SEV Biblia, Chapter 1:1 Â¶ Carga de Nínive. Libro de la visión de Nahum de Elcos.
Clarke's Bible Commentary - Nahum 1:1 Verse 1. The burden of Nineveh.] aŤm massa not only signifies a burden, but also a thing lifted up, pronounced, or proclaimed; also a message. It is used by the prophets to signify the revelation which they have received from God to deliver to any particular people: the oracle-the prophecy. Here it signifies the declaration from God relative to the overthrow of Nineveh, and the commission of the prophet to deliver it.
As the Assyrians under Pul, Tiglath-pileser, and Shalmaneser, three of their kinds, had been employed by a just God for the chastisement of his disobedient people; the end being now accomplished by them, God is about to burn the rod wherewith he corrected Israel; and Nineveh, the capital of the Assyrian empire, is to be destroyed. This prediction appears to have been accomplished a short time after this by Nebuchadnezzar and Cyaxares, the Ahasuerus of Scripture.
Nahum, µwjn Nachum, signifies comforter. The name was very suitable, as he was sent to comfort the people, by showing them that God was about to destroy their adversaries.
John Gill's Bible Commentary Ver. 1. The burden of Nineveh , etc.] Of the city of Nineveh, and the greatness of it, (see Gill on “Jon 1:2”); (see Gill on “Jon 3:3”); Jonah was sent to this city to threaten it with ruin for its sins; at that time the king and all his people humbled themselves and repented, and the threatened destruction was averted; but they relapsing to their former iniquities, this prophet foretells what would be their certain fate; very rightly therefore the Targum, and some other Jewish writings f12 , observe, that Jonah prophesied against this city of old; and that Nahum prophesied after him a considerable time, perhaps at a hundred years distance. This prophecy is called a burden; it was taken up by the prophet at the command of the Lord, and was carried or sent by him to Nineveh; and was a hard, heavy, grievous, and burdensome prophecy to that city, predicting its utter ruin and desolation; and which, as Josephus says, came to pass hundred fifteen years after this prophecy; and which event is placed by the learned Usher in the year of the world 3378 A.M., and which was 626 B.C.; and by others in the year of the world 3403 A.M., of the flood 1747, in 601 B.C.; but by Dean Prideaux and Mr. Whiston f17 , in 612 B.C.; the book of the vision of Nahum the Elkoshite ; no other prophecy is called, a book but this, as Abarbinel observes; and gives this reason for it, because the other prophets immediately declared their prophecies, as Jonah; but Nahum never went to the Ninevites, but wrote his prophecy in a book, and sent it to them. It is called “the book of the vision”; what it contains being made known to him by the Lord in a vision, as was common; hence the prophets are called seers; and the prophet is described by the place of his birth, an Elkoshite; though some think he is so called from his father, whose name was Helkesi, and said to be a prophet too, as Jerom relates; and with this agrees the Targum, which calls him Nahum of the house or family of Koshi; but Jarchi says that Elkosh was the name of his city; Aben Ezra and Kimchi are in doubt which to refer it to, whether to his city, or to his ancestors; but there seems no reason to doubt but that he is so called from his native place; since Jerom says, that there was a village in Galilee called Helkesi in his days, and which he had seen; though scarce any traces of the old buildings could be discerned, it was so fallen to ruin, yet known, to the Jews; and was shown him by one that went about with him; and which is, by Hesychius the presbyter, placed in the tribe of Simeon. This is another instance, besides that of Jonah, disproving the assertion of the Jews, that no prophet rose out of Galilee, ( John 7:52).
Matthew Henry Commentary Verses 1-8 - About a hundred years before, at Jonah's preaching, the Ninevite repented, and were spared, yet, soon after, they became worse tha ever. Nineveh knows not that God who contends with her, but is tol what a God he is. It is good for all to mix faith with what is her said concerning Him, which speaks great terror to the wicked, an comfort to believers. Let each take his portion from it: let sinner read it and tremble; and let saints read it and triumph. The anger of the Lord is contrasted with his goodness to his people. Perhaps the are obscure and little regarded in the world, but the Lord knows them The Scripture character of Jehovah agrees not with the views of prou reasoners. The God and Father of our Lord Jesus Christ is slow to wrat and ready to forgive, but he will by no means acquit the wicked; an there is tribulation and anguish for every soul that doeth evil: but who duly regards the power of his wrath?
Original Hebrew משׂא 4853 נינוה 5210 ספר 5612 חזון 2377 נחום 5151 האלקשׁי׃ 512