Commentary on Joel Amos Obadiah Jonah Micah and Nahum John Calvin (continued)
JOHN CALVIN
What follows, {Ανδ} {τηεψ} {ηαςε} {δεστροψεδ} {τηειρ} {σηοοτσ}, or their branches, I take metaphorically, because the Israelites, as to outward appearances had been pulled up by the roots; for before the eyes of their enemies they were reduced to nothing, and their very roots were torn ups so that they perceived nothing left. The Lord indeed always preserved a hidden remnant; but this was done beyond the perceptions of men. But what the Prophet says metaphorically of the ruined branches, is to be understood of what was apparent.
Nahum 2:3
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.
3. Clypeus fortium ejus rubefactus est, viri potentiae ejus vermiculati (hoc est, rubro etiam colore;) in igne lampadum (vel, taedarum) currus in die expeditionis ejus, et abietes tremefactae sunt.
The Prophet describes here how dreadful the Chaldeans would be when prepared against the Assyrians. He says, The shield of his brave men 301 is made red Some think that their shields were painted red, that blood might not appear; and that the soldiers had on red garments, that they might not be frightened in case they were wounded; and this is what history records of the Lacedemonians. But as the habits of these nations are not much known to us, it is enough for us to know, that their warlike appearance is here described; as though he had said, that the Chaldeans would come against Nineveh with violent and terrible power. Hence he says, that the men of his strength 302 would be clad in scarlet; he refers no doubt to the color of their dress. Some expound this of the Assyrians, and say that their shame is here designated; but this is too strained. The Prophet, I have no doubt, describes here the Chaldeans, and shows that they would be so armed that even their very appearance would put to flight their enemies, that is, the Assyrians.
For the same purpose he afterwards adds, With fire of torches, 303 or lamps, is the chariot in the day of his expedition. The word {,}פלדותpeladut, occurs nowhere else; and the Jews think that the letters are inverted, and that it should be {,}לפידות as this word is afterwards used by the Prophet in the next verse, and in the same seems plain, and Marckius has taken the same view of it: but Newcome, as well as Henderson, differ widely, and give a rendering which seems not to comport with the context. It is like that of Drusius, which no doubt made him to say that he did not understand the passage. For Jehovah restoreth the excellency of Jacob As the excellency of Israel. In this connection, this can have no meaning. The version of Henderson is the same, only he puts the verb in the future tense. The verb {{שבhas the meaning of turning away, as well as of restoring, and Marckius renders it avertit, he turned away. Then ,{}גאוןrising, swelling, elatio, is more commonly taken in a bad than in a good sense, as meaning pride, haughtiness.
The latter part of the verse sets before us distinctly the means which had been adopted to take away this pride. The passage is evidently parenthetic. --- Ed.
301{,{גבוריהוof his heroes, --- ``heroum.'' --- Dathius. 302{,{}חיל-{אנשיmen of war, --- ``warriors,'' Henderson; ``the valiant men.'' --- Newcome. 303The most satisfactory explanation of this word is what is offered by Parkhurst, and adopted by Henderson. He says that {,{פלדin Arabic, is to cut, or cut in pieces, and that {}פלדותmay have been the scythes or cutting instruments with which the chariots were armed. Then in eight or nine MSS. The ,{}בbeth, before ,{}אשis ,{}כcaph. If this reading be adopted, and the poetical singular number be retained as to the word chariot, the clause may be thus translated: --- Like fire are the scythes of the chariot, In the day of his preparation. To which shall be added the line which follows, --- And the fir-trees (spears) tremulously shake. Fir-trees are rendered ``cypresses'' by Henderson; and Newcome, following the Septuagint, changes to the word into what signifies ``horsemen.'' The figure is bold, but it is no unusual thing in poetry to call an instrument by the name of the material of which it is made. --- Ed.