17<\/strong>. The idea at the end of Nah 3:16<\/em><\/span> is amplified.<\/p>\n Thy crowned<\/em> ] The word is unknown. It is probably an Assyrian term, and is conjectured to mean nobles<\/em>, or something similar.<\/p>\n and thy captains<\/em> ] The word employed is taphsar<\/em> (tiphsar, Jer 51:27<\/span>), which appears to be the Assyr. dupsar<\/em>, i.e. tablet writer, scribe, a term most likely used in a wider sense to denote high officials. Cf. Isa 47:13<\/span>. See Schrader, i. 141, ii. 118, Del., Paradies<\/em>, p. 142. The identification of the word with the Assyr. title is due to Lenormant.<\/p>\n the great grasshoppers<\/em> ]. The term means locusts, Amo 7:1<\/span>. So in Arab. e.g. Carmina Hudhail. 139. 7. The word appears to be here written twice (possibly by mistake), which A.V. has sought to express by “great” and R.V. by “swarms.”<\/p>\n when the sun ariseth they flee away<\/em> ] Locusts become torpid with the cold; under the warmth of the sun they revive and take flight.<\/p>\n Thy crowned are as the locust, and thy captains as the great locusts – <\/B>What he had said summarily under metaphor, the prophet expands in a likeness. The crowned are probably the subordinate princes, of whom Sennacherib said, Are not my princes altogether kings? Isa 10:8<\/span>. It has been observed that the headdress of the Assyrian Vizier has the ornament which throughout the whole series of sculptures is the distinctive mark of royal or quasi-royal authority. : All high officers of state, the crowned captains, were adorned with diadems, closely resembling the lower band of the royal mitre, separated from the cap itself. Such was that of the vizier, which was broader in front than behind, was adorned with rosettes and compartments, and terminated in two ribbons with embroidered and fringed ends, which hung down his back. Captain is apparently the title of some military ounce of princely rank.<\/P> One such Jeremiah Jer 51:27<\/span>, in a prophecy in which he probably alludes to this, bids place over the armies of Ararat, Minni, and Ashchenaz, to marshall them against Babylon, against which he summons the cavalry like the rough locust. The captains are likened to the great caterpillars, either as chief in devastation, or as including under them the armies antler their command, who moved at their will. These and their armies now subsided into stillness for a time under the chill of calamity, like the locust whose nature it is, that, torpid in the cold, they fly in the heat. The stiffness of the locusts through the cold, when they lie motionless, heaps upon heaps, hidden out of sight, is a striking image of the helplessness of Ninevehs mightiest in the day of her calamity; then, by a different part of their history, he pictures their entire disappearance. : The locusts, are commonly taken in the morning when they are agglomerated one on another, in the places where they passed the night. As soon as the sun warms them, they fly away. When the sun ariseth, they flee away, literally, it is chased away.<\/P> One and all; all as one. As at Gods command the plague of locusts, which He had sent on Egypt, was removed; there remained not one locust in all the coasts of Egypt Exo 10:19<\/span>; so the mighty of Nineveh were driven north, with no trace where they had been, where they were. The wind carried them away Isa 41:16<\/span>; the wind passes over him and he is not, and his place knows him no more Psa 103:16<\/span>. The triumphing of the wicked is short, and the joy of the ungodly for a moment: though his excellency mount up to the heavens, and his head reach unto the clouds, yet he shall perish for ever; they which have seen him shall say, where is he? He shall fly away, as a dream, and shall not be formal; neither shall his place any were bebold him Job 20:5-9<\/span>.<\/P> Where they are – <\/B>So Zechariah asks, Your fathers, where are they? Zech. 1<\/span>. History, experience, human knowledge can answer nothing. They can only say, where they are not. God alone can answer that much-containing word, Where-they. They had disappeared from human sight, from their greatness, their visible being, their place on earth.<\/P> <\/p>\n Nah 3:17<\/span><\/p>\n Which camp in the hedges in the cold day.<\/em><\/p>\n<\/p>\n Locusts affected by the cold<\/strong><\/p>\n Paxton and others have remarked that there is much difficulty in this passage; but to anyone who has attentively watched the habits of the locusts it is not only plain, but very striking. In the evenings, as soon as the air became cool, at Aheih, they literally camped in the hedges and loose stone walls, covering them over like a swarm of bees settled on a bush. There they remained until the next days sun waxed warm, when they again commenced to march. One of the days on which they were passing was quite cool, and the locusts scarcely moved at all from their camps, and multitudes remained actually stationary until the next morning. Those that did march crept along very heavily, as if cramped and stiff; but in a hot day they hurried forward in a very earnest, lively manner. It is an aggravation of the calamity if the weather continues cool; for then they prolong their stay, and do far more damage. (Thomsons Land and Book.<\/em>)<\/p>\n Verse 17<\/span>. Thy crowned<\/B><\/I> are <\/B>as the locusts<\/B><\/I>] Thou hast numerous princes<\/I> and numerous commanders<\/I>.<\/P> <\/P> Which camp in the hedges in the cold day<\/B><\/I>] The locusts are said to lie in shelter<\/I> about the hedges<\/I> of fertile spots when the weather is cold<\/I>, or during the night<\/I>; but as soon as the sun<\/I> shines out and is hot, they come out to their forage, or take to their wings.<\/P> <\/p>\n Thy crowned; thy rich and wealthy citizens, or thy confederate kings and princes, or thy tributary princes; <\/P> thy captains; hired, or homeborn, rather the former, commanders and officers; for number and briskness, are like locusts and great grasshoppers, but it is all for show, nothing for help to thee. <\/P> Which camp, as if they would guard the grounds about which they settle. <\/P> In the cold day; this lasts while the season suits them. <\/P> But when the sun ariseth, when trouble, war, and danger, like the parching sun, scalds them, they flee away; they shift from the hedge they eat up. <\/P> Their place is not known; thou shalt never know where to find them when thou needest, and they should help thee. <\/P> <\/p>\n 17. Thy crowned<\/B>Thy princes(Re 9:7<\/span>). The king’s nobles andofficers wore the tiara, as well as the king; hence they are calledhere “thy crowned ones.” <\/P> as the locusts<\/B>as manyas the swarming locusts.<\/I> <\/P> thy captains<\/B>Tiphsar,<\/I>an Assyrian<\/I> word; found also in Jer51:27<\/span>, meaning satraps<\/I> [MICHAELIS];or rather, “military leaders” [MAURER].The last syllable, sar<\/I> means a “prince,” and isfound in Belshaz-zar, Nabopolas-sar, Nebuchadnez-zar.<\/I> <\/P> as the greatgrasshoppers<\/B>literally, “as the locust of locusts,”that is, the largest locust. MAURERtranslates, “as many as locusts upon locusts,<\/I>” thatis, swarms of locusts. Hebrew<\/I> idiom favors English Version.<\/I><\/P> in the hedges in thecold<\/B>Cold deprives the locust of the power of flight; so theyalight in cold weather and at night, but when warmed by the sun soon”flee away.” So shall the Assyrian multitudes suddenlydisappear, not leaving a trace behind (compare PLINY,Natural History,<\/I> 11.29).<\/P><\/p>\n Thy crowned men [are] as the locusts<\/strong>,…. Tributary kings, and hired officers, as some think, who might be distinguished by what they wore on their heads; or their own princes and nobles, who wore coronets or diadems; unless their religious persons are meant, their Nazarites and devotees, their priests; these were like locusts for their number, fear, and flight in time of danger, and for their spoil of the poor; and some locusts have been seen with little crowns on their heads, as those in Re 9:7<\/span> “which had on their heads as it were crowns like gold”. In the year 1542 came locusts out of Turkish Satmatia into Austria, Silesia, Lusatia, and Misnia, which had on their heads little crowns e. In the year 1572 a vehement wind brought large troops of locusts out of Turkey into Poland, which did great mischief, and were of a golden colour f; and Aelianus g speaks of locusts in Arabia, marked with golden coloured figures; and mention is made in the Targum on Jer 51:27<\/span>, of the shining locust, shining like gold:<\/p>\n and thy captains as the great grasshoppers<\/strong>; or “locusts of locusts” h; those of the largest size. The Vulgate Latin renders the word for captains “thy little ones”, junior princes, or officers of less dignity and authority; these were, as the Targum paraphrases it, as the worms of locusts; but rather as the locusts themselves, many and harmful:<\/p>\n which camp in the hedges in the cold day<\/strong>; in the cold part of the day, the night; when they get into the hedges of fields, gardens, and vineyards, in great numbers, like an army, and therefore said to encamp like one:<\/p>\n [but] when the sun ariseth they flee away, and their place is not known where they [are]<\/strong>; whither they are fled, as the Targum; so these captains, or half pay officers, swarmed in great numbers about the city, and in the provinces, while it was a time of peace, and they were indulged in sloth, and enjoyed much ease and prosperity; but when war broke out, and the heat of it began to be felt, these disappeared, and went into their own countries, from whence they came, with the auxiliaries and hired troops; nor could they be found where they were, or be called upon to do their duty: this is true of locusts in a literal sense, who flee away when the sun rises; hence the Arabs, as Bochart says i elegantly express this by the word “ascaara”; signifying, that when the sun comes to the locust it goes away, According to Macrobius k, both Apollo and Hercules are names for the sun; and both these are surnamed from their power in driving away locusts: Hercules was called Cornopion by the Oeteans, because he delivered them from the locusts l: and Apollo was called Parnopius by the Grecians, because, when the country was hurt by locusts, he drove them out of it, at Pausanias m relates; who observes, that they were drove out they knew, but in what manner they say not; for his own part, he says, he knew them thrice destroyed at Mount Sipylus, but not in the same way; one time a violent wind drove them out; another time a prodigious heat killed them; and a third time they perished by sudden cold; and so, according to the text here, the cold sends them to the hedges, and the heat of the sun obliges them to abandon their station.<\/p>\n e Vid. Frantzii Hist. Animal. Sacr. par. 5. c. 4. p. 799. f Ibid. p. 798. g Hist. Animal. l. 10. c. 13. h “ut locustae locustarum”, Vatablus, Pagninus, Montanus; “sicut locusta locustarum”, Burkius. i Hierozoic. par. 2. c. 2. col. 458. k Saturnal l. 1. c. 17. p. 335. & c. 20. p. 362. l Strabo. Geograph. l. 13. p. 422. m Attica, sive l. 1. p. 44.<\/p>\n And thy princes are as locusts: this refers to the wicked doings, by which they laid waste almost the whole earth. As then the locusts and chafers, wherever they come, consume every kind of food, devour all the fields, leave nothing, and the whole land becomes a waste; so also have been thy princes; they have been as locusts and thy leaders as the locusts of locusts, that is, as very great locusts; for this form, we know, expresses the superlative degree in Hebrew. Their leaders were then like the most voracious locusts for the whole land was made barren by them, as nothing was capable of satisfying their avarice and voracity. <\/p>\n The Prophet then adds, They are locusts, who dwell in the mounds during the time of cold; but when the sun rises, not known any more is their place He now shows, that it would not be perpetual, that the Ninevites would thus devour the whole earth, and that all countries would be exposed to their voracity; for as the locusts, he says, hide themselves in caverns, and afterwards fly away, so it shall happen to thy princes. But this passage may be taken to mean, — that the Ninevites concealed themselves in their hiding-places during the winter, and that when the suitable time for plundering came, they retook themselves in different directions, and took possession of various regions, and brought home plunder from the remotest parts. This meaning may be elicited from the words of the Prophet; and the different clauses would thus fitly coalesce together, that when the Ninevites left their nests, they dispersed and migrated in all directions. I do not at the same time disapprove of the former meaning: they are then like locusts, who lodge in mounds during the time of cold; but when the sun rises, — that is, when the season invites them, (for he speaks not of the winter sun,) but when the heat of the sun prevails and temperate the air, — then, he says, the locusts go forth and fly away, and known no more is their place He means, in short, that the Ninevites plundered, and that they did so after the manner of locusts; and that a similar end also was nigh them; for the Lord would destroy them, yea, suddenly consume them, so that no trace of them could be found. It follows — <\/p>\n (17) Thy crowned.<\/strong>The subordinate kings who represent the Assyrian empire in her tributary provinces.<\/p>\n Captains.<\/strong>Taphs<\/em>rm,<\/em> an Assyrian term denoting some high military office. The sudden disappearance of the Assyrian locust-pest is here enlarged upon. A sudden outburst of sunshine will sometimes induce a swarm of locusts to take flight; cold, on the other hand, makes these insects settle, and soon deprives them of the power of flying. Dr. Pusey well observes, The heathen conqueror rehearsed his victory, I came, I saw, conquered. The prophet goes further, as the issue of all human conquest, I disappeared. The insect designations, rendered in Authorised Version, cankerworm, locust, great grasshopper, all represent varieties of the locust species.<\/p>\n Nah 3:17<\/span><\/em><\/strong>. <\/strong>Thy crowned<\/em><\/strong><\/strong> Thy princes. <\/em>The author of the Observations, <\/em>in order to explain the phrase. Which camp in the hedges in the cold day, <\/em>remarks, that the locusts in 1724 and 1725, which in the eastern parts of the world made their first appearance towards the latter end of March, and were prodigiously increased in numbers by the middle of April, began in May gradually to disappear, and retired into the Metijiah, and other adjacent places, where they deposited their eggs, which were hatched in June. These swarms put off their nympha state in about one month, and soon after were dispersed. This retiring in May into the Metijiah, a place full of gardens and consequently of hedges <\/em>or walls, <\/em>while the rest of the country, used for feeding of cattle and as arable lands, is all open, without any inclosure whatevermay possibly explain the above words of the prophet. The word gederoth, <\/em>translated hedges, <\/em>precisely speaking, seems to mean the walls of a garden. But it may be asked, Can the months of April and May be called the day of cold <\/em>in these countries? I observe, that the same word is made use of to signify that grateful cooling <\/em>which Eglon sought, Jdg 3:20<\/span> that these gardens are the places to which the people of the Levant retire for cooling; and that in April and May, the time when the locusts appear in Palestine, the people at Aleppo retire to their gardens; as also, that the locusts are brought by hot winds; from all which I am led to think the day of cold <\/em>should rather have been translated the day of cooling; <\/em>the time when people first retire to their summer-houses or country-seats. When the sun ariseth, <\/em>says the prophet, they flee away, <\/em>that is, (as I suppose, a like expression, Jam 1:11<\/span> is to be understood,) “When the summer advances, they are totally dispersed;” and though the Sea is now supposed by the eastern people to be their common grave, yet, that probably not being known to be the fact in Nahum’s time, the prophet says, upon occasion of their disappearing, (speaking according to the received opinion,) that their place is not known where they are. <\/em>I will only farther remark on this subject, says our author, that, agreeably to their being called by the prophet great locusts, <\/em>it is observed by some naturalists, that those locusts which appear in such swarms, are larger than the locusts which are seen at other times; and I mention this, because I do not remember to have seen any thing of this sort in the commentators. See Observations, <\/em>p. 120, &c. <\/p>\n Nah 3:17-19<\/span><\/em><\/strong>. <\/strong>Their place is not known<\/em><\/strong><\/strong> What probability was there, that the capital city of a great kingdom, a city which was sixty miles in compass, a city which contained so many thousand inhabitants, a city which had walls a hundred feet high, and so thick that three chariots could go abreast upon them, and which had 1500 towers of 200 feet in height;what probability was there that such a city should ever be totally destroyed? and yet so totally was it destroyed, that the place is hardly known where it was situated. What we may suppose helped to complete its ruin and devastation, was Nebuchadnezzar’s enlarging and beautifying of Babylon, soon after Nineveh was taken: from that time no mention is made of Nineveh by any of the sacred writers; and the most ancient of the heathen authors, who have occasion to say any thing about it, speak of it as a city which was once great and flourishing, but now destroyed and desolate. Great as it was formerly, so little of it is remaining, that authors are not agreed even about its situation: from the general suffrage of ancient historians and geographers, it appears to have been situated upon the Tigris; though others represent it as placed upon the river Euphrates. Bochart has shewn, that Herodotus, Diodorus Siculus, and Ammianus Marcellinus, all three speak differently of it; sometimes as if situated upon the Tigris, sometimes as if on the Euphrates; to reconcile whom he supposes, that there were two Ninevehs; and Sit John Marsham, that there were three; the Syrian upon the Euphrates, the Assyrian on the Tigris, and a third built afterwards upon the Tigris by the Persians, who succeeded the Parthians in the empire of the East, in the third century, and were subdued by the Saracens in the seventh century after Christ: but whether this latter was built in the same place as the old Nineveh, is a question which cannot be decided. Lucian, who flourished in the second century after Christ, affirms, that Nineveh was utterly perished, and there were no footsteps of it remaining, nor could you tell where it was once situated: and the greater regard is to be paid to Lucian’s testimony, as he was a native of Samosata, a city upon the river Euphrates; and coming from a neighbouring country, he must have known whether there had been any remains of Nineveh or not. There is a city at this time called Mosul, situate upon the western side of the Tigris; and on the opposite eastern shore are ruins of a great extent, which are said to be those of Nineveh. Benjamin of Tuleda, who wrote his itinerary in the year after Christ 1173, informs us, that there is only a bridge between Mosul and Nineveh; and, though the latter is laid waste, yet it has many streets and castles. Another writer in 1300 asserts, that Nineveh is totally laid waste; but that by the ruins which are still to be seen there, we may firmly believe that it was one of the greatest cities in the world. Dr. Prideaux, following Thevenot, observes, that Mosul is situated on the west side of the Tigris, where was anciently only a suburb of the old Nineveh; for the city itself stood on the east side of the river, where are to be seen some of its ruins of great extent even to this day. Tavernier also affirms, that, after crossing the Tigris, (which has a swift stream and whitish water, whereas the Euphrates runs slow, and is reddish,) you come to the ancient city of Nineveh, which is now a heap of rubbish only, for a league along the river, full of vaults and caverns. And Salmon in his account of Assyria says, that in this country the famous city of Nineveh once stood on the eastern banks of the Tigris opposite to the place where Mosul now stands; that there is nothing now to be seen but heaps of rubbish about a league along the river, which people imagine to be the remains of this vast city. But it is more than probable, that these ruins are the remains of the Persian Nineveh, and not the Assyrian: even the ruins of old Nineveh, as we may say, have been long ago ruined and destroyed: such an utter end has been made of it, and such is the truth of the divine predictions! <\/p>\n These extraordinary circumstances may strike the reader more strongly, by supposing only a parallel instance. Let us then suppose, that a person should come in the name of a prophet, preaching repentance to the people of this kingdom, or otherwise denouncing the destruction of the capital city within a few years;With an overflowing flood will God make an utter end of the place thereof: He will make an utter end: Its place may be sought, but it shall never be found. <\/em>I presume we should look upon such prophet as a madman, and shew no farther attention to his message, than to deride and despise it: and yet such an event would not be more strange and incredible than the destruction and devastation of Nineveh; for Nineveh was much the larger, stronger, and older city of the two; and the Assyrian empire had subsisted and flourished more ages than any form of government in this country; so that there is no objecting the instability of the eastern monarchies in this case. Let us then, since this event would not be more improbable and extraordinary than the other, suppose again, that things should succeed according to the prediction; that the floods should arise, and the enemy should come; the city should be overthrown and broken down, be taken and pillaged, and destroyed so totally, that even the learned could not agree about the place where it was situated. What would be said or thought in such a case? Whoever of posterity should read and compare the prophesy and event together, must they not by such an illustrious instance be thoroughly convinced of the providence of God, and of the truth of his prophet, and be ready to acknowledge, Verily this is the word which the <\/em>LORD hath spoken; verily there is a God who judgeth the earth! <\/em>See Bishop Newton, vol. 1: Dissert. 9. We may read, Nah 3:18<\/span>. Thy nobles lie still: Thy people, <\/em>&c.;ver. 19. There is no closing up thy fracture: Incurable is thy wound: All that hear thy history will clap hands, <\/em>&c. <\/p>\n REFLECTIONS.<\/strong>1st, Where sin unrepented is found, there all the terrible woes of God are written against the guilty soul. <\/p>\n 1. The sins of Nineveh are charged upon her. It is a bloody city; <\/em>innocent blood was shred there with impunity, or by the unjust wars that her ambition waged against her neighbours: full of lies, <\/em>where no honesty, truth, or fidelity was to be found; and of robbery, <\/em>each preying on his neighbour, or on the nations around them; the prey departeth not, <\/em>they never rest from plundering, nor think of making restitution to the injured: her whoredoms <\/em>were multiplied, both carnal and spiritual: their idolatries notorious, their lewdness infamous; like a well-favoured harlot, she enticed the nations to learn her ways; and, being a mistress of witchcrafts, <\/em>bound them as with magic spells to sell themselves to work wickedness; and, having brought them first under corporal bondage, afterwards enslaved their souls. Note; <\/em>The charms of a harlot are like the spells of witchcraft, and issue in the destruction of body and soul. <\/p>\n 2. Her judgment is read. The noise of the invading foe is heard; the whip <\/em>of the charioteer, the rattling of the wheels, <\/em>the prancing of the horses, <\/em>the jumping of the<\/em> chariots, <\/em>sound terrible: the bright sword <\/em>is unsheathed, the glittering spear <\/em>is brandished, and to innumerable the multitude of the slain, that the very streets and ways are obstructed by them, and men stumble <\/em>over them. Since God is her foe, she shall be stripped naked to her shame, deprived of all her wealth and power, exposed as a strumpet to the derision of those whom she had seduced, and daubed with abominable filth <\/em>and dung, made vile <\/em>and contemptible, a gazing-stock <\/em>of public reproach and infamy; every passenger, instead of affording the least kindness or compassion, shall shun her with abhorrence, and say, Nineveh is laid waste, <\/em>pleased to proclaim the tidings, or astonished at the fearful change; who will bemoan her? <\/em>she deserves no pity, that shewed none: whence shall I seek comforters for thee? <\/em>the calamity is too great to admit of consolation; nor can any be found to discharge this friendly office to a city so universally detested. Note; <\/em>(1.) They who in the day of their prosperity treated others with insolence, may expect, when they fall, to be trampled upon by every foot. (2.) The best-favoured harlot will shortly be a foul hag, hated and shunned by her former dearest paramours. <\/p>\n 2nd, All the vain confidences of Nineveh are destroyed. She thought herself safe because of her greatness; but vain is her presumption. Art thou better than populous No? <\/em>or Diospolis, in Egypt; a city, vast and full of inhabitants; fortified by art and nature, and situate in a place almost inaccessible to an enemy, supported by all the united forces of Egypt and Ethiopia, whose armies were immense, and helped by her confederates of Libya and Mauritania: yet with all these advantages No was destroyed, probably by Sennacherib; the inhabitants carried captives; the infants dashed in pieces against the stones by the inhuman soldiers; her honourable men divided by lot as slaves among the conquerors, and her nobles bound in chains. And if such a city fell so fearfully, the men of Nineveh ought not to be thus secure: the same treatment awaited them. <\/p>\n 1. Their forces shall be dispirited, weakened, and destroyed, staggering like drunkards, effeminate, and terrified as women, flying to hide themselves, and seeking in vain help from others against their enemies: for, when God dispirits the host, the bravest turn cowards. 3. Their friends shall desert them. The merchants, who once crowded the streets of Nineveh, and enriched themselves with the commerce there carried on, will no sooner behold the storm approaching, than with their wealth they will forsake the devoted city, and flee away as the canker-worm <\/em>when the field is eaten up; and their auxiliaries and tributary kings, who in days of peace camped around them, and promised them assistance, no sooner feel the scorching sun of danger, than, like locusts, they take their flight and are heard of no more. <\/p>\n 4. Their princes and officers, the shepherds who should defend the flock, slumber, <\/em>enervated with sloth and luxury, and asleep when they should be at their posts; or they sleep the sleep of death, and are laid with the nobles in the dust; <\/em>while the people, as sheep without a shepherd, are scattered, and fall an easy prey to the enemy. <\/p>\n 5. Their case is desperate, their bruise <\/em>incurable, their wound grievous; <\/em>the city and empire fall together at a blow, never to he restored again. With triumph shall the oppressed nations clap their hands <\/em>at the sound of their fall; for upon whom hath<\/em> not thy wickedness passed continually; <\/em>having been oppressed, harassed, and plundered by the Assyrians, they will rejoice to see their destroyers destroyed. Let proud oppressors and hardened sinners tremble: their day shall come to fall; and heaven and earth shall exult in their destruction. <\/p>\n Nah 3:17 Thy crowned [are] as the locusts, and thy captains as the great grasshoppers, which camp in the hedges in the cold day, [but] when the sun ariseth they flee away, and their place is not known where they [are].<\/p>\n Ver. 17. Thy crowned are as the locusts<\/strong> ] i.e.<\/em> Thy barons (saith Diodati) and great lords, wearing diadems and wreaths, in token of dignity; such a Nazarite (that is the Hebrew word here) was Joseph, Gen 49:26<\/span> , because separate and exempt from other men, as a chieftain. Calvin likewise rendereth it, thy princes; the Vulgate Latin, thy keepers; some others, thy Nazarites, or thy religious persons, set apart from the common sort to pray for the city’s safety. Such were those chemarims, or chimney chaplains, among the Jews, Hos 10:5 Zep 1:4<\/span> ; such are the mailers among the Turks, who call them the religious brothers of love; and the shaveling mendicants among the Papists. These locusts are, Rev 9:7<\/span> , said to have on their heads as it were crowns like gold. <\/p>\n <\/p>\n And thy captains as the great grasshoppers<\/strong> ] Heb. as the grasshoppers of grasshoppers, by a Hebraism, like that King of kings, Song of songs, &c. The word rendered captains is foreign; R. David and others render it, Imperator, Dux, Princeps.<\/em> It seemeth to be a name of dignity among the Assyrians, as Zaphnathpaaneah was among the Egyptians, Gen 41:45<\/span> . These are called grasshoppers and locusts, for their uselessness and fearfulness. <\/p>\n <\/p>\n Which camp in the hedges<\/strong> ] sc.<\/em> Of the gardens or vineyards, and they are said to camp, in regard of their multitudes, as if they were an army of them. See Joel ii. The prophet taxeth here Nineveh’s vain confidence in her confederates and such other hangers on, as might truly say, <\/p>\n “ Nos numeri sumus, fruges consumere nati.<\/em> , ”<\/p>\n<\/p>\n We are men of no great moment, such as Aristophanes in Plutarch prettily played upon, when he said, , i.e.<\/em> quaestores bubones.<\/em> treasurers of eagles. <\/p>\n <\/p>\n But when the sun ariseth they flee away<\/strong> ] So these trencher flies, when they have served their own turns upon thee, and now see the tempest of war growing on amain, they worship the rising sun, keep themselves on the warm side of the hedge, leave thee to shift as thou canst, and seek out for themselves a better fortune.<\/p>\n crowned = mercenary crowds. Hebrew. minzarim. Occurs only here. See Fuerst, Lex., p. 832. <\/p>\n captains = muster-masters, or marshals. Hebrew. tiphsar. Occurs only here, and Jer 51:27. Like the Assyrian dupsarru = a tablet-writer. <\/p>\n hedges = loose stone walls. <\/p>\n flee away = are in flight. <\/p>\n Rev 9:7 <\/p>\n Reciprocal: Psa 104:22 – General Jer 50:36 – her mighty Eze 31:12 – gone Nah 2:8 – Stand Rev 9:3 – locusts<\/p>\n Nah 3:17-19. There Is nothing new in these verses that has not been set forth in other verses of the book. The subject is the utter defeat of Nineveh, the capital of Assyria, with not a possibility of a “comeback.” (See the historical quotation at Nah 2:10.) <\/p>\n Assyria’s guards also reminded Nahum of locusts. There were huge numbers of them, but when the heat of battle came they would run away. Locusts do the same thing. They take their places on walls in the cool of the day, but when the hot sun beats on them they desert their posts and seek more comfortable surroundings.<\/p>\n Thy crowned [are] as the locusts, and thy captains as the great grasshoppers, which camp in the hedges in the cold day, [but] when the sun ariseth they flee away, and their place is not known where they [are]. 17. The idea at the end of Nah 3:16 is amplified. Thy crowned ] The word … Continue reading “Exegetical and Hermeneutical Commentary of Nahum 3:17”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22740","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22740","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22740"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22740\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22740"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22740"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22740"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
2. Their fortresses shall stand them in no stead. Though they take every precaution to repair the walls, to lay in provision, to place numerous garrisons therein, and assemble their whole force in order to oppose the invaders, yet their strong-holds <\/em>shall fall as easily before the besiegers as a ripe fig <\/em>when the tree is shaken; her gates shall be set wide open, the fire shall devour the bars, and with the sword shall their enemies consume, as the canker-worm, all the inhabitants of their cities, though numerous as the swarms of locusts. <\/p>\nFuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"