah, revealed in the Assyrians, as it were, servants of Satan, the enemy of God, and this idea is expressed by the prophet here in v. 11 and below art. 15 (Heb. 2:1) by the use of the name white, wickedness, wicked, etc. Both in its abstract and in its concrete meaning, this word in the Old Testament always means a course of action, actions that are contrary to the God-given law of God and the God-established order of life, and together with people of such an opposing mood to God (Deut. 13.14; Judges 19.22; 1 Kings 2.12; 1 Kings 21.10, etc.). Subsequently, by the time of the New Testament, this word, in its Greek form Βελιαλ or Βελιαρ (2 Cor 6.15), therefore became one of the proper names of Satan (see in the book of Prof. Priest A Glagolev. Old Testament Biblical Teaching about Angels. 1900, p. 619–622). If the prophet uses such a strong expression in relation to Assyria, then he probably means not only Sennacherib and, in general, not one specific person, one specific moment of the hostile attitude of the Assyrians towards Judea, but embraces the entire amount of evil, depravity and malice against the Kingdom of God, discovered by the Assyrians during the entire existence of Assyria as a world power. In Art. 12–14 the prophet expressed the final verdict of God’s judgment on the fate of Assyria, its population and its gods. Nahum.1:12. Thus says the Lord: although they are safe and numerous, they will be cut off and disappear; With the words “thus saith the Lord,” the prophet expresses the importance, immutability and severity of God’s subsequent decree about Assyria. The Assyrians now enjoy complete prosperity, are very strong, safe and numerous, so that they seemed completely invincible in the eyes of others (Nahum 2.12–13; Heb. 13–14; Isaiah 10.24) and considered themselves inaccessible to any danger (Zeph 2.15). But “no matter how strong the Assyrians are and no matter how much their strength increases through all nations, they will be cut off by the Angel through their destruction. For just as numerous hairs cannot resist sharp scissors, so many enemies of God will be easily destroyed, and Assur will disappear “and cease to exist”... (Blessed Jerome pp. 268–269). In the Hebrew text, the speech about God's punishment over the Assyrians has a special expressiveness: “they will be flogged”, in fact: shorn (shamefully - like sheep), shaved, Heb. nagozzu. Just as the Assyrian army, during the campaigns against Judea, made terrible devastation in it and therefore looked like a razor, shaving clean not only the hair on the head and legs, but also on the beard (Isaiah 7.20; 2 Kings 16.7-8), the taking of which, according to Eastern concepts, was a sign of reproach (2 Kings 10.4-5), so a similar fate - the perfect Assyria also faces shame and complete destruction. Reading the first half of the article. On the 12th, LXX (and Slav.) has something else, and this is what the blessed one has in mind. Theodoret, when to Art. On the 12th he notes: “the prophet calls the Babylonians who took up arms against Nineveh many waters, who, like the waters, divided into detachments and began to besiege the city” (p. 10). Nahum.1:12. and although I have burdened you, I will burden you no more. From the announcement of the complete destruction of Assyria (12a), the prophet’s thought - by contrast - turns to the deliverance of Judea and Jerusalem; “But although I have burdened you, I will burden you no more.” “Through this,” explains the blessed one. Jerome (p. 269) makes a promise not of permanent security, but of security only for that time and from those enemies who were then besieging them.” The captivity of Babylon had already been determined for the Jews (Isaiah VI; XXXIX), and this determination was to remain in force. But a temporary exposure of their misfortunes, an end to the violence of the Assyrians was possible, and this is promised to the Jews by the prophet on behalf of God, and their promised liberation from the slave yoke of the Assyrians is indicated by the usual images of the biblical writers of the expression “break the yoke”, “break the bonds” (cf. Lev 26.13; Isaiah 10.27; Jer 2.20; Jer 5.5; Jer. 28.2; Jer 30.8, etc.). The death of Assyria here is identified with the death of its reigning house, since the king is the representative of the entire people. In addition, the death of the cult of the gods of Assyria is also associated with the death of the Assyrian state, since, according to the views of antiquity and especially the East, the cessation of the independent national existence of the people meant the decline of power and its god (cf. Is 36.18). The Prophet seems to be saying to Assyria: “Your gods made with hands will participate with you in your destruction, which you will hide in the ground and bury as in some kind of coffins, so that they do not become the prey of your enemies” (Blessed Theodoret, p. 10). The terrible sentence of God's judgment obviously applies to all the Assyrians, who in their unanimous enmity against Jehovah and his people are presented here as one person, the personification of the entire people - Assur (cf. Am 2.2). The last reason for the death of Asshur is the insignificance of Asshur, known to God, who tests everything: Heb. ki hallota, you were found light, insignificant (on the scales of God's righteousness - as Babylon later did - Dan 5.27). Similarly rendered in the Vulgate: quia inhonoratus es. In the accepted text of the LXX there is an expression: οτι ταχεις, glory. like quickly, according to the fair remark of the blessed one. Jerome (p. 270), which has no definite meaning unless it is related to the word ragle, oi ποδες feet of the next verse (15, according to Heb. 2:1). Obviously, LXX read: kallot and took it for the adjective kal light, fast. The reading of the Masoretic text in this verse deserves complete preference over the reading of the LXX. In some codices of the latter (22, 36, 51, 238, 95, 114, 185, in Golmes) it reads - οτι ητιμωθης, which represents a paraphrase of the Hebrew ki kallot. Nahum.1:15. Behold, on the mountains are the feet of the evangelist, proclaiming peace: Celebrate, O Judea, your festivals, fulfill your vows, for the wicked will no longer pass through you: he is completely destroyed. In euros text of Art. The 15th is assigned to Chapter II as its introduction, as in Peshito's Syriac translation. On the contrary, in the LXX, in the Vulgate and in the Chald. Chapter 1 of the Targum ends with it. In favor of both divisions, their reasons can be given, but with both divisions, the meaning of this verse is preserved as a transition from a general announcement of the destruction of Assyria to a detailed and specific announcement about this subject, to a speech about the execution of God's sentence: the first consequence of the condemnation of Assyria and Nineveh is the political and religious freedom of Judah, to which the prophet now turns. He contemplates in spirit the appearance on the mountains of the Jews of the evangelist, Heb. mebasser, LXX: ευαγγελιζομενου, Vulg. evangelizantis, with the joyful news of peace opening for Judea with the impending humiliation and subsequent destruction of Assyria. Now Judea can and must devote itself entirely to the fulfillment of its religious duties, which was previously prevented by the oppression of Assyrian rule: it must testify to Jehovah its joy and gratitude to Jehovah in holidays in honor of Him (which were all the most important holidays of the ancient Jewish church year), as well as accurately fulfill the vows given to Him at the time of Assyrian disasters. "Wicked", Heb. belgial, Vulg. Belial - the assistant of Belial (cf. v. 11), the king of Assyria with his army, will no longer make his devastating journeys through Judea - their death is decided and fulfilled. “And you,” says the prophet, “having heard about the overthrow of the enemies, perform the celebrations legalized by God and make the usual sacrifices; because he who took up arms against you many times suffered final destruction, and will no longer undertake any intentions to exterminate and ruin you” (Blessed Theodoret, p. 11). The prophet's speech in v. 15a (Heb. 2:1) is literally similar to the words of the prophet. Isaiah (Isaiah 52.7), having the closest historical meaning, also contains a foreshadowing of the blessings of peace and salvation in New Testament times; In this sense, St. applies the words of both prophets. Apostle Paul (Rom 10.15), to preach the gospel teaching in the world. the word se'ara(g) (- with the letter sin) is found in the Bible, except for Nahum 1.3, only once: in Job 9.17. Much more often it is used that is identical in meaning and consonant with it, se'ara (g) (with b. samekh). In code. 1, 17, 23, 29, 7:2, 93, 96, 126, 150, 154 and some others in Kennicott’s book. Prophet Nahum is the last word You might be interested in: