Skip to content

Nahum 2:2

“Nineveh Warned of the Destroyer”Nahum 2:1–2

King James Version
For the LORD hath turned away the excellency of Jacob, as the excellency of Israel: for the emptiers have emptied them out, and marred their vine branches.

Bible text: King James Version (1769 Blayney text) · Public domain

KJV (with Strong's)
For the LORD H3068 hath turned away H7725 the excellency H1347 of Jacob H3290, as the excellency H1347 of Israel H3478: for the emptiers H1238 have emptied them out H1238, and marred H7843 their vine branches H2156.

Bible text: King James Version with Strong's numbers · Public domain

Berean Standard Bible
For the LORD will restore the splendor of Jacob like the splendor of Israel, though destroyers have laid them waste and ruined the branches of their vine.

Bible text: Berean Standard Bible · Public domain

American Standard Version
For Jehovah restoreth the excellency of Jacob, as the excellency of Israel; for the emptiers have emptied them out, and destroyed their vine-branches.

Bible text: American Standard Version (1901) · Public domain

World English Bible Messianic
For the LORD restores the excellency of Jacob, as the excellency of Israel; for the destroyers have destroyed them, and ruined their vine branches.

Bible text: World English Bible, Messianic edition · Public domain

Geneva Bible (1599)
For the Lord hath turned away the glorie of Iaakob, as the glorie of Israel: for the emptiers haue emptied them out, and marred their vine branches.

Bible text: Geneva Bible (1599) · Public domain

Young's Literal Translation
For turned back hath Jehovah to the excellency of Jacob, As to the excellency of Israel, For emptied them out have emptiers, And their branches they have marred.

Bible text: Young's Literal Translation · Public domain

King James Version — Interlinear
13 Hebrew words
  1. כִּיkiforH3588PrtParticle Conditional
  2. שָׁבshavhe will restoreH7725V-Qal-Perf-3msVerb Qal Perfect 3rd Singular Masculine
  3. יְהוָהYah·wehYahwehH3068N-properNoun Proper Title
  4. אֶת'et[obj.]H853DirObjMParticle Object Indicator
  5. גְּאוֹןge·'on[the] majesty ofH1347N-mscNoun Singular Masculine Construct
  6. יַעֲקֹבya·'a·KoJacobH3290N-proper-mNoun Proper Masculine
  7. כִּגְאוֹןkig·'onlike [the] majesty ofH1347Prep-k ¦ N-mscNoun Singular Masculine Constructכִּlikeגְאוֹן[the] majesty of
  8. יִשְׂרָאֵלYis·ra·'ElIsraelH3478N-properNoun Proper Location
  9. כִּיkiforH3588PrtParticle Conditional
  10. בְקָקוּםve·ka·Kumthey have laid waste to themH1238V-Qal-Perf-3cp ¦ 3mpVerb Qal Perfect 3rd Plural common genderבְקָקוּthey have laid waste toםthem
  11. בֹּקְקִיםbo·ke·Kim[those who] lay wasteH1238V-Qal-Prtcpl-mpVerb Qal Participle Plural Masculine Absolute
  12. וּזְמֹרֵיהֶםu·ze·mo·rei·Hemand their branchesH2156Conj-w ¦ N-mpc ¦ 3mpNoun Plural Masculine Construct with suffixוּandזְמֹרֵיbranchesהֶםtheir
  13. שִׁחֵתוּshi·Che·tuthey have destroyedH7843V-Piel-Perf-3cpVerb Piel Perfect 3rd Plural common gender
English is a literal word-by-word gloss of the Hebrew, not the KJV's wording. Why?

This is the original text the KJV's translators worked from — each Hebrew word with its own literal English meaning in this verse, prepared by scholars at Tyndale House, Cambridge. The KJV translates whole sentences, not word by word, so its wording differs: one Hebrew word can become several English words, and the KJV may choose “the LORD” where the gloss reads “Yahweh”. Both are faithful — they answer different questions. For the KJV's own rendering, switch to the KJV text.

Words in [ ] are added by the English.

Translation differences
Translation
Details
See on the biblical-era map
In the KJVVerse 22,702 of 31,102 · 73.0%

Study this verse

Written with AI assistance. Always check it against Scripture.

This verse

The LORD had let the Assyrian emptiers strip Jacob and Israel of their glory and ruin their vine, and that is why Nineveh’s judgment has now come.

“For the LORD hath turned away the excellency of Jacob,”

The verse gives the reason for the judgment on Nineveh. The LORD himself took away his people’s glory and used Assyria to do it.

“as the excellency of Israel:”

The paired names take in the whole nation, south and north alike.

“for the emptiers have emptied them out,”

The Assyrians, named for the way they plundered and depopulated the land. The doubled word stresses how complete it was.

“and marred their vine branches.”

The vine is Israel, and its ruined branches are the nation’s ruined people, land and prosperity.

Passage studyNahum 2:1–2

The Destroyer Comes Up Against Nineveh

1He that dasheth in pieces is come up before thy face: keep the munition, watch the way, make thy loins strong, fortify thy power mightily. 2For the LORD hath turned away the excellency of Jacob, as the excellency of Israel: for the emptiers have emptied them out, and marred their vine branches.

Summary

Nahum 2 opens on the siege of Nineveh, the capital of Assyria. The destroyer has already come up against the city, and the prophet calls on Nineveh to guard its ramparts, watch the roads, brace itself and gather all its strength, all of which will be in vain. Verse 2 gives the reason behind the siege. The LORD let the Assyrians, the “emptiers”, strip his people Jacob and Israel and ruin their vine, and now the empire that plundered them is to be plundered in turn. In two verses we learn that God rules over the strongest empire on earth, that his word is certain, and that he remembers what was done to his people.

Who is “he that dasheth in pieces”?

Nahum leaves the destroyer unnamed, and history supplies the name. In 612 BC the armies of the Babylonians and the Medes besieged Nineveh together and destroyed it, and its fall brought the Assyrian Empire to an end. They came as instruments of God’s judgment. The Hebrew verb behind “dasheth in pieces” is pûwts, which means to break something into fragments, to dash it to pieces, or to scatter it abroad. The title Nahum gives this enemy describes what he will do to the city: shatter it so that it is utterly destroyed.

“Is come up before thy face” puts the enemy right in front of Nineveh, already at its gates. Nahum speaks of a coming event as though it had already happened, a way of speaking often called the prophetic perfect. What God has decreed is as good as done in his sight, so the prophet can speak of it as finished, and the suddenness of the scene makes the attack feel present and unavoidable.

The verse marks a turn in the book. Nahum opens with “the burden of Nineveh” (Nahum 1:1), and the first chapter shows who the LORD is: a jealous God who takes vengeance on his enemies, who is “slow to anger, and great in power, and will not at all acquit the wicked” (Nahum 1:2–3). Chapter 2 moves from that announcement to the siege itself, told scene by scene, and this verse is its opening scene. The burden laid on Nineveh in chapter 1 now begins to fall.

Why Nahum tells Nineveh to defend itself

Four quick commands follow, and each is sound military advice for a city under siege. Nahum gives them knowing how the siege will end, so they carry a grim irony: guard everything you have, and the city will still fall.

“Keep the munition” means guard the fortifications. The word mᵉtsûwrâh comes from a root meaning to hem in, and it names a stronghold or rampart, the walls, towers and mounds that defend a city. Nineveh’s defences were famous. Its walls are reported to have stood over 100 feet high and to have been thick enough for chariots to drive along the top, and the city looked impregnable. The Assyrians trusted that strength, and Nahum tells them to man it.

“Watch the way” calls for lookouts on the roads and approaches, to follow the enemy’s movements and be ready when he arrives. “Make thy loins strong” joins môthen, the loins or waist, a part of the body that stands for strength, with châzaq, which means to make strong, strengthen or make firm. A man tightened his belt around his waist before he ran, worked or fought, so the phrase means to brace yourself and gather all your strength for battle. “Fortify thy power mightily” sums up the rest. Its last word, mᵉʼôd, means very, greatly or exceedingly, and it calls for strengthening the city’s forces to the utmost.

Taken together, the commands picture a great city doing everything it can against an enemy God has already sent. The psalmist knew where that ends: “There is no king saved by the multitude of an host: a mighty man is not delivered by much strength” (Psalm 33:16–17). God “removeth kings, and setteth up kings” (Daniel 2:21), and every empire answers to him, as Jeremiah shows when he sees the cup of God’s wrath handed to the nations (Jeremiah 25:15–29). Before the LORD, the walls of the proudest city of its day are as weak as any other.

Why judgment came on Nineveh

Assyria was a terror to the nations. Its armies deported whole peoples, flayed captives and boasted of their cruelty, and Nahum’s first chapter shows the LORD as the avenger of such wickedness. God is patient, and his justice is certain. He holds even the most powerful empire to account for its oppression and pride, and Nineveh’s fall was his righteous judgment on a city of bloodshed and idolatry.

Could Nineveh have repented?

God is patient and merciful, and he had already spared Nineveh once. When Jonah preached there, the city repented, and God turned from the judgment he had announced (Jonah 3). By Nahum’s day Nineveh had gone back to its oppression and idolatry. A people that keeps refusing God’s warnings comes at last to a judgment that is certain, because his forbearance, great as it is, has a limit. That is why Nahum speaks with such finality where Jonah’s preaching ended in a reprieve.

The LORD has turned away the excellency of Jacob

Verse 2 opens with “For”, and it looks back to explain the judgment the rest of the chapter describes. Nineveh’s ruin answers directly to what Assyria did to God’s people.

“Excellency” is gâʼôwn, a word for majesty, glory and pomp, and also for pride and arrogance. Said of Jacob and Israel, it means their former strength and prosperity and their standing as God’s covenant people, which displayed his glory on earth, and it may include the temple. Jacob and Israel are both names for the one people, and set side by side they take in the whole nation. On one reading Jacob stands for Judah in the south and Israel for the northern kingdom, so that both halves of the nation lost their glory.

It is “the LORD” who turned it away. The Assyrians did the damage, and Nahum names God as the one behind it. The cause was Israel’s long disobedience and idolatry, which broke the covenant. God had warned his people that unfaithfulness would bring humiliation, exile and the loss of their glory (Deuteronomy 28). The northern kingdom fell to Assyria in 722 BC, when Samaria was taken and its people carried away (2 Kings 17:5–6). Judah survived, but it suffered hard invasions and heavy tribute, most of all when Sennacherib came up against its fortified cities in 701 BC (2 Kings 18:13–16).

The emptiers and the marred vine

The Hebrew of “the emptiers have emptied them out” uses the same root twice, bâqaq, which means to pour out or to empty, and figuratively to depopulate. The emptiers, boqeqim, are the Assyrian armies, named for what they did. They looted the land, carried off its people and took its wealth, and the doubled word stresses how thoroughly they did it. Deporting whole populations was their way of breaking a nation’s identity and heading off rebellion.

“Marred” is shâchath, a verb meaning to decay, or to ruin, destroy and spoil. What they ruined was the vine, one of Scripture’s favourite pictures of Israel. The psalmist says God brought a vine out of Egypt and planted it, and then asks why he has broken down its hedges so that all who pass by pluck it (Psalm 80:8–16). Isaiah sings of God’s vineyard and then explains the song: “For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah his pleasant plant” (Isaiah 5:1–7). The vine stands for the nation’s life and fruitfulness and for the bond God made with it as the one who planted and tended it. To mar its branches is to ruin the land, scatter the people, strip away their prosperity and break the nation in body and spirit, so that what once flourished is left broken and barren.

God’s rod still answers to him

God used Assyria to judge his people, and he still held Assyria to account for its own cruelty and pride. Isaiah says so plainly. God calls the Assyrian “the rod of mine anger” and sends him against a hypocritical nation, and then he promises to punish the king of Assyria for his stout heart and proud looks (Isaiah 10:5–15). Jeremiah sees the same pattern: “first the king of Assyria hath devoured him; and last this Nebuchadrezzar king of Babylon hath broken his bones”, and God promises to punish Babylon as he punished Assyria (Jeremiah 50:17–18). An oppressor who prospers for a while still stands under God’s justice, and his time comes.

For the suffering remnant of Judah who first heard Nahum, this verse meant that God had seen their affliction. The people who emptied them would be emptied in turn, and God would vindicate his covenant.

Christ, the conqueror and the true vine

The judgment on Nineveh points ahead to Christ’s victory over every power that sets itself against God. On the cross he spoiled principalities and powers and triumphed over them (Colossians 2:15), breaking the hold of sin, death and the works of the devil. The psalm of God’s anointed king says, “thou shalt dash them in pieces like a potter’s vessel” (Psalm 2:9), and when Christ returns he comes as the rider on the white horse who judges and makes war in righteousness (Revelation 19:11–16). Nineveh’s walls fell before the destroyer God sent, and on the last day the kings of the earth will hide in the rocks and ask, “who shall be able to stand?” (Revelation 6:15–17).

Nineveh’s call to make its loins strong for battle has its answer in Paul’s call to “be strong in the Lord, and in the power of his might” (Ephesians 6:10). That strength rests on the Lord, and its armour is faith, righteousness and the gospel of peace. Isaiah gives the reason: “Trust ye in the LORD for ever: for in the LORD JEHOVAH is everlasting strength” (Isaiah 26:4).

The excellency of Israel was turned away because of sin, and the Servant who came to restore it “hath no form nor comeliness” and “no beauty that we should desire him” (Isaiah 53:2). He is the glory of God all the same, and through his humbling he became the source of true glory for his people. Jesus says, “I am the true vine” (John 15:1), and branches broken by sin can be grafted in and bear fruit (Romans 11:17–24). The restored excellency of God’s people rests on Christ’s finished work, and it ends in a new heaven and a new earth, where God makes all things new (Revelation 21:1–5).

The God who remembers his people’s wrongs

These two verses show God ruling the whole of history. The greatest city of its age manned its walls and gathered its armies, and the one God had sent came up before its face all the same. He let his own people be stripped when they broke his covenant, and he remembered every wrong their oppressors did to them.

So the passage speaks to two kinds of people at once. To the proud and the cruel it says that walls and armies are a poor shelter on the day God acts. To those who suffer under them it says that God sees, remembers and acts in his own time. Lasting security lies in righteousness and in humble trust in him, and the people he planted as his vine he will restore in Christ, the true vine.

Last revised

Public-domain commentary

Matthew Henry

From his Commentary on the Whole Bible. Henry wrote on whole passages, and this entry covers Nahum 2:1–10. He set out his notes in a two-level outline, kept here as he numbered it.

1662–1714 · 10 verses
Passage under commentNahum 2:1–10
I. II. Main points1. 2. Sub-points

Here is, I. An alarm of war sent to Nineveh, Nahum 2:1. The prophet speaks of it as just at hand, for it is neither doubtful nor far distant: "Look about thee, and see, he that dashes in pieces has come up before thy face. Nebuchadnezzar, who is noted, and will be yet more so, for dashing nations in pieces, begins with thee, and will dissipate and disperse thee;" so some render the word. Babylon is called the hammer of the whole earth, Jer. 1:23. The attempt of Nebuchadnezzar upon Nineveh is public, bold, and daring: "He has come up before thy face, avowing his design to ruin thee; and therefore stand to thy arms, O Nineveh! keep the munition; secure thy towers and magazines: watch the way; set guards upon all the avenues to the city; make thy loins strong; encourage thy soldiers; animate thyself and them; fortify thy power mightily, as cities do when an enemy is advancing against them" (this is spoken ironically); "do the utmost thou canst, yet thou shalt not be able to put by the stroke of this judgment, for there is no counsel or strength against the Lord."

II.A manifesto published, showing the causes of the war (Nahum 2:2):

The Lord has turned away the excellency of Jacob, as the excellency of Israel, that is, 1. The Assyrians have been abusive to Jacob, the two tribes (have humbled and mortified them), as well as to Israel, the ten tribes, have emptied them, and marred their vine-branches. For this God will reckon with them; though done long since, it shall come into the account now against that kingdom, and Nineveh the head-city of it. God's quarrel with them is for the violence done to Jacob. Or, (2.) God is now by Nebuchadnezzar about to turn away the pride of Jacob by the captivity of the two tribes, as he did the pride of Israel by their captivity; He has determined to do it, to bring emptiers upon them, and the enemy that is to do it must begin with Nineveh, and reduce that first, and humble the pride of that. God is looking upon proud cities, and abasing them, even those that are nearest to him. Samaria is humbled, and Jerusalem is to be humbled, and their pride brought low; and shall not Nineveh, that proud city, be brought down too? Emptiers have emptied the cities, and marred the vine-branches in the country of Jacob and Israel; and must not the excellency of Nineveh, that is so much her pride, be turned away too?

III.A particular account given in of the terrors wherein the invading enemy shall appear against Nineveh; every thing shall contribute to make him formidable.

1.The shields of his mighty men are made red, and probably their other arms and array, as if they were already tinctured with the blood they had shed, or intended hereby to signify they would put all to the sword; they hung out a red flag, in token that they would give no quarter.

2.The valiant men are in scarlet; not only red clothes, to intimate what bloody work they designed to make, but rich clothes, to intimate the wealth of the army, and that is the sinews of war.

3.The chariots shall be with flaming torches in the day of his preparation; when they are making their approaches, they shall fly as swiftly as lightning; the wheels shall strike fire upon the stones, and those that drive them shall drive furiously with a flaming indignation, as Jehu drove. Or they carried flaming torches with them in the open chariots, when they made their approach in the night, as Gideon's soldiers carried lamps in their pitchers, to be both a guide to themselves and a terror to their enemies, and with them to set all on fire wherever they went.

4.The fir-trees shall be terribly shaken; the great men of Nineveh, that overtop their neighbours, as the stately firs do the shrubs; or the very standing trees shall be made to shake by the violent concussions of the earth, which that great army shall cause.

5.The chariots of war shall be very terrible (Nahum 2:4): They shall rage in the streets, that is, those that drive them shall rage; you would think the chariots themselves raged; they shall be so numerous, and drive with so much fury, that even in the broad ways, where, one would think, there should be room enough, they shall jostle one another; and these iron chariots shall be made so bright that in the beams of the sun they shall seem like torches in the night; they shall run like the lightnings, so swiftly, so furiously. Nebuchadnezzar's commanders are here called his worthies, his gallants (so the margin reads it), his heroes; those he shall recount, and order them immediately and without fail to render themselves at their respective posts, for he is entering upon action, is resolved to take the field immediately, and to open the campaign with the siege of Nineveh. His worthies shall remember (so some read it); they shall be mindful of the duty of their place, and the charge they have received, and shall thereby be made so intent upon their business that they shall stumble in their walks, shall make more haste than good speed; they stumble, but shall not fall; for they shall make haste to the wall thereof, shall open the trenches; and the defence, or the covered way, shall be prepared (something to shelter them from the darts of the besieged), and they shall so closely carry on the siege, and with so much vigour, that at length the gates of the rivers shall be opened (Nahum 2:6); those gates of Nineveh which open upon the river Tigris (on which Nineveh was built) shall be first forced by, or betrayed to, the enemy, and by those gates they shall enter. And then the palace shall be dissolved, either the king's house or the house of Nisroch his god; the same word signifies both a palace and a temple. When the God of heaven goes forth to contend with a people, neither the palaces nor their kings, neither the temples nor their gods, can protect and shelter them, but must all inevitably fall with them.

IV.A prediction of the consequences of this; and it is easy to guess how dismal those will be.

1.The queen shall fall into the hands of the enemy (Nahum 2:7): Huzzab shall be led away captive; she that was established (so some read it), thought herself safe because she was concealed and shut up in secret, shall be discovered (so the margin reads it) and shall be led away captive, in greater disgrace than that of common prisoners; she shall be brought up in a mock state, and her maids of honour shall lead her, because she is weak and faint, not able to bear such frights and hardships, which are doubly hard and frightful to those that have not been used to them; they shall attend her, not to speak cheerfully to her and to encourage her, but murmuring and moaning themselves, as with the voice of doves, the doves of the valleys (Ezekiel 7:16), noted for their mourning, Isaiah 38:14; Isaiah 59:11. They shall be tabering upon their breasts, beating their own breasts in grief and vexation, as if they were drumming upon them, for so the word signifies.

2.The inhabitants, though numerous, shall none of them be able to make head against the invaders, or stand their ground (Nahum 2:8): Nineveh is of old like a pool of water, replenished with people as a pool with water (and waters signify multitudes, Revelation 17:15), or as those waters with fish; it was long ago a populous city; in Jonah's time there were 120,000 little children in it (Jonah 4:11), and, ordinarily, cities and countries are increasing in their number every year; but, though they have so many hands to be employed in the public service, yet they shall not be able to inspire one another with courage, but they shall flee away like cowards. Their commanders shall do what they can to animate them; they shall cry, "Stand, stand, have a good heart on it, and we shall do well enough;" but none shall so much as look back; they shall not have the least spark of courage remaining, but every one shall think it is his wisest course to make his best of the opportunity to escape; they shall not so much as look back to see who calls for them. Note, God can dispirit the strongest and boldest, in the day of distress, so that they shall not be what one would expect from them, but like a pool of water, the water whereof is dried up and gone.

3.The wealth of the city shall become a prey, and all its rich furniture shall fall into the hands of the victorious enemy (Nahum 2:9); they shall thus animate and excite one another to plunder: Take the spoil of silver; take the spoil of gold; thus the officers shall stir up the soldiers to improve their opportunity; here are silver and gold enough for them, for there is no end of the store of money and plate. Nineveh, having been of old like a pool of water, has gathered a vast deal of mud; and abundance of glory it has out of all the pleasant furniture, all the vessels of desire, which they have gloried in and which shall now be a prey and a pride to the conquerors. Note, Those who prepare raiment as the clay, and heap up silver as the dust, know not who may put on the raiment and divide the silver, Job 27:16, Job 27:17. Thus this rich city is empty, and void, and waste, Nahum 2:10. See the vanity of worldly wealth; instead of defending its owners, it does but expose them, and enable their enemies to do them so much the more mischief.

4.The soldiers and people shall have no heart to appear for the defence of the city. Their spirits shall melt away like wax before the fire; their knees shall smite together (as Belshazzar's did, in his agony, Daniel 5:6), so that they shall not be able to stand their ground, no, nor to make their escape; much pain shall be in all loins, as is the case in extreme frights, so that they shall not be able to hold up their backs. And the faces of them all shall gather blackness, like that of a pot that is every day over the fire; so the word signifies. Note, Guilt in the conscience will fill men with terror in an evil day, and those who place their happiness in the wealth of this world and set their hearts upon it think themselves undone when their silver, and their gold, and their pleasant furniture are taken from them.

Historical interpretation

Fourteen Centuries of Reception

3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.

3 quotes · AD 420–1781
Post-NiceneEarly MedievalMedieval
400500600700800900100011001200130014001500160017001800

Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.

d. AD 420JeromePost-NiceneSourceCommentary on Nahum
Chapter 2, verses 1 and 2: He who scatters has ascended before your face, guarding the siege: consider the way, strengthen your loins, greatly fortify your strength. For just as the Lord has repaid the pride of Jacob, so He will repay the pride of Israel. Because the desolators have scattered them and spoiled their branches. I am compelled by necessity to turn my course between the rocks and the cliffs, with imminent shipwreck, so as to navigate between the history and allegory of my discourse, and to be cautious lest it suddenly collide. Indeed, according to the fables of the poets:

Scylla threatens on the right side, Charybdis on the left, unrelenting. If we flee the rocks, we plunge into the deep; if we avoid the swirling whirlpools, we are thrown onto the rocks. The Lord is my witness that in all I have said according to the Hebrew, I am not speaking in my own sense, which is an argument used against false prophets, but rather following the interpretation of the Hebrews, from whom I have learned a great deal over a considerable time, and I must simply indicate what I have learned to my own people. Certainly, it will be at the discretion of the reader, when he goes through both, to judge which one he should follow more. Now, the speech is turned to Nineveh (and hence the prophets are especially obscure because suddenly, while something else is being discussed, the person is changed to others) and it is said to her: Nebuchadnezzar, who will besiege you, is coming to you, who will devastate the fields in front of your mouth, pursue the farmers, plunder the countryside, and also keep you enclosed herself. Therefore, because war is imminent for you, behold, the joyful prophet now predicts: carefully consider and behold what may happen to you. Strengthen your loins, that is, prepare yourself: gather strength greatly, that is, gather an army: just as the Lord avenged Judah from the pride of Sennacherib, with his army being killed in Judah, and he himself being slain by his own sons: so will he avenge Israel, that is, the ten tribes that are possessed by Nineveh. For both the Assyrians devastated and destroyed both Judah and Israel, and under the metaphor of the vine, they corrupted the offspring of both (or 'of both trees').

LXX: Contemplate the way, hold your loins, strengthen yourself vigorously, because the Lord has turned away the disgrace of Jacob, as the disgrace of Israel: for those who shook them off have shaken themselves off, and their branches have been demolished. Three things are commanded to the Jews. First, that they contemplate the way, and diligently look at the path by which they will walk, according to what is written in Jeremiah: Stand in the ways, and ask for the eternal paths, and see what the good way is; And walk in it (Jeremiah 6:16): so that when we stand in many ways, we may come to that way which says: I am the way (John 14:6). Then it is said to him, to hold his loins, that is, to mortify his body after the election of the way, and to subject himself to servitude, lest, preaching to others as a king and master, he himself be found reprobate (1 Corinthians IX). It is now too long to say how the virtue of the devil is chiefly in the loins, and how the promise is made to David: I will set the fruit of thy loin upon thy throne (Psalms CXXXI, 11). And that of the Apostle: For as yet Levi, who received tithes, paid tithes in Abraham: For he was yet in the loins of his father, when Melchisedech met him (Hebrews VII, 10). And that John is girded with a leather belt (Matth. III), and that the disciples are commanded by the Savior: Let your loins be girded (Luke XII, 35). And the Apostle to the Ephesians: Stand therefore, having your loins girt about with truth (Ephes. VI, 14): for although exercise is very beneficial, and a life of self-control is superior to the mortification of the loins, yet nothing mortifies them so much as the knowledge of the truth. Hence it is said: Gird your loins with truth. For if the truth is Christ, he who believes with his whole mind in Christ has mortified his desires in Christ. Thirdly, it is commanded to be strengthened exceedingly: 'You have chosen,' he says, 'the way, you have held tight to your desire, take on virtue, so that you may be able to fight against your enemies.' And lest perhaps you doubt, a reason is given to you why you should hope: 'The Lord has turned away the disgrace of Jacob, just as he has turned away the disgrace of Israel,' which is ambiguous: either he has turned away the disgrace of Jacob himself, which he was inflicting on others, or he has turned away the disgrace which Jacob was enduring from others. But it seems to me better that the insult which Jacob used to do to others should be turned away from the Lord. For it is not of such great virtue to endure injury done by others, as it is of the grace of the Lord to be unable to do injury, being gentle, meek, and tranquil. It is asked, how injury is turned away from Jacob, just as it had been turned away from Israel. After Jacob wrestled with the angel, he deserved to receive the name Israel (Genesis XXXII), and because he saw God, he ceased to do injury. Just as Israel, the understanding or man who sees God, and always thinking about God, does not know how to do wrong, so every insolence and outrage is turned away from Jacob, that is, from the supplanter, from him who is still in the struggle and supplants enemies. But in order that we may know how wrong is taken in a bad sense, Solomon is witness, saying: Eyes full of contempt, a wicked tongue (Prov. 6). But how according to both interpretations wrong is turned away from Jacob, which was first turned away from Israel, the following passage makes clear: Because they shook them off, and demolished, or corrupted, their scourges. The angels, he says, of each one who daily behold the face of the Father (Matthew XV, 10), shook off whatever dust had adhered to Jacob and Israel. Hence also the feet of Peter are washed (John XIII). And through the prophet it is said: Shake off the dust, and arise, Jerusalem (Isaiah LII, 2). It is also commanded to the disciples by the Savior: Shake off the dust from your feet (Matthew X, 14). And in the Psalms it is written: Like arrows in the hand of a mighty one, so are the children of the shaken off (Psalm CXXVI, 4). Therefore, the mind is inclined towards insult, not only by Jacob, but also by Israel: because whatever was earthly in them and formed from the lower elements, this was shaken off and purified by the ministering angels, or rather by the guardians and teachers, who not only expelled them, but also scattered the vices which temporarily satisfy the senses and are like whips and branches devoid of fruit, as the Lord says: Every branch that abides in me and bears fruit, my Father cleanses, that it may bear more fruit; but what does not abide in me and does not bear fruit, my Father cuts off and throws into the fire (Matthew 15).
d. AD 444Cyril of AlexandriaPost-NiceneSourceCommentary on Nahum
Watch the road, brace your loins, be exceedingly courageous in your strength, because the Lord has turned away the insolence of Jacob, as the insolence of Israel. To those about to go very soon into Judea, and intending to go home, he necessarily adds that it is needful for the future both to watch the road and brace their loins, that is to be ready and prepared for the toils of the journey, and to be courageous against all hesitation, and to be seen to love being superior to long distances, using invincible eagerness for this. A sign of readiness is to have one's loins, as it were, well-ordered and girded. And indeed our Lord Jesus Christ says to the holy apostles, or rather to all who believe in him, "Let your loins be girded." For the posture is that of a traveler, and is most especially fitting for those who preach the divine gospel, and have their feet most ready for this. Therefore, he says, brace your loins, instead of, be prepared and, as it were, ready for a journey. For the Lord has turned away, he says, the insolence of Jacob as the insolence of Israel. Observe again in these words the distinction that is necessarily introduced. For by Jacob he means those who dwelt in Samaria, that is the ten tribes, over whom reigned those from the tribe of Ephraim and Manasseh, who came from Joseph, who was from Jacob; but by Israel he names those in Jerusalem, I mean Judah and Benjamin. And since, when Sennacherib had sacked Samaria, Jerusalem was not captured, as God at that time defended it and destroyed the Assyrian by the hand of an angel; and Cyrus released not only the captives from Samaria who had been carried away to Nineveh, but also those from Jerusalem, when Nebuchadnezzar had captured the land; the Prophet necessarily says that the Lord turned away the insolence of Jacob as the insolence of Israel. And by insolence he means slavery or servitude.
d. AD 1781Richard ChallonerMedieval
Hath rendered the pride of Jacob: He hath punished Jacob for his pride; and therefore Ninive must not expect to escape. Or else, rendering the pride of Jacob means rewarding, that is, punishing Ninive for the pride they exercised against Jacob.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

Continue studying Nahum 2:2 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.

Related study articles8