Nahum 1 · The Lantern

The birthun of Nynyue; the book of visioun of Naum Helcesei.

(Chapter I—Verse 1.) God, zealous and avenging Lord. The voice of the prophet praising God for avenging the injury done to his people by the Assyrians. Or, in a deeper understanding, that he hears the groaning of his saints and will make his adversaries feel punishment at the end of the world.

Something of this kind is the meaning of the word oracle: in his wish to give the prophets an insight often productive of rapture, God caused a sudden transformation of their mind so that while in this condition they might receive the knowledge of the future with deeper fear.

The burden of Nineveh, the book of the vision of Nahum the Elkoshite. First, he defines the purpose of the prophecy, and usefully clarifies what and where it looks to; then he makes clear who is speaking and from where.

The Lord is a punyschere, and the Lord is vengynge; the Lord is venginge, and hauynge strong veniaunce; the Lord is vengynge ayens hise aduersaries, and he is wraththing to hise enemyes.

The Lord is pacient, and greet in strengthe, and he clensynge schal not make innocent. The Lord cometh in tempest, and the weies of hym ben in whirlwynd, and cloudis ben the dust of hise feet;

And again: "I will reestablish my covenant with you, and you shall know that I am Lord, that you may remember and be confounded and may no more open your mouth because of your confusion, when I shall be pacified toward you for all that you have done, says the Lord God." Thus it is clearly indicated by these divine words what was meant in another place by the statement "And thou…

The Lord's way is in destruction and in shaking, and clouds are the dust of his feet. As the Prophet is about to proclaim beforehand the capture of Nineveh for the comfort of those who have suffered, and to make clear to the wronged that it will be shaken down by God, he usefully recounts first the all-powerful nature of the divine, and that for it, when it chooses to accomplis…

"The Lord is longsuffering, great is his power, and he will certainly not clear the guilty." He does not suddenly and all at once inflict punishment, but only after exercising extreme longsuffering. You Ninevites are witnesses to this, practicing repentance and finding salvation, and then guilty of extreme wickedness and for a time not paying the penalty for it.

he blameth the see, and drieth it, and bryngith alle flodis to desert. Basan is maad sijk, and Carmel, and the flour of Liban langwischide.

If it is [Marcion's] Christ that is meant, he will not be stronger than the servants of the Creator. I would have been content with the examples I have shown you without adding anything further. But here a prediction of [Christ] walking on the water precedes his advent as well. The words of the psalm are, in fact, accomplished by Christ's crossing over the lake.

(Verse 4) Rebuking the sea, and drying it up, and leading all the rivers to the desert. It is described according to the power of God, who will avenge Israel's adversaries, showing that it is not difficult for Him to destroy the Assyrians, whose majesty even includes the ability to change the elements.

And the Prophet said, "He rebuketh the sea, and maketh it dry, and drieth up all the rivers;" and again, "He looketh on the earth and it trembleth; He rebuketh the mountains, and they smoke." And again the prophet Isaiah saith, "All the nations are accounted as nothing by Him." Now these things the Spirit of God spake concerning the power of God, that those things which were no…

Mounteyns ben mouyd togidere of hym, and litil hillis ben desolat. And erthe tremblide togidere fro the face of him, and the roundenesse of erthe, and alle dwellynge ther ynne.

Who schal stonde bifore the face of his indignacioun? and who schal ayenstonde in the wraththe of his stronge veniaunce? His indignacioun is sched out as fier, and stoonys ben brokun of hym.

The Lord is good, and coumfortynge in the dai of tribulacioun, and knowynge hem that hopen in hym.

And in greet flood passynge forth, he schal make ende of his place; and derknessis schulen pursue hise enemyes.

What thenken ye ayens the Lord? He schal make ende; double tribulacioun schal not rise togidere.

For as thornes byclippen hem togidere, so the feeste of hem drynkynge togidere schal be wastyd, as stobul ful of drienesse.

Of thee schal go out a man thenkynge malice ayens the Lord, and trete trespassyng in soule.

The Lord seith these thingis, If thei schulen be parfit, and so manye, and thus thei shulen be clippid, and it schal passe bi. I turmentide thee, and Y schal no more turmente thee.

And now Y schal al to-breke the yerde of hym fro thi bak, and Y schal breke thi bondis.

And the Lord schal comaunde on thee, it schal no more be sowun of thi name. Of the hous of thi god Y schal sle; Y schal putte thi sepulcre a `grauun ymage, and wellid togidere, for thou art vnworschipid.

Lo! on hillis the feet of the euangelisynge and tellynge pees. Juda, halewe thou thi feeste daies, and yelde thi vowis, for whi Belial schal no more put to, that he passe forth in thee; al Belial perischide.

Nahum1