Exegetical and Hermeneutical Commentary of Nahum 2:3
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. Description of the hostile army “in the day of its preparation,” i.e. before engaging the Ninevites. The pronoun, “his” mighty men, refers to the destroyer of Nineveh mentioned in Nah 2:1. From Nah 2:3 to Nah 2:7 all the tenses should be in the present, as R.V.
The shield is made red ] The meaning is uncertain. It is supposed that reference is made to shields covered with copper, which flashed red in the sun ( 1Ma 6:39 ). The word would more naturally suggest some practice of dyeing or anointing (Isa 21:5) the shields red. In Assyrian warfare the men fought in groups of two or three, one carrying the shield and the others shooting arrows or using other weapons of offence. Shields were of various kinds, sometimes of wicker work on a metal frame and covered with leather or metal plates; sometimes of more solid materials mounted with round or pointed bosses. Large standing shields set upon the ground were also in use, behind which the archers stood. Examples are given in Layard, Nineveh, II. pp. 344 348, and in Billerb.-Jerem., pp. 169, 174 seq.
valiant men are in scarlet ] The reference is probably to the colour of the uniforms, which in ancient times was often red. As to the Babylonians, cf. Eze 23:14, and the Assyrians, Eze 23:6.
shall be with flaming torches ] lit., with (or, in) fire of torches are the chariots. The word rendered torches ( pldt) is of uncertain meaning and was translated torches by A.V. under the assumption that it was a form of the usual word ( lpdt). Ges. conjectured “steel” after Arabic, and so R.V. The Arab. word for steel, however, is borrowed from the Persian, and too late to be found here. Others think of an Arab, verb “to cut off,” &c., and render “fire which divides itself,” coruscating or flashing fire. The Ar. word means to cut off a piece of property in order to bestow it upon another; or, to cut flesh meat or liver in pieces, but has not the general sense of cut or divide, and could not express the idea of flashes or flames of fire. Altogether to be rejected is the idea founded on the word “to cut,” that chariots armed with scythes are meant. In Biblical literature such chariots are first mentioned, 2Ma 13:2 . They were not known in early antiquity, being referred to for the first time in connexion with the battle of Cunaxa (Anab. i. 7, 10, i. 8, 10). In the Cyropaedia (iv. 1, 30) Cyrus is said to have been the inventor of scythed chariots. The Assyrians did not employ them, nor, it may be assumed, the Medes. The unknown word here is probably a technical term, and the reference may be to the burnished plates of metal with which the chariots were mounted or mailed, and the glittering weapons hung on them. A figure of such an armed chariot in Billerb.-Jerem., p. 167.
the fir trees shall be terribly shaken ] If “firtrees” be the true reading, long lances or spears may be intended. Sept. read horsemen, a somewhat similar word. The verb rendered “terribly shaken” (R.V. shaken terribly; perhaps bristle, horrent) does not occur again, though the word “reeling,” Zec 12:2, and the more usual form, Psa 60:3; Isa 51:17; Isa 51:22, may be derived from it; also Isa 3:19 gauze veils? possibly from the quivering of the fine stuff? The reference would be to the shaking or vibrating of the long lances in the hands of those who brandished them. Or, reference might be to the battering rams swung against the walls. If “horsemen” be read with Sept., Syr. the wild careering of the cavalry would be referred to.
Fuente: The Cambridge Bible for Schools and Colleges
3 10. Assault and sack of the city
The verses give a graphic, though of course ideal, picture of the attack on Nineveh and its capture. (1) Description of the hostile warriors, who bear shields and are clad in purple; and of the furious charging of the chariots ( Nah 2:3-4). (2) The attack on the city walls; capture of the queen and harem, and sack of the town ( Nah 2:5-10). More particularly, Nah 2:3 describes the hostile army as prepared for the conflict; Nah 2:4 conflict outside the walls; Nah 2:5 approach to the walls and assault upon them; Nah 2:6 opening of the river-gates, and despair of the palace; Nah 2:7 capture of the palace and its inmates; Nah 2:8-10 sack of the city.
Fuente: The Cambridge Bible for Schools and Colleges
Army is arrayed against army; the armies, thus far, of God against the army of His enemy; all without is order; all within, confusion. The assailing army, from its compactness and unity, is spoken of, both as many and one. The might is of many; the order and singleness of purpose is as of one. The shield, collectively, not shields. His mighty men; He, who was last spoken of, was Almighty God, as He says in Isaiah; I have commanded My consecrated ones; I have also called My mighty ones, them that rejoice in My highness Isa 13:3.
Is reddened – Either with blood of the Assyrians, shed in some previous battle, before the siege began, or (which is the meaning of the word elsewhere ), an artificial color, the color of blood being chosen, as expressive of fiery fierceness. The valiant men are in scarlet, for beauty and terror, as, again being the color of blood . It was especially the color of the dress of their nobles one chief color of the Median dress, from whom the Persians adopted theirs . The chariots shall be with flaming torches, literally, with the fire of steels , or of sharp incisive instruments. Either way the words seem to indicate that the chariots were in some way armed with steel. For steel was not an ornament, nor do the chariots appear to have been ornamented with metal. Iron would have hindered the primary object of lightness and speed. Steel, as distinct from iron, is made only for incisiveness. In either way, it is probable, that scythed chariots were already in use. Against such generals, as the younger Cyrus and Alexander , they were of no avail; but they must have been terrific instruments against undisciplined armies.
The rush and noise of the British chariots disturbed for a time even Caesars Roman troops . They were probably in use long before . Their use among the ancient Britons , Gauls and Belgians , as also probably among the Canaanites , evinces that they existed among very rude people.
The objection that the Assyrian chariots are not represented in the monuments as armed with scythes is an oversight, since these spoken of by Nahum may have been Median, certainly were not Assyrian. In the day of His preparation , when He musters the hosts for the battle; and the fir-trees shall be terribly shaken; i. e., fir-spears (the weapon being often named from the wood of which it is made) shall be made to quiver through the force wherewith they shall be hurled.
The chariots shall rage – (Or madden , as the driving of Jehu is said to be furiously, literally, in madness) in the streets. The city is not yet taken; so, since this takes place in the streets and broad ways, they are the confused preparations of the besieged. They shall justle one against another, shall run rapidly to and fro, restlessly; their show (English margin) is like torches, leaving streaks of fire, as they pass rapidly along. They shall run vehemently, like the lightnings, swift; but vanishing.
Fuente: Albert Barnes’ Notes on the Bible
Nah 2:3-13
The shield of His mighty men is made red.
The downfall of Nineveh, as illustrative of the Divine and the human dements in revelation
There are two elements in the Bible, the Divine and the human. God speaks to us in every page, nor does He speak the less emphatically, but all the more so, in that He addresses us through men possessing throbbing hearts, and who were passing through experiences like our own. The account given in these verses of the predicted ruin of Nineveh must be taken as a whole, and in the graphic picture here presented to us we have strikingly illustrated this twofold character of the Scriptures of eternal truth.
I. The account contained here of the predicted overthrow of Nineveh serves to illustrate the Divine element in revelation. Nahum flourished in the feign of Hezekiah (b.c. 725-696), and Nineveh was destroyed between b.c. 609 and 606. He lived and prophesied thus say a hundred years before the occurrence of the events he so vividly described, and when the Assyrian power was in the zenith of its prosperity. His announcements were very distinct and definite, and by placing these and the records of secular historians given at a subsequent period side by side, we see how minutely the predictions of this seer have been fulfilled, and that hence, in making these, he must have been Gods messenger, uttering, not his own thoughts, but those which had been communicated to him by visions and revelations of the Lord. In Nah 2:6 we read, For while they be folden together as thorns, and while they are drunken as drunkards, they shall be devoured as stubble, fully dry. The secular historian write: While all the Assyrian army were feasting for their former victories, those about Arbuces, being informed by some deserters of the negligence and drunkennes in the camp of the enemies, assaulted them unexpectedly by night, and falling orderly on them disorderly, and prepared on them unprepared, became masters of the camp, and slew many of the soldiers and drove the rest into the city. (Diodrus Siculus, bk. 2, p. 80.) In Nah 2:6 we read, The gates of the rivers shall be opened, and the place shall be dissolved. The secular historian writes: There was an oracle among the Assyrians that Nineveh should not be taken till the river became an enemy to the city; and in the third year of the siege the river, being swollen with continual rains, overflowed part of the city, and broke down the wall for twenty furlongs. Then the king, thinking that the oracle was fulfilled, and the river had become an enemy to the city, built a large funeral pile in the palace, and, collecting together all his wealth and his concubines and eunuchs, burnt himself and the palace with them all, and the enemy entered at the breach that the waters had made, and took the city (Diodorus Siculus, bk. 2. p. 80). In Nah 2:9 the prophet, as though addressing the adversaries of Nineveh, said, Take ye the spoil of silver, take the spoil of gold: for there is none end of the store and glory out of all the pleasant furniture; and the same secular historian already quoted informs us that the conquerors carried many talents of gold and silver to Ecbatana, the royal city of the Medes. No language could be more explicit than that in which Nahum predicted the total destruction of the city (Nah 2:10-13; Nah 3:7; Nah 3:15-17). The prophet Zephaniah used words equally plain (Nah 2:13-13). Their utterances would have appeared very strange to the Ninevites at the time they were spoken; as strange, indeed, as similar utterances would appear if addressed at the present time to the inhabitants of our own metropolis; but they were true, nevertheless, and the facts of history furnish abundant confirmations. For upwards of two thousand years after its overthrow Nineveh lay buried in the earth.
II. The account contained here of the predicted overthrow of Nineveh serves to illustrate the human element in revelation. Holy Scripture is remarkable in its variety–not variety in purpose, for this is single throughout, but variety in expression. History, prophecy, poetry, parable, proverb, miracle, biography, vision, epistle, are all laid under tribute. As there is a Divine element in the Bible, so also there is a human element therein. Biblical critics,, are agreed in recognising the classic beauty and the finished elegance of the style of Nahum, and in assigning to this writer a place in the first rank of Hebrew literature. The variety in his method of presenting ideas discovers much poetic talent in the prophet. The reader of taste and sensibility will be affected by the entire structure of the poem, by the agreeable manner in which the ideas are brought forward, by the flexibility of the expressions, in the roundness of his turns, the delicate outlines of his figures, by the strength and delicacy, and the expression of sympathy and greatness, which diffuse themselves over the whole subject. (De Wettes Introduction.)
His description of the siege and fall of Ninevah, contained in this chapter (vers. 3-13), is wonderfully vivid. As we read the account, even at this distant date, the stirring scenes seem to live again, and to pass in review before us. We see the attacking warriors in their scarlet attire and with their chariots armed with sharp instruments of steel (ver. 3), and the defenders of the city, suddenly startled, hastening their preparations, their chariots in the hurry jostling against each other in the streets, and the gallants summoned by the king hastening to the ramparts, which the foe is seeking with battering-rams to cast down (vers. 4, 5). We behold the overflowing of the river, facilitating the advance of the enemy and paralysing the people by reason of the popular tradition now seemingly being fulfilled (ver. 6). We witness the inhabitants brought low in shame and dishonour, moaning like a captive woman (ver. 7), or fleeing for their very life in hopelessness and despair, conscious that resistance is vain (ver. 8). We view the spoiling of the city–the conqueror carrying away the gold and the silver to the Median capital, trophies of victory (ver. 9). Finally, we picture to ourselves the prophets of the Lord gazing, upon the waste and desolation, reflecting upon the proud being abased, their offspring cut off, their gains confiscated, their boastful messengers silenced, and ascribing all the terrible reverses thus experienced to the righteous retribution of the Lord of hosts (vers. 10-13); and we feel, as we linger upon the scene thus graphically portrayed, that whilst rejoicing in this volume of revelation as having been given by inspiration of God, and as containing Divine lessons abounding both in encouragement and warning, we may well prize it also even on the lower ground of its literary merit, and heartily rejoice in the infinite variety of human powers and endowments here consecrated to the presentation of the loftiest and grandest spiritual teaching. (De Wettes Introduction.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 3. The shield of his mighty men is made red] These things may refer to the war-like preparations made by the Ninevites: they had red shields, and scarlet or purple clothing; their chariots were finely decorated, and proceeded with amazing rapidity.
The fir trees shall be terribly shaken.] This may refer to the darts, arrows, and javelins, flung with destructive power.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The shield; one part for the whole of the armour and furniture, or harness.
Of his, Medes or Chaldeans, mighty men; soldiers, more particularly the brave and stout ones, who were the choice men of the army.
Is made red; either coloured red by the dyer, or else dyed red with the blood of the slain.
The valiant men are in scarlet: this explains the former; they used this colour much, either to terrify the enemy, or to conceal their own wounds widen the blood on other colour would have disclosed them.
The chariots; much used in the wars of those countries, and the great men usually fought in them in those days.
Shall be with flaming torches; either because they did force fire out of the stones by their swift motion over them, or rather because there were torches always carried in them, to light them that rode in them by night, and to be in readiness to fire the houses of cities or tents in the camp they did break into.
In the day of his preparation; when he shall muster his armies, and bring together his magazines, and prepare his engines.
The fir trees shall be terribly shaken; by axes cutting them down for several uses in the war, for torches, for lances, for building forts, and many other uses. This is parallel with Isa 14:8. Whole forests were sometimes destroyed by great armies, which cut them down for their service.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. his mighty mentheMedo-Babylonian general’s mighty men attacking Nineveh.
made redThe ancientsdyed their bull’s-hide shields red, partly to strike terrorinto the enemy, chiefly lest the blood from wounds which they mightreceive should be perceived and give confidence to the foe [CALVIN].G. V. SMITH conjecturesthat the reference is to the red reflection of the sun’s rays fromshields of bronze or copper, such as are found among the Assyrianremains.
in scarletor crimsonmilitary tunics (compare Mt27:28). XENOPHONmentions that the Medes were fond of this color. The Lydians andTyrians extracted the dye from a particular worm.
chariots . . . with flamingtorchesthat is, the chariots shall be like flaming torches,their wheels in lightning-like rapidity of rotation flashing lightand striking sparks from the stones over which they pass (compare Isa5:28). English Version supposes a transposition of theHebrew letters. It is better to translate the Hebrew asit is, “the chariots (shall be furnished) with fire-flashingscythes” (literally, “with the fire,” orglitter, of iron weapons). Iron scythes were fixed at rightangles to the axles and turned down, or parallel to it, inserted intothe felly of the wheel. The Medes, perhaps, had such chariots, thoughno traces of them are found in Assyrian remains. On account of thelatter fact, it may be better to translate, “the chariots (shallcome) with the glitter of steel weapons” [MAURERand G. V. SMITH].
in the day of hispreparationJEHOVAH’S(Isa 13:3). Or,”Medo-Babylonian commander’s day of preparation for theattack” (Na 2:1). “He”confirms this, and “his” in this verse.
the fir treestheirfir-tree lances.
terribly shakenbrandedso as to strike terror. Or, “shall be tremulous with beingbrandished” [MAURER].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The shield of his mighty men is made red,…. The shields of the soldiers in the armies of the Babylonians and Medes, those dashers in pieces that would come up against Nineveh, should be red; either with the blood of the slain, or thus coloured on purpose to inject terror to their enemies; or this may express the lustre of them, which being gilded, or made of gold or brass, in the rays of the sun glittered, and looked of a fiery red; see the Apocrypha:
“Now when the sun shone upon the shields of gold and brass, the mountains glistered therewith, and shined like lamps of fire.” (1 Maccabees 6:39)
the valiant men [are] in scarlet; the generals and other officers of the army were clothed in scarlet; partly to show their greatness and nobleness, and partly to strike their enemies with terror, and to hide their blood should they be wounded, and so keep up their own spirits, and not encourage their enemies:
the chariots [shall be] with flaming torches in the day of his preparation; that is, when the Medes and Chaldeans, under their respective commander or commanders, shall prepare for the siege of the city, and to make their onset and attack upon it, the chariots used by them in war, which was common in those times, would have flaming torches in them; either to guide them in the night, or to set fire to houses or tents they should meet with, or to terrify the enemy: or “the chariots [shall be] as flaming torches” g; they should run with such swiftness, that the wheels, being of iron, or cased with it, should strike fire upon the stones in such quantities, that they should look like torches flaming:
and the fir trees shall be terribly shaken; with the motion of the chariots; or this may be interpreted of spears and lances, and such like instruments of war, made of fir; which should be in such great numbers, and with so much activity used against the Ninevites, that it would look like shaking a forest of fir trees. The Targum interprets these of the great men and generals of their armies glittering in dyed garments; and Kimchi’s father, of the princes and great men of the city of Nineveh, who would be seized with terror, and reel about like drunken men; and so all that follows in the next verse Na 2:4.
g So is sometimes used as . See Nold. Concord. Ebr. Part. p. 162. No. 728. So Piscator, and the Tigurine version.
Fuente: John Gill’s Exposition of the Entire Bible
After assigning this reason for the divine purpose concerning Asshur, the prophet proceeds in Nah 2:3. to depict the army advancing towards Nineveh, viz., in Nah 2:3 its appearance, and in Nah 2:4 the manner in which it sets itself in motion for battle. Nah 2:3. “The shield of His heroes is made red, the valiant men are clothed in crimson: in the fire of the steel-bosses are the chariots, on the day of His equipment; and the cypresses are swung about. Nah 2:4. The chariots rave in the streets, they run over one another on the roads; their appearance is like the torches, they run about like lightning.” The suffix attached to gibborehu (His heroes) might be taken as referring to mephts in Nah 2:1 (2); but it is more natural to refer it to Jehovah in Nah 2:2 (3), as having summoned the army against Nineveh (cf. Isa 13:3). The shields are reddened, i.e., not radiant (Ewald), but coloured with red, and that not with the blood of enemies who have been slain (Abarbanel and Grotius), but either with red colour with which they are painted, or what is still more probable, with the copper with which they are overlaid: see Josephus, Ant. xiii. 12, 5 (Hitzig). are not fighting men generally, i.e., soldiers, but brave men, heroes (cf. Jdg 3:29; 1Sa 31:12; 2Sa 11:16, equivalent to b e ne chayil in 1Sa 18:17, etc.). , . . , a denom. of , coccus : clothed in coccus or crimson. The fighting dress of the nations of antiquity was frequently blood-red (see Aeliani, Var. hist. vi. 6).
(Note: Valerius observes on this: “They used Poenic tunics in battle, to disguise and hide the blood of their wounds, not lest the sight of it should fill them with alarm, but lest it should inspire the enemy with confidence.”)
The . . p e ladoth is certainly not used for lappdm , torches; but in both Arabic and Syriac paldah signifies steel (see Ges. Lex.). But p e ladoth are not scythes, which would suggest the idea of scythe-chariots (Michaelis, Ewald, and others); for scythe-chariots were first introduced by Cyrus, and were unknown before his time to the Medes, the Syrians, the Arabians, and also to the ancient Egyptians (see at Jos 17:16). P e ladoth probably denotes the steel covering of the chariots, as the Assyrian war-chariots were adorned according to the monuments with ornaments of metal.
(Note: “The chariots of the Assyrians,” says Strauss, “as we see them on the monuments, glare with shining things, made either of iron or steel, battle-axes, bows, arrows, and shields, and all kinds of weapons; the horses are also ornamented with crowns and red fringes, and even the poles of the carriages are made resplendent with shining suns and moons: add to these the soldiers in armour riding in the chariots; and it could not but be the case, that when illumined by the rays of the sun above them, they would have all the appearance of flames as they flew hither and thither with great celerity.” Compare also the description of the Assyrian war-chariots given by Layard in his Nineveh and its Remains, vol. ii. p. 348.)
The army of the enemy presents the appearance described , in the day of his equipment. , to prepare, used of the equipping of an army for an attack or for battle, as in Jer 46:14; Eze 7:14; Eze 38:7. The suffix refers to Jehovah, like that in ; compare Isa 13:4, where Jehovah raises an army for war with Babylon. Habb e roshm , the cypresses, are no doubt lances or javelins made of cypress-wood (Grotius and others), not magnates (Chald., Kimchi, and others), or viri hastati. , to be swung, or brandished, in the hands of the warriors equipped for battle. The army advances to the assault (Nah 2:4), and presses into the suburbs. The chariots rave (go mad) in the streets. , to behave one’s self foolishly, to rave, used here as in Jer 46:9 for mad driving, or driving with insane rapidity (see 2Ki 9:20). , hithpalel of , to run (Joe 2:9); in the intensive form, to run over one another, i.e., to run in such a way that they appear as though they would run over one another. and are roads and open spaces, not outside the city, but inside (cf. Amo 5:16; Psa 144:13-14; Pro 1:20), and, indeed, as we may see from what follows, in the suburbs surrounding the inner city of citadel. Their appearance (viz., that of the chariots as they drive raving about) is like torches. The feminine suffix to can only refer to , notwithstanding the fact that elsewhere is always construed as a masculine, and that it is so here in the first clauses. For the suffix cannot refer to (Hoelem. and Strauss), because is the subject in the following clause as well as in the two previous ones. The best way probably is to take it as a neuter, so that it might refer not to the chariots only, but to everything in and upon the chariots. The appearance of the chariots, as they drove about with the speed of lightning, richly ornamented with bright metal (see on Nah 2:3), and occupied by warriors in splendid clothes and dazzling armour, might very well be compared to torches and flashing lightning. , pilel of (not poel of , Jdg 10:8), cursitare, used of their driving with lightning-speed.
Fuente: Keil & Delitzsch Commentary on the Old Testament
The Prophet describes here how dreadful the Chaldeans would be when prepared against the Assyrians. He says, The shield of his brave men (225) 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 (226) 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, (227) or lamps, is the chariot in the day of his expedition. The word פלדות, peladut, 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 sense. It is certainly evident from the context that either torches or lamps are meant by the Prophet. His chariot then is with the fire of lamps, that is, his chariots drive so impetuously that they appear as flames of fire, when wheels roll with such velocity.
And the fir-trees, he says, are terrible shaken Some translate, “are inebriated” or, “stunned;” and they apply this to the Assyrians, — that their great men (whom they think are here compared to fir-trees, or are metaphorically designated by them) were stunned through amazement. Astonished then shall be the principal men among the Assyrians; for the very sight of their enemies would render them, as it were, lifeless; for the verb רעל, rol, is taken by some in the sense of infecting with poison, or of stupefying. But their opinion is more correct who think that fir-trees are to be taken for lances, though they do not sufficiently express the meaning of the Prophet; for he means, I have no doubt, that such would be the concussion among the lances, that it would be like that of fir-trees, tossed here and there in the forest. For lances, we know, are made of fir-trees, because it is a light wood and flexible, as when any one says in our language, les lances branslent. The lances then trembled, or shook in the hands of the soldiers, as fir-trees shake. Thus we see that the Prophet here continues to describe the terrible appearance of the Chaldeans. Let us go on —
(225) גבוריהו, of his heroes, — “ heroum.” — Dathius.
(226) אנשי-חיל, men of war, — “warriors,” Henderson; “the valiant men.” — Newcome.
(227) The most satisfactory explanation of this word is what is offered by Parkhurst, and adopted by Henderson. He says that פלד, in Arabic, is to cut, or cut in pieces, and that פלדות may have been the scythes or cutting instruments with which the chariots were armed. Then in eight or nine MSS. The ב, beth, before אש, is כ, caph. 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.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.
Nah. 2:2.] The Lord hath chastised Judah and Israel, and permitted the enemy to triumph; now the excellency of Israel, the former independence, shall be restored. Emptied] Devastations, taken from vine-pruning and cutting young twigs (Psa. 80:9).
Nah. 2:3. Red] with blood or paint, or overlaid with copper. Scarlet] Crimson, the fighting dress of the nations. Torches] Chariot-wheels like flaming torches in rapidity and motion (Isa. 5:28). Day] of equipment; to prepare, to equip for battle (Jer. 46:14; Eze. 7:14). Fir trees] Shields and lances made of fir, brandished and thrown with destructive power.
Nah. 2:4. Rage] The chariots, driven in fury, jostle one against another, and run as lightning (Luk. 10:18), in the market-place of the city.
Nah. 2:5. He] King of Nineveh, shall muster choicest troops. Worthies] Heroes or brave men (Jdg. 5:13; Neh. 3:5). Stumble] through fear and haste. Defence] The covering used by besiegers.
Nah. 2:6.] From the siege the prophet passes rapidly to the capture of the city. Gates] The rivers round the city break their sluices and overflood it.
Nah. 2:7. Huzzab] Probably Nineveh; some, the queen of Nineveh. Like a queen she shall be dethroned and dishonoured; her maids mourn like doves over her fate (Isa. 38:14). Tabering] Beating their breasts, a mournful attitude (Luk. 18:23).
THE GREAT SIEGE AND THE VAIN DEFENCE.Nah. 2:3-7
The assailing army is now described in its might and compactness, its warlike appearance and design. Notice,
I. The besieging force. The order and equipment are graphically pictured.
1. The army is formidable. Many are spoken of as one. The soldiers are valiant and accustomed to victory, Divinely collected, and deterred by no foe.
2. The army is terrific. Blood-red in uniform. Chariots like flames of fire, and spears like waving forests. No quarter given. Like flames they intend to set all on fire.
3. The army is invincible. Its career has been triumphant, and its success is sure. Against such generals as Cyrus the Younger and Alexander the Great, numbers avail not. They appeared in the joyous splendour of Divine warriors (cf. 2Ki. 6:17), and in the colour of those who execute Divine judgments (Zec. 1:8; Rev. 6:4). The heroes are Gods heroes, and the bewilderment in the city is from the power of God.
II. The vain defence. The inhabitants are summoned together, and no means of defence are neglected.
1. Brave men are summoned to their post. He shall recount his worthies. All is at stake. The leaders especially must set an example of courage. But they are struck with terror, run in perplexity, and through fear or lack of strength fall, stumble in their walk. They rush to the walls, but the enemies are already attacking under cover. It is too late.
2. The river became an enemy to the city. The enemy had been three times defeated. The city was intact, and the hosts were encamped before its gates in vain. But a sudden inundation, more violent than usual, burst the sluices and the mighty flood broke down the walls.
3. The royal citadel was destroyed. The palace shall be dissolved. The king utterly despaired, shut himself up with his slaves and concubines in his residence, kindled the whole and perished in the flames. One ground of confidence after another failed. The mighty men, the river and the temple, were no protection. Neither the palace of the princes nor the temple of the gods can shelter those whom God will punish. Of old the funeral pile was erected; yea, for the king it was prepared deep and large: it was prepared with fire and much wood, and the breath of God, like a stream of brimstone, kindles it.
4. The inhabitants mourned. The people of the city, under the figure of a captive woman; and her maids, the lesser cities, as female attendants on the royal city, were brought to shame and distress. (a) They were destroyed by the flood, or (b) They were led captives, and (c) They grieved at their fate. As a queen Nineveh was dethroned and dishonoured. In helplessness and grief she mourned as a dove. If we do not repent in time no worthies or defence will turn away eternal lamentation and despair.
HOMILETIC HINTS AND SUGGESTIONS
The overthrow of the enemy of God is not the work of men, but his work. A disperser comes up; men would be satisfied with the capture (cf. Obadiah) [Lange].
Neither equipment, nor the appearance of assembled power (Nah. 2:2), nor capacity of hasty movement and vehement and varied activity (Nah. 2:5) achieves victory in the battles of the kingdom of God: where God stands, there victory comes [Lange].
Thus Nah. 2:3 describes the attack; Nah. 2:4 the defence; the two first clauses of Nah. 2:5 the defence, the two last the attack [Pusey].
Nah. 2:5. If kings rely more upon their heroes and armies than upon God, they must become discouraged and flee before their enemies [Lange].
Nah. 2:6. The palace dissolved. The prophet unites the beginning and the end. The river gates were opened; what had been the fence against the enemy became an entrance for them: with the river there poured in also the tide of the people of the enemy. The palace, then the imperial abode, the centre of the empire, embellished with the history of its triumphs, sank, was dissolved, and ceased to be. It is not a physical loosening of the sun-dried bricks by the stream which would usually flow harmless by; but the dissolution of the empire itself [Pusey].
Nahum predicted the destruction of the city in its grandeur and prosperity. Hence learn:
1. To adore the providence of God in giving an exact and particular account of the siege.
2. To fear the power of God in collecting and employing such terrible forces to execute his will.
3. To forsake sin, lest we should be humbled and destroyed by the judgments of God.
ILLUSTRATIONS TO CHAPTER 2
Nah. 2:1-2. Dasher in pieces. Demetrius was surnamed Poliorcestes, the destroyer of cities; Attilas called himself Orbis flagellum, the scourge of the world. Julius Csar was Fulmen belli, the thunderbolt of war; he had taken in his time a thousand towns, conquered three hundred nations, took prisoners one million of men, and slain as many. These were dissipatores indeed, and dashers in pieces, rods of Gods wrath; and this they took to be a main piece of their glory [Trapp].
Nah. 2:3-4. Chariots were objects of great interest. Their charioteers had an air of perfect fearlessness; they dashed along as if caring for nothing, but resolved upon crushing everything. These declarations are perfectly accurate, and cannot be more evident than the sculptures and bas-reliefs of Nineveh have shown them to be. Their chariots are represented, covered with costly decorations and Sabean symbols; and their horses are exhibited in almost every variety of attituderearing, running and rushingexactly as we should have supposed them to be, after reading that which is said of them in the prophecies.
The siege was no easy task. History declares that the king, at the approach of the enemy, collected all his active forcesthat the besieging army was three times severely defeated, and that the Medes could only be held with great difficulty to the work. The Assyrians abandoned themselves to negligent rejoicing in the camps before the gates on account of victory, but were attacked in the night and driven back to the walls. Salmenes, brother-in-law to the king, who had resigned the command to him, was driven into the Tigris (cf. ch. Nah. 3:3); but the city was still uninjured, and the enemy encamped in vain before the gates. In the spring of the third year other powers interfered. The river became an enemy to the city (cf. Nah. 2:7; Nah. 1:8-10). The inundation occurred suddenly, and violently broke down in one night the walls on the river. The king despaired of his life, and having sent his family to the north, shut himself up with all his treasures, and burned himself in the royal citadel. Immense booty was carried away. The city was plundered, sacked, and set on fire [Lange, Introduction to Nahum].
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(3) His mighty men.That is, those of the besieger of Nah. 2:1.
Made red.That is, with blood; not with reference to the bright red copper, which was the material of the shield, for the word usually means dyed red.
In scarlet.Red was the favourite colour, not only of the Medes, from whom Xenophon says the Persians obtained their purple tunics, but also of the Babylonians; compare the description in Eze. 23:14-15, and Layards Nineveh, p. 347. Both Medes and Babylonians were engaged in the present siege. The rest of the verse runs, the chariots are [equipped] with flashing steel in the day of his preparation, and the cypress lances are brandished. The flashing steel may refer to ornaments of this material attached to the chariot, or, as we incline to think, to scythes or sharp instruments fastened to the wheels. Some form of this weapon may well have been in use long before the present date. Xenophon relates that Cyrus was the first to introduce the scythe-chariot. Ctesias, however, speaks of it as of much earlier origin. The older Hebrew commentators render this word pldth, torches, as in the Authorised Version. With this rendering, the swiftly-moving war-chariots are likened to flashing torches, as they are in the next verse.
Nah. 2:4-5 describe the state of the city while sustaining this siege. There is a slight contrast between this portraiture and that of Nah. 2:3, which has been made the most of by Kleinert. Without, God arranges His hosts; within is the disorder of wild terror: without, a steady approach against the city; within, a frantic rushing hither and thither: without, a joyful splendour; within, a deadly paleness, like torch-light. The last part of Nah. 2:4 is thus made a description of the aspect of the Ninevites, not their chariots. This appears to us a fanciful interpretation. In its behalf, the description of a panic in Isa. 13:8 has been adduced: They shall be amazed one at another; their faces shall be as flames. But it is obviously better to restrict the reference throughout to the chariots of the besieged city, darting hither and thither in wild undisciplined attempts to resist the invaders onset.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Nah 2:3. The shieldis made red In this and the two following verses we have a most animated and picturesque description of the warlike preparations made against Nineveh; or of the preparations of the king of Nineveh against the besiegers. Houbigant reads this verse, The shields of his mighty men blaze with splendour, his warriors shine in purple: the chariots, as they stand prepared, glitter with fire: the fir-tree spears or lances are terribly shaken;and so on, in the present tense, which gives great force to the description. He renders the fifth verse, His nobles walk proudly: they march on with indignation; they hasten to the walls, where their tent is prepared.
Fuente: Commentary on the Holy Bible by Thomas Coke
After the observations I ventured to make on the preceding verses, I do not think it needful to dissect the several parts of the subject contained in this whole paragraph. If I mistake not, the Lord is describing, under a great variety of figures, the character of Israel’s foes; their shields, their chariots, their swords, are commissioned in all they do by the Lord. But when they shall have executed, and finished their appointed service, like the rod which a kind but wise father takes to correct a favorite but disobedient child, he throws it away. So the Lord declares. Behold, I am against thee, saith the Lord. This sums up all in one, the Lord’s love to his people; and his displeasure against all their enemies!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Nah 2:3 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.
Ver. 3. The shield of his mighty men is made red ] Panoplia terrorem auget. All was red (a colour much affected by the Medes, Persians, and Chaldees), to show that they were a sanguinary nation, and not more gold thirsty Isa 13:17 than blood thirsty (Herodot., Dioed. Sic., Xenophon, Curtius).
The valiant men are in scarlet
The chariots shall be with flaming torches
And the fir trees shall be terribly shaken
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
mighty men = mighty ones, or warriors. Compare 2Sa 23:8. 1Ki 1:8, 1Ki 1:10.
made red = reddened [with blood].
are in scarlet = [are clad] in scarlet, as were the armies of the Persians.
the chariots shall be . . . torches: or, with the flashing of steel the chariots [glitter].
fir trees. Put by Figure of speech Metonymy (of Cause), App-6, for the spears or lances made from them.
Fuente: Companion Bible Notes, Appendices and Graphics
made: Isa 63:1-3, Zec 1:8, Zec 6:2, Rev 6:4, Rev 12:3
in scarlet: or, dyed scarlet
flaming: or, fiery
the fir trees: Isa 14:8, Zec 11:2
Reciprocal: Isa 5:28 – their horses’ Jer 4:13 – his chariots Jer 46:9 – rage Eze 23:24 – with chariots Eze 26:7 – with horses Eze 26:10 – shake Eze 27:28 – shake Eze 31:16 – made Joe 2:5 – the noise Nah 3:2 – noise
Fuente: The Treasury of Scripture Knowledge
Nah 2:3. His mighty men refers to the great men in the Babylonian army that will be invading Assyria. The red and scarlet has reference to the appearance of the equipment, caused either by the artificial coloring or by the reflection of the sun. It would make it Imposing in the sight of the intended victims and thus would tend to weaken their morale. Chariots with flaming torches has about the same meaning as the coloring appearance of the red above. The rapidity with which the wheels would revolve would cause them to reflect a glittering appearance as they sparkled in the sun. Fir trees comes from BEROWSH and Strong defines it, “A cypress (?) tree; hence a lance or a musical instrument (as made of that wood).” Terribly shaken are both from the one word RAAL and defined, “To reel, i.e. (figuratively) to brandish.” The whole clause means that in the operation against Nineveh the lances of the Babylonians will be brandished in a threatening manner.
Fuente: Combined Bible Commentary
Nah 1:11; Nah 1:14, Nah 2:1, Nah 2:3-13. The Fall of Nineveh.
Nah 1:11-14. In days gone by there went out of Nineveh one that planned villainous devices against Yahweh and His people. Now Yahweh has given commandment that his name shall be blotted out, his grave dishonoured, and the temple of his gods robbed of its images.
Nah 1:11. The reference is clearly to Sennacherib.Belial (mg.): i.e. malicious destruction (Nah 1:15*).
Nah 1:14. that no more of thy name be sown: in other words, that Sennacheribs family and nation may be brought to a common end.
Nah 2:1, Nah 2:3-10. In a passage of amazing power the prophet describes the irresistible march of the destroying army against Nineveh, despite his ironical commands to mount guard on the rampart, watch well the road, strengthen the loins, and brace might to the utmost. With blood-red shields and scarlet tunics the assailants dash through the streets and broadways approaching the capital, their war-chariots flashing like torches and darting as lightning, while their nobles speed on to the wall, set up the mantlet, throw open the river-gates, and plunder the once proud city amid universal panic, anguish, and despairing flight.
Nah 1:1. He that dasheth in pieces: lit. the smasher or hammer (Cyaxares and his Medes. p. 60).
Nah 1:3. made red: probably painted (a widespread custom among primitive peoples).in scarlet: the characteristic colour of soldiers tunics, in the ancient East (e.g. Babylonia, Persia, and Sparta) as well as among ourselves.
Nah 1:4. The closing words are highly doubtful. Read per haps, the chargers quiver, in mad excitement (LXX).The streets and broadways (rehoboth) are, of course, those of the suburbs of Nineveh (cf. the Rehoboth-Ir associated with Nineveh in Gen 10:11).
Nah 1:5. The reading is again evidently at fault. By a clever emendation Duhm secures the following text: Straightforward their nobles gallop along their courses.mantelet: lit. covering, probably a movable penthouse to cover the approach of the siege-parties.
Nah 1:6. The gates of the rivers: where the mountain stream Choser and its canals entered the city.is dissolved: melts away (in terror).
Nah 1:7. Huzzab: an obscure word, on which no light has yet been shed. The reference, however, is to the Queen, who is led out of the city dishonoured, her maidens passing with her into captivity, mourning like doves (cf. Isa 38:14, Eze 7:16, etc.), and beating upon their breasts.
Nah 1:8. From of old: a clear result of dittography (p. 42). Render simply, And Nineveh (is become) like a pool (reservoir) of waters fleeing (fast ebbing) awaya fine simile for a city quickly emptied of its inhabitants.
Nah 1:9. A dramatic address to the conquerors.
Nah 1:10. The desolation of the ruined city is depicted in a series of startled exclamations, Emptiness, void, and waste!
Nah 2:11-13. Where now is the den of lions, whither the old lion used to retreat with his lionesses and cubs, filling it with the plunder of the nations? Behold, Yahweh is against that haunt of cruelty, and will burn it with fire, and destroy the lionesses and their cubs together by the sword.
Nah 1:11. For mireh, feeding-place, read probably mearah, cave. The den of lions is Nineveh, to whose ruthless ferocity the records of Assyrian kings bear witness on every column.
Nah 1:13. For rikbah, her chariotry, read probably ribtsek, thy lair, and for malakhek, of thy messengers, millebhothayik, from thy lionesses.
Fuente: Peake’s Commentary on the Bible
2:3 The shield of his mighty men is made red, {d} the valiant men [are] in scarlet: the chariots [shall be] with flaming torches in the day of his preparation, and {e} the fir trees shall be terribly shaken.
(d) Both to put fear into the enemy, and also that they themselves should not so soon detect blood among one another, to discourage them.
(e) Meaning their spears would shake and crash together.
Fuente: Geneva Bible Notes
B. Four descriptions of Nineveh’s fall 2:3-3:19
The rest of the book contains four descriptions of Nineveh’s fall that were evidently messages that Nahum delivered at various times in Judah.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. The first description of Nineveh’s fall 2:3-7
The first message sees the details of the siege of Nineveh taking place in the city when the enemy attacked, and it ends with the reaction of a segment of the populace (Nah 2:7).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Nahum again focused on the destroyer (scatterer) of Nineveh (cf. Nah 2:1). He described the siege and capture of Nineveh. The shields and uniforms of the soldiers who invaded Nineveh would be red. This was, really, a favorite color of the Median and Babylonian armies (cf. Eze 23:14). [Note: Feinberg, p. 136.] However, they may have been red with blood and or from the copper that they used to cover both shields and uniforms. [Note: Johnson, p. 1500] Nahum saw the invading chariots flashing with steel. Scythed chariots were in use at this time in the ancient Near East, chariots with steel blades protruding from them and their wheels. [Note: Feinberg, p. 136.] Spears made out of cypress (pine) were long and straight, and Nineveh’s invaders would brandish them showing their readiness for battle. [Note: See also Yigael Yadin, The Art of Warfare in Biblical Lands, pp. 4-5, 294-95, 452.]