TRV
Translation
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.
Complete Jewish Bible
For ADONAI is restoring the pride of Ya'akov, along with the pride of Isra'el; because plunderers have plundered them and ravaged their vines.
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.
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.
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.
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.
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.
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Commentary on Nahum 2 verses 1–10
1 ¶ He that dasheth in pieces is come up before thy face: keep the munition, watch the way, make thy loins strong, fortify thy power mightily.
2 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.
3 The shield of his mighty men is made red, the valiant men are in scarlet: the chariots shall be with flaming torches in the day of his preparation, and the fir trees shall be terribly shaken.
4 The chariots shall rage in the streets, they shall justle one against another in the broad ways: they shall seem like torches, they shall run like the lightnings.
5 He shall recount his worthies: they shall stumble in their walk; they shall make haste to the wall thereof, and the defence shall be prepared.
6 The gates of the rivers shall be opened, and the palace shall be dissolved.
7 And Huzzab shall be led away captive, she shall be brought up, and her maids shall lead her as with the voice of doves, tabering upon their breasts.
8 But Nineveh is of old like a pool of water: yet they shall flee away. Stand, stand, shall they cry; but none shall look back.
9 Take ye the spoil of silver, take the spoil of gold: for there is none end of the store and glory out of all the pleasant furniture.
10 She is empty, and void, and waste: and the heart melteth, and the knees smite together, and much pain is in all loins, and the faces of them all gather blackness.
Here is, I. An alarm of war sent to Nineveh, Nah 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 (Nah 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 (Nah 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 (Nah 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 (Nah 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 (Eze 7:16), noted for their mourning, Isa 38:14; Isa 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 (Nah 2:8): Nineveh is of old like a pool of water, replenished with people as a pool with water (and waters signify multitudes, Rev 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 (Jon 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 (Nah 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, Nah 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, Dan 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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
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JeromeAD 420
Commentary 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).
Cyril of AlexandriaAD 444
Commentary 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.
Richard ChallonerAD 1781
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.
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SUMMARY
Nahum 2:2 serves as a pivotal theological justification within the prophet Nahum's oracle against Nineveh, the capital of Assyria. While the surrounding verses vividly detail Nineveh's impending destruction, this verse looks back to explain the divine rationale for Assyria's judgment. It declares that the Lord Himself allowed or orchestrated the desolation of Jacob and Israel, permitting their "excellency" or glory to be "turned away" by the "emptiers" – the Assyrians – who thoroughly plundered and "marred their vine branches." This statement underscores that Nineveh's coming ruin is not arbitrary, but a righteous act of divine retribution for their past cruelty and devastation inflicted upon God's covenant people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Nahum 2:2 employs several potent literary devices to convey its message of divine justice and national devastation. Parallelism is evident in the phrase "the excellency of Jacob, as the excellency of Israel," which uses synonymous parallelism to emphasize that both parts of God's covenant people experienced this divine turning away of their glory. The verse also utilizes powerful Metaphor, most notably in "their vine branches," where Israel is likened to a vine. This metaphor evokes images of a once-fruitful and vibrant nation now broken and ruined, highlighting the extent of their desolation. The "emptiers" can be seen as a form of Personification or Metonymy, where the agents of destruction (the Assyrians) are identified by their destructive action, giving a vivid and active sense to their role. Furthermore, the Repetition of the root bâqaq in "emptiers have emptied them out" creates a strong rhetorical emphasis, underscoring the thoroughness and completeness of the plundering and depopulation inflicted upon Israel.
THEOLOGICAL AND THEMATIC CONNECTIONS
Nahum 2:2 profoundly articulates the principle of divine justice and God's sovereign control over history, even amidst the suffering of His own people. It reveals that while God may use wicked nations as instruments of His judgment against His disobedient people, He does not condone their cruelty or pride. The "emptiers" are held accountable for their actions, demonstrating that God's justice is comprehensive, extending to all nations and individuals. This verse reassures the suffering remnant of Judah that God sees their affliction and will ultimately vindicate His covenant. It also serves as a stark reminder that even those who seem to prosper through oppression will face the consequences of their actions in God's perfect timing.
REFLECTION AND APPLICATION
Nahum 2:2 offers profound insights into the character of God and the consequences of human actions, both for nations and individuals. It reminds us that God is actively involved in human history, orchestrating events according to His righteous purposes. For those who suffer injustice, this verse provides a powerful assurance that God sees, remembers, and will ultimately bring justice to oppressors. It also serves as a sober warning that even when God uses individuals or nations as instruments of His will, they are still accountable for their own sin, pride, and cruelty. This should prompt us to examine our own hearts and actions, ensuring that we do not become "emptiers" in our relationships or society, causing harm to others for our own gain. Instead, it calls us to live justly, mercifully, and humbly, trusting in God's ultimate sovereignty and His promise to restore what has been marred. It invites us to find hope in God's unwavering commitment to His people, even when they experience seasons of desolation, knowing that His ultimate plan is for restoration and flourishing.
Questions for Reflection
FAQ
Why did the LORD "turn away" the excellency of Jacob and Israel?
Answer: The phrase "the LORD hath turned away the excellency" indicates God's sovereign hand in the historical events that led to Israel's desolation. While the Assyrians were the physical agents of destruction, Nahum attributes the ultimate cause to God's permissive will or active judgment. This "turning away" was primarily a consequence of Israel's persistent disobedience and idolatry, which violated their covenant with God. Throughout the Old Testament, God repeatedly warned that unfaithfulness would lead to national humiliation, exile, and the loss of their distinctive glory (e.g., Deuteronomy 28). Thus, God allowed the "emptiers" to fulfill His righteous judgment, even as He would later judge the "emptiers" themselves for their excessive cruelty.
Who are the "emptiers" mentioned in Nahum 2:2?
Answer: The "emptiers" (Hebrew boqeqim) are the Assyrians, particularly their military forces. This term vividly describes their characteristic method of warfare, which involved not only conquering but also thoroughly plundering, depopulating, and devastating the lands and cities of their enemies. They would "empty out" the land of its resources and its people, often deporting entire populations to break their national identity and prevent rebellion. This verse specifically refers to their historical campaigns against the Northern Kingdom of Israel in 722 BC and their later invasions of Judah, where they "marred their vine branches" through widespread destruction and forced tribute.
What is the significance of "marred their vine branches"?
Answer: The "vine" is a rich and frequently used metaphor in the Old Testament to represent Israel (e.g., Psalm 80:8, Isaiah 5:1-7). It symbolizes Israel's vitality, fruitfulness, and their unique covenant relationship with God, who cultivated them as His chosen vineyard. Therefore, "marred their vine branches" signifies the comprehensive ruin and desolation inflicted upon the nation of Israel. It speaks to the destruction of their land, the scattering of their people, the loss of their prosperity, and the breaking of their national and spiritual well-being. It paints a picture of a once-flourishing entity reduced to a state of brokenness and barrenness due to the Assyrian onslaught.
CHRIST-CENTERED FULFILLMENT
Nahum 2:2, with its depiction of God's people suffering desolation at the hands of oppressive "emptiers," finds profound Christ-centered fulfillment in several ways. While Israel's "excellency" was turned away due to their sin, foreshadowing a deeper spiritual emptiness, Christ is revealed as the ultimate "excellency" and glory of God, who was Himself "emptied" for our sake. The prophet Isaiah spoke of the Suffering Servant, who had "no form or majesty that we should look at him, and no beauty that we should desire him" (Isaiah 53:2), yet through His self-emptying (Philippians 2:7), He became the source of true glory and restoration. Jesus declares Himself to be the "true vine" (John 15:1), and through His sacrifice, the "marred vine branches" of humanity, broken by sin, can be grafted into Him and bear fruit (Romans 11:17-24). The judgment against the "emptiers" (Assyria) in Nahum foreshadows the ultimate judgment of all oppressive forces and sin itself through Christ's victory on the cross and His return. He is the one who will finally and completely restore the true "excellency" of God's people, not based on their own merits, but on His perfect work, bringing an everlasting kingdom where justice reigns and all that was marred by sin is made new (Revelation 21:1-5).