This chapter is easy, only that the understanding of the words causes us some trouble. For the prophet still remains with the captivity of Nineveh, that is, the destruction of the whole kingdom. For the prophets have this way, that they repeat and double the same thing with other and again other words. k)
V. 1. Woe to the murderous city. l)
That is, you are cruel and bloodthirsty, one who likes to shed blood. For xxx has not only active, but also passive meaning, namely [that sanguinum stands] for: who is guilty of shed blood, as we have said Hosea 4, 2. "There comes one bloodguilt after another",m ) as if he wanted to say: You have killed many, so that the city is nothing but blood. n)
Which is full of lies.
Instead of universa mendacii it should read: which is completely lying, "unfaithful". o) It is the same opinion that is in Hosea Cap. 4, 2. is: "There is no faithfulness, no love in the land"; so here: You are all lying, there is no faithfulness.
k) The prophet seems to take great delight in spirit in the disturbance of the exceedingly ungodly people, and persists in picturing the captivity and the disturbance of the great city.
l) As if to say: Now your hour has come, since you have always been bloodthirsty.
m) Ps. 51:16: "Deliver me from the debt of blood." n) You are a city full of murder.
o) "You are an unfaithful city, one must not trust the other."
in you. p) For the kingdoms have this peculiar vice, that they are tyrannical, unfaithful. q) And since these vices, so gross and so obvious, prevail, it cannot happen otherwise than that God punishes them most severely. God tends to turn a blind eye to secret vices and does not punish them immediately, but He cannot overlook obvious ones, but searches them out. Therefore, when He wants to punish hidden vices, He first makes them obvious and brings them to light, as we see that it has now happened with the papacy.
And [full of] robbery. r)
Dilacerationibus, that is, one does violence to the other; one attacks the other's goods. He accuses them of terrible shameful deeds: first, he says that the city is violent; second, it is lying; third, there is no love. "No one does good to another."
And will not let go of their robbery. s)
Instead of non recedet a te rapina it should read like this: the robbing does not stop. The gluttony and the devouring does not stop, it does not abate, "there is no stopping of the devouring". t)
p) What is said here in an affirmative way is in Hosea in a negative way.
o) cruel, inclined to shed blood. fRom. 3:15. "Their feet are hastening to shed blood."
r) As if to say: You are full of violence or robbery.
s) rapina or prasäu, namely of all goods.
t) as wild animals are wont to do.
V. 2, 3: For then shall the scourges be heard to clatter, and the wheels to rattle, and the horses to cry, and the chariots to roll. He will bring up horsemen with shining swords and flashing spears. There lie many slain and great heaps of corpses, so that there is no number of them, and one must fall over their corpses. u)
u) The number of corpses increased daily. - It indicates the bodies prostrated and lying there. - Here in our original is first the text of the Vulgate and then essentially a translation that agrees with our German Bible, with two insignificant marginal glosses. We have omitted this as superfluous.
v) and the debt. - This gloss is missing from Weimar's.
w) and the future defeat. - This is the rule that when the Lord has waited a long time, Moses finally comes.
x) "The chariots rattle along", as if they wanted to mix heaven and earth into each other. - VirZilii
lii). IV, v. 135: 8tat sonipos, uo trorm kerox sxurnanUu ruuiutit.
(y) "The riders therefore strike out."
z) He talks as if he sees the thing before his eyes.
Heap of corpses]. Gravitas means according to a Hebrew idioma ) the quantity and abundance, as in the first book of Moses [Cap. 13, 2.] it is said of Abraham: "Abram was very rich (gravis)b ) in silver", indicating that Abraham had a great quantity of goods. Thus he says here: There shall be a multitude of slain, and an immense house of corpses,c ) namely, from one side, that of the Ninivites, xxx means a corpse in Hebrew. Ps. 110, 6.: Judicabit in nationibus, implebit ruinas means according to the Hebrew: he will make it heaps full of corpses. - "And one shall fall upon the dead bodies." d) The prophet sees in the spirit many bodies falling on one side, as if to say: those who are still alive when the war breaks out and rages, they will fall over their corpses.
V. 4. All this for the sake of the great whoredom of the beautiful harlot who deals in sorcery, who has acquired the heathen with her whoredom and the land and people with her sorcery. e)
It should read: Because of the multitude of fornications of the lovely whore and sorceress,f ) who has sold (vendidit) the pagans and the peoples into her fornication. Here he shows why Nineveh will suffer such terrible things, namely because of the godlessness and idolatry, which she has made up with the beautiful pretext of worshiping God. He does not speak both of the
a) "not heavy alone, but great and heavy." - f "fullness "f or size.
b) that is, he had much, the fullness.
c) "who are stabbed and strangled". He describes the Chaldeans who fight bravely and courageously.
d) That is, they will be constantly sallied. It is a description of the raging and continuing war. There is no end to the living falling over those corpses. There is no cessation in the falling of a multitude of corpses.
e) This text reminds us that it must be understood of spiritual fornication and sorcery.
f) namely, this happens. As if he wanted to say: All this has come because sin has risen to the highest and it was time to punish. Too great was the amount of idolatry and godlessness of this whore, who pleased to the highest, who joined many nations in her godlessness. The name of God "must" remain a cloak of impiety in the whole world. Thus the Turk, even though he is exceedingly godless, nevertheless prefers the name of God. So does the pope.
For this is the name of the ungodly nature and the idolatry which many people practiced by devoting their goods to this ungodly service. g) For fornication means the ungodly being and idolatry, which many maintained by devoting their goods to this ungodly worship. 2 Kings 9:22: "Thy mother Jezebel's whoredom and sorcery increase." A "beautiful dear" harlot or a lovely or pleasant one she has been called because of the apparent worship of God and the pretense of worship of God, by which she lured several nations to herself as it were by a spell. The apostle says Rom. 16, 18: "By sweet words they seduce the innocent hearts. For it follows: She has sold (vendidit) the Gentiles into her fornication etc. Vendere is frequent in Scripture. Isa. 52,l ) 3.: "Ye are sold for nought; ye shall be redeemed even without money." Rom. 7, 14: "I am sold under sin." Likewise 1 Kings 21:2, 25: "So there was none so sold as to do evil in the sight of the Lord, but Ahab." i) So it is said here: She sold them,j ) that is, she gave them away in error through her ungodliness and apparent hypocrisy. A remedy no longer has any place where vice has begun to become a habit. k)
V. 5. Behold, I will look upon thee, saith the Lord of hosts, and I will uncover thy face unto thee; and I will shew thy nakedness unto the heathen, and thy shame unto the kingdoms. l)
g) This city was godless and a despiser of God. It had teachers who taught ungodly things; these it feeds, these it keeps as deceivers.
h) which pleased many very much, as it tends to be with godlessness. She is called a sorceress or a poisoner, because she had many seducers who seduced the people with beautiful words.
1) Weimarsche: IÄa. 51.
The Erlanger has in the margin 1 Re.]. 1, 25. This is probably a printing error.
i) But it indicates the avarice of the exceedingly godless teachers who take money and sell the wretched people. Ps. 14, 4: "They devour my people, that they may feed themselves."
j) that is, it has attracted and lured many peoples.
k) Ungodliness grew to the highest level, even the outward vices. There is no place for a remedy, "God belongs here", if the vice cannot be improved.
l) He speaks extraordinarily poetically because of his great heart movement. - At the beginning of this section is like-
He alludes to thatm ) shame, when the whores uncover their shame for carnal pleasure. Such a one, he says, you were, you whore, that you offered yourself for the consummation of every fornication,n ) and "attacked with your legs against all who passed by", Ezek. 16, 25. "Behold, I will uncover thy privates," that is, thy secret places, which formerly seemed beautiful and pleasing to all, I will make manifest, that thou shalt be put to shame and despised by all). Thus we have seen that it has also happened to the Roman harlot, so that what was beautiful before has now become disgusting after the light of the Gospel has been revealed, so that the more they excuse themselves, the more they only burden themselves with shame and disgrace. "And to the kingdoms thy shame," namely, that thou shouldest be bad, naked, and shameful with all. p)
V. 6. I will make you completely horrible. q)
Thus it says Ps. 107, 40: He has poured out contempt on the princes. To "pour out contempt" means to make them contemptible by the exceedingly bright light of the Word.
And ravish you. r)
I will set you down, and make you manifest to the whole world, "that you are the text of the Vulgate first, and then a Latin translation, which exactly agrees with that of our Bible. Therefore, we omit these.
m) namely the carnal.
n) As if to say, "You whore," you who were reckless, to any whoredom etc. "Harp, thou impotent harlot, I will lift up thy shirt again," thou hast offered thyself to the pleasure of any. - As is carnal whoredom, so is spiritual, which admits all teachers.
o) As if he wanted to say: What you have done for sin, I will do for punishment; I will expose your grave under your face, that is, I will make your ungodliness obvious, namely how ungodly you have acted. This is what happened to the pope when the gospel was made manifest.
p) and what was pleasant before, I will now make disgusting. They must hear to their faces today that the masses, pilgrimages etc. are nothing and have been nothing but frauds of the popes.
(q) Your loveliness has become the object of disgust. - The time has come that I will turn your loveliness into disgust. - It is seen that this has happened with the Jews, the heretics, the pope, the monks and priests.
r) As if to say: I want to make you a fool. - sOontnraoliisj rather: oonturnslia. This is a general word against all who have committed either a great or a small vice.
a great fool". For the recognized and revealed foolishness he calls a disgrace, "a foolishness," as in the first book of Moses, Cap. 34, 7: "That he had committed foolishness against Israel." s)
And make a monster out of you. t)
In exemplum or in spectrum or spectaculum. That is, I will make 'you to be an example to all. For from the beginning of the world the wicked have been an example to others.
V. 7 That all who see you should flee from you and say: Minive is cast out.
"To flee from you" or: to depart from you. Likewise, "It is finished with thee." And it shall come to pass, that every one that beholdeth thee [etc.] u)
Who will have compassion on her? and where shall I seek you comforters? v)
Instead of: Quis commovebit super te caput? it should read: Who will shake his head at you (or rather: for you)? w) that is, no one will show compassion for you, but all will laugh and dance at your adversity. x)
V. 8. 9. Do you think you are better,y ) than the city No of the rulers, which layz ) by the waters, and had waters round about, whose walls and fortressesa ) were the sea? Mohren and Egypt was their countless power. b)
I will make it known to the whole world that you have been a fool. This is what moves them most, that their foolishness is made public and revealed. - Shame is taken passively, that is, that you are worthy of having shame done to you.
t) He does this to all his enemies, that they should be an abomination and a terror to all who lived in the future, like Cain, Ishmael and all heretics.
u) As if to say, I will make you such an example that everyone who sees you will flee from you, saying, "It is gone."
v) Now the prophet mocks for the joy of the spirit, w) that is, who will have mercy on you?
x) and will delight in your misfortune.
y). Instead of: RunHui<1 rnelior 68 it should read: "Do you think you are better than No (^exanäria)?"
z) squae Uaditatj rather: which was located.- In the Weimarschen: Huu68ita est instead of: quae sita est. This is not a printing error, because the Erlanger also reads like this.
a) seujus clivitiae that is, this city had its wealth and power from the sea, or that it was safe and inaccessible away from the sea, or: whose power and might was the sea.
b) stortituckoj or strength.-[Lt non est ünisj namely their power and strength sist kem endj.
As far as I can rely on my memory, I remember to have read this name xxxx (Mino) or No three times, which the Latin Bible calls Alexandria, Ezek. 30, 14. 15. 30, 14. 15. Jer. 46, 25. This is one of the darker passages in the prophets. For he compares Nineveh with Alexandria, which was stronger and more powerful than Nineveh. Nevertheless it has perished, how much more will you, Nineveh, perish. c) But how this comparison can stand is still not quite clear to me. Because the city Alexandria in Egypt was, at least according to the name, not yet existing. d) How? if one understood under this name "No" an old city in the kingdom of the Mohrenland, as Saba was, which was situated at riverse ). From this read the Josephusf ) after. Or it was Thebes, which was famous and well-known by its hundred gates. Therefore I translate thus: Are you better than No, the artist,g ) or the breadwinner, which was famous by arts and surrounded by waters, whose wealth or fortune was the sea. h)-"Mohren was her power." It seems that this city, of which mention is made here, was the capital and seat of the kingdom in Mohrenland, since he says that Mohrenland was her power, and Egypt, which is neighboring, also brought her aid,i ) and Africa ["Put"] and Libya, all had joined together and united their arms, and yet they could not maintain No. How much less will you, Nineveh, be preserved. Therefore he adds and speaks:
c) This is a conclusion from the greater to the lesser. No "was better than you", and yet it did not escape punishment. I believe that it was an ancient city and more powerful than Nineveh.
d) namely at the time of the prophet.
e) on the Nile
f) III). 2 untiHuitutuni, 6NP. 10?) § 2. Saba and Thebes lay in the middle of the river, of Alexandria I do not know.
g) It is not populorurn. The interpreter has been deceived by the similarity of the letters, because it means a pupil, a nourished person, an artist or craftsman.
h) and mighty through noble artists, "since good trade is" as in Nuremberg and Venice.
i) As if he wanted to say: Nevertheless, she also was led away into captivity, as great and powerful as she was. Now if this one, who was the mightier, could not escape, much less you.
*) In our template: oax. 12.
V. 9-11. Put and Libya were thy help. j) Yet she was driven out, and went away captive; and her children were slain in every street;k ) and the lot was cast about her nobles, and all her mighty men were put in chains and fetters. So you also must become drunk.
Namely, from the cup 1) of the wrath and anger of God. For to drink the cup "is to have a good strong tentation or tribulation." Jer. 48, 26: "Make them drunk" with the cup of wrath. Isa. 51, 17: "You have drunk the cup of wrath" to the bottom.
And hide yourself.
Et eris despecta or: and will be hidden. m) You who until now have been in light, in great glory, now your splendor will suddenly pass away with shame.
And seek a stronghold before the enemy. n)
That is, your enemies will harass you so that you will seek help everywhere, but nowhere will you find it.
V. 12. All your strong cities are like fig treeso ) with ripe fig;p ) when they are shaken to fall into the mouth of theq ) one who wants to eat them.
Thus he ridicules the effort of those who are left, 1) that is, all the forces in the city. r) For he compares the troops of Ni
j) They were in league with that city, therefore the city was very devout and very firm, yet it is subdued, as if to say, There is no counsel against the Lord.
k) setisi] rather eotiisi 8unt [so reads the Vulgate; therefore this is to be regarded as a correction of the glossator, everywhere in the streets. - Either the lot has been cast over them, or they have been bound with fetters.
l) "Cup" is that which is due to each one and is distributed for his sin.
m) That is, you will be completely destroyed.
n) Since the enemy is pressing, you will seek help before his power. - [Instead of ad inimieoj it should rather read: before the enemy.
o) because you are fearful.
p) that is, with fruits that ripen first before others, q) any. - super os or in os.
1) According to the Altenburg and Hall manuscripts, we have assumed instead of reiiquuna: reli^uoruM.
r) Such are all thy fortifications. The king of the Chaldeans will shake you with little crew and devour everything.
nive's the fig trees with their firstfruits, that is, with the fruits that ripen first. s) The troops and forces of the Ninivites will not be scattered and struck down in any other way than like ripe fruit shaken from the trees, which, as it were, descend and fall of their own accord. For God is wont to make the hearts of those tremble with fear whom He will deliver to the enemies. For if the heart is trembling and fearful, then no forces are sufficient, but if the heart is courageous and valiant, then great forces are destroyed with small troops.
V. 13. Behold, thy people shall become women within thee; and the gates of thy land shall be opened unto thine enemies;t) and the fire shall consume thy bars.
Here he interprets the above simile in general by saying: "There is no courage left. u) For men who before fought fearlessly with the enemy, stood fearlessly in the battle line and were not afraid of any man's attack, now have a heart like women,v ) they are almost lifeless with fear. Similarly, the gates will be open everywhere to the attack of the enemy, because there are no heroes or defenders, but fearful women who will not stop the attack of the enemy, and the fire will consume the bars. w)
So far he has described the devastation and destruction of Niuive. Now he begins to mock and ridicule the Ninivites until the end of the chapter, saying:
s) as if he wanted to say: All other trees must be cut down with axes, here such a work will not be necessary, because fear is in your hearts and courage in the hearts of the Chaldeans. He gives the Chaldeans the assurance of a very easy victory and ascribes a desperate heart to the Ninivites.
t) That is, wherever you are in your country, the enemy will rage. In Hebrew it says: it will be opened by Oesfnen, as: rejoicing I will rejoice.
u) You are not stouthearted. As if to say, "Your heart is gone from the Lord's judgment, so that you fear you cannot resist, even though your walls are the strongest.
v) Women are fearful by nature; see the epistle of Peter [1. Ep. 3, 7.P
w) so that the enemy can go in and do his will. He uses the most bitter scorn against the hopeful defeated.
V. 14. draw water for yourself, for you will be besieged. x)
[According to the Hebrew, it means this: Draw for yourself water of siege. Water of siege is the water which the besieged use. y) For it is known that a city which is shut in by siege is most afflicted thereby, if there be not abundance of water. As if he wanted to say: Even if you try to get water in abundance, you will not be able to do anything. You can struggle, but you will not be able to get it. z) By the way, if there were a vein of the blood of your fathers in you, you would break out, you would keep the enemy from enclosing the city by siege, you would not be able to resist even water in abundance, much less besiege the city.
Improve your celebrations.
Or, erect fortifications. "Oh yes, mend and rag, make good." Restore the old ruins, strengthen the bastions, yes, move every stone, but you will accomplish nothing. For your endeavors will be thwarted, and your efforts will be in vain.
Go into the clay and kick the glue.
So it should read instead of: Intra in lutuma ) et calca subigens. You have the same expression in Gen. 14, 10: b) "It had many clay pits," puteos bituminis. But it is the mortar or clay or potter's earth from which bricks are made.
x) "Hui, help yourself."
y) which you will need when you are besieged. For this is the way it is in extreme times of war. If no victory is hoped for, then one resorts to everything.
z) "Defy and draw, go on, draw, hui'." As if he wanted to say: you are not able; as if he wanted to say: you are indeed drawing water, you are mixing the glue, the mortar etc., you intend to restore the torn buildings: your effort is in vain. If you were men, you would hurry into the field, you would go out of the city.
a) "to the brick barn".
b) where the kings who were beaten in the valley are mentioned, where the clay was, from which pots and bricks are made.
And make bricks.
Tene lateres should mean make the bricksc ) strong, that is, the kiln. The brick kiln,d ) where the bricks are baked, means 2 Sam. 12:31, "He burned 1) them in brick kilns." By these words loud scorn is indicated against the timid and fugitive, whose efforts he ridicules all by mocking. e)
V. 15 But the fire will devour you and the sword will kill you.
It should read: For even there the fire will consume you, the sword will kill you. f) Though you labor to fortify the city, to prepare bricks, and omit nothing that you can accomplish, yet you shall not profit thereby; in vain shall you labor, for the sword shall devour you.
It will eat you away, like the bugs. g)
That is, they will come upon you without any particular order, with impetuosity, in heaps, as beetles and grasshoppersh ) are wont to attack the gardens and devour everything green there is, both herbs and seeds, leaving nothing unharmed. i)
It will attack you like bugs, it will attack you like locusts. j)
Instead of congregare ergo ut bruchus, multiplicare ut locustae it should read: gravesce
c) or the lime to bricks
d) "Brick barn
1) Instead of duxit in our original, the Vulgate reads trnäuxit.
e) As if to say, however hard you try, you will get nowhere.
f) Your efforts will be in vain, you will not succeed, for the Chaldean will come who will succeed in everything.
g) You will not be able to stand.
h) namely, so great is their quantity. - as it happens when entering a city.
i) These are not pleasing and pleasant similes for us, because these winged animals (aves) are unknown to us. Only known things appeal to us, therefore these similes are unpleasant to us.
j) You will be invaded as when a forest is invaded by locusts. Where these settle, they devour everything. - Above [Cap. 3, 3.] we had the expression gravis ruinae.
sicut bruchus, gravesce sicut locusta. If these animals, the beetle and the grasshopper, seemed gaudy to us, then the likeness would also be lovelier to us. But the locust is an animal that crawls and jumps more than it climbs. Its kind is described in Proverbs 30:27: "Locusts have no king, yet they go forth in multitudes." Therefore he says: "Hui!" 1) You also imitate the kind and nature of the locusts, and break into the armed battle lines of the enemies in heaps after the manner of the locusts. But you will not be able to do it. Thus he mocks the unlucky Ninivites, as if to say, "You will not go out against the enemy by heaps, but will rather be scattered and fly away, just as the locusts are scattered and fly away. l)
V. 16. You have more merchants than there are stars in the sky. m)
It should mean: Make your trade more than there are stars in the sky. There was nothing in your city that was not for trade. Merchants flocked to you from all sides with their goods. Now you see nothing in front of the general public. "Ei, how stupid have become all alleys from the Kansmannschatz, which were before all full." Be now a henschrecke, put on weapons and kick the enemies
k) a harmful animal. There are many kinds of these animals. See what Jerome says. - "One hangs on another." The locusts have a marvelous nature; without leaders they keep their multitude together.
1) "Hui" put by us instead of knee in our template, which seems to us not well possible.
l) He sneers at them: "Hui! *Be also their great multitude, become many! As if to say, "You will not be able to do much more; you will be scattered and put to flight, and if there is a great crowd among you, it will be like locusts being scattered and flying away. - As if to say, This will not happen, for you are a fearful people, you are a woman; you do not cling together like locusts.
m) He wants to say: You Nineveh, which was so strong until now, so populous and respectable by merchandise, whose was more than stars in the sky, which was full of goods like Sidon and Thrus: stand, you, which was so populous and much, now you are unable to do anything. Now shave thyself, "do thyself together"! Where are your merchants now? "How wide and spacious are your streets!
") Weimarsche: "the shui?s". We have assumed the latter.
against it. n) So you see a beautiful depiction of the war and the distraught city.
But now they will spread like beetles and fly away.
So it should read: bruchus exspoliatus avolavit,o ) that is, you are beetles that fly away, not that gather; you follow the beetles in fleeing and flying away, not in gathering and coming together. p) By the way, since he said above: "more than there are stars in the sky", the figure of hyperbole, which is frequent in the holy scriptures,q ) is like that in secular writings: Known by rumor as far as the sky is (super aethera). Who does not see that there were not so many merchants as there are stars in the sky? In the same way it is said in Hosea Cap. 1, 10. in the same image: "But the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered." Ps. 139, 18. "Theirs would be more than the sand." 2 Sam. 17:11, [Vulg.], "Let Israel be gathered together as the sand of the sea, which cannot be numbered." Who does not see that in this way of speaking hyperbolic is spoken?
V. 17. Your masters are as many as grasshoppers, and your captains as beetles, which lie down on the fences in the cold days;s ) but when the sun goes out, they are lifted up, that it is not known where they remain.
n) As if to say: It is impossible; "one goes out here, the other there".
o) namely, you have made your purchase trade more than stars in the sky find, but behold, the beetle is plundered and flown away.
p) For the locusts fly in a heap.
q) as in the first book of Moses by Abraham [Cap. l3, 16.]. - As if he wanted to say: You are locusts and such beetles, which scatter and fly away, the Chaldeans are the right locusts, which hold together. The Afsyrians, who should gather together, fly away like the scattered beetles.
r) Now he explains what it is that the beetles fly away, as if to say: So it is. - Oustoäes, that is "the lords" (xriueipW). - xrubkeoti, that is "the captains". - euveu loeustaruru st,the beetle") or swarm soonAroAutio). - As if to say, I liken you not to the locusts flying toward, but to the locusts flying away. - "that encamp" or: that have broken camp.
s) They cannot harm in cold days, but creep in the fences and are fearful; they hide and flee wherever they canm.
Here he interprets what it is that the beetles fly away, since he describes the kind of the beetles or the grasshoppers. For the grasshoppers are in the habit of looking for hiding places at the time of cold, not to do harm, but to hide, so that they are protected from damage by the cold. But when the sun rises,t ) they immediately fly away, as we see this with us in the flies, which are troublesome to us in summer, but when winter comes, hide in cracks and nooks, so that they are nowhere to be seen, let alone fall troublesome. So also your guardians, that is, the lords, are intent on nothing else, take nothing else in mind but that they flee. u) They look for hiding places, not in order to fight with the enemies, but in order to preserve their lives by hiding. There is a bitter mockery and a great derision in the word "encamp" (castrametantium). For their fortification will be fear and flight, as if to say, They are so angry that they camp in the fences. Your fortification is nothing but fear and trembling. "Paper walls are poor walls."
V. 18. Your shepherds will sleep,v ) O king of Assyria, your mighty ones will lie down.
That is, they flee to their sleeping chambers to hide and conceal themselves there from the disturbance that is coming,w ) and will keep quiet. They sleep from fear and terror of death, as Jonah was overcome in the ships from anguish of heart, from heavy sorrow [from sleep].
And your people will be scattered on the mountains, and no one will gather them.
t) When the sun warms the air, they "become glad" and fly away.
u) You find timid.
v) The Hebrew word means "to lie down with the body".
w) They do not go out into the battle line, "hiding" as when a dead man hides in the grave.
"On the mountains", "back and forth on the mountains, that is in the land of Judah". For this land is mountainous, Luc. 1, 65. And there is no leader to gather the people, but they will wander about without a leader, scattered and confused. And your people are not united or gathered together in clustersx ) like locusts when they are gathered together, but like locusts flying away and fleeing.
V. 19. No one will mourn for your harm, nor grieve for your plague. y)
For this fear will spread over the whole land and it will be known in the whole world. The whole world will be spectators at your distress and calamity, and in addition to this, no one will have compassion on you, but all will rejoice that you are afflicted, and that [the Chaldean] 1) has taken cruel vengeance on you, since you destroyed all before by your power. Therefore he says:
But all who hear these things from you will claspz their hands over you. For upon whom hath not thy wickedness passed without ceasing?
Instead: Omnes, qui audierunt auditionem tuam, compresserunt manum super te, quia super quem non transiit malitia tua semper? [in the Vulgate] it should read like this: All who hear your rumor will clap their hands over you, because there is no one over whom your malice has not always passed.
So much about Nahum.
x) because they are without a leader. - Erlanger: uäjuvatus instead of: uäunutus.
Your judgment is manifest, you cannot but confess it. - usKrotn 68t or will bear suffering. - "Plague" or Irneturu.
1) We consider this addition necessary. Without it, instead of surapsisss, sumpturu esse would be read. - Instead of snsvs [cruel] the Erlanger reads: 86P6.
2) not only have no compassion ^but)