Nahum 3:19

There is no healing of thy bruise; thy wound is grievous: all that hear the bruit of thee shall clap the hands over thee: for upon whom hath not thy wickedness passed continually?

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(19) Clap the hands over thee.—All that hear the “bruit” or report of the fall of Nineveh clap their hands with joy (Psalm 47:1), for where has not her oppressive rule been felt? The verse is addressed to the king (second person masculine) as the representative of the empire, perhaps also in view of his terrible end. The cruelty of the Ninevite régime is illustrated, as Kleinert remarks, in the sculptures, “by the rows of the impaled, the prisoners through whose lips rings were fastened, whose eyes were put out, who were flayed alive. Consequently it would be a joy to all nations to hear the voice of the messengers of the tyrant no more (Nahum 2:13), but to hear that of the messengers of his destruction.”

Matthew Henry's Concise Commentary

3:8-19 Strong-holds, even the strongest, are no defence against the judgments of God. They shall be unable to do any thing for themselves. The Chaldeans and Medes would devour the land like canker-worms. The Assyrians also would be eaten up by their own numerous hired troops, which seem to be meant by the word rendered merchants. Those that have done evil to their neighbours, will find it come home to them. Nineveh, and many other cities, states, and empires, have been ruined, and should be a warning to us. Are we better, except as there are some true Christians amongst us, who are a greater security, and a stronger defence, than all the advantages of situation or strength? When the Lord shows himself against a people, every thing they trust in must fail, or prove a disadvantage; but he continues good to Israel. He is a strong-hold for every believer in time of trouble, that cannot be stormed or taken; and he knoweth those that trust in Him.

Barnes' Notes on the Bible

There is no healing - (literally, "dulling") of thy bruise It cannot be softened or mitigated; and so thy wound is grievous (literally, sick), incurable, for when the wound ever anew inflames, it cannot be healed. The word, bruise, is the more expressive, because it denotes alike the abiding wound in the body Leviticus 21:19, and the shattering of a state, which God can heal Psalm 60:4; Isaiah 30:26, or which may be great, incurable Jeremiah 30:12. When the passions are ever anew aroused, they are at last without remedy; when the soul is ever swollen with pride, it cannot be healed; since only by submitting itself to Christ, "broken and contrite" by humility, can it be healed. Nineveh sank, and never rose; nothing soothed its fall. In the end there shall be nothing to mitigate the destruction of the world, or to soften the sufferings of the damned. The "rich man, being in torments," asked in vain that Lazarus might "dip the tip of his finger in water and cool my tongue."

All that hear the bruit of thee shall clap the hands over thee - For none can grieve at thy fall.

Nineveh sinks out of sight amid one universal, exulting, exceeding joy of all who heard the report of her. "For upon whom hath not thy wickedness passed continually?" "In that he asketh, upon whom hath not thy wickedness passed continually? He affirms most strongly that his evil did pass upon all continually." His wickedness, like one continual flood. which knew no ebb or bound, had passed upon the whole world and each one in it; now at length it had passed away, and "the whole earth is at rest, is quiet; they break forth into singing" Isaiah 14:7.

It is not without meaning, that having throughout the prophecy addressed Nineveh (in the feminine), now, in the close Nahum 3:18-19, the prophet turns to him in whom all its wickedness is, as it were, gathered into one, the soul of all its evil, and the director of it, its king. As Nineveh is the image of the world, its pomps, wealth, luxury, vanity, wickedness, oppression, destruction, so its king is the image of a worse king, the Prince of this world. : "And this is the song of triumph of those, over whom 'his wickedness has passed,' not rested, but they have escaped out of his hands. Nahum, 'the comforter,' had 'rebuked the world of sin;' now he pronounces that 'the prince of this world is judged.' 'His shepherds' are they who serve him, who 'feed the flock of the slaughter,' who guide them to evil, not to good. These, when they sleep, as all mankind, dwell there; it is their abiding-place; their sheep are 'scattered on the mountains,' in the heights of their pride, because they are not of the sheep of Christ; and since they would not be gathered of Him, they are 'scattered, where none gathereth.'" "The king of Assyria (Satan) knows that he cannot deceive the sheep, unless he have first laid the shepherds asleep. It is always the aim of the devil to lay asleep souls that watch. In the Passion of the Lord, he weighed down the eves of the Apostles with heavy sleep, whom Christ arouseth, 'Watch and pray, lest ye enter into temptation' Matthew 26:41; and again, 'What I say unto you, I say unto all, watch!' 'And no man gathers them,' for their shepherds themselves cannot protect themselves. In the Day of God's anger, 'the kings of the earth and the great men, and the rich men and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains' Revelation 6:15. Such are his shepherds, and his sheep; but what of himself?

Truly his bruise or breaking can not he healed; his wound or smiting is incurable; that namely whereby, when he came to Him in whom he found nothing John 14:30, yet bruised His heel, and exacted of Him a sinner's death, his own head was bruised." And hence, "all who have ears to hear," who hear not with the outward only, but with the inner ears of the heart, "clap the hands over thee," that is, give to God all their souls' thanks and praise, raise up their eyes and hands to God in heaven, praising Him who had "bruised Satan under their feet." Ever since, through the serpent, the evil and malicious one has lied, saying, "ye shall not surely die, eat and ye shall be as gods," hath his evil, continually and unceasingly, from one and through one, passed upon all men. As the apostle saith, "As by one man, sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned" Romans 5:12.

Upon whom then hath not his sin paased? Who hath not been shapen in iniquity? and whom did not his mother conceive in sin? Yet, it passes only, for "the world itself also passeth away," and we pass away from it, and all the evil it can do us, unless we share in its evil, is not abiding, but passing. This then is the cause, and a great cause, why "all that hear the bruit of thee" should "clap the hands over thee;" because thee, whose wickedness passed through one upon all, One Man, who alone was without sin, contemned and bruised, while He riced and justified from wickedness them who "hearing" rejoiced, and rejoicing and believing, "clapped the hands over thee." Yet they only shall be glad, upon whom his "wickedness," although it passed, yet abode not, but in prayer and good deeds, by the grace of God, they lifted up their hands to Him Who overcame, and Who, in His own, overcomes still, to whom be praise and thanksgiving forever and ever. Amen.

Jamieson-Fausset-Brown Bible Commentary

19. bruit—the report.

clap the hands—with joy at thy fall. The sole descendants of the ancient Assyrians and Babylonians in the whole country are the Nestorian Christians, who speak a Chaldean language [Layard].

upon whom hath not thy wickedness passed continually?—implying God's long forbearance, and the consequent enormity of Assyria's guilt, rendering her case one that admitted no hope of restoration.

Matthew Poole's Commentary

There is no healing of thy bruise; in a word, thou, Nineveh, must die, thy bruise he will not heal. who gave it, and others cannot. God by the Chaldeans hath wounded thee, and thy friends cannot bind up the wound.

Thy bruise; shivered and broken state.

Thy wound is grievous; hath brought a weakness on thee, thou art sick with thy wound, and faintest, not able to bear a cure.

All that hear the bruit of thee, of thy former carriage and present calamities,

shall clap the hands; insulting and rejoicing over thee.

Upon whom hath not; no kingdom, state, city, or family almost round about thee; not one can be named.

Thy wickedness; thy sins, thy idolatry, luxury, &c.; thy tyranny, pride, oppression, and cruelty; thy illegal, unprecedented violence.

Passed, without any bounds, and in most vehement and fierce manner.

Continually; either always treading down and trampling upon those whom thou hadst subdued, or else having conquered and spoiled one state, didst forthwith fall upon some other. Thus all suffered by thee, and all rejoice at thy utter downfall; and as none have cause to befriend thee, so none will find hearts to pity thee, or hands to help thee, but every one is ready to wish, that all who are, as thou wert, enemy to mankind and justice, may, as thou, perish without help or pity.

Gill's Exposition of the Entire Bible

There is no healing of thy bruise,.... Made by the fatal blow given to the empire by the taking of Nineveh; the ruin of it was irreparable and irrecoverable; the city of Nineveh was no more, and the Assyrian empire sunk, and never rose again: or, "there is no contraction of thy bruise" (r); as when a wound is healed, or near it, the skin round about is wrinkled and contracted. The Targum is,

"there is none that grieves at thy breach;''

so the Syriac version; so far from it, that they rejoiced at it, as in a following clause:

thy wound is grievous; to be borne; the pain of it intolerable; an old obstinate one, inveterate and incurable: or, is "weak", or "sickly" (s); which had brought a sickness and weakness on the state, out of which it would never be recovered:

all that hear the bruit of thee; the fame, the report of the destruction of Nineveh, and of the ruin of the Assyrian empire, and the king of it:

shall clap the hands over thee; for joy; so far were they from lending a helping hand in the time of distress, that they clapped both hands together, to express the gladness of their hearts at hearing such news:

for upon whom hath not thy wickedness passed continually? to which of thy neighbours hast thou not been troublesome and injurious? which of them hast thou not oppressed, and used with violence and cruelty? what province or city but have felt the weight of thine hand, have been harassed with wars, and distressed with tributes and exactions? and therefore it is no wonder they rejoice at thy fall. The destruction of this city, and so of the whole empire, is placed by Dr. Prideaux in the twenty ninth year of Josiah's reign, and in the year 612 B.C.; and by what Josephus says (t) it appears to have been but a little while before Josiah was slain by Pharaohnecho, who came out with an army to Euphrates, to make war upon the Medes and Babylonians; who, he says, had overturned the Assyrian empire; being jealous, as it seems, of their growing power. Learned men justly regret the loss of the Assyriaca of Abydenus, and of the history of the Assyrians by Herodotus, who promised (u) it; but whether he finished it or no is not certain; however, it is not extant; and in one place, speaking of the Medes attacking Nineveh, and taking it, he says (w), but how they took it I shall show in another history; all which, had they come to light, and been continued, might have been of singular use in explaining this prophecy.

(r) "nulla est contractio", Junius & Tremellius, Burkius. (s) "infirmata", Pagninus, Montanus; "aegritudine plena", Vatablus; "aegra", Junius & Tremellius, Piscator, Drusius, Burkius. (t) Antiqu. l. 10. c. 5. sect. 1.((u) L. 1. sive Clio, c. 184. (w) Ibid. c. 106.

Geneva Study Bible

There is no healing of thy bruise; thy wound is grievous: all that hear the bruit of thee shall clap the hands over thee: for upon {g} whom hath not thy wickedness passed continually?

(g) Meaning that the Assyrians had done hurt to all people.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

19. no healing of thy bruise] Lit. thy breach, a favourite word of Jeremiah, e.g. Jeremiah 6:14, Jeremiah 8:11; Jeremiah 8:21, “the hurt of the daughter of my people.” The hurt of Nineveh is incurable (Jeremiah 30:12), her ruin shall be eternal.

the bruit of thee] i.e. the report of thy downfall.

clap the hands] A gesture of illwill and malevolent gladness.

upon whom hath not thy wickedness passed] Assyria has been the foe and the scourge of the human race.

Pulpit Commentary

Verse 19. - There is no healing of thy bruise; there is no assuaging of thy hurt (Revised Version; Jeremiah 10:19). The ruin is irretrievable; no one shall restore the destroyed kingdom (see Zephaniah 2:13, 14). Thy wound is grievous; Pessima est plaga tua (Vulgate); Ἐφλέγμανεν ἡ πληγή σου, "Thy wound is inflamed." The "wound" is the stroke or plague inflicted by God (Leviticus 26:21). Shall clap the hands over thee. All who hear of thy destruction will rejoice over it (Psalm 47:1; Lamentations 2:15). Thy wickedness. The cruelty and oppression of Nineveh have been universally felt. If Edom is the type of insidious foes of the Church's own household, Nineveh is the emblem of open, blaspheming infidelity, arrayed in powerful opposition against God's people. In the overthrow of this kingdom there is a prophecy of the destruction of all anti-Christian powers, which shall be utterly crushed in the latter days.



Nahum 3:19

Keil and Delitzsch Biblical Commentary on the Old Testament

Such an end will come to the Assyrian kingdom on the overthrow of Nineveh. Nahum 3:18. "The shepherds have fallen asleep, king Asshur: thy glorious ones are lying there: thy people have scattered themselves upon the mountains, and no one gathers them. Nahum 3:19. No alleviation to thy fracture, thy stroke is grievous: all who hear tidings of thee clap the hand over thee: for over whom hath not thy wickedness passed continually?" The king of Asshur addressed in Nahum 3:18 is not the last historical king of that kingdom, but a rhetorical personification of the holder of the imperial power of Assyria. His shepherds and glorious ones ('addı̄rı̄m, as in Nahum 2:6) are the princes and great men, upon whom the government and defence of the kingdom devolved, the royal counsellors, deputies, and generals. Mâmū, from nūm, to slumber, to sleep, is not a figurative expression for carelessness and inactivity here; for the thought that the people would be scattered, and the kingdom perish, through the carelessness of the rulers (Hitzig), neither suits the context, where the destruction of the army and the laying of the capital in ashes are predicted, nor the object of the whole prophecy, which does not threaten the fall of the kingdom through the carelessness of its rulers, but the destruction of the kingdom by a hostile army. Nūm denotes here, as in Psalm 76:6, the sleep of death (cf. Psalm 13:4; Jeremiah 51:39, Jeremiah 51:57 : Theodoret, Hesselb., Str., and others). Shâkhan, a synonym of shâkhabh, to have lain down, to lie quietly (Judges 5:17), used here of the rest of death. As the shepherds have fallen asleep, the flock (i.e., the Assyrian people) is scattered upon the mountains and perishes, because no one gathers it together. Being scattered upon the mountains, is easily explained from the figure of the flock (cf. Numbers 27:17; 1 Kings 22:17; Zechariah 13:7), and implies destruction. The mountains are mentioned with evident reference to the fact that Nineveh is shut in towards the north by impassable mountains. Kēhâh, a noun formed from the adjective, the extinction of the wound (cf. Leviticus 13:6), i.e., the softening or anointing of it. Shebher, the fracture of a limb, is frequently applied to the collapse or destruction of a state or kingdom (e.g., Psalm 60:4; Lamentations 2:11). נחלה מכּתך, i.e., dangerously bad, incurable is the stroke which has fallen upon thee (cf. Jeremiah 10:19; Jeremiah 14:17; Jeremiah 30:12). Over thy destruction will all rejoice who hear thereof. שׁמעך, the tidings of thee, i.e., of that which has befallen thee. Clapping the hands is a gesture expressive of joy (cf. Psalm 47:2; Isaiah 55:12). All: because they all had to suffer from the malice of Asshur. רעה, malice, is the tyranny and cruelty which Assyria displayed towards the subjugated lands and nations.

Thus was Nineveh to perish. If we inquire now how the prophecy was fulfilled, the view already expressed by Josephus (Ant. x. 2), that the fall of the Assyrian empire commenced with the overthrow of Sennacherib in Judah, is not confirmed by the results of the more recent examinations of the Assyrian monuments. For according to the inscriptions, so far as they have been correctly deciphered, Sennacherib carried out several more campaigns in Susiana and Babylonia after that disaster, whilst ancient writers also speak of an expedition of his to Cilicia. His successor, Esarhaddon, also carried on wars against the cities of Phoenicia, against Armenia and Cilicia, attacked the Edomites, and transported some of them to Assyria, and is said to have brought a small and otherwise unknown people, the Bikni, into subjection; whilst we also know from the Old Testament (2 Chronicles 33:11) that his generals led king Manasseh in chains to Babylon. Like many of his predecessors, he built himself a palace at Kalah or Nimrud; but before the internal decorations were completely finished, it was destroyed by so fierce a fire, that the few monuments preserved have suffered very considerably. His successor is the last king of whom we have any inscriptions, with his name still legible upon them (viz., Assur-bani-pal). He carried on wars not only in Susiana, but also in Egypt, viz., against Tirhaka, who had conquered Memphis, Thebes, and other Egyptian cities, during the illness of Esarhaddon; also on the coast of Syria, and in Cilicia and Arabia; and completed different buildings which bear his name, including a palace in Kouyunjik, in which a room has been found with a library in it, consisting of clay tablets. Assur-bani-pal had a son, whose name was written Asur-emid-ilin, and who is regarded as the Sarakos of the ancients, under whom the Assyrian empire perished, with the conquest and destruction of Nineveh (see Spiegel in Herzog's Cycl.). But if, according to these testimonies, the might of the Assyrian empire was not so weakened by Sennacherib's overthrow in Judah, that any hope could be drawn from that, according to human conjecture, of the speedy destruction of that empire; the prophecy of Nahum concerning Nineveh, which was uttered in consequence of that catastrophe, cannot be taken as the production of any human combination: still less can it be taken, as Ewald supposes, as referring to "the first important siege of Nineveh, under the Median king Phraortes (Herod. i. 102)." For Herodotus says nothing about any siege of Nineveh, but simply speaks of a war between Phraortes and the Assyrians, in which the former lost his life. Nineveh was not really besieged till the time of Cyaxares (Uwakhshatra), who carried on the war with an increased army, to avenge the death of his father, and forced his way to Nineveh, to destroy that city, but was compelled, by the invasion of his own land by the Scythians, to relinquish the siege, and hasten to meet that foe (Her. i. 103). On the extension of his sway, the same Cyaxares commenced a war with the Lydian king Alyattes, which was carried on for five years with alternating success and failure on both sides, and was terminated in the sixth year by the fact, that when the two armies were standing opposite to one another, drawn up in battle array, the day suddenly darkened into night, which alarmed the armies, and rendered the kings disposed for peace. This was brought about by the mediation of the Cilician viceroy Syennesis and the Babylonian viceroy Labynetus, and sealed by the establishment of a marriage relationship between the royal families of Lydia and Media (Her. i. 74). And if this Labynetus was the same person as the Babylonian king Nabopolassar, which there is no reason to doubt, it was not till after the conclusion of this peace that Cyaxares formed an alliance with Nabopolassar to make war upon Nineveh; and this alliance was strengthened by his giving his daughter Amuhea in marriage to Nabopolassar's son Nebuchadnezzar (Nabukudrossor). The combined forces of these two kings now advanced to the attack upon Nineveh, and conquered it, after a siege of three years, the Assyrian king Saracus burning himself in his palace as the besiegers were entering the city. This is the historical kernel of the capture and destruction of Nineveh, which may be taken as undoubted fact from the accounts of Herodotus (i. 106) and Diod. Sic. (ii.-24-28), as compared with the extract from Abydenus in Euseb. Chron. Armen. i. p. 54; whereas it is impossible to separate the historical portions from the legendary and in part mythical decorations contained in the elaborate account given by Diodorus (vid., M. v. Niebuhr, Geschichte Assurs, p. 200ff.; Duncker, Geschichte des Alterthums. i. p. 793ff.; and Bumller, Gesch. d. Alterth. i. p. 316ff.).

The year of the conquest and destruction of Nineveh has been greatly disputed, and cannot be exactly determined. As it is certain that Nabopolassar took part in the war against Nineveh, and this is indirectly intimated even by Herodotus, who attributes the conquest of it to Cyaxares and the Medes (vid., i. 106), Nineveh must have fallen between the years 625 and 606 b.c. For according to the canon of Ptolemy, Nabopolassar was king of Babylon from 625 to 606; and this date is astronomically established by an eclipse of the moon, which took place in the fifth year of his reign, and which actually occurred in the year 621 b.c. (vid., Niebuhr, p. 47). Attempts have been made to determine the year of the taking of Nineveh, partly with reference to the termination of the Lydio-Median war, and partly from the account given by Herodotus of the twenty-eight years' duration of the Scythian rule in Asia. Starting from the fact, that the eclipse of the sun, which put an end to the war between Cyaxares and Alyattes, took place, according to the calculation of Altmann, on the 30th September b.c. 610 (see Ideler, Handbuch der Chronologie, i. p. 209ff.), M. v. Niebuhr (pp. 197-8) has assumed that, at the same time as the mediation of peace between the Lydians and Medes, an alliance was formed between Cyaxares and Nabopolassar for the destruction of Nineveh; and as this treaty could not possibly be kept secret, the war against Assyria was commenced at once, according to agreement, with their united forces. But as it was impossible to carry out extensive operations in winter, the siege of Nineveh may not have commenced till the spring of 609; and as it lasted three years according to Ctesias, the capture may not have been effected before the spring of 606 b.c. It is true that this combination is apparently confirmed by the fact, that during that time the Egyptian king Necho forced his way into Palestine and Syria, and after subduing all Syria, advanced to the Euphrates; since this advance of the Egyptian is most easily explained on the supposition that Nabopolassar was so occupied with the war against Nineveh, that he could not offer any resistance to the enterprise of Necho. And the statement in 2 Kings 23:29, that Necho had come up to fight against the king of Asshur on the Euphrates, appears to favour the conclusion, that at that time (i.e., in the year of Josiah's death, 610 b.c.) the Assyrian empire was not yet destroyed. Nevertheless there are serious objections to this combination. In the first place, there is the double difficulty, that Cyaxares would hardly have been in condition to undertake the war against Nineveh in alliance with Nabopolassar, directly after the conclusion of peace with Alyattes, especially after he had carried on a war for five years, without being able to defeat his enemy; and secondly, that even Nabopolassar, after a fierce three years' conflict with Nineveh, the conquest of which was only effected in consequence of the wall of the city having been thrown down for the length of twenty stadia, would hardly possess the power to take the field at once against Pharoah Necho, who had advanced as far as the Euphrates, and not only defeat him at Carchemish, but pursue him to the frontier of Egypt, and wrest from him all the conquests that he had effected, as would necessarily be the case, since the battle at Carchemish was fought in the year 606; and the pursuit of the defeated foe by Nebuchadnezzar, to whom his father had transferred the command of the army because of his own age an infirmity, even to the very border of Egypt, is so distinctly attested by the biblical accounts (2 Kings 24:1 and 2 Kings 24:7; Jeremiah 46:2), and by the testimony of Berosus in Josephus (Ant. x. 11, 1, and c. Ap. i. 19), that these occurrences are placed beyond the reach of doubt (see comm. on 2 Kings 24:1). These difficulties would not indeed be sufficient in themselves to overthrow the combination mentioned, provided that the year 610 could be fixed upon with certainty as the time when the Lydio-Median war was brought to a close. But that is not the case; and this circumstance is decisive. The eclipse of the sun, which alarmed Cyaxares and Alyattes, and made them disposed for peace, must have been total, or nearly total, in Central Asia and Cappadocia, to produce the effect described. But it has been proved by exact astronomical calculations, that on the 30th September 610 b.c., the shadow of the moon did not fall upon those portions of Asia Minor, whereas it did so on the 18th May 622, after eight o'clock in the morning, and on the 28th May 585 (vid., Bumll. p. 315, and M. v. Niebuhr, pp. 48, 49). Of these two dates the latter cannot come into consideration at all, because Cyaxares only reigned till the year 594; and therefore, provided that peace had not been concluded with Alyattes before 595, he would not have been able to carry on the war with Nineveh and conquer that city. On the other hand, there is no valid objection that can be offered to our transferring the conclusion of peace with the Lydian king to the year 622 b.c. Since, for example, Cyaxares became king as early as the year 634, he might commence the war with the Lydians as early as the year 627 or 628; and inasmuch as Nabopolassar was king of Babylon from 625 to 605, he might very well help to bring about the peace between Cyaxares and Alyattes in the year 622. In this way we obtain the whole space between 622 and 605 b.c. for the war with Nineveh; so that the city may have been taken and destroyed as early as the years 615-610.

Even the twenty-eight years' duration of the Scythian supremacy in Asia, which is recorded by Herodotus (i. 104, 106, cf. iv. 1), cannot be adduced as a well-founded objection. For if the Scythians invaded Media in the year 633, so as to compel Cyaxares to relinquish the siege of Nineveh, and if their rule in Upper Asia lasted for twenty-eight years, the expedition against Nineveh, which led to the fall of that city, cannot have taken place after the expulsion of the Scythians in the year 605, because the Assyrian empire had passed into the hands of the Chaldaeans before that time, and Nebuchadnezzar had already defeated Necho on the Euphrates, and was standing at the frontier of Egypt, when he received the intelligence of his father's death, which led him to return with all speed to Babylon. There is no other alternative left, therefore, than either to assume, as M. v. Niebuhr does (pp. 119, 120), that the war of Cyaxares with the Lydians, and also the last war against Nineveh, and probably also the capture of Nineveh, and the greatest portion of the Median conquests between Ararat and Halys, fell within the period of the Scythian sway, so that Cyaxares extended his power as a vassal of the Scythian Great Khan as soon as he had recovered from the first blow received from these wild hordes, inasmuch as that sovereign allowed his dependent to do just as he liked, provided that he paid the tribute, and did not disturb the hordes in their pasture grounds; or else to suppose that Cyaxares drove out the Scythian hordes from Media at a much earlier period, and liberated his own country from their sway; in which case the twenty-eight years of Herodotus would not indicate the period of their sway over Media and Upper Asia, but simply the length of time that they remained in Hither Asia generally, or the period that intervened between their first invasion and the complete disappearance of their hordes. If Cyaxares had driven the Scythians out of his own land at a much earlier period, he might extend his dominion even while they still kept their position in Hither Asia, and might commence the war with the Lydians as early as the year 628 or 627, especially as his wrath is said to have been kindled because Alyattes refused to deliver up to him a Scythian horde, which had first of all submitted to Cyaxares, and then fled into Lydia to Alyattes (Herod. i. 73). Now, whichever of these two combinations be the correct one, they both show that the period of the war commenced by Cyaxares against Nineveh, in alliance with Nabopolassar, cannot be determined by the statement made by Herodotus with regard to the twenty-eight years of the Scythian rule in Asia; and this Scythian rule, generally, does not compel us to place the taking and destruction of Nineveh, and the dissolution of the Assyrian empire, as late as the year 605 b.c., or even later.

At this conquest Nineveh was so utterly destroyed, that, as Strabo (xvi. 1, 3) attests, the city entirely disappeared immediately after the dissolution of the Assyrian kingdom (ἡ μὲν οὖν Νῖνος πόλις ἠφανίσθη παραχρῆμα μετὰ τὴν τῶν Σύρων κατάλυσιν). When Xenophon entered the plain of Nineveh, in the year 401, on the retreat of the ten thousand Greeks, he found the ruins of two large cities, which he calls Larissa and Mespila, and by the side of the first a stone pyramid of 200 feet in height and 100 feet in breadth, upon which many of the inhabitants of the nearest villages had taken refuge, and heard from the inhabitants that it was only by a miracle that it had been possible for the Persians to conquer those cities with their strong walls (Xenoph. Anab. iii. 4, 7ff.). These ruined cities had been portions of the ancient Nineveh: Larissa was Calah; and Mespila, Kouyunjik. Thus Xenophon passed by the walls of Nineveh without even learning its name. Four hundred years after (according to Tacitus, Annal. xii. 13), a small fortress stood on this very spot, to guard the crossing of the Tigris; and the same fortress is mentioned by Abul-Pharaj in the thirteenth century (Hist. Dynast. pp. 266, 289, 353). Opposite to this, on the western side of the Tigris, Mosul had risen into one of the first cities of Asia, and the ruins of Nineveh served as quarries for the building of the new city, so that nothing remained but heaps of rubbish, which even Niebuhr took to be natural heights in the year 1766, when he was told, as he stood by the Tigris bridge, that he was in the neighbourhood of ancient Nineveh. So completely had this mighty city vanished from the face of the earth; until, in the most recent times, viz., from 1842 onwards, Botta the French consul, and the two Englishmen Layard and Rawlinson, instituted excavations in the heaps, and brought to light numerous remains of the palaces and state-buildings of the Assyrian rulers of the world. Compare the general survey of these researches, and their results, in Herm. J. C. Weissenborn's Ninive u. sein Gebiet., Erfurt 1851, and 56, 4.

But if Nahum's prophecy was thus fulfilled in the destruction of Nineveh, even to the disappearance of every trace of its existence, we must not restrict it to this one historical event, but must bear in mind that, as the prophet simply saw in Nineveh the representative for the time of the power of the world in its hostility to God, so the destruction predicted to Nineveh applied to all the kingdoms of the world which have risen up against God since the destruction of Asshur, and which will still continue to do so to the end of the world.