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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-7:. Размышляя о причинах грозного суда Божия над Ниневиею, изображенного в двух первых главах, пророк здесь указывает эти причины: а) в том, что этот преступный город беспощадно проливал кровь других народов (ст 1-3) и б) в том, что для покоренных им народов он служил развращающим соблазнительным примером в отношении идолослужения и пороков всякого рода (ст. 4-7). 8-13. Затем, непреложность определения Божия о гибели Ниневии и самую возможность этой гибели пророк доказывает: а) указанием на гибель другого сильного города - Фив (ст. 8-10) и б) очевидною слабостью Ниневии, ничтожеством ее укреплений и сил пред лицем врага, являющегося орудием Бога Мстителя (ст. 11-13). 14-19. Наконец, еще раз утверждается неизбежность гибели Ниневии вследствие совершенной непригодности находящихся в ее распоряжении средств защиты; при этом гибель мировой столицы и мировой державы будет встречена единодушною радостью подвластных Ассирии племен, народов и стран.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter goes on with the burden of Nineveh, and concludes it. I. The sins of that great city are charged upon it, murder (ver. 1), whoredom and witchcraft (ver. 4), and a general extent of wickedness, ver. 19. II. Judgments are here threatened against it, blood for blood (ver. 2, 3), and shame for shameful sins, ver. 5-7. III. Instances are given of the like desolations brought upon other places for the like sins, ver. 8-11. IV. The overthrow of all those things which they depended upon, and put confidence in, is foretold, ver. 12-19.
Adam Clarke: Commentary on the Bible - 1831
The prophet denounces a wo against Nineveh for her perfidy and violence. He musters up before our eyes the number of her chariots and cavalry; points to her burnished arms, and to the great and unrelenting slaughter which she spreads around her, Nah 3:1-3. Because Nineveh is a city wholly given up to the grossest superstition, and is an instructress of other nations in her abominable rites, therefore she shall come to a most ignominious and unpitied end, Nah 3:3-7. Her final ruin shall be similar to that of No, a famous city of Egypt, Nah 3:8-11. The prophet then beautifully describes the great ease with which the strong holds of Nineveh should be taken, Nah 3:12, and her judicial pusillanimity during the siege, Nah 3:13; declares that all her preparation, her numbers, opulence, and chieftains, would be of no avail in the day of the Lord's vengeance, Nah 3:14-17; and that her tributaries would desert her, Nah 3:18. The whole concludes with stating the incurableness of her malady, and the dreadful destruction consequently awaiting her; and with introducing the nations which she had oppressed as exulting at her fall, Nah 3:19.
Albert Barnes: Notes on the Bible - 1834
3:0: The prophecy of the destruction in Nineveh is resumed in a dirge over her; yet still as future. It pronounces a woe, yet to come .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Nah 3:1, The miserable ruin of Nineveh.
Carl Friedrich Keil and Franz Delitzsch

Nineveh's Sins and Inevitable Destruction - Nahum 3
The announcement of the destruction awaiting Nineveh is confirmed by the proof, that this imperial city has brought this fate upon itself by its sins and crimes (Nahum 3:1-7), and will no more be able to avert it than the Egyptian No-amon was (Nahum 3:8-13), but that, in spite of all its resources, it will be brought to a terrible end (Nahum 3:14-19).
John Gill
INTRODUCTION TO NAHUM 3
In this chapter is contained the prophecy of the destruction of Nineveh, and with it the whole Assyrian empire; the causes of which, besides those before mentioned, were the murders, lies, and robberies it was full of, Nahum 3:1 for which it should be swiftly and cruelly destroyed, Nahum 3:2 as also its whoredoms and witchcrafts, or idolatry, by which nations and families were seduced, Nahum 3:4 and hence she should be treated as a harlot, her nakedness exposed, and she cast out with contempt, and mocked at by all, Nahum 3:5 and all those things she placed her confidence in are shown to be of no avail; as her situation and fortresses, as she might learn from the case of No Amon, Nahum 3:8 nor the number of her inhabitants, which were weak as women; nor even her merchants, captains, nobles, and king himself, Nahum 3:13 nor the people she was in alliance with, who would now mock at her, her case being irrecoverable and incurable, Nahum 3:19.
3:13:1: Ո՛ քաղաք արեանց, ամենեւին սուտ՝ լի՛ անիրաւութեամբ. որոյ զննեսցի որսդ[10693]։ [10693] Ոսկան. Ոհ քաղաք արեանց։
1 Ո՛վ արեան քաղաք, բոլորովին սուտ, անիրաւութեամբ լի, ուր որսը պէտք է փնտռուի[1]:
3 Վա՜յ արիւններու քաղաքին, Որ բոլորովին ստութեամբ ու յափշտակութեամբ լեցուն է։Հոն որսը պակաս չէ։
Ո՜ քաղաք արեանց, ամենեւին սուտ, լի անիրաւութեամբ, [28]որոյ զննեսցի որսդ:

3:1: Ո՛ քաղաք արեանց, ամենեւին սուտ՝ լի՛ անիրաւութեամբ. որոյ զննեսցի որսդ[10693]։
[10693] Ոսկան. Ոհ քաղաք արեանց։
1 Ո՛վ արեան քաղաք, բոլորովին սուտ, անիրաւութեամբ լի, ուր որսը պէտք է փնտռուի[1]:
3 Վա՜յ արիւններու քաղաքին, Որ բոլորովին ստութեամբ ու յափշտակութեամբ լեցուն է։Հոն որսը պակաս չէ։
zohrab-1805▾ eastern-1994▾ western am▾
3:13:1 Горе городу кровей! весь он полон обмана и убийства; не прекращается в нем грабительство.
3:1 ὦ ω.1 oh! πόλις πολις city αἱμάτων αιμα blood; bloodstreams ὅλη ολος whole; wholly ψευδὴς ψευδης false ἀδικίας αδικια injury; injustice πλήρης πληρης full οὐ ου not ψηλαφηθήσεται ψηλαφαω feel; grope for θήρα θηρα hunt; game
3:1 הֹ֖וי hˌôy הֹוי alas עִ֣יר ʕˈîr עִיר town דָּמִ֑ים dāmˈîm דָּם blood כֻּלָּ֗הּ kullˈāh כֹּל whole כַּ֤חַשׁ kˈaḥaš כַּחַשׁ leanness פֶּ֨רֶק֙ pˈereq פֶּרֶק plunder מְלֵאָ֔ה mᵊlēʔˈā מלא be full לֹ֥א lˌō לֹא not יָמִ֖ישׁ yāmˌîš מושׁ depart טָֽרֶף׃ ṭˈāref טֶרֶף prey
3:1. vae civitas sanguinum universa mendacii dilaceratione plena non recedet a te rapinaWoe to thee, O city of blood, all full of lies and violence: rapine shall not depart from thee.
1. Woe to the bloody city! it is all full of lies and rapine; the prey departeth not.
3:1. Woe to the city of blood, filled with all manner of lies and violence. Crime shall not depart from you:
3:1. Woe to the bloody city! it [is] all full of lies [and] robbery; the prey departeth not;
Woe to the bloody city! it [is] all full of lies [and] robbery; the prey departeth not:

3:1 Горе городу кровей! весь он полон обмана и убийства; не прекращается в нем грабительство.
3:1
ω.1 oh!
πόλις πολις city
αἱμάτων αιμα blood; bloodstreams
ὅλη ολος whole; wholly
ψευδὴς ψευδης false
ἀδικίας αδικια injury; injustice
πλήρης πληρης full
οὐ ου not
ψηλαφηθήσεται ψηλαφαω feel; grope for
θήρα θηρα hunt; game
3:1
הֹ֖וי hˌôy הֹוי alas
עִ֣יר ʕˈîr עִיר town
דָּמִ֑ים dāmˈîm דָּם blood
כֻּלָּ֗הּ kullˈāh כֹּל whole
כַּ֤חַשׁ kˈaḥaš כַּחַשׁ leanness
פֶּ֨רֶק֙ pˈereq פֶּרֶק plunder
מְלֵאָ֔ה mᵊlēʔˈā מלא be full
לֹ֥א lˌō לֹא not
יָמִ֖ישׁ yāmˌîš מושׁ depart
טָֽרֶף׃ ṭˈāref טֶרֶף prey
3:1. vae civitas sanguinum universa mendacii dilaceratione plena non recedet a te rapina
Woe to thee, O city of blood, all full of lies and violence: rapine shall not depart from thee.
3:1. Woe to the city of blood, filled with all manner of lies and violence. Crime shall not depart from you:
3:1. Woe to the bloody city! it [is] all full of lies [and] robbery; the prey departeth not;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3. Пред Богопросвещенным взором пророка встает целое мора крови, пролитой Ниневиею и давшей ей имя "города кровей" (ст. 1, ср. Иез XXII:2-4), а также обмана, насилия, грабительства. Как проповедник покаяния, пророк желал бы подвинуть Ниневию на путь нравственного самоисправления, но вместе с тем как Богопросвещенный провидец будущего, он видит всю невозможность исправления для Ниневии, дошедшей уже до последней степени падения, и это двойное чувство в отношении ее выражает нередко употребляемым пророками (Ис X:1; XVIII:1; Иер XLVIII:1; Ам VI:1; Мих II:1) горестным восклицанием "гоpe, увы!" (евр. гой), как позже с таким же восклицанием "горе" говорил о Ниневии же пророк Софония (III:1), почти уже современник исполнения грозного пророчества Наумова об этой столице Ассирии.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Woe to the bloody city! it is all full of lies and robbery; the prey departeth not; 2 The noise of a whip, and the noise of the rattling of the wheels, and of the pransing horses, and of the jumping chariots. 3 The horseman lifteth up both the bright sword and the glittering spear: and there is a multitude of slain, and a great number of carcases; and there is none end of their corpses; they stumble upon their corpses: 4 Because of the multitude of the whoredoms of the well-favoured harlot, the mistress of witchcrafts, that selleth nations through her whoredoms, and families through her witchcrafts. 5 Behold, I am against thee, saith the LORD of hosts; and I will discover thy skirts upon thy face, and I will shew the nations thy nakedness, and the kingdoms thy shame. 6 And I will cast abominable filth upon thee, and make thee vile, and will set thee as a gazing-stock. 7 And it shall come to pass, that all they that look upon thee shall flee from thee, and say, Nineveh is laid waste: who will bemoan her? whence shall I seek comforters for thee?
Here is, I. Nineveh arraigned and indicted. It is a high charge that is here drawn up against that great city, and neither her numbers nor her grandeur shall secure her from prosecution. 1. It is a city of blood, in which a great deal of innocent blood is shed by unrighteous war, or under colour and pretence of public justice, or by suffering barbarous murders to go unpunished; for this the righteous God will make inquisition. 2. It is all full of lies; truth is banished from among them; there is no such thing as honesty; one knows not whom to believe nor whom to trust. 3. It is all full of robbery and rapine; no man cares what mischief he does, nor to whom he does it: The prey departs not, that is, they never know when they have got enough by spoil and oppression. They shed blood, and told lies, in pursuit of the prey, that they might enrich themselves. 4. There is a multitude of whoredoms in it, that is, idolatries, spiritual whoredoms, by which she defiled herself, and to which she seduced the neighbouring nations, as a well-favoured harlot, and sold and ruined nations through her whoredoms. 5. She is a mistress of witchcrafts, and by them she sells families, v. 4. That which Nineveh aimed at was a universal monarchy, to be the metropolis of the world, and to have all her neighbours under her feet; to compass this, she used not only arms, but arts, compelling some, deluding others, into subjection to her, and wheedling them as a harlot by her charms to lay their necks under her yoke, suggesting to them that it would be for their advantage. She courted them to join with her in her idolatrous rites, to tie them the faster to her interests, and made use of her wealth, power, and greatness, to draw people into alliances with her, by which she gained advantages over them, and made a hand of them. These were her whoredoms, like those of Tyre, Isa. xxiii. 15, 17. These were her witchcrafts, with which she unaccountably gained dominion. And for this that God has a quarrel with her who, having made of one blood all nations of men, never designed one to be a nation of tyrants and another of slaves, and who claims it as his own prerogative to be universal Monarch.
II. Nineveh condemned to ruin upon this indictment. Woe to this bloody city! v. 1. See what this woe is.
1. Nineveh had with her cruelties been a terror and destruction to others, and therefore destruction and terror shall be brought upon her. Those that are for overthrowing all that come in their way will, sooner or later, meet with their match. (1.) Hear the alarm with which Nineveh shall be terrified, v. 2. It is a formidable army that advances against it; you may hear them at a distance, the noise of the whip, driving the chariot-horses with fury; you may hear the noise of the rattling of the wheels, the prancing horses, and the jumping chariots; the very noise is frightful, but much more so when they know that all this force is coming with all this speed against them, and they are not able to make head against it. (2.) See the slaughter with which Nineveh shall be laid waste (v. 3), the sword drawn with which execution shall be done, the bright sword lifted up and the glittering spear, the dazzling brightness of which is very terrible to those whom they are lifted up against. See what havoc these make when they are commissioned to slay: There is a great number of carcases, for the slain of the land shall be many; there is no end of their corpses; there is such a multitude of slain that it is in vain to go about to take the number of them; they lie so thick that passengers are ready to stumble upon their corpses at every step. The destruction of Sennacherib's army, which, in the morning, were all dead corpses, is perhaps looked upon here as a figure of the like destruction that should afterwards be in Nineveh; for those that will not take warning by judgments at a distance shall have them come nearer.
2. Nineveh had with her whoredoms and witchcrafts drawn others to shameful wickedness, and therefore God will load her with shame and contempt (v. 5-7): The Lord of hosts is against her, and then she shall be exposed to the highest degree of disgrace and ignominy, shall not only lose all her charms, but shall be made to appear very odious. When it shall be seen that while she courted her neighbours it was with design to ruin their liberty and property, when all her wicked artifices shall be brought to light, then her shame is discovered to the nations. When her proud pretensions are baffled, and her vain towering hopes of an absolute and universal dominion brought to nought, and she appears not to have been so strong and considerable as she would have been thought to be, then to see the nakedness of the land do they come, and it appears ridiculous. Then do they cast abominable filth upon her, as upon a carted strumpet, and make her vile as the offscouring of all things; that great city, which all nations had made court to and coveted an alliance with, has become a gazing-stock, a laughing stock. Those that formerly looked upon her, and fled to her, in hopes of protection from her, now look upon her and flee from her, for fear of being ruined with her. Note, Those that abuse their honour and interest will justly be disgraced and abandoned, and, because miserable, will be made contemptible, and thereby be made more miserable. When Nineveh is laid waste who will bemoan her? Her trouble will be so great, and her sense of it so deep, as not to admit relief from sympathy, or any comforting considerations; or, if it would, none shall do any such good office: When shall I seek comforters for thee? Note, Those that showed no pity in the day of their power can expect to find no pity in the day of their fall. When those about Nineveh, that had been deceived by her wiles, come to be undeceived in her ruin, every one shall insult over her, and none bemoan her. This was Nineveh's fate, when she was made a spectacle, or gazing-stock. Note, The greater men's show was in the day of their abused prosperity the greater will their shame be in the day of their deserved destruction. I will make thee an example; so Drusus reads it. Note, When proud sinners are humbled and brought down it is designed that others should take example by them not to lift up themselves in security and insolence when they prosper in the world.
Adam Clarke: Commentary on the Bible - 1831
3:1: Wo to the bloody city! - Nineveh: the threatenings against which are continued in a strain of invective, astonishing for its richness, variety, and energy. One may hear and see the whip crack, the horses prancing, the wheels rumbling, the chariots bounding after the galloping steeds; the reflection from the drawn and highly polished swords; and the hurled spears, like gashes of lightning, dazzling the eyes; the slain lying in heaps, and horses and chariots stumbling over them! O what a picture, and a true representation of a battle, when one side is broken, and all the cavalry of the conqueror fall in upon them, hewing them down with their swords, and trampling them to pieces under the hoofs of their horses! O! infernal war! Yet sometimes thou art the scourge of the Lord.
Albert Barnes: Notes on the Bible - 1834
3:1: Woe to the bloody city - Literally, "city of bloods" , i. e., of manifold bloodshedding, built and founded in blood Hab 2:12; Jer 22:13, as the prosperity of the world ever is. Murder, oppression, wresting of judgment, war out of covetousness, grinding or neglect of the poor, make it "a city of bloods." Nineveh, or the world, is a city of the devil, as opposed to the "city of God." : "Two sorts of love have made two sorts of cities; the earthly, love of self even to contempt of God; the heavenly, love of God even to contempt of self. The one glorieth in itself, the other in the Lord." : "Amid the manifold differences of the human race, in languages, habits, rites, arms, dress, there are but two kinds of human society, which, according to our Scriptures, we may call two cities. One is of such as wish to live according to the flesh; the other of such as will according to the Spirit." "Of these, one is predestined to live foRev_er with God; the other, to undergo everlasting torment with the devil." Of this city, or evil world, Nineveh, the city of bloods, is the type.
It is all full of lies and robbery - Better, "it is all lie; it is full of robbery" (rapine). "Lie" includes all falsehood, in word or act, denial of God, hypocrisy; toward man, it speaks of treachery, treacherous dealing, in contrast with open violence or rapine . The whole being of the wicked is one lie, toward God and man; deceiving and deceived; leaving no place for God who is the Truth; seeking through falsehood things which fail. Man "loveth vanity and seeketh after leasing" Psa 4:2. All were gone out of the way. Alb.: "There were none in so great a multitude, for whose sake the mercy of God might spare so great a city." It is full, not so much of booty as of rapine and violence. The sin remains, when the profit is gone. Yet it ceases not, but perseveres to the end; "the prey departs not;" they will neither leave the sin, nor the sin them; they neither repent, nor are weary of sinning. Avarice especially gains vigor in old age, and grows by being fed. "The prey departeth not," but continues as a witness against it, as a lion's lair is defiled by the fragments of his prey.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:1: to: Isa 24:9; Eze 22:2, Eze 22:3, Eze 24:6-9; Hab 2:12; Zep 3:1-3
bloody city: Heb. city of bloods
full: Nah 2:12; Isa 17:14, Isa 42:24; Hos 4:2
Carl Friedrich Keil and Franz Delitzsch
3:1
The city of blood will have the shame, which it has inflicted upon the nations, repaid to it by a terrible massacre. The prophet announces this with the woe which opens the last section of this threatening prophecy. Nahum 3:1. "Woe to the city of blood! She all full of deceit and murder; the prey departs not." ‛Ir dâmı̄m, city of drops of blood, i.e., of blood shed, or of murders. This predicate is explained in the following clauses: she all full of lying and murder. Cachash and pereq are asyndeton, and accusatives dependent upon מלאה. Cachash, lying and deceit: this is correctly explained by Abarbanel and Strauss as referring to the fact that "she deceived the nations with vain promises of help and protection." Pereq, tearing in pieces for murder, - a figure taken from the lion, which tears its prey in pieces (Ps 7:3). לא ימישׁ, the prey does not depart, never fails. Mūsh: in the hiphil here, used intransitively, "to depart," as in Ex 13:22; Ps 55:12, and not in a transitive sense, "to cause to depart," to let go; for if ‛ı̄r (the city) were the subject, we should have tâmı̄sh.
Geneva 1599
3:1 Woe to the bloody city! it [is] all full of lies [and] robbery; (a) the prey departeth not;
(a) It never ceases to spoil and rob.
John Gill
3:1 Woe to the bloody city,.... Nineveh, in which many murders were daily committed; innocent blood shed; the lives of men taken away, under the colour of justice, by false witnesses, and other unlawful methods; and which was continually making war with neighbouring nations, and shedding their blood, which it stuck not at, to enlarge its wealth and dominions; and therefore "woe" is denounced against it; and it is threatened with the righteous judgments of God, with all sorts of calamity and distress: or, "O bloody city", as the Septuagint; for the word used is vocative, and expressive of calling, as Aben Ezra and Kimchi observe:
Tit is all full of lies and robbery; the palace and court; the houses of noblemen and common persons were full of flattery and deceit; men of high degree were a lie, and men of low degree vanity; no man could trust another, or believe what he said; there were no truth, honesty, and faithfulness, in conversation or commerce; their warehouses were full of goods, got by rapine and violence; and their streets full of robbers and robberies:
the prey departeth not; they go on in making a prey of their neighbours, in pillaging and plundering their substance; they repent not of such evil practices, nor desist from them; or because of the above sins they shall fall a prey to the enemy, who will not cease plundering them till he has utterly stripped them of all they have; and who is represented in the next verse Nahum 3:2 as just at hand.
John Wesley
3:1 The prey - Extortion and rapine.
Robert Jamieson, A. R. Fausset and David Brown
3:1 REPETITION OF NINEVEH'S DOOM, WITH NEW FEATURES; THE CAUSE IS HER TYRANNY, RAPINE, AND CRUELTY: NO-AMMON'S FORTIFICATIONS DID NOT SAVE HER; IT IS VAIN, THEREFORE, FOR NINEVEH TO THINK HER DEFENSES WILL SECURE HER AGAINST GOD'S SENTENCE. (Nah. 3:1-19)
the bloody city!--literally, "city of blood," namely, shed by Nineveh; just so now her own blood is to be shed.
robbery--violence [MAURER]. Extortion [GROTIUS].
the prey departeth not--Nineveh never ceases to live by rapine. Or, the Hebrew verb is transitive, "she (Nineveh) does not make the prey depart"; she ceases not to plunder.
3:23:2: Ձա՛յն հարուածոյ, ձա՛յն շարժման անուոյ, շաչիւն կառաց, շահատակիւն հեծելոց[10694], [10694] Ոմանք. Ձայն հարուածոց։ Ոսկան. Շարժման անուոց։
2 Հարուածների ձայն, անուի շարժման ձայն, կառքերի շաչիւն, հեծեալների դոփիւն,
2 Ահա խարազանին ձայնը, Անիւին շարժման ձայնը, Սրընթաց ձիուն ու ցնցուող կառքին շաչիւնը։
Ձայն հարուածոց, ձայն շարժման անուոյ, [29]շաչիւն կառաց, շահատակիւն հեծելոց, փայլիւն զինու:

3:2: Ձա՛յն հարուածոյ, ձա՛յն շարժման անուոյ, շաչիւն կառաց, շահատակիւն հեծելոց[10694],
[10694] Ոմանք. Ձայն հարուածոց։ Ոսկան. Շարժման անուոց։
2 Հարուածների ձայն, անուի շարժման ձայն, կառքերի շաչիւն, հեծեալների դոփիւն,
2 Ահա խարազանին ձայնը, Անիւին շարժման ձայնը, Սրընթաց ձիուն ու ցնցուող կառքին շաչիւնը։
zohrab-1805▾ eastern-1994▾ western am▾
3:23:2 Слышны хлопанье бича и стук крутящихся колес, ржание коня и грохот скачущей колесницы.
3:2 φωνὴ φωνη voice; sound μαστίγων μαστιξ scourge καὶ και and; even φωνὴ φωνη voice; sound σεισμοῦ σεισμος earthquake τροχῶν τροχος wheel καὶ και and; even ἵππου ιππος horse διώκοντος διωκω go after; pursue καὶ και and; even ἅρματος αρμα chariot ἀναβράσσοντος αναβρασσω boil well; seethe
3:2 קֹ֣ול qˈôl קֹול sound שֹׁ֔וט šˈôṭ שֹׁוט whip וְ wᵊ וְ and קֹ֖ול qˌôl קֹול sound רַ֣עַשׁ rˈaʕaš רַעַשׁ quaking אֹופָ֑ן ʔôfˈān אֹופַן wheel וְ wᵊ וְ and ס֣וּס sˈûs סוּס horse דֹּהֵ֔ר dōhˈēr דהר dash וּ û וְ and מֶרְכָּבָ֖ה merkāvˌā מֶרְכָּבָה chariot מְרַקֵּדָֽה׃ mᵊraqqēḏˈā רקד skip
3:2. vox flagelli et vox impetus rotae et equi frementis et quadrigae ferventis equitis ascendentisThe noise of the whip, and the noise of the rattling of the wheels, and of the neighing horse; and of the running chariot, and of the horsemen coming up,
2. The noise of the whip, and the noise of the rattling of wheels; and pransing horses, and jumping chariots;
3:2. the voice of the whip, and the voice of the turning wheels, and of the neighing horse, and the burning chariot, and the horsemen who ride,
3:2. The noise of a whip, and the noise of the rattling of the wheels, and of the pransing horses, and of the jumping chariots.
The noise of a whip, and the noise of the rattling of the wheels, and of the pransing horses, and of the jumping chariots:

3:2 Слышны хлопанье бича и стук крутящихся колес, ржание коня и грохот скачущей колесницы.
3:2
φωνὴ φωνη voice; sound
μαστίγων μαστιξ scourge
καὶ και and; even
φωνὴ φωνη voice; sound
σεισμοῦ σεισμος earthquake
τροχῶν τροχος wheel
καὶ και and; even
ἵππου ιππος horse
διώκοντος διωκω go after; pursue
καὶ και and; even
ἅρματος αρμα chariot
ἀναβράσσοντος αναβρασσω boil well; seethe
3:2
קֹ֣ול qˈôl קֹול sound
שֹׁ֔וט šˈôṭ שֹׁוט whip
וְ wᵊ וְ and
קֹ֖ול qˌôl קֹול sound
רַ֣עַשׁ rˈaʕaš רַעַשׁ quaking
אֹופָ֑ן ʔôfˈān אֹופַן wheel
וְ wᵊ וְ and
ס֣וּס sˈûs סוּס horse
דֹּהֵ֔ר dōhˈēr דהר dash
וּ û וְ and
מֶרְכָּבָ֖ה merkāvˌā מֶרְכָּבָה chariot
מְרַקֵּדָֽה׃ mᵊraqqēḏˈā רקד skip
3:2. vox flagelli et vox impetus rotae et equi frementis et quadrigae ferventis equitis ascendentis
The noise of the whip, and the noise of the rattling of the wheels, and of the neighing horse; and of the running chariot, and of the horsemen coming up,
3:2. the voice of the whip, and the voice of the turning wheels, and of the neighing horse, and the burning chariot, and the horsemen who ride,
3:2. The noise of a whip, and the noise of the rattling of the wheels, and of the pransing horses, and of the jumping chariots.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3. Но размышление пророка о причинах гибели Ниневии прерывается как бы уже слышимым и видимым приближением к ней неприятельского войска, и он дает неподражаемое по красоте, живости и разительности (если, конечно, читать речь пророка в еврейском подлиннике [Блаженный Иероним замечает к ст. 2-3: "В еврейском тексте столь прекрасно изображение войска, приготовляющегося к войне, и столь похоже на картину, что моя речь гораздо слабее" (с. 290)]) изображение стремительного движения этих исполнителей суда Божия над беззаконною Ниневиею: слышится свист конского бича, подобный землетрясению, топот колесничих колес, топот и ржание лошадей, быстрое, стремительное движение колесниц (ст. 2), а затем является и самый неприятель: стройными и бесчисленными рядами несутся всадники, блистая мечами, как пламенем, и копьями, как молниями (3а), а в конце всего выступает новая ужасная картина, как следствие предыдущей: пророк видит страшное место кровопролития и на нем - сначала множество павших, смертельно раненных и лежащих в предсмертной агонии, а затем - целые груды трупов, бесчисленное множество тел, о которые нельзя не споткнуться (3b). Так исполнится над "городом кровей" непреложный закон Божия возмездия за всякое убийство (Быт IX:6), тем более за целое море пролитой крови.
Albert Barnes: Notes on the Bible - 1834
3:2: The noise (literally, "voice") of the whip - There is cry against cry; the voice of the enemy, brought upon them through the voice of the oppressed. Blood hath a voice which crieth Gen 4:10 to heaven; its echo or counterpart, as it were, is the cry of the destroyer. All is urged on with terrific speed. The chariot-wheels quiver in the rapid onset; the chariots bound, like living things; the earth echoes with the whirling swiftness of the speed of the cavalry. The prophet within, with the inward ear and eye which hears "the mysteries of the Kingdom of God" Mat 13:11, Mat 13:16 and sees things to come, as they shall come upon the wicked, sees and hears the scourge coming, with The words in Hebrew are purposely chosen with rough "r" sounds: רעשׁ ra‛ ash, דהר dâ har, מרקדה meraqē dâ h, a great noise, impetuously; and so describes it as present. Wars and rumors of wars are among the signs of the Day of Judgment. The "scourge," though literally relating to the vehement onset of the enemy, suggests to the thoughts, the scourges of Almighty God, wherewith He chastens the penitent, punishes the impenitent; the wheel, the swift changes of man's condition in the rolling-on of time. "O God, make them like a rolling thing" Psa 83:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:2: noise: Nah 2:3, Nah 2:4; Jdg 5:22; Job 39:22-25; Isa 9:5; Jer 47:3
Carl Friedrich Keil and Franz Delitzsch
3:2
This threat is explained in Nahum 3:2., by a description of the manner in which a hostile army enters Nineveh and fills the city with corpses. Nahum 3:2. "The cracking of whips, and noise of the rattling of wheels, and the horse in galloping, and chariots flying high. Nahum 3:3. Riders dashing along, and flame of the sword, and flashing of the lance, and multitude of slain men and mass of dead men, and no end of corpses; they stumble over their corpses. Nahum 3:4. For the multitude of the whoredoms of the harlot, the graceful one, the mistress of witchcrafts, who sells nations with her whoredoms, and families with her witchcrafts." Nahum sees in spirit the hostile army bursting upon Nineveh. He hears the noise, i.e., the cracking of the whips of the charioteers, and the rattling (ra‛ash) of the chariot-wheels, sees horses and chariots driving along (dâhar, to hunt, cf. Judg 5:22; riqqēd, to jump, applied to the springing up of the chariots as they drive quickly along over a rugged road), dashing riders (ma‛ăleh, lit., to cause to ascend, sc. the horse, i.e., to make it prance, by driving the spur into its side to accelerate its speed), flaming swords, and flashing lances. As these words are well adapted to depict the attack, so are those which follow to describe the consequence or effect of the attack. Slain men, fallen men in abundance, and so many corpses, that one cannot help stumbling or falling over them. כּבד, the heavy multitude. The chethib יכשׁלו is to be read יכּשׁלוּ (niphal), in the sense of stumbling, as in Nahum 2:6. The keri וכשׁלוּ is unsuitable, as the sentence does not express any progress, but simply exhibits the infinite number of the corpses (Hitzig). גויּתם, their (the slain men's) corpses. This happens to the city of sins because of the multitude of its whoredoms. Nineveh is called Zōnâh, and its conduct zenūnı̄m, not because it had fallen away from the living God and pursued idolatry, for there is nothing about idolatry either here or in what follows; nor because of its commercial intercourse, in which case the commerce of Nineveh would appear here under the perfectly new figure of love-making with other nations (Ewald), for commercial intercourse as such is not love-making; but the love-making, with its parallel "witchcrafts" (keshâphı̄m), denotes "the treacherous friendship and crafty politics with which the coquette in her search for conquests ensnared the smaller states" (Hitzig, after Abarbanel, Calvin, J. H. Michaelis, and others). This policy is called whoring or love-making, "inasmuch as it was that selfishness which wraps itself up in the dress of love, and under the appearance of love seeks simply the gratification of its own lust" (Hengstenberg on the Rev.). The zōnâh is described still more minutely as טובת חן, beautiful with grace. This refers to the splendour and brilliancy of Nineveh, by which this city dazzled and ensnared the nations, like a graceful coquette. Ba‛ălath keshâphı̄m, devoted to witchcrafts, mistress of them. Keshâphı̄m (witchcrafts) connected with zenūnı̄m, as in 4Kings 9:22, are "the secret wiles, which, like magical arts, do not come to the light in themselves, but only in their effects" (Hitzig). מכר, to sell nations, i.e., to rob them of liberty and bring them into slavery, to make them tributary, as in Deut 32:30; Judg 2:14; Judg 3:8, etc. (not = כמר from כבר, to entangle: Hitzig). בּזנוּניה, with (not for) their whoredoms. Mishpâchōth, families, synonymous with עמּים, are smaller peoples or tribes (cf. Jer 25:9; Ezek 20:32).
Geneva 1599
3:2 The noise of a whip, (b) and the noise of the rattling of the wheels, and of the pransing horses, and of the jumping chariots.
(b) He shows how the Chaldeans will hasten, and how courageous their horses will be in beating the ground when they come against the Assyrians.
John Gill
3:2 The noise of a whip,.... Of a horseman or chariot driver whipping his horses to make speed to Nineveh, and enter into it, so near as to be heard by the inhabitants of it; and is thus represented in order to strike terror into them:
and the noise of the rattling of the wheels; that is, of the chariots upon the stones, whose drivers drove Jehu like, making the utmost haste they could to get in first, and seize the prey:
and of the pransing horses; or bounding steeds, upon a full gallop; either with horsemen on them riding full speed to partake of the booty; or in chariots, in which they caper and prance, and shake the ground as they go; hence it follows:
and of the jumping chariots; which, through the swiftness of the motion, seem to leap and dance as they run along.
Robert Jamieson, A. R. Fausset and David Brown
3:2 The reader is transported into the midst of the fight (compare Jer 47:3). The "noise of the whips" urging on the horses (in the chariots) is heard, and of "the rattling of the wheels" of war chariots, and the "horses" are seen "prancing," and the "chariots jumping," &c.
3:33:3: փայլի՛ւն զինու, շողալ սուսերի. թաւալգլոր խաղալ վիրաւորաց, եւ ո՛չ գոյր չափ ազգաց նոցա. եւ տկարասցին ՚ի մարմինս իւրեանց[10695] [10695] Ոմանք. Չափ ազգաց նորա։
3 զէնքի փայլ, սուսերի շող, վիրաւորների թաւալգլոր անկում, հաշիւ չկար նրա ժողովուրդներին: Նրանք պիտի տկարանան իրենց մարմնով բազում պոռնկութեան պատճառով:
3 Ձիաւորը կը վերցնէ փայլուն սուրը ու շողշողուն նիզակը*Եւ շատ վիրաւորներ ու խիստ շատ մեռելներ կ’ըլլան։Դիակները անթիւ են, անոնք դիակներուն վրայ կը գլորին
շողալ սուսերի, թաւալգլոր խաղալ վիրաւորաց, եւ ոչ գոյր չափ ազգաց նորա. եւ տկարասցին ի մարմինս իւրեանց` ի բազում պոռնկութենէ:

3:3: փայլի՛ւն զինու, շողալ սուսերի. թաւալգլոր խաղալ վիրաւորաց, եւ ո՛չ գոյր չափ ազգաց նոցա. եւ տկարասցին ՚ի մարմինս իւրեանց[10695]
[10695] Ոմանք. Չափ ազգաց նորա։
3 զէնքի փայլ, սուսերի շող, վիրաւորների թաւալգլոր անկում, հաշիւ չկար նրա ժողովուրդներին: Նրանք պիտի տկարանան իրենց մարմնով բազում պոռնկութեան պատճառով:
3 Ձիաւորը կը վերցնէ փայլուն սուրը ու շողշողուն նիզակը*Եւ շատ վիրաւորներ ու խիստ շատ մեռելներ կ’ըլլան։Դիակները անթիւ են, անոնք դիակներուն վրայ կը գլորին
zohrab-1805▾ eastern-1994▾ western am▾
3:33:3 Несется конница, сверкает меч и блестят копья; убитых множество и груды трупов: нет конца трупам, спотыкаются о трупы их.
3:3 καὶ και and; even ἱππέως ιππευς cavalry; rider ἀναβαίνοντος αναβαινω step up; ascend καὶ και and; even στιλβούσης στιλβω glisten ῥομφαίας ρομφαια broadsword καὶ και and; even ἐξαστραπτόντων εξαστραπτω flash out; lightning flash ὅπλων οπλον armament; weapon καὶ και and; even πλήθους πληθος multitude; quantity τραυματιῶν τραυματιας and; even βαρείας βαρυς weighty; heavy πτώσεως πτωσις fall καὶ και and; even οὐκ ου not ἦν ειμι be πέρας περας extremity; limit τοῖς ο the ἔθνεσιν εθνος nation; caste αὐτῆς αυτος he; him καὶ και and; even ἀσθενήσουσιν ασθενεω infirm; ail ἐν εν in τοῖς ο the σώμασιν σωμα body αὐτῶν αυτος he; him
3:3 פָּרָ֣שׁ pārˈāš פָּרָשׁ horseman מַעֲלֶ֗ה maʕᵃlˈeh עלה ascend וְ wᵊ וְ and לַ֤הַב lˈahav לַהַב flame חֶ֨רֶב֙ ḥˈerev חֶרֶב dagger וּ û וְ and בְרַ֣ק vᵊrˈaq בָּרָק lightning חֲנִ֔ית ḥᵃnˈîṯ חֲנִית spear וְ wᵊ וְ and רֹ֥ב rˌōv רֹב multitude חָלָ֖ל ḥālˌāl חָלָל pierced וְ wᵊ וְ and כֹ֣בֶד ḵˈōveḏ כֹּבֶד heaviness פָּ֑גֶר pˈāḡer פֶּגֶר corpse וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] קֵ֨צֶה֙ qˈēṣeh קֵצֶה end לַ la לְ to † הַ the גְּוִיָּ֔ה ggᵊwiyyˈā גְּוִיָּה body וְי *wᵊ וְ and כָשְׁל֖וּכשׁלו *ḵāšᵊlˌû כשׁל stumble בִּ bi בְּ in גְוִיָּתָֽם׃ ḡᵊwiyyāṯˈām גְּוִיָּה body
3:3. et micantis gladii et fulgurantis hastae et multitudinis interfectae et gravis ruinae nec est finis cadaverum et corruent in corporibus suisAnd of the shining sword, and of thc glittering spear, and of a multitude slain, and of a grievous destruction: and there is no end of carcasses, and they shall fall down on their dead bodies.
3. the horseman mounting, and the flashing sword, and the glittering spear; and a multitude of slain, and a great heap of carcases: and there is none end of the corpses; they stumble upon their corpses:
3:3. and of the flashing sword and the shining spear, and of a multitude executed and a grievous ruination. Neither is there an end to the dead bodies, and they will fall down upon their dead bodies.
3:3. The horseman lifteth up both the bright sword and the glittering spear: and [there is] a multitude of slain, and a great number of carcases; and [there is] none end of [their] corpses; they stumble upon their corpses:
The horseman lifteth up both the bright sword and the glittering spear: and [there is] a multitude of slain, and a great number of carcases; and [there is] none end of [their] corpses; they stumble upon their corpses:

3:3 Несется конница, сверкает меч и блестят копья; убитых множество и груды трупов: нет конца трупам, спотыкаются о трупы их.
3:3
καὶ και and; even
ἱππέως ιππευς cavalry; rider
ἀναβαίνοντος αναβαινω step up; ascend
καὶ και and; even
στιλβούσης στιλβω glisten
ῥομφαίας ρομφαια broadsword
καὶ και and; even
ἐξαστραπτόντων εξαστραπτω flash out; lightning flash
ὅπλων οπλον armament; weapon
καὶ και and; even
πλήθους πληθος multitude; quantity
τραυματιῶν τραυματιας and; even
βαρείας βαρυς weighty; heavy
πτώσεως πτωσις fall
καὶ και and; even
οὐκ ου not
ἦν ειμι be
πέρας περας extremity; limit
τοῖς ο the
ἔθνεσιν εθνος nation; caste
αὐτῆς αυτος he; him
καὶ και and; even
ἀσθενήσουσιν ασθενεω infirm; ail
ἐν εν in
τοῖς ο the
σώμασιν σωμα body
αὐτῶν αυτος he; him
3:3
פָּרָ֣שׁ pārˈāš פָּרָשׁ horseman
מַעֲלֶ֗ה maʕᵃlˈeh עלה ascend
וְ wᵊ וְ and
לַ֤הַב lˈahav לַהַב flame
חֶ֨רֶב֙ ḥˈerev חֶרֶב dagger
וּ û וְ and
בְרַ֣ק vᵊrˈaq בָּרָק lightning
חֲנִ֔ית ḥᵃnˈîṯ חֲנִית spear
וְ wᵊ וְ and
רֹ֥ב rˌōv רֹב multitude
חָלָ֖ל ḥālˌāl חָלָל pierced
וְ wᵊ וְ and
כֹ֣בֶד ḵˈōveḏ כֹּבֶד heaviness
פָּ֑גֶר pˈāḡer פֶּגֶר corpse
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
קֵ֨צֶה֙ qˈēṣeh קֵצֶה end
לַ la לְ to
הַ the
גְּוִיָּ֔ה ggᵊwiyyˈā גְּוִיָּה body
וְי
*wᵊ וְ and
כָשְׁל֖וּכשׁלו
*ḵāšᵊlˌû כשׁל stumble
בִּ bi בְּ in
גְוִיָּתָֽם׃ ḡᵊwiyyāṯˈām גְּוִיָּה body
3:3. et micantis gladii et fulgurantis hastae et multitudinis interfectae et gravis ruinae nec est finis cadaverum et corruent in corporibus suis
And of the shining sword, and of thc glittering spear, and of a multitude slain, and of a grievous destruction: and there is no end of carcasses, and they shall fall down on their dead bodies.
3:3. and of the flashing sword and the shining spear, and of a multitude executed and a grievous ruination. Neither is there an end to the dead bodies, and they will fall down upon their dead bodies.
3:3. The horseman lifteth up both the bright sword and the glittering spear: and [there is] a multitude of slain, and a great number of carcases; and [there is] none end of [their] corpses; they stumble upon their corpses:
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Albert Barnes: Notes on the Bible - 1834
3:3: The horseman lifteth up - Rather, "leading up : the flash of the sword, and the lightning of the spear." Thus, there are, in all, seven inroads, seven signs, before the complete destruction of Nineveh or the world; as, in the Rev_elations, all the forerunners of the Judgment of the Great Day are summed up under the voice of seven trumpets and seven vials. Rup.: "God shall not use homes and chariots and other instruments of war, such as are here spoken of, to judge the world, yet, as is just, His terrors are foretold under the name of those things, wherewith this proud and bloody world hath sinned. For so all they that take the sword shall perish with the sword." Mat 26:52. They who, abusing their power, have used all these weapons of war, especially against the servants of God, shall themselves perish by them, and there shall be none end of their corpses, for they shall be corpses foRev_er: for, dying by an everlasting death, they shall, without end, be without the true life, which is God." "And there is a multitude of slain." Death follows on death. The prophet views the vast field of carnage, and everywhere there meets him only some new form of death, slain, carcasses, corpses, and these in multitudes, an oppressive heavy number, without end, so that the yet living stumble and fall upon the carcasses of the slain. So great the multitude of those who perish, and such their foulness; but what foulness is like sin?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:3: bright sword and the glittering spear: Heb. flame of the sword, and lightning of the spear, Nah 2:4; Gen 3:24; Hab 3:11
and there: Isa 37:36; Eze 31:3-13, Eze 39:4
John Gill
3:3 The horseman lifteth up both the bright sword and the glittering spear,.... Or, "the flame of the sword and the glittering spear" (w); he rides with a drawn sword, which, being brandished to and fro, looks like a flame of fire; or with a spear made of polished iron, or steel, which, when vibrated and moved to and fro, glitters like lightning; a large number of which entering the city must be terrible to the inhabitants of it:
and there is a multitude of slain, and a great number of carcasses; of dead men lying in the streets, pierced and slain with the bright sword and glittering spear of the Medes and Chaldeans:
and there is none end of their corpses; the number of them could not be told; they lay so thick in all parts of the city, that there was no telling them:
they stumble upon their corpses; the Ninevites in fleeing, and endeavouring to make their escape, and the Medes and Chaldeans pursuing them.
(w) "flammam gladii et fulgorem hastae", Piscator; "flammam gladii et fulgur hastae", Cocceius; "flamma gladii et fulgur lanceae", Burkius.
John Wesley
3:3 The horsemen - The Chaldeans and their confederates.
Robert Jamieson, A. R. Fausset and David Brown
3:3 horseman--distinct from "the horses" (in the chariots, Nahum 3:2).
lifteth up--denoting readiness for fight [EWALD]. GESENIUS translates, "lifteth up (literally, 'makes to ascend') his horse." Similarly MAURER, "makes his horse to rise up on his hind feet." Vulgate translates, "ascending," that is, making his horse to advance up to the assault. This last is perhaps better than English Version.
the bright sword and the glittering spear--literally, "the glitter of the sword and the flash of the spear!" This, as well as the translation, "the horseman advancing up," more graphically presents the battle scene to the eye.
they stumble upon their corpses--The Medo-Babylonian enemy stumble upon the Assyrian corpses.
3:43:4: ՚ի բազում պոռնկութենէ։ Պոռնի՛կ գեղապանձ. գլուխ կախարդաց, որ վաճառէ՛ր զազգս ՚ի պոռնկութեան իւրում, եւ զտոհմս կախարդանօք իւրովք։
4 Գեղապանծ պոռնիկ, կախարդների գլխաւոր, որ վաճառում էր ազգը իր պոռնկութեամբ եւ տոհմերը՝ իր կախարդանքներով:
4 Պոռնիկին պոռնկութիւններուն շատութեանը համար, Որ խիստ շնորհալի ու կախարդութիւններու տէր ըլլալով՝ Իր պոռնկութիւններովը՝ ազգեր Եւ իր կախարդութիւններովը ազգատոհմեր կը ծախէր։
Պոռնիկ գեղապանծ, գլուխ կախարդաց``, որ վաճառէր զազգս ի պոռնկութեան իւրում, եւ զտոհմս կախարդանօք իւրովք:

3:4: ՚ի բազում պոռնկութենէ։ Պոռնի՛կ գեղապանձ. գլուխ կախարդաց, որ վաճառէ՛ր զազգս ՚ի պոռնկութեան իւրում, եւ զտոհմս կախարդանօք իւրովք։
4 Գեղապանծ պոռնիկ, կախարդների գլխաւոր, որ վաճառում էր ազգը իր պոռնկութեամբ եւ տոհմերը՝ իր կախարդանքներով:
4 Պոռնիկին պոռնկութիւններուն շատութեանը համար, Որ խիստ շնորհալի ու կախարդութիւններու տէր ըլլալով՝ Իր պոռնկութիւններովը՝ ազգեր Եւ իր կախարդութիւններովը ազգատոհմեր կը ծախէր։
zohrab-1805▾ eastern-1994▾ western am▾
3:43:4 Это за многие блудодеяния развратницы приятной наружности, искусной в чародеянии, которая блудодеяниями своими продает народы и чарованиями своими племена.
3:4 ἀπὸ απο from; away πλήθους πληθος multitude; quantity πορνείας πορνεια prostitution; depravity πόρνη πορνη prostitute καλὴ καλος fine; fair καὶ και and; even ἐπιχαρὴς επιχαρης lead; consider φαρμάκων φαρμακον drug; medicine ἡ ο the πωλοῦσα πωλεω trade; sell ἔθνη εθνος nation; caste ἐν εν in τῇ ο the πορνείᾳ πορνεια prostitution; depravity αὐτῆς αυτος he; him καὶ και and; even φυλὰς φυλη tribe ἐν εν in τοῖς ο the φαρμάκοις φαρμακον drug; medicine αὐτῆς αυτος he; him
3:4 מֵ mē מִן from רֹב֙ rˌōv רֹב multitude זְנוּנֵ֣י zᵊnûnˈê זְנוּנִים fornication זֹונָ֔ה zônˈā זנה fornicate טֹ֥ובַת ṭˌôvaṯ טֹוב good חֵ֖ן ḥˌēn חֵן grace בַּעֲלַ֣ת baʕᵃlˈaṯ בַּעֲלָה mistress כְּשָׁפִ֑ים kᵊšāfˈîm כֶּשֶׁף sorcery הַ ha הַ the מֹּכֶ֤רֶת mmōḵˈereṯ מכר sell גֹּויִם֙ gôyˌim גֹּוי people בִּ bi בְּ in זְנוּנֶ֔יהָ zᵊnûnˈeʸhā זְנוּנִים fornication וּ û וְ and מִשְׁפָּחֹ֖ות mišpāḥˌôṯ מִשְׁפָּחָה clan בִּ bi בְּ in כְשָׁפֶֽיהָ׃ ḵᵊšāfˈeʸhā כֶּשֶׁף sorcery
3:4. propter multitudinem fornicationum meretricis speciosae et gratae et habentis maleficia quae vendidit gentes in fornicationibus suis et familias in maleficiis suisBecause of the multitude of the fornications of the harlot that was beautiful and agreeable, and that made use of witchcraft, that sold nations through her fornications, and families through her witchcrafts.
4. because of the multitude of the whoredoms of the well favoured harlot, the mistress of witchcrafts, that selleth nations through her whoredoms, and families through her witchcrafts.
3:4. Because of the multitude of fornications of the kept woman, beautiful and pleasing and practicing evil deeds, who sold nations by her fornications, and families by her evil doing:
3:4. Because of the multitude of the whoredoms of the wellfavoured harlot, the mistress of witchcrafts, that selleth nations through her whoredoms, and families through her witchcrafts.
Because of the multitude of the whoredoms of the wellfavoured harlot, the mistress of witchcrafts, that selleth nations through her whoredoms, and families through her witchcrafts:

3:4 Это за многие блудодеяния развратницы приятной наружности, искусной в чародеянии, которая блудодеяниями своими продает народы и чарованиями своими племена.
3:4
ἀπὸ απο from; away
πλήθους πληθος multitude; quantity
πορνείας πορνεια prostitution; depravity
πόρνη πορνη prostitute
καλὴ καλος fine; fair
καὶ και and; even
ἐπιχαρὴς επιχαρης lead; consider
φαρμάκων φαρμακον drug; medicine
ο the
πωλοῦσα πωλεω trade; sell
ἔθνη εθνος nation; caste
ἐν εν in
τῇ ο the
πορνείᾳ πορνεια prostitution; depravity
αὐτῆς αυτος he; him
καὶ και and; even
φυλὰς φυλη tribe
ἐν εν in
τοῖς ο the
φαρμάκοις φαρμακον drug; medicine
αὐτῆς αυτος he; him
3:4
מֵ מִן from
רֹב֙ rˌōv רֹב multitude
זְנוּנֵ֣י zᵊnûnˈê זְנוּנִים fornication
זֹונָ֔ה zônˈā זנה fornicate
טֹ֥ובַת ṭˌôvaṯ טֹוב good
חֵ֖ן ḥˌēn חֵן grace
בַּעֲלַ֣ת baʕᵃlˈaṯ בַּעֲלָה mistress
כְּשָׁפִ֑ים kᵊšāfˈîm כֶּשֶׁף sorcery
הַ ha הַ the
מֹּכֶ֤רֶת mmōḵˈereṯ מכר sell
גֹּויִם֙ gôyˌim גֹּוי people
בִּ bi בְּ in
זְנוּנֶ֔יהָ zᵊnûnˈeʸhā זְנוּנִים fornication
וּ û וְ and
מִשְׁפָּחֹ֖ות mišpāḥˌôṯ מִשְׁפָּחָה clan
בִּ bi בְּ in
כְשָׁפֶֽיהָ׃ ḵᵊšāfˈeʸhā כֶּשֶׁף sorcery
3:4. propter multitudinem fornicationum meretricis speciosae et gratae et habentis maleficia quae vendidit gentes in fornicationibus suis et familias in maleficiis suis
Because of the multitude of the fornications of the harlot that was beautiful and agreeable, and that made use of witchcraft, that sold nations through her fornications, and families through her witchcrafts.
3:4. Because of the multitude of fornications of the kept woman, beautiful and pleasing and practicing evil deeds, who sold nations by her fornications, and families by her evil doing:
3:4. Because of the multitude of the whoredoms of the wellfavoured harlot, the mistress of witchcrafts, that selleth nations through her whoredoms, and families through her witchcrafts.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-7:. От изображения вины Ниневии в разного рода убийствах и кровопролитиях и наказания ее за эти преступления, пророк переходит к изображению другого рода преступлений Ниневии - "блудодеяния", евр. зенуним, LXX porneia, Vulg. fornicationes. Это выражение, как и весь вообще образ, под которым в ст. 4-м представлена Ниневия, может быть понимаемо двояко: в более узком, специальном смысле - применительно к пророческому воззрению на отношения Иеговы к Своему народу - Израилю, как на отношения брачного союза (Иез ХVI:8; Ос I-III гл), и на отпадение израильтян от истинного Бога и уклонение к идолопоклонству (Иез XVI:30-31; Ос I-III) - в смысле идолопоклонства - и в смысле более широком. В первом смысле понимает рассматриваемое выражение блаженный Федорит, когда причиною гибели Ниневии называет "идольскую прелесть и великое непотребство" ее (с. 16); равным образом, по блаж. Иерониму, "Ниневия будет наказана за то, что она блудодействовала со многими народами и чтила идолов всего мира, который она подчинила себе" (с. 291), но такое специальное понимание рассматриваемого термина в отношении Ниневии, строго говоря, не может иметь применения, так как заветных отношений между Иеговою и языческими народам (наподобие завета с Израилем), не существовало; притом собственно об идолопоклонстве Ниневии в рассматриваемом отделе (ст. 4-7) нет речи. Очевидно, рассматриваемое выражение должно иметь более широкий смысл, в котором, однако, элемент идолослужения может не отсутствовать, так как именем "великой блудницы" в Апокалипсисе (XVII:1: след. ) назван Вавилон, как тип язычества. Таким образом, название блудодеяния в рассматриваемом месте может означать вообще "безбожную жизнь ассириян, которые не имели Бога в сердце своем и, увлекаясь собственными страстями, в сущности любили только самих себя и в своих отношениях к другим руководились своим самолюбием, которое всегда прикрывается личиною любви и под покровом ее ищет удовлетворения собственной похоти: так блудница расточает только притворно свои ласки другим и под этими ласками скрывает лишь заботу о своих личных выгодах. Такова была Ниневия, которая всеми хитростями и коварными договорами привлекала к себе народы и подчиняла их своей власти" (Симашкевич, с. 250-251). С этой стороны, обольстительная тактика Ниневии была слишком известна Израилю, горьким опытом многократно испытавшему всю обманчивость расточаемых ею ласк и даваемых ею благоприятных обещаний (такова была деятельность Феглафелласара (Тиглат-Пилезера, 2: Пар XXVIII:20-21; 4: Цар XVI:7:-8; Иc VII:18-20; Салманасара - 4: Цар XVIII:13-17; и Сеннахерима Ис XXXVI; 4: Цар XVIII). Средствами для цели у блудницы, Ниневии, были: блестящая внешность и видимость непобедимого могущества и, кроме того, нарочитые средства магического свойства. А последствием всего этого было всеобщее порабощение ею всех окрестных племен и народов (ст. 4). При этом общем толковании греха Ниневии может быть допущено и более специальное, даваемое блаж. Феодоритом: "Живя в нечестии и беззаконии, казалась ты (Ниневия) славною и знаменитою для тех, кто не имеет прав судить о сущности вещей, и оставив Творца и Спасителя, Который покаявшуюся тебя [блаж. Феодорит, очевидно, имеет в виду помилование Ниневии вследствие ее покаяния после проповеди пророка Ионы] сподобил великого человеколюбия, предалась волхвованию и все делала волшебством... Не довольствуясь собственным своим нечестием, и подданных принуждала быть одних мнений с тобою" (с. 16).

Таково преступление Ниневии, а далее, ст. 5-7:, указывается Божие наказание ей, по роду своему соответствующее характеру преступления, как и первое преступление, Ниневии - кровопролитие имеет вызвать соответствующее же отмщение (ст. 1-3). Обнажение и крайнее посрамление Ниневии-блудницы выражено у пророка в чертах резких, но не необычных и у других пророков (Ис XLVII:2; Иер XIII:22, 26; Иез XVI:36-40; Ос II:3) и, вообще, свойственных востоку. "Так как, - перифразирует мысль ст. 5-6: блаж. Иероним, - ты, Ниневия, продавала народы через блудодеяния свои и семейства через чарования свои, и, подобно, публичной непотребной женщине, раскладывала свои ноги для всякого, то Я сам приду для разрушения тебя, - Я не пошлю Ангела и не поручу другим суда над тобою. Я открою срамные части твои пред лицом твоим, чтобы пред глазами твоими было то, чего ты прежде не видела. Я покажу народам наготу твою и царствам бесчестие твое, чтобы те самые, которые блудодействовали с тобою, презирали тебя, издевались над тобою и позорили тебя, и ты будешь служить примером для видящих тебя. Все это излагается под образом (sub metaphora) женщины прелюбодейной, которая, быв уличенною, выводится пред народом и бесчестится пред глазами всех" (с. 295). По блаж. Федориту, все что говорится в ст. 5-6, "сказано в смысле переносном и взято с рабов, подвергаемых великому поруганию и бесчестию" (с 16). Ст. 7: указывает следствие поругания Ниневии и отношение к этому других народов. "Кто увидит, что Ниневия разорена и что она обращена в пример для всех, тот испугается, удивится и скажет: кто будет печалиться о тебе, кто может быть твоим утешителем? Пока ты была могущественною, ты, как жестокая властительница, не жалела старца, не обращала внимания на младенца, и не приготовила никого, как друга для времени твоей печали, потому что ты никого не хотела иметь соучастником в твоем царствовании" (блаж. Иероним, с. 297).
Adam Clarke: Commentary on the Bible - 1831
3:4: Because of the multitude of the whoredoms - Above, the Ninevites were represented under the emblem of a lion tearing all to pieces; here they are represented under the emblem of a beautiful harlot or public prostitute, enticing all men to her, inducing the nations to become idolatrous, and, by thus perverting them, rendering them also objects of the Divine wrath.
Mistress of witchcrafts, that selleth nations through her whoredoms - Using every means to excite to idolatry; and being, by menace or wiles, successful in all.
Albert Barnes: Notes on the Bible - 1834
3:4: Because of the multitude of the whoredoms of the well-favored harlot - There are "multitudes of slain" because of the "multitude of whoredoms" and love of the creature instead of the Creator. So to Babylon Isaiah saith, "they (loss of children and widowhood) shall come upon thee in their perfection for the multitude of thy sorceries, for the great abundance of thine enchantments" Isa 47:9. The actual use of "enchantments," for which Babylon was so infamous, is not elsewhere attributed to the Assyrians. But neither is the word elsewhere used figuratively; nor is Assyria, in its intimate relation to Babylon, likely to have been free from the longing, universal in pagandom, to obtain knowledge as to the issue of events which would affect her. She is, by a rare idiom, entitled "mistress of enchantments," having them at her command, as instruments of power. Mostly, idolatries and estrangement from God are spoken of as "whoredoms," only in respect of those who, having been taken by God as His own, forsook Him for false gods.
But Jezebel too, of whose offences Jehu speaks under the same two titles Kg2 9:22, was a pagan. And such sins were but part of that larger all-comprehending sin, that man, being made by God for Himself, when he loves the creature instead of the Creator, divorces himself from God. Of this sin world empires, such as Nineveh, were the concentration. Their being was one vast idolatry of self and of "the god of this world." All, art, fraud, deceit, protection of the weak against the strong Kg2 16:7-9; Ch2 28:20-21, promises of good Isa 36:16-17, were employed, together with open violence, to absorb all nations into it. The one end of all was to form one great idol-temple, of which the center and end was man, a rival worship to God, which should enslave all to itself and the things of this world. Nineveh and all conquering nations used fraud as well as force, enticed and entangled others, and so sold and deprived them of freedom. (see Joe 3:3).
Nor are people less sold and enslaved, because they have no visible master. False freedom is the deepest and most abject slavery. All sinful nations or persons extend to others the infection of their own sins. But, chiefly, the "wicked world," manifoldly arrayed with fair forms, and "beautiful in the eyes of those who will not think or weigh how much more beautiful the Lord and Creator of all," spreads her enticements on all sides "the lust of the flesh, and the lust of the eye, and the pride of life," "her pomps and vanities," worldly happiness and glory and majesty, and ease and abundance, deceives and sells mankind into the power of Satan. It is called well-favored (literally, good of grace), because the world has a real beauty, nor , "unless there were a grace and beauty in the things we love, could they draw us to them." They have their beauty, because from God; then are they deformed, when "things hold us back from God, which, unless they were in God, were not at all."
We deform them, if we love them for our own sakes, not in Him; or for the intimations they give of Him. : "Praise as to things foul has an intensity of blame. As if one would speak of a skilled thief, or a courageous robber, or a clever cheat. So though he calls Nineveh a well-favored harlot, this will not be for her praise, (far from it!) but conveys the heavier condenmation. As they, when they would attract, use dainty babblings, so was Nineveh a skilled artificer of ill-doing, well provided with means to capture cities and lands and to persuade them what pleased herself." She selleth not nations only but families, drawing mankind both as a mass, and one by one after her, so that scarce any escape.
The adultery of the soul from God is the more grieveus, the nearer God has brought any to Himself, in priests worse than in the people, in Christians than in Jews, in Jews than in pagan; yet God espoused mankind to Him when He made him. His dowry were gifts of nature. If this be adultery, how much sorer, when betrothed by the Blood of Christ, and endowed with the gift of the Spirit!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:4: the mistress: Isa 23:15-17, Isa 47:9, Isa 47:12, Isa 47:13; Rev 17:1-5, Rev 18:2, Rev 18:3, Rev 18:9, Rev 18:23
Geneva 1599
3:4 Because of the multitude of the whoredoms of the wellfavoured (c) harlot, the mistress of witchcrafts, that selleth nations through her whoredoms, and families through her witchcrafts.
(c) He compares Nineveh to a harlot, who by her beauty and subtilty entices young men, and brings them to destruction.
John Gill
3:4 Because of the multitudes of the whoredoms of the wellfavoured harlot,.... Meaning Nineveh; which, as it was an ancient city, was a well built one; full of stately and beautiful buildings, the seat of the kings of Assyria, and the metropolis of the nation, and abounded with wealth and riches; perhaps here may be an allusion to the name of the city, and to the signification of it; for Nineveh may have its name from the beauty of it, and be read, in Hebrew, or and may signify a beautiful or pleasant habitation; so Hillerus (x) and Cocceius (y) give the etymology of it; which agrees with its delightful situation on the banks of the river Tigris, and the stately edifices in it, as the king's palace, and others; just as Zion is said to be "beautiful for situation, the joy of the whole earth", Ps 48:2 and the epithet of "well favoured" well agrees with a harlot, whose beauty is engaging and ensnaring, as Lais, and others; particularly Semiramis, the wife of Ninus, from whom it is generally thought Nineveh had its name, was first a harlot, and one of exceeding beauty, who surpassed all others in it; on account of which she was beloved by the king of Assyria, and after a short time made his wife, and then he delivered the government of the kingdom to her (z); yea, Sardanapalus the Last, and at this time the present king of the Assyrians, was very effeminate, used to dress himself in women's clothes, imitate a woman's voice, and paint his face, and even his whole body; and, by other tricks and enticements of harlots, made himself more lascivious, and behaved more lewdly, than any harlot (a); in short, all the Assyrian women must be harlots, since they were obliged once in their lifetime to lie with a stranger in the temple of Venus, whom the Assyrians call Mylitta, as Herodotus (b) and Strabo (c) relate; to all which here may be an allusion: and particularly the inhabitants of this city had all the arts of address and insinuation to deceive others as harlots have; and both men and women very probably were given to whoredom and adultery in a literal sense as is generally the case where luxury and intemperance abound; and especially were grossly guilty of idolatry, which in Scripture is frequently expressed by whoredom and adultery; worshipping Bel, Nisroch and other deities and which was highly provoking to God; and therefore for these things, his judgements came upon them, before and after described:
the mistress of witchcrafts: thoroughly versed in such wicked and devilish practices, literally understood; see Is 47:9 for the Assyrians, as well as the Babylonians and Chaldeans, were addicted to such diabolical arts, as appears from a passage in Theocritus (d), which Grotius has also quoted; where one is represented saying that she kept in her box or chest very pernicious poisons, which she had learned from an Assyrian guest. The allusion seems to be to philtres, and other tricks used by harlots to besot young men, and bewitch and captivate them: likewise this city and its inhabitants were well versed in all the arts of flattery, deceit, and carnal policy; and in all the charms of wealth, riches, luxury, and sensuality, the pomp of superstition and idolatry, to draw in kingdoms and nations into subjection to them:
that selleth nations through her whoredoms, and families through her witchcrafts; enslaved whole kingdoms, and brought them under her power and dominion, to be her vassals; and was the instrument, not only of corporeal servitude, but of their selling themselves to work wickedness, by committing spiritual fornication or idolatry; into which multitudes were led by her influence and example, and particularly the kingdoms and families of Israel and Judah; see 4Kings 16:10. In these whoredoms and witchcrafts, as well as in her bloodthirstiness, lies, and oppression, Nineveh was a type of the whore of Rome; see Rev_ 17:1.
(x) Onomastic. Sacr. p. 304, 431, 898. (y) Comment. in Jonam, c. 1. 2. (z) Diodor. Sicul. l. 2. p. 93. 107. Ed. Rhodoman. (a) Ibid. p. 109, 110. (b) Clio, sive. l. 1. c. 199. (c) Geograph. l. 16. p. 513. (d) Pharmaceutria, sive Idyll. 2. prope finem.
John Wesley
3:4 The whoredom - The idolatries, which were multiplied by the many people that served the Assyrian idols. And whoredoms literally understood, did undoubtedly abound, where wealth, luxury, ease, and long continuance of these were to be found. Well - favoured - Glorious in their state and government, and in the splendor of their idols, temples, and sacrifices. Of witchcrafts - Bewitching policies; or it may be taken for witchcrafts or necromances, which abounded among the Assyrians. That selleth - That dispose of them as imperiously, and absolutely as men do slaves. And families - This may intimate the seducing of some particular and eminent families to an hereditary service of the Assyrian idols, or to witchcrafts, in which the devil imitated God's institution, in taking a family to his service.
Robert Jamieson, A. R. Fausset and David Brown
3:4 Because of the multitude of the whoredoms--This assigns the reason for Nineveh's destruction.
of the well-favoured harlot--As Assyria was not a worshipper of the true God, "whoredoms" cannot mean, as in the case of Israel, apostasy to the worship of false gods; but, her harlot-like artifices whereby she allured neighboring states so as to subject them to herself. As the unwary are allured by the "well-favored harlot's" looks, so Israel, Judah (for example, under Ahaz, who, calling to his aid Tiglath-pileser, was made tributary by him, 4Kings 16:7-10), and other nations, were tempted by the plausible professions of Assyria, and by the lure of commerce (Rev_ 18:2-3), to trust her.
witchcrafts-- (Is 47:9, Is 47:12). Alluding to the love incantations whereby harlots tried to dement and ensnare youths; answering to the subtle machinations whereby Assyria attracted nations to her.
selleth--deprives of their liberty; as slaves used to be sold: and in other property also sale was a usual mode of transfer. MAURER understands it of depriving nations of their freedom, and literally selling them as slaves to distant peoples (Joel 3:2-3, Joel 3:6-8). But elsewhere there is no evidence that the Assyrians did this.
families--peoples.
3:53:5: Ահաւասիկ ե՛ս ՚ի վերայ քո՝ ասէ Տէր Աստուած ամենակալ. եւ յայտնեցից զյետուստ քո, եւ արկից զերեսօք քովք. եւ ցուցից ազգաց զամօթ քո, եւ թագաւորութեանց զանարգանս քո։
5 «Ահա ես քեզ դէմ եմ, - ասում է Ամենակալ Տէր Աստուածը, - պիտի բացեմ քո յետնամասը, քօղ պիտի գցեմ քո դէմքին, ազգերին ցոյց պիտի տամ քո ամօթը եւ թագաւորութիւններին՝ քո անարգանքը:
5 «Ահա ես քեզի դէմ եմ, կ’ըսէ զօրքերու Տէրը։Քու երեսիդ դէմ քու քղանցքդ պիտի բանամ, Քու մերկութիւնդ՝ ազգերուն, Քու անարգանքդ թագաւորներուն պիտի ցուցնեմ։
Ահաւասիկ ես ի վերայ քո, ասէ Տէր [30]Աստուած ամենակալ. եւ յայտնեցից զյետուստ քո, եւ արկից զերեսօք քովք. եւ ցուցից ազգաց զամօթ քո, եւ թագաւորութեանց զանարգանս քո:

3:5: Ահաւասիկ ե՛ս ՚ի վերայ քո՝ ասէ Տէր Աստուած ամենակալ. եւ յայտնեցից զյետուստ քո, եւ արկից զերեսօք քովք. եւ ցուցից ազգաց զամօթ քո, եւ թագաւորութեանց զանարգանս քո։
5 «Ահա ես քեզ դէմ եմ, - ասում է Ամենակալ Տէր Աստուածը, - պիտի բացեմ քո յետնամասը, քօղ պիտի գցեմ քո դէմքին, ազգերին ցոյց պիտի տամ քո ամօթը եւ թագաւորութիւններին՝ քո անարգանքը:
5 «Ահա ես քեզի դէմ եմ, կ’ըսէ զօրքերու Տէրը։Քու երեսիդ դէմ քու քղանցքդ պիտի բանամ, Քու մերկութիւնդ՝ ազգերուն, Քու անարգանքդ թագաւորներուն պիտի ցուցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
3:53:5 Вот, Я на тебя! говорит Господь Саваоф. И подниму на лице твое края одежды твоей и покажу народам наготу твою и царствам срамоту твою.
3:5 ἰδοῦ οραω view; see ἐγὼ εγω I ἐπὶ επι in; on σέ σε.1 you λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὁ ο the παντοκράτωρ παντοκρατωρ almighty καὶ και and; even ἀποκαλύψω αποκαλυπτω reveal; uncover τὰ ο the ὀπίσω οπισω in back; after σου σου of you; your ἐπὶ επι in; on τὸ ο the πρόσωπόν προσωπον face; ahead of σου σου of you; your καὶ και and; even δείξω δεικνυω show ἔθνεσιν εθνος nation; caste τὴν ο the αἰσχύνην αισχυνη shame σου σου of you; your καὶ και and; even βασιλείαις βασιλεια realm; kingdom τὴν ο the ἀτιμίαν ατιμια dishonor σου σου of you; your
3:5 הִנְנִ֣י hinnˈî הִנֵּה behold אֵלַ֗יִךְ ʔēlˈayiḵ אֶל to נְאֻם֙ nᵊʔˌum נְאֻם speech יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service וְ wᵊ וְ and גִלֵּיתִ֥י ḡillêṯˌî גלה uncover שׁוּלַ֖יִךְ šûlˌayiḵ שׁוּל skirt עַל־ ʕal- עַל upon פָּנָ֑יִךְ pānˈāyiḵ פָּנֶה face וְ wᵊ וְ and הַרְאֵיתִ֤י harʔêṯˈî ראה see גֹויִם֙ ḡôyˌim גֹּוי people מַעְרֵ֔ךְ maʕrˈēḵ מַעַר nakedness וּ û וְ and מַמְלָכֹ֖ות mamlāḵˌôṯ מַמְלָכָה kingdom קְלֹונֵֽךְ׃ qᵊlônˈēḵ קָלֹון dishonour
3:5. ecce ego ad te dicit Dominus exercituum et revelabo pudenda tua in facie tua et ostendam gentibus nuditatem tuam et regnis ignominiam tuamBehold I come against thee, saith the Lord of hosts: and I will discover thy shame to thy face, and will shew thy nakedness to the nations, and thy shame to kingdoms.
5. Behold, I am against thee, saith the LORD of hosts, and I will discover thy skirts upon thy face; and I will shew the nations thy nakedness, and the kingdoms thy shame.
3:5. behold, I will come to you, says the Lord of hosts, and I will reveal your shame to your face, and I will show your nakedness to the Gentiles, and your disgrace to kingdoms.
3:5. Behold, I [am] against thee, saith the LORD of hosts; and I will discover thy skirts upon thy face, and I will shew the nations thy nakedness, and the kingdoms thy shame.
Behold, I [am] against thee, saith the LORD of hosts; and I will discover thy skirts upon thy face, and I will shew the nations thy nakedness, and the kingdoms thy shame:

3:5 Вот, Я на тебя! говорит Господь Саваоф. И подниму на лице твое края одежды твоей и покажу народам наготу твою и царствам срамоту твою.
3:5
ἰδοῦ οραω view; see
ἐγὼ εγω I
ἐπὶ επι in; on
σέ σε.1 you
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεὸς θεος God
ο the
παντοκράτωρ παντοκρατωρ almighty
καὶ και and; even
ἀποκαλύψω αποκαλυπτω reveal; uncover
τὰ ο the
ὀπίσω οπισω in back; after
σου σου of you; your
ἐπὶ επι in; on
τὸ ο the
πρόσωπόν προσωπον face; ahead of
σου σου of you; your
καὶ και and; even
δείξω δεικνυω show
ἔθνεσιν εθνος nation; caste
τὴν ο the
αἰσχύνην αισχυνη shame
σου σου of you; your
καὶ και and; even
βασιλείαις βασιλεια realm; kingdom
τὴν ο the
ἀτιμίαν ατιμια dishonor
σου σου of you; your
3:5
הִנְנִ֣י hinnˈî הִנֵּה behold
אֵלַ֗יִךְ ʔēlˈayiḵ אֶל to
נְאֻם֙ nᵊʔˌum נְאֻם speech
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
וְ wᵊ וְ and
גִלֵּיתִ֥י ḡillêṯˌî גלה uncover
שׁוּלַ֖יִךְ šûlˌayiḵ שׁוּל skirt
עַל־ ʕal- עַל upon
פָּנָ֑יִךְ pānˈāyiḵ פָּנֶה face
וְ wᵊ וְ and
הַרְאֵיתִ֤י harʔêṯˈî ראה see
גֹויִם֙ ḡôyˌim גֹּוי people
מַעְרֵ֔ךְ maʕrˈēḵ מַעַר nakedness
וּ û וְ and
מַמְלָכֹ֖ות mamlāḵˌôṯ מַמְלָכָה kingdom
קְלֹונֵֽךְ׃ qᵊlônˈēḵ קָלֹון dishonour
3:5. ecce ego ad te dicit Dominus exercituum et revelabo pudenda tua in facie tua et ostendam gentibus nuditatem tuam et regnis ignominiam tuam
Behold I come against thee, saith the Lord of hosts: and I will discover thy shame to thy face, and will shew thy nakedness to the nations, and thy shame to kingdoms.
3:5. behold, I will come to you, says the Lord of hosts, and I will reveal your shame to your face, and I will show your nakedness to the Gentiles, and your disgrace to kingdoms.
3:5. Behold, I [am] against thee, saith the LORD of hosts; and I will discover thy skirts upon thy face, and I will shew the nations thy nakedness, and the kingdoms thy shame.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:5: I will discover thy skirts upon thy face - It was an ancient, though not a laudable custom, to strip prostitutes naked, or throw their clothes over their heads, and expose them to public view, and public execration. This verse alludes to such a custom.
Albert Barnes: Notes on the Bible - 1834
3:5: Behold I am against thee, saith the Lord of Hosts - Jerome: "I will not send an Angel, nor give thy destruction to others; I Myself will come to destroy thee." Cyril: "She has not to do with man, or war with man: He who is angered with her is the Lord of hosts. But who would meet God Almighty, who hath power over all, if He would war against him?" In the Medes and Persians it was God who was against them. "Behold I am against thee," literally, "toward thee." It is a new thing which God was about to do. "Behold!" God in His long-suffering had seemed to overlook her. Now, He says, I am toward thee, looking at her with His all-searching eye, as her Judge. Violence is punished by suffering; deeds of shame by shame. All sin is a whited sepulchre, fair without, foul within. God will strip off the outward fairness, and lay bare the inward foulness. The deepest shame is to lay bare, what the sinner or the world veiled within. "I will discover thy skirts," i. e., the long-flowing robes which were part of her pomp and dignity, but which were only the veil of her misdeeds. "Through the greatness of thine iniquity have thy skirts been discovered," says Jeremiah in answer to the heart's question, "why have these things come upon me?" Upon thy face, where shame is felt. The conscience of thy foulness shall be laid bare before thy face, thy eyes, thy memory continually, so that thou shalt be forced to read therein, whatsoever thou hast done, said, thought. "I will show the nations thy nakedness," that all may despise, avoid, take example by thee, and praise God for His righteous judgments upon thee. The Evangelist heard "much people in heaven saying Alleluia" to God that "He hath judged the whore which did corrupt the earth with her fornication" Rev 19:1-2. And Isaiah saith, "They shall go forth and look upon the carcasses of the men that hath trangsressed against Me" Isa 66:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:5: I am: See note on Nah 2:13, and see note on Eze 23:25.
I will discover: Isa 47:2, Isa 47:3; Jer 13:22, Jer 13:26; Eze 16:37, Eze 23:29; Mic 1:11; Hab 2:16
Carl Friedrich Keil and Franz Delitzsch
3:5
The Lord will plunge Nineveh into shameful misery in consequence. Nahum 3:5. "Behold, I come to thee, is the saying of Jehovah of hosts; and uncover thy skirts over thy face, and let nations see they nakedness, and kingdoms thy shame. Nahum 3:6. And cast horrible things upon thee, and shame thee, and make thee a gazing-stock. Nahum 3:7. And it comes to pass, every one who sees thee will flee before thee, and say, Is Nineveh laid waste? Who will bewail her? whence do I seek comforters for thee?" Nahum 3:5.a as in Nahum 2:13. The punishment of Nineveh will correspond to her conduct. Her coquetry shall be repaid to her by the uncovering of her nakedness before the nations (cf. Jer 13:26; Is 47:3; Hos 2:5). Gillâh, to uncover. Shūlı̄m, fimbriae, the skirts, borders, or lower end of the long sweeping dress (cf. Ex 28:33-34; Is 6:1). על פּניך, over thy countenance, so that the train when lifted up is drawn over the face. מער, a contraction of מערה, from ערה, signifies in 3Kings 7:36 an empty space, here nakedness or shame equivalent to ערוה. This thought is carried out still further in literal terms in Nahum 3:6, Nahum 3:7. Shiqqutsı̄m, objects of abhorrence, is used most frequently of idols; but here it is used in a more general sense for unclean or repulsive things, dirt and filth. Throwing dirt upon any one is a figurative expression for the most ignominious treatment or greatest contempt. Nibbēl, to treat contemptuously, not with words, as in Mic 7:6, but with deeds, equivalent to insult or abuse (cf. Jer 14:21). To make it כּראי, the object of sight, i.e., to give up to open shame, παραδειγματίζειν (Mt 1:19). ראי, a pausal form of ראי, the seeing, here the spectacle, like θέατρον in 1Cor 4:9. This is evident from Nahum 3:7, where ראיך contains a play upon ראי. Every one who looks at her will flee from her as an object of disgust. שׁדּדה, a rare form of the pual for שׁדּדה (for the fact, compare Jer 48:20). The last two clauses express the thought that no one will take pity upon the devastated city, because its fate is so well deserved; compare Is 51:19, where the same words are used of Jerusalem. Nineveh will not be able to protect herself from destruction even by her great power. The prophet wrests this vain hope away from her by pointing in Is 51:8. to the fall of the mighty Thebes in Egypt.
John Gill
3:5 Behold, I am against thee, saith the Lord of hosts,.... Because her doings were against him; See Gill on Nahum 2:13,
and I will discover thy skirts upon thy face; turn up the skirts of her garments over her head, and thereby discover what should be concealed, than which nothing is more disagreeable and abominable to modest persons; it is here threatened she should be used in character as a harlot, or as women oftentimes are by rude soldiers, when a city is taken by them:
and I will show the nations thy nakedness, and the kingdoms thy shame; all her charms shall be taken away, and she become odious as a harlot to her former lovers; all her impostures, arts, and tricks, and shameful actions, will be discovered; and her aims and views at universal monarchy will be seen and her weakness to effect it made to appear; and, upon the whole, will become the object of the scorn and derision of kingdoms and nations.
John Wesley
3:5 Discover - l will strip thee naked, and deal with thee as inhuman soldiers deal with captive women.
Robert Jamieson, A. R. Fausset and David Brown
3:5 I will discover thy skirts upon thy face--that is, discover thy nakedness by throwing up thy skirts upon thy face (the greatest possible insult), pulling them up as as high as thy head (Jer 13:22; Ezek 16:37-41). I will treat thee not as a matron, but as a harlot whose shame is exposed; her gaudy finery being lifted up off her (Is 47:2-3). So Nineveh shall be stripped of all her glory and defenses on which she prides herself.
3:63:6: Եւ ընկեցից ՚ի վերայ քո զպղծութիւնս եւ զաղտեղութիւնս քո. եւ արարից զքեզ խայտառա՛կ։
6 Քեզ վրայ պիտի նետեմ քո պղծութիւններն ու աղտեղութիւնները եւ խայտառակ պիտի անեմ քեզ:
6 Քու վրադ պղծութիւններ պիտի նետեմ, Քեզ խայտառակ պիտի ընեմ, Քեզ իբր օրինակ պիտի դնեմ»։
Եւ ընկեցից ի վերայ քո զպղծութիւնս [31]եւ զաղտեղութիւնս քո``, եւ արարից զքեզ [32]խայտառակ:

3:6: Եւ ընկեցից ՚ի վերայ քո զպղծութիւնս եւ զաղտեղութիւնս քո. եւ արարից զքեզ խայտառա՛կ։
6 Քեզ վրայ պիտի նետեմ քո պղծութիւններն ու աղտեղութիւնները եւ խայտառակ պիտի անեմ քեզ:
6 Քու վրադ պղծութիւններ պիտի նետեմ, Քեզ խայտառակ պիտի ընեմ, Քեզ իբր օրինակ պիտի դնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
3:63:6 И забросаю тебя мерзостями, сделаю тебя презренною и выставлю тебя на позор.
3:6 καὶ και and; even ἐπιρρίψω επιρριπτω fling on ἐπὶ επι in; on σὲ σε.1 you βδελυγμὸν βδελυγμος down; by τὰς ο the ἀκαθαρσίας ακαθαρσια uncleanness σου σου of you; your καὶ και and; even θήσομαί τιθημι put; make σε σε.1 you εἰς εις into; for παράδειγμα παραδειγμα pattern
3:6 וְ wᵊ וְ and הִשְׁלַכְתִּ֥י hišlaḵtˌî שׁלך throw עָלַ֛יִךְ ʕālˈayiḵ עַל upon שִׁקֻּצִ֖ים šiqquṣˌîm שִׁקּוּץ idol וְ wᵊ וְ and נִבַּלְתִּ֑יךְ nibbaltˈîḵ נבל wither וְ wᵊ וְ and שַׂמְתִּ֖יךְ śamtˌîḵ שׂים put כְּ kᵊ כְּ as רֹֽאִי׃ rˈōʔî רֳאִי looking
3:6. et proiciam super te abominationes et contumeliis te adficiam et ponam te in exemplumAnd I will cast abominations upon thee, and will disgrace thee, and will make an example of thee.
6. And I will cast abominable filth upon thee, and make thee vile, and will set thee as a gazingstock.
3:6. And I will cast abominations over you, and I will afflict you with abuse, and I will make an example of you.
3:6. And I will cast abominable filth upon thee, and make thee vile, and will set thee as a gazingstock.
And I will cast abominable filth upon thee, and make thee vile, and will set thee as a gazingstock:

3:6 И забросаю тебя мерзостями, сделаю тебя презренною и выставлю тебя на позор.
3:6
καὶ και and; even
ἐπιρρίψω επιρριπτω fling on
ἐπὶ επι in; on
σὲ σε.1 you
βδελυγμὸν βδελυγμος down; by
τὰς ο the
ἀκαθαρσίας ακαθαρσια uncleanness
σου σου of you; your
καὶ και and; even
θήσομαί τιθημι put; make
σε σε.1 you
εἰς εις into; for
παράδειγμα παραδειγμα pattern
3:6
וְ wᵊ וְ and
הִשְׁלַכְתִּ֥י hišlaḵtˌî שׁלך throw
עָלַ֛יִךְ ʕālˈayiḵ עַל upon
שִׁקֻּצִ֖ים šiqquṣˌîm שִׁקּוּץ idol
וְ wᵊ וְ and
נִבַּלְתִּ֑יךְ nibbaltˈîḵ נבל wither
וְ wᵊ וְ and
שַׂמְתִּ֖יךְ śamtˌîḵ שׂים put
כְּ kᵊ כְּ as
רֹֽאִי׃ rˈōʔî רֳאִי looking
3:6. et proiciam super te abominationes et contumeliis te adficiam et ponam te in exemplum
And I will cast abominations upon thee, and will disgrace thee, and will make an example of thee.
3:6. And I will cast abominations over you, and I will afflict you with abuse, and I will make an example of you.
3:6. And I will cast abominable filth upon thee, and make thee vile, and will set thee as a gazingstock.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:6: I will cast abominable filth upon thee - I will set thee as a gazing-stock. This was a punishment precisely like our pillory. They put such women in the pillory as a gazing-stock; and then, children and others threw mud, dirt, and filth of all kinds at them.
Albert Barnes: Notes on the Bible - 1834
3:6: And I will cast abominable filth upon thee - Alb.: "like a weight, that what thou wouldest not take heed to as sin, thou mayest feel in punishment." "Abominable things had God seen" Jer 13:27 in her doings; with abominable things would he punish her. Man would fain sin, and forget it as a thing past. "God maketh him to possess the iniquities of his youth" Job 13:26, and binds them around him, so that they make him to appear what they are, "vile" (compare Wisd. 4:18), "These things hast thou done and I kept silence; - I will reprove thee and set them in order before thine eyes. And will set thee as a gazing-stock" Psa 50:21, that all, while they gaze at thee, take warning from thee (compare Ch2 7:20). "I will cast thee to the ground; before kings will I give thee, for them to gaze upon thee" Eze 28:17. : "Whoever does not amend on occasion of others, others shall be amended on occasion of him."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:6: I will cast: Job 9:31, Job 30:19; Psa 38:5-7; Lam 3:16; Mal 2:2; Co1 4:13
make: Nah 1:14; Job 30:8; Mal 2:9
will set: Kg1 9:7, Kg1 9:8; Isa 14:16-19; Jer 51:37; Zep 2:15; Co1 4:9; Heb 10:33; Jde 1:7
John Gill
3:6 And I will cast abominable filth upon thee,.... As dirt and dung, or any or everything that is abominable and filthy; and which is thrown at harlots publicly disgraced, and as used to be at persons when carted. The meaning is, that this city and its inhabitants should be stripped of everything that was great and glorious in them, and should be reduced to the utmost shame and ignominy:
and make thee vile: mean, abject, contemptible, the offscouring of all things; rejected and disesteemed of all; had in no manner of repute or account, but in the utmost abhorrence:
and I will set thee as a gazingstock; to be looked and laughed at: or, "for an example" (e); to others, that they may shun the evils and abominations Nineveh had been guilty of, or expect the same disgrace and punishment. Kimchi interprets it "as dung" (f); to be no more reckoned of than that, or to be made a dunghill of; and so many others interpret it; or, "for a looking glass" (g); that others may look into, and take warning, and avoid the sins that have brought on such calamities.
(e) , Sept.; "in exemplum", Drusius, Tarnovius; "sicut spectacalum", Burkius. (f) "Tanquam stercus", Munster, Montanus, Vatablus, Calvin, Cocceius. (g) "Ut speculum", Junius & Tremellius, Piscator, Quistorpius.
Robert Jamieson, A. R. Fausset and David Brown
3:6 cast abominable filth upon thee--as infamous harlots used to be treated.
gazing stock--exposed to public ignominy as a warning to others (Ezek 28:17).
3:73:7: Եւ եղիցի ամենայն որ տեսանիցէ զքեզ՝ զիջանիցէ՛ եւ ասասցէ. Եղո՛ւկ դու Նինուէ, ո՞վ իցէ որ հեծիցէ վասն քո. ուստի՞ խնդրեսցուք քեզ մխիթարութիւն[10696]։ [10696] Ոմանք. Տեսանիցէ զքեզ՝ իջանիցէ եւ ասիցէ։
7 Եւ այնպէս պիտի լինի, որ ով տեսնի քեզ, պիտի իջնի եւ ասի. “Խե՛ղճ Նինուէ, ո՞վ կը լինի, որ հեծեծի քեզ համար, որտեղի՞ց մխիթարութիւն փնտռենք քեզ համար:
7 Ամէն քեզ տեսնող Քեզմէ պիտի փախչի ու պիտի ըսէ.‘Նինուէն աւերակ եղաւ, Անոր վրայ ո՞վ պիտի ողբայ’։Քեզի ուրկէ՞ մխիթարիչ փնտռեմ։
Եւ եղիցի ամենայն որ տեսանիցէ զքեզ` [33]իջանիցէ եւ ասիցէ. Եղո՜ւկ դու,`` Նինուէ, ո՞վ իցէ որ հեծիցէ վասն [34]քո. ուստի՞ խնդրեսցուք քեզ մխիթարութիւն:

3:7: Եւ եղիցի ամենայն որ տեսանիցէ զքեզ՝ զիջանիցէ՛ եւ ասասցէ. Եղո՛ւկ դու Նինուէ, ո՞վ իցէ որ հեծիցէ վասն քո. ուստի՞ խնդրեսցուք քեզ մխիթարութիւն[10696]։
[10696] Ոմանք. Տեսանիցէ զքեզ՝ իջանիցէ եւ ասիցէ։
7 Եւ այնպէս պիտի լինի, որ ով տեսնի քեզ, պիտի իջնի եւ ասի. “Խե՛ղճ Նինուէ, ո՞վ կը լինի, որ հեծեծի քեզ համար, որտեղի՞ց մխիթարութիւն փնտռենք քեզ համար:
7 Ամէն քեզ տեսնող Քեզմէ պիտի փախչի ու պիտի ըսէ.‘Նինուէն աւերակ եղաւ, Անոր վրայ ո՞վ պիտի ողբայ’։Քեզի ուրկէ՞ մխիթարիչ փնտռեմ։
zohrab-1805▾ eastern-1994▾ western am▾
3:73:7 И будет то, что всякий, увидев тебя, побежит от тебя и скажет: >
3:7 καὶ και and; even ἔσται ειμι be πᾶς πας all; every ὁ ο the ὁρῶν οραω view; see σε σε.1 you ἀποπηδήσεται αποπηδαω from; away σοῦ σου of you; your καὶ και and; even ἐρεῖ ερεω.1 state; mentioned Δειλαία δειλαιος Nineuΐ; Ninei τίς τις.1 who?; what? στενάξει στεναζω groan αὐτήν αυτος he; him πόθεν ποθεν from where; how can be ζητήσω ζητεω seek; desire παράκλησιν παρακλησις counseling; summons αὐτῇ αυτος he; him
3:7 וְ wᵊ וְ and הָיָ֤ה hāyˈā היה be כָל־ ḵol- כֹּל whole רֹאַ֨יִךְ֙ rōʔˈayiḵ ראה see יִדֹּ֣וד yiddˈôḏ נדד flee מִמֵּ֔ךְ mimmˈēḵ מִן from וְ wᵊ וְ and אָמַר֙ ʔāmˌar אמר say שָׁדְּדָ֣ה šoddᵊḏˈā שׁדד despoil נִֽינְוֵ֔ה nˈînᵊwˈē נִינְוֵה Nineveh מִ֖י mˌî מִי who יָנ֣וּד yānˈûḏ נוד waver לָ֑הּ lˈāh לְ to מֵ mē מִן from אַ֛יִן ʔˈayin אַיִן whence אֲבַקֵּ֥שׁ ʔᵃvaqqˌēš בקשׁ seek מְנַחֲמִ֖ים mᵊnaḥᵃmˌîm נחם repent, console לָֽךְ׃ lˈāḵ לְ to
3:7. et erit omnis qui viderit te resiliet a te et dicet vastata est Nineve quis commovebit super te caput unde quaeram consolatorem tibiAnd it shall come to pass that every one that shall see thee, shall flee from thee, and shall say: Ninive is laid waste: who shall bemoan thee? whence shall I seek a comforter for thee?
7. And it shall come to pass, that all they that look upon thee shall flee from thee, and say, Nineveh is laid waste: who will bemoan her? whence shall I seek comforters for thee?
3:7. And this shall be: everyone who sees you, will recoil from you, and he will say: “Nineveh has been devastated.” Who will shake his head over you? Where might I seek consolation for you?
3:7. And it shall come to pass, [that] all they that look upon thee shall flee from thee, and say, Nineveh is laid waste: who will bemoan her? whence shall I seek comforters for thee?
And it shall come to pass, [that] all they that look upon thee shall flee from thee, and say, Nineveh is laid waste: who will bemoan her? whence shall I seek comforters for thee:

3:7 И будет то, что всякий, увидев тебя, побежит от тебя и скажет: <<разорена Ниневия! Кто пожалеет о ней? где найду я утешителей для тебя?>>
3:7
καὶ και and; even
ἔσται ειμι be
πᾶς πας all; every
ο the
ὁρῶν οραω view; see
σε σε.1 you
ἀποπηδήσεται αποπηδαω from; away
σοῦ σου of you; your
καὶ και and; even
ἐρεῖ ερεω.1 state; mentioned
Δειλαία δειλαιος Nineuΐ; Ninei
τίς τις.1 who?; what?
στενάξει στεναζω groan
αὐτήν αυτος he; him
πόθεν ποθεν from where; how can be
ζητήσω ζητεω seek; desire
παράκλησιν παρακλησις counseling; summons
αὐτῇ αυτος he; him
3:7
וְ wᵊ וְ and
הָיָ֤ה hāyˈā היה be
כָל־ ḵol- כֹּל whole
רֹאַ֨יִךְ֙ rōʔˈayiḵ ראה see
יִדֹּ֣וד yiddˈôḏ נדד flee
מִמֵּ֔ךְ mimmˈēḵ מִן from
וְ wᵊ וְ and
אָמַר֙ ʔāmˌar אמר say
שָׁדְּדָ֣ה šoddᵊḏˈā שׁדד despoil
נִֽינְוֵ֔ה nˈînᵊwˈē נִינְוֵה Nineveh
מִ֖י mˌî מִי who
יָנ֣וּד yānˈûḏ נוד waver
לָ֑הּ lˈāh לְ to
מֵ מִן from
אַ֛יִן ʔˈayin אַיִן whence
אֲבַקֵּ֥שׁ ʔᵃvaqqˌēš בקשׁ seek
מְנַחֲמִ֖ים mᵊnaḥᵃmˌîm נחם repent, console
לָֽךְ׃ lˈāḵ לְ to
3:7. et erit omnis qui viderit te resiliet a te et dicet vastata est Nineve quis commovebit super te caput unde quaeram consolatorem tibi
And it shall come to pass that every one that shall see thee, shall flee from thee, and shall say: Ninive is laid waste: who shall bemoan thee? whence shall I seek a comforter for thee?
3:7. And this shall be: everyone who sees you, will recoil from you, and he will say: “Nineveh has been devastated.” Who will shake his head over you? Where might I seek consolation for you?
3:7. And it shall come to pass, [that] all they that look upon thee shall flee from thee, and say, Nineveh is laid waste: who will bemoan her? whence shall I seek comforters for thee?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:7: Who will bemoan her? - In such cases, who pities the delinquent? She has been the occasion of ruin to multitudes, and now she is deservedly exposed and punished. And so it should be thought concerning Nineveh.
Albert Barnes: Notes on the Bible - 1834
3:7: All they that look upon thee shall flee from thee - through terror, lest they should share her plagues, as Israel did, when the earth swallowed up Korah, Dathan and Abiram; and they who "had been made rich by Babylon, stand ajar off, for the fear of her torment. All they who look on thee" Rev 18:15. She was set as a thing to be "gazed at." He tells the effect on the gazers. "Each one who so gazed" at her should flee; one by one, they should gaze, be scared, flee (compare Psa 31:11; Psa 64:8). Not one should remain. "Who will bemoan her?" Not one should pay her the passing tribute of sympathy at human calamity, the shaking of the head at her woe (compare Job 16:4-5). Whoever had no compassion shall find none.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:7: that all: Num 16:34; Jer 51:9; Rev 18:10
Nineveh: Nah 2:9, Nah 2:10; Jer 51:41-43; Rev 18:16-19
who: Isa 51:19; Jer 15:5; Lam 2:13
John Gill
3:7 And it shall come to pass, that all they that look upon thee shall flee from thee,.... As something loathsome and abominable, not fit to be come near unto, or touched; and as astonished and amazed at an object so forlorn and miserable, and lest they should partake of the same punishment:
and say, Nineveh is laid waste; utterly destroyed; its walls broke down, its houses demolished, its substance plundered, and its inhabitants killed, or carried captive; who could have thought it, when it was once so stately, rich, and powerful? but so it is indeed!
who will bemoan her? there are none left in her to do it; and as for others, her neighbours, whom she has oppressed and cruelly used, these will laugh and rejoice, instead of lamenting her case:
whence shall I seek comforters for thee? none from among her inhabitants, being destroyed, or carried into a foreign land; and none from among the nations round about, who will rather deride and insult than pity and comfort; so wretched and miserable would her case be!
John Wesley
3:7 Shall flee - With loathing and abhorrence. Will bemoan - Whose bowels will be moved for her that had no bowels for any one.
Robert Jamieson, A. R. Fausset and David Brown
3:7 all . . . that look upon thee--when thou hast been made "a gazing stock" (Nahum 3:6).
shall flee from thee--as a thing horrible to look upon. Compare "standing afar off," Rev_ 18:10.
whence shall I seek comforters for thee?--Compare Is 51:19, which Nahum had before his mind.
3:83:8: Պատրաստեա՛ բաժին՝ կազմեա՛ ջնար վիճակդ Ովնայ. որ բնակեալ է ՚ի մէջ գետոց, եւ ջո՛ւրք շուրջ զնովաւ. որոյ սկիզբն ծով՝ եւ ջուրք պարիսպ նորա[10697]։ [10697] ՚Ի լուս՛՛. Վիճակդ Ամովնայ. համաձայն բազմաց ՚ի բնաբ՛՛։ Ոմանք. Պարիսպք նորա։
8 Բաժի՛ն պատրաստիր, քնա՛ր լարիր, ո՛վ Ամոնի նահանգ, որ բնակւում ես գետերի միջեւ՝ ջրերով շրջապատուած, որի սկիզբը ծովն է, եւ ջրերը՝ նրա պարիսպը:
8 Միթէ դուն Նով–Ամոնէն աղէ՞կ ես, Որ գետերուն քով կը բնակէր Ու ջուրերով շրջապատուած էր, Ծովը անոր խրամն էր, Ջուրը անոր պարիսպն էր։
[35]Պատրաստեա բաժին, կազմեա ջնար, վիճակդ Ամովնայ. որ բնակեալ է`` ի մէջ գետոց, եւ ջուրք շուրջ զնովաւ. որոյ [36]սկիզբն ծով, եւ ջուրք պարիսպ նորա:

3:8: Պատրաստեա՛ բաժին՝ կազմեա՛ ջնար վիճակդ Ովնայ. որ բնակեալ է ՚ի մէջ գետոց, եւ ջո՛ւրք շուրջ զնովաւ. որոյ սկիզբն ծով՝ եւ ջուրք պարիսպ նորա[10697]։
[10697] ՚Ի լուս՛՛. Վիճակդ Ամովնայ. համաձայն բազմաց ՚ի բնաբ՛՛։ Ոմանք. Պարիսպք նորա։
8 Բաժի՛ն պատրաստիր, քնա՛ր լարիր, ո՛վ Ամոնի նահանգ, որ բնակւում ես գետերի միջեւ՝ ջրերով շրջապատուած, որի սկիզբը ծովն է, եւ ջրերը՝ նրա պարիսպը:
8 Միթէ դուն Նով–Ամոնէն աղէ՞կ ես, Որ գետերուն քով կը բնակէր Ու ջուրերով շրջապատուած էր, Ծովը անոր խրամն էր, Ջուրը անոր պարիսպն էր։
zohrab-1805▾ eastern-1994▾ western am▾
3:83:8 Разве ты лучше Но-Аммона, находящегося между реками, окруженного водою, которого вал было море, и море служило стеною его?
3:8 ἑτοίμασαι ετοιμαζω prepare μερίδα μερις portion ἅρμοσαι αρμοζω join χορδήν χορδη prepare μερίδα μερις portion Αμων αμων Amōn; Amon ἡ ο the κατοικοῦσα κατοικεω settle ἐν εν in ποταμοῖς ποταμος river ὕδωρ υδωρ water κύκλῳ κυκλω circling; in a circle αὐτῆς αυτος he; him ἧς ος who; what ἡ ο the ἀρχὴ αρχη origin; beginning θάλασσα θαλασσα sea καὶ και and; even ὕδωρ υδωρ water τὰ ο the τείχη τειχος wall αὐτῆς αυτος he; him
3:8 הֲ hᵃ הֲ [interrogative] תֵֽיטְבִי֙ ṯˈêṭᵊvî יטב be good מִ mi מִן from נֹּ֣א אָמֹ֔ון nnˈō ʔāmˈôn נֹא אָמֹון Thebes הַ ha הַ the יֹּֽשְׁבָה֙ yyˈōšᵊvā ישׁב sit בַּ ba בְּ in † הַ the יְאֹרִ֔ים yᵊʔōrˈîm יְאֹר stream מַ֖יִם mˌayim מַיִם water סָבִ֣יב sāvˈîv סָבִיב surrounding לָ֑הּ lˈāh לְ to אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] חֵ֣יל ḥˈêl חֵיל rampart יָ֔ם yˈom יָם sea מִ mi מִן from יָּ֖ם yyˌom יָם sea חֹומָתָֽהּ׃ ḥômāṯˈāh חֹומָה wall
3:8. numquid melior es ab Alexandria populorum quae habitat in fluminibus aqua in circuitu eius cuius divitiae mare aquae muri eiusArt thou better than the populous Alexandria, that dwelleth among the rivers? waters are round about it: the sea is its riches: the waters are its walls.
8. Art thou better than No-amon, that was situate among the rivers, that had the waters round about her; whose rampart was the sea, her wall was of the sea?
3:8. Are you better than the populous Alexandria, which dwells along the rivers? Waters encircle it: the sea, with its riches. The waters are its walls.
3:8. Art thou better than populous No, that was situate among the rivers, [that had] the waters round about it, whose rampart [was] the sea, [and] her wall [was] from the sea?
Art thou better than populous No, that was situate among the rivers, [that had] the waters round about it, whose rampart [was] the sea, [and] her wall [was] from the sea:

3:8 Разве ты лучше Но-Аммона, находящегося между реками, окруженного водою, которого вал было море, и море служило стеною его?
3:8
ἑτοίμασαι ετοιμαζω prepare
μερίδα μερις portion
ἅρμοσαι αρμοζω join
χορδήν χορδη prepare
μερίδα μερις portion
Αμων αμων Amōn; Amon
ο the
κατοικοῦσα κατοικεω settle
ἐν εν in
ποταμοῖς ποταμος river
ὕδωρ υδωρ water
κύκλῳ κυκλω circling; in a circle
αὐτῆς αυτος he; him
ἧς ος who; what
ο the
ἀρχὴ αρχη origin; beginning
θάλασσα θαλασσα sea
καὶ και and; even
ὕδωρ υδωρ water
τὰ ο the
τείχη τειχος wall
αὐτῆς αυτος he; him
3:8
הֲ hᵃ הֲ [interrogative]
תֵֽיטְבִי֙ ṯˈêṭᵊvî יטב be good
מִ mi מִן from
נֹּ֣א אָמֹ֔ון nnˈō ʔāmˈôn נֹא אָמֹון Thebes
הַ ha הַ the
יֹּֽשְׁבָה֙ yyˈōšᵊvā ישׁב sit
בַּ ba בְּ in
הַ the
יְאֹרִ֔ים yᵊʔōrˈîm יְאֹר stream
מַ֖יִם mˌayim מַיִם water
סָבִ֣יב sāvˈîv סָבִיב surrounding
לָ֑הּ lˈāh לְ to
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
חֵ֣יל ḥˈêl חֵיל rampart
יָ֔ם yˈom יָם sea
מִ mi מִן from
יָּ֖ם yyˌom יָם sea
חֹומָתָֽהּ׃ ḥômāṯˈāh חֹומָה wall
3:8. numquid melior es ab Alexandria populorum quae habitat in fluminibus aqua in circuitu eius cuius divitiae mare aquae muri eius
Art thou better than the populous Alexandria, that dwelleth among the rivers? waters are round about it: the sea is its riches: the waters are its walls.
3:8. Are you better than the populous Alexandria, which dwells along the rivers? Waters encircle it: the sea, with its riches. The waters are its walls.
3:8. Art thou better than populous No, that was situate among the rivers, [that had] the waters round about it, whose rampart [was] the sea, [and] her wall [was] from the sea?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-10. Чтобы устранить всякое сомнение в возможности изображенного пророком - совершенной гибели Ниневии (ст. 1-3) и крайнего унижения ее (ст. 4-7), что являлось особенно необходимо ввиду глубокой самоуверенности Ниневии, почитавшей себя неприступной, непобедимой (II:11; ср. Соф II:15), пророк указывает на гибель под ударами ассирийского оружия еще более могущественного, чем Ниневия, города Верхнего Египта - Но, иначе Диосполиса (Onomast. 390), по принятому в науке мнению, Стовратных Фив (Иер XLVI:25; Иез XXX:14-15) с знаменитым прорицалищем бога Аммона. Именно к этому знаменитому городу древности подходят указанные в ст. 8: след. признаки. Город Фивы в Верхнем Египте был столицею, как Мемфис в Нижнем. Еще во времена Гомера он славился величайшим могуществом и несметными сокровищами (Илиад. IX. 381-383), давшими ему название первенца городов мира (Diod. Sicul. II, с. 2, § 4). Он именно, - на что указывается в ст. 8, - лежал по обеим сторонам Нила, между протоками и каналами этой священной для Египтян реки, так что, подобно неприступной крепости, был окружен водами, как стенами.

Напротив, нельзя видеть в Но-Аммоне ни Александрии [Vulg.: numquid es melior Alexandria populorum. Чтение первой половины ст. 8: у LXX и слав. темно и непонято. Слав.: уготовит часть, устроит струну, уготовити часть Аммону] (мнение, основанное на халдейском переводе и свидетельстве блаж. Иеронима, см. с. 299-300), ни так называемого малого Диосполиса в Нижнем Египте: к каждому из этих городов указанные в ст. 8: черты мало подходят, притом сравнение всемирно известной Ниневии с незначительным городом, как Диосполис малый, было бы странно и недоказательно. Для великого же Диосполиса, или Фив, характерно уже названием городом Аммона - от храма бога этого имени, построенного Рамзесом I, фараоном XVIII династии. В ст. 9: пророк, продолжая речь, высказывает мысль, что город Но-Аммон был крепок не только неприступностью своего естественного положения и не только собственным могуществом, но и своими многочисленными и тоже могущественными союзниками и защитниками, называемыми здесь в направлении с юга на север с уклонением затем на запад, именно жители страны Куш или Хуш - Эфиопии (Быт II:13; 4: Цар XIX:9, см. примеч. к последнему месту - Толков. Библ. II, с. 549) и Мицраима - Египта (в самом названии последнего - в двойств. форме заключается указание на две составные части страны: Египет Верхний и Египет Нижний). Наряду с египтянами и эфиоплянами, как главными союзниками и защитниками Но-Аммона, называются еще Фут-Копты или мавритане (Иос. Флав. Древн I, 6, 2) и Лувим - Ливийцы (обычно в Библии упоминаемые вместе с Мицраимом и Хушем. 2: Пар XII:3; XVI:8; Дан XI:43). С изображенным могуществом Но-Аммона в резком контрасте бедственная судьба его и жителей по взятии и разорении города, пленении и крайнем унижении его жителей - ст. 10. Пророк, очевидно, говорит о недавнем и еще свежем в памяти ассириян и иудеев взятии Но-Аммона или Фив, именно совершенном ассирийским царем Асаргаддоном, сыном Сеннахерима (пленителем Манассии 2: Пар XXXII:11), именуемым на ассирийских памятниках не просто царем, но и завоевателем Мицраима и Хуша (см. у Симашкевича, с. 27:6-284). Напротив совершенно неприемлемо мнение блаж. Феодорита, блаж. Иеронима и некоторых новых толкователей, видящих в ст. 10: указание (или собственно пророчество) о конечном разрушении Фив Камбизом, в 525: г. до Р. Х. Разительность события пророк усиливает еще тремя картинами варварства завоевателей города Но-Аммона, причем, так как завоевателями этого города, так жестоко расправившимися с его жителями, были ассирияне, то эти новые штрихи целой ужасной картины могли, по намерению пророка, усиливать возвещаемое им возмездие Ниневиии всей Ассирии, еще раз указывая на полную справедливость и заслуженность ожидающей их кары (обычность подобных картин во время войн и завоеваний на востоке доказывается сравнением напр. 4: Цар VIII:12; Ос Х:14; Ис ХIII:16; Пс CXXXVI:9; Суд V:30; Втор ХХ:1; Суд ХVI:21: и др. );
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 Art thou better than populous No, that was situate among the rivers, that had the waters round about it, whose rampart was the sea, and her wall was from the sea? 9 Ethiopia and Egypt were her strength, and it was infinite; Put and Lubim were thy helpers. 10 Yet was she carried away, she went into captivity: her young children also were dashed in pieces at the top of all the streets: and they cast lots for her honourable men, and all her great men were bound in chains. 11 Thou also shalt be drunken: thou shalt be hid, thou also shalt seek strength because of the enemy. 12 All thy strong holds shall be like fig trees with the first-ripe figs: if they be shaken, they shall even fall into the mouth of the eater. 13 Behold, thy people in the midst of thee are women: the gates of thy land shall be set wide open unto thine enemies: the fire shall devour thy bars. 14 Draw thee waters for the siege, fortify thy strong holds: go into clay, and tread the mortar, make strong the brick-kiln. 15 There shall the fire devour thee; the sword shall cut thee off, it shall eat thee up like the cankerworm: make thyself many as the cankerworm, make thyself many as the locusts. 16 Thou hast multiplied thy merchants above the stars of heaven: the cankerworm spoileth, and flieth away. 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. 18 Thy shepherds slumber, O king of Assyria: thy nobles shall dwell in the dust: thy people is scattered upon the mountains, and no man gathereth them. 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?
Nineveh has been told that God is against her, and then none can be for her, to stand her in any stead; yet she sets God himself at defiance, and his power and justice, and says, I shall have peace. Threatened folks live long; therefore here the prophet largely shows how vain her confidences would prove and insufficient to ward off the judgment of God. To convince them of this,
I. He shows them that other places, which had been as strong and as secure as they, could not keep their ground against the judgments of God. Nineveh shall fall unpitied and uncomforted (for miserable comforters will those prove who speak peace to those on whom God will fasten trouble), and she shall not be able to help herself: Art thou better than populous No? v. 8. He takes them off from their vain confidences by quoting precedents. The city mentioned is No, a great city in the land of Egypt (Jer. xlvi. 25), No-Ammon, so some read it both there and here. We read of it, Ezek. xxx. 14-16. Some think it was Diospolis, others Alexandria. As God said to Jerusalem, Go, see what I did to Shiloh (Jer. vii. 12), so to Nineveh that great city, Go, see what I did to populous No. Note, It will help to keep us in a holy fear of the judgments of God to consider that we are not better than those that have fallen under those judgments before us. We deserve them as much, and are as little able to grapple with them. This also should help to reconcile us to afflictions. Are we better than such and such, who were in like manner exercised? Nay, were not they better than we, and less likely to be afflicted? Now, concerning No, observe, 1. How firm her standing seemed to be, v. 8. She was fortified both by nature and art, was situate among the rivers. Nile, in several branches, not only watered her fields, but guarded her wall. Her rampart was the sea, the lake of Mareotis, an Egyptian sea, like the sea of Tiberias. Her wall was from the sea; it was fenced with a wall which was thought to make the place impregnable. It was also supported by its interests and alliances abroad, v. 9. Ethiopia, or Arabia, was her strength, either by the wealth brought to her in a way of trade or by the auxiliary forces furnished for military service. The whole country of Egypt also contributed to the strength of this populous city; so that it was infinite, and there was no end of it (so it might be rendered); She set no bounds to her ambition and knew no end of her wealth and strength; people flocked to her endlessly, and she thought there never would be any end of it; but it is God's prerogative to be infinite. Put and Lubim were thy helpers, two neighbouring countries of Africa, Mauritania and Libya, that is, Libya Cyrenica, a country that Egypt had much dependence upon. No, thus helped, seemed to sit as a queen, and was not likely to see any sorrow. But, 2. See how fatal her fall proved to be (v. 10): Yet was she carried away, and her strength failed her; even she that was so strong, so secure, yet went into captivity. This refers to some destruction of that city which was then well-known, and probably fresh in memory, though not recorded in history; for the destruction of it by Nebuchadnezzar (if we should understand this prophetically) could not be made an example to Nineveh; for the reducing of Nineveh was one of the first of his victories and that of Egypt one of the last. The strength and grandeur of that great city could not be its protection from military execution. (1.) Not from that which was most barbarous; for her young children had no compassion shown them, but were dashed in pieces at the top of all the streets by the merciless conquerors. (2.) Not from that which was most inglorious and disgraceful: They cast lots for her honourable men that were made prisoners of war, who should have them for their slaves. So many had they of them that they knew not what to do with them, but they made sport with throwing dice for them; all her great men, that used to be adorned on state-days with chains of gold, were now bound in chains of iron; they were pinioned or handcuffed (so the word properly signifies), not only as slaves, but as condemned malefactors. What a mortification was this to populous No, to have her honourable men and great men, that were her pride and confidence, thus abused! Now hence he infers against Nineveh (v. 11), "Thou also shalt be intoxicated, infatuated; thou also shalt reel and stagger, as drunk with the cup of the Lord's fury, that shall be put into thy hand" (see Jer. xxv. 17, 27); "Thou shalt fall and rise no more. The cup shall go round, and come to thy turn, O Nineveh! to drink off at last, and shall be to thee as the waters of jealousy."
II. He shows them that all those things which they reposed a confidence in should fail them. 1. Did the men of Nineveh trust to their own magnanimity and bravery? Their hearts should sink and fail them. They shall be hid, shall abscond for shame, being in disgrace, abscond for fear, being in distress and danger, and not able to face the enemies, because of whose strength and terror, having no strength of their own, they shall seek strength, shall come sneaking to their neighbours to beg their assistance in a time of need. Thus God can cut off the spirit of princes, and take away their heart. 2. Did they depend upon their barrier, the garrisons and strongholds they had, which were regularly fortified and bravely manned? Those shall prove but paper-walls, and like the first-ripe figs, which, if you give the tree but a little shake, will fall into the mouth of the eater that gapes for them; so easily will all their strongholds be made to surrender to the advancing enemy, upon the first summons, v. 12. Note, Strongholds, even the strongest, are no fence against the judgments of God, when they come with commission. The rich man's wealth is his strong city, and a high wall, but only in his own conceit, Prov. xviii. 10. They are supposed to make their strongholds as strong as possible, and are challenged to do their utmost to make them tenable, and serviceable to them against the invader (v. 14): Draw thee water for the siege; lay in great quantities of water, that that which is so necessary to the support of human life may not be wanting; it is put here for all manner of provision, with which Nineveh is ironically told to furnish herself, in expectation of a siege. "Take ever so much care that thou mayest not be starved out, and forced by famine to surrender, yet that shall not avail. Fortify the strongholds, by adding out-works to them, or putting men and arms into them," as with us by planting cannon upon them. "Go into clay, and tread the mortar, and make strong the brick-kiln; take all the pains thou canst in erecting new fortifications; but it shall be all in vain, for (v. 15) there shall even the fire devour thee if it be taken by storm." It is by fire and sword that in time of war the great devastations are made. 3. Did they put confidence in the multitude of their inhabitants? Were they, from their number and valour, reckoned their strongest walls and fortifications? Alas! these shall stand them in no stead; they shall but sink the sooner under the weight of their own numbers (v. 13): Thy people in the midst of thee are women; they have no wisdom, no courage; they shall be fickle, feeble, and faint-hearted, as women commonly are in such times of danger and distress; they shall be at their wits' end, adding to their griefs and fears by the power of their own imagination, and utterly unable to do any thing for themselves; the valiant men shall become cowards. O verè Phrygiæ, neque enim Phryges--Phrygian dames, not Phrygian men. Though they make themselves many (v. 15), as the canker-worm and as the locust, that come in vast swarms, though thou hast multiplied thy merchants above the stars of heaven, though thy exchange be thronged with wealthy traders, who, having so much money to stand up in defence of and so much to lay out in the means of their defence, should, one would think, give the enemy a warm reception, yet their hearts shall fail them too; though they be numerous as caterpillars, yet the fire and sword shall eat them up easily and irresistibly as the canker-worm, v. 15. They are as numerous as those wasting insects, but their enemies shall be mischievous like them. He adds (v. 16), The canker-worm spoils, or spreads herself, and flies away. Both the merchants and the enemies were compared to canker-worms. The enemies shall spoil Nineveh, and carry away the spoil, without opposition, or any hope of recovering it. Or the rich merchants, who have come from abroad to settle in Nineveh, and have raised vast estates there, out of which it was hoped they would contribute largely for the defence of the city, when they see the country invaded and the city likely to be besieged, will send away their effects, and remove to some other place, will spread their wings and fly away where they may be safe, and Nineveh shall be never the better for them. Note, It is rare to find even those that have shared with us in our joys willing to share with us in our griefs too. The canker-worms will continue upon the field while there is any thing to be had, but they are gone when all is gone. Those that men have got by they do not care to lose by. Nineveh's merchants bid her farewell in her distress. Riches themselves are as the canker-worms, which on a sudden fly away as the eagle towards heaven, Prov. xxiii. 5. 4. Did they put a confidence in the strength of their gates and bars? What fence will those be against the force of the judgments of God? v. 13. The gates of thy land shall be set wide open unto thy enemies, the gates of thy rivers (ch. ii. 6), the flood-gates, or the passes and avenues, by which the enemy would make his entrance into the country, or the gates of the cities; these, though ever so strong and well-guarded, shall not answer their end: The fire shall devour thy bars, the bars of thy gates, and then they shall fly open. 5. Did they put a confidence in their king and princes? They should do them no service (v. 17): Thy crowned heads are as the locusts; those that had pomp and power, as crowned heads, were enfeebled, and had no power to make resistance, when the enemy came in like a flood. "Thy captains, that should lead thy forces into the field, are great indeed, and look great, but they are as the great grasshoppers, the maximum quod sic--the largest specimens of that species; still they are but grasshoppers, worthless things, that can do no service. They encamp in the hedges, in the cold day, the cold weather, but, when the sun arises, they flee away, and are gone, nobody knows whither. So these mercenary soldiers that lay slumbering about Nineveh, when any trouble arises, flee away, and shift for their own safety. The hireling flees, because he is a hireling." The king of Assyria is told, and it is a shame he needs to be told it (who might observe it himself), that his shepherds slumber; they have no life or spirit to appear for the flock, and are very remiss in the discharge of the duty of their place and the trust reposed in them: Thy nobles shall dwell in the dust, and be buried in silence. 6. Did they hope that they should yet recover themselves and rally again? In this also they should be disappointed; for, when the shepherds are smitten, the sheep are scattered; the people are dispersed upon the mountains and no man gathers them, nor will they ever come together of themselves, but will wander endlessly, as scattered sheep do. The judgment they are under is as a wound, and it is incurable; there is no relief for it, "no healing of thy bruise, no possibility that the wound, which is so grievous and painful to thee, should be so much as skinned over; thy case is desperate (v. 19) and thy neighbours, instead of lending a hand to help thee, shall clap their hands over thee, and triumph in thy fall; and the reason is, because thou hast been one way or other injurious to them all: Upon whom has not thy wickedness passed continually? Thou hast been always doing mischief to those about thee; there is none of them but what thou hast abused and insulted; and therefore they shall be so far from pitying thee that they shall be glad to see thee reckoned with." Note, Those that have been abusive to their neighbours will, one time or another, find it come home to them; they are but preparing enemies to themselves against their day comes to fall: and those that dare not lay hands on them themselves will clap their hands over them, and upbraid them with their former wickedness, for which they are now well enough served and paid in their own coin. The troublers shall be troubled will be the burden of many, as it is here the burden of Nineveh.
Adam Clarke: Commentary on the Bible - 1831
3:8: Art thou better than populous No - No-Ammon, or Diospolis, in the Delta, on one branch of the Nile. This is supposed to be the city mentioned by Nahum; and which had been lately destroyed, probably by the Chaldeans.
The waters round about it - Being situated in the Delta, it had the fork of two branches of the Nile to defend it by land; and its barrier or wall was the sea, the Mediterranean, into which these branches emptied themselves: so that this city, and the place it stood on, were wholly surrounded by the waters.
Albert Barnes: Notes on the Bible - 1834
3:8: Art thou better - More populous or more powerful, "than the populous No?" rather than No-Ammon, so called from the idol Ammon, worshiped there. No-Ammon, (or, as it is deciphered in the Cuneiform Inscriptions, Nia), meaning probably "the portion of Ammon" , was the sacred name of the capital of Upper Egypt, which, under its common name, Thebes, was far-famed, even in the time of Homer, for its continually accruing wealth, its military power, its 20, 000 chariots, its vast dimensions attested by its 100 gates .
Existing earlier, as the capital of Upper Egypt, its grandeur began in the 18th dynasty, alter the expulsion of the Hyksos, or Semitic conquerors of Egypt. Its Pharaohs were conquerors, during the 18th to 20th dynasties, 1706-1110 b. c. - about six centuries. It was then the center of a world empire. Under a disguised name , its rulers were celebrated in Geek story also, for their worldwide conquests. The Greek statements have in some main points been verified by the decipherment of the hieroglyphics. The monuments relate their victories in far Asia, and mention Nineveh itself among the people who paid tribute to them. They warred and conquered from the Soudan to Mesopotamia. A monument of Tothmosis I (1066 b. c.) still exists at Kerman, between the 20th and 19th degrees latitude, boasting, in language like that of the Assyrian conquerors; "All lands are subdued, and bring their tributes for the first time to the gracious god" . "The frontier of Egypt," they say , "extends Southward to the mountain of Apta (in Abyssinia) and Northward to the furthest dwellings of the Asiatics." The hyperbolic statements are too undefined for history , but widely-conquering monarchs could alone have used them. : "At all periods of history, the possession of the country which we call Soudan (the Black country) comprising Nubia, and which the ancients called by the collective name of Kous (Cush) or Aethiopia, has been an exhaustless source of wealth to Egypt. Whether by way of war or of commerce, barks laden with flocks, corn, hides, ivory, precious woods, stones and metals, and many other products of those regions, descended the Nile into Egypt, to fill the treasures of the temples and of the court of the Pharaohs: and of metals, especially gold, mines whereof were worked by captives and slaves, whose Egyptian name noub seems to have been the origin of the name Nubia, the first province S. of Egypt." "The conquered country of Soudan, called Kous in the hieroglyphic inscriptions, was governed by Egyptian princes of the royal family, who bore the name of 'prince royal of Kous.'"
But the prophet's appeal to Nineveh is the more striking, because No, in its situation, its commerce, the sources of its wealth, its relation to the country which lay between them, had been another and earlier Nineveh. Only, as No had formerly conquered and exacted tribute from all those nations, even to Nineveh itself, so now, under Sargon and Sennacherib, Nineveh had Rev_ersed all those successes, and displaced the Empire of Egypt by its own, and taken No itself. No had, under its Tothmoses, Amenophes, Sethos, the Ousertesens, sent its messengers Nah 2:13, the leviers of its tribute, had brought off from Asia that countless mass of human strength, the captives, who (as Israel, before its deliverance, accomplished its hard labors) completed those gigantic works, which, even after 2000 years of decay, are still the marvel of the civilized world. Tothmosis I, after subduing the Sasou, brought back countless captives from Naharina (Mesopotamia); Tothmosis III, in 19 years of conquests, (1603-1585 b. c.) "raised the Egyptian empire to the height of its greatness. Tothmosis repeatedly attacked the most powerful people of Asia, as the Routen (Assyrians?) with a number of subordinate kingdoms, such as Asshur, Babel, Nineveh, Singar; such as the Remenen or Armenians, the Zahi or Phoenicians, the Cheta or Hittites, and manymore. We learn, by the description of the objects of the booty, sent to Egypt by land and sea, counted by number and weight, many curious details as to the industry of the conquered peoples of central Asia, which do honor to the civilization of that time, and verify the tradition that the Egyptian kings set up stelae in conquered countries, in memory of their victories. Tothmosis III. set up his stele in Mesopotamia, 'for having enlarged the frontiers of Egypt.'" Amenophis too is related to have "taken the fortress of Nenii (Nineveh)." : "He returned from the country of the higher Routen, where he had beaten all his enemies to enlarge the frontiers of the land of Egypt" : "he took possession of the people of the South, and chastised the people of the North:" "at Abd-el-Kournah" he was represented as "having for his footstool the heads and backs of five peoples of the S. and four peoples of the North (Asiatics)." : "Among the names of the peoples, who submitted to Egypt, are the Nubians, the Asiatic shepherds, the inhabitants of Cyprus and Mesopotamia." : "The world in its length and its breadth" is promised by the sphinx to Tothmosis IV. He is represented as "subduer of the negroes."
Under Amenophis III, the Memnon of the Greeks , "the Egyptian empire extended Northward to Mesopotamia, Southward to the land of Karou." He enlarged and beautified No, which had from him the temple of Louksor, and his vocal statue , "all people bringing their tributes, their children, their horses, a mass of silver, of iron and ivory from countries, the roads whereto we know not." The king Horus is saluted as "the sun of the nine people; great is thy name to the country of Ethiopia" ; "the gracious god returns, having subdued the great of all people." Seti I (or Sethos) is exhibited , as Rev_erenced by the Armenians, conquering the Sasou, the "Hittites, Naharina (Mesopotamia), the Routen (Assyrians?) the Pount, or Arabs in the South of Arabia, the Amari or Amorites, and Kedes, perhaps Edessa." Rameses II, or the great (identified with the Pharaoh of the Exodus ), conquered the Hittites in the North; in the South it is recorded , "the gracious god, who defeated the nine people, who massacred myriads in a moment, annihilated the people overthrown in their blood, yet was there no other with him."
The 20th Dynasty (1288-1110 b. c.) began again with conquests. : "Rameses III. triumphed over great confederations of Libyans and Syrians and the Isles of the Mediterranean. He is the only king who, as the monuments shew, carried on war at once by land and sea." Beside many names unknown to us, the Hittites, Amorites, Circesium, Aratus, Philistines, Phoenicia, Sasou, Pount, are again recognized. North, South East and West are declared to be tributary to him, and of the North it is said , "The people, who knew not Egypt, come to thee, bringing gold and silver, lapis-lazuli, all precious stones." He adorned Thebes with the great temple of Medinet-Abou and the Ramesseum . The brief notices of following Rameses' speak of internal prosperity and wealth: a fuller account of Rameses XII speaks of his "being in Mesopotamia to exact the annual tribute," how "the kings of all countries prostrated themselves before him, and the king of the country of Bouchten (it has been conjectured, Bagistan, or Ecbatana) presented to him tribute and his daughter." : "He is the last Pharaoh who goes to Mesopotamia, to collect the annual tributes of the petty kingdoms of that country."
On this side of the Euphrates, Egypt still retained some possessions to the time of Necho, for it is said, "the king of Babylon had taken from the river of Egypt unto the river Euphrates all that pertained to the king of Egypt" Kg2 24:7. Thebes continued to be embellished alike by "the high priests of Ammon," who displaced the ancient line , and kings of the Bubastite Dynasty, Sesonchis I or Sisak , Takelothis II , and Sesonchis III . The Ethiopian dynasty of Sabakos and Tearko or Tirhaka in another way illustrates the importance of No. The Ethiopian conquerors chose it as their royal city. There, in the time of Sabakos, Syria brought it tribute ; there Tirhaka set up the records of his victories ; and great must have been the conqueror, whom Strabo put on a line with Sesostris .
Its site marked it out for a great capital; and as such the Ethiopian conqueror seized it. The hills on either side retired, encircling the plain, through the center of which the Nile brought down its wealth, connecting it with the untold riches of the south. : "They formed a vast circus, where the ancient metropolis expaneled itself On the West, the Lybian chain presents abrupt declivities which command this side of the plain, and which bend away above Bab-el-molouk, to end near Kournah at the very bank of the river. On the East, heights, softer and nearer, descend in long declivities toward Louksor and Karnak, and their crests do not approach the Nile until after Medamout, an hour or more below Karnak." The breadth of the valley, being about 10 miles , the city (of which, Strabo says , "traces are now seen of its magnitude, 80 stadia in length") must have occupied the whole. : "The city embraced the great space, which is now commonly called the plain of Thebes and which is divided by the Nile into two halves, an Eastern and a Western, the first bounded by the edge of the Arabian wilderness, the latter by the hills of the dead of the steep Libyan chain."
The capital of Egypt, which was identified of old with Egypt itself , thus lay under the natural guardianship of the encircling hills which expanded to receive it, divided into two by the river which was a wall to both. The chains of hills, on either side were themselves fenced in on East and West by the great sand-deserts unapproachable by an army. The long valley of the Nile was the only access to an enemy. It occupied apparently the victorious army of Asshurbanipal "a month and ten days" to march from Memphis to Thebes. : "At Thebes itself there are still remains of walls and fortifications, strong, skillfully constructed, and in good preservation, as there are also in other Egyptian towns above and below it. The crescent-shaped ridge of hills approaches so close to the river at each end as to admit of troops defiling past, but not spreading out or maneuvering. At each of these ends is a small old fort of the purely Egyptian, i. e., the ante-Hellenic period. Both above and below there are several similar crescent sweeps in the same chain of hills, and at each angle a similar fort."
All successive monarchs, during more centuries than have passed since our Lord came, successively beautified it. Everything is gigantic, bearing witness to the enormous mass of human strength, which its victorious kings had gathered from all nations to toil for its and their glorification. Wonderful is it now in its decay, desolation, death; one great idol-temple of its gods and an apotheosis of its kings, as sons of its gods. : "What spires are to a modern city, what the towers of a cathedral are to the nave and choir, that the statues of the Pharaohs were to the streets and temples of Thebes. The ground is strewn with their fragments; the avenues of them towered high above plain and houses. Three of gigantic size still remain. One was the granite statue of Rameses himself, who sat on the rightside of the entrance to his palace. - The only part of the temple or palace, at all in proportion to him, must have been the gateway, which rose in pyramidal towers, now broken down and rolling in a wild ruin down to the plain."
It was that self-deifying, against which Ezekiel is commanded to prophesy; "Speak and say; thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself" Eze 29:3. : "Everywhere the same colossal proportions are preserved. Everywhere the king is conquering, ruling, worshiping, worshiped. The palace is the temple. The king is priest. He and his horses are ten times the size of the rest of the army. Alike in battle and in worship, he is of the same stature as the gods themselves. Most striking is the familiar gentleness, with which, one on each side, they take him by each hand, as one of their own order, and then, in the next compartment, introduce him to Ammon, and the lion-headed goddess. Every distinction, except of degree, between divinity and royalty is entirely leveled."
Gigantic dimensions picture to the eye the ideal greatness, which is the key to the architecture of No. : "Two other statues alone remain of an avenue of eighteen similar or nearly similar statues, some of whose remnants lie in the field behind them, which led to the palace of Amenophis III, every one of the statues being Amenophis himself, thus giving in multiplication what Rameses gained in solitary elevation." : "Their statues were all of one piece." Science still cannot explain, how a mass of nearly 890 tons of granite was excavated at Syene, transported and set up at Thebes, or how destroyed .
Nozrani, In Egypt and Syria, p. 278: "The temper of the tools, which cut adamantine stone as sharply and closely as an ordinary scoop cuts an ordinary cheese, is still a mystery." Everything is in proportion. The two sitting colossi, whose "breadth across the shoulders is eighteen feet, their height forty-seven feet, fifty-three above the plain, or, with the half-buried pedestal, sixty feet, were once connected by an avenue of sphinxes of eleven hundred feet with what is now 'Kom-el-Hettan,' or 'the mound of sand-stone,' which marks the site of another palace and temple of Amenophis III.; and, to judge from the little that remains, it must have held a conspicuous rank among the finest monuments of Thebes. All that now exists of the interior are the bases of its columns, some broken statues, and Syenite sphinxes of the king, with several lionheaded figures of black granite" .
The four villages, where are the chief remaining temples, Karnak, Luksor, Medinet-Abou, Kournah, form a great quadrilateral , each of whose sides is about one and a half mile, and the whole compass accordingly six miles. The avenue of six hundred sphinxes, which joined the temple of Luksor with Karnak must have been one and a half mile long : one of its obelisks is a remarkable ornament of Paris. Mostly massiveness is the characteristic, since strength and might were their ideal. Yet the massive columns still preserved, as in the temple of Rameses II , are even of piercing beauty . And for the temple of Karnak! Its enclosure, which was some two miles in circumference , bears the names of Monarchs removed from one another, according to the Chronology, by above two thousand years . : "A stupendous colonnade, of which one pillar only remains erect, once extended across its great court, connecting the W. gate of entrance with that at its extremity. The towers of the Eastern gate are mere heaps of stones, poured down into the court on one side and the great hall on the other; giant columns have been swept away like reeds before the mighty avalanche, and one hardly misses them. And in that hall, of 170 feet by 329 feet, 134 columns of colossal proportions supported its roof; twelve of them, 62 feet high and about 35 in circumference, and on each side a forest of 66 columns, 42 feet 5 in. in height. Beyond the center avenue are seen obelisks, gateways and masses of masonry; every portion of these gigantic ruins is covered with sculpture most admirably executed, and every column has been richly painted."
Stanley, Sinai and Palestine, p. xli.: "Imagine a long vista of courts and doorways and colonnades and halls; here and there an obelisk shooting up out of the ruins, and interrupting the opening view of the forest of columns. - This mass of ruins, some rolled down in avalanches of stone, others perfect and painted, as when they were first built, is approached on every side by avenues of gateways. East and West, North and South, these vast approaches are found. Some are shattered, but in every approach some remain; and in some can be traced, beside, the further avenues, still in parts remaining by hundreds together, avenues of ram-headed sphinxes. Every Egyptian temple has, or ought to have, one of those grand gateways, formed of two sloping towers, with the high perpendicular front between." Then, over and above, is "their multiplied concentration. - Close before almost every gateway in this vast array were the colossal figures, usually in granite, of the great Rameses, sometimes in white and red marble, of Amenophis and of Thothmes. Close by them, were pairs of towering obelisks, which can generally be traced by pedestals on either side. - You have only to set up again the fallen obelisks which lie at your feet; to conceive the columns, as they are still seen in parts, overspreading the whole; to reproduce all the statues, like those which still remain in their august niches, to gaze on the painted wails and pillars of the immense ball, which even now can never be seen without a thrill of awe, and you have ancient Thebes before you."
And most of these paintings were records of their past might. : "There remained on the massive buildings Egyptian letters, recording their former wealthiness; and one of the elder priests, bidden to interpret his native language, related that of old 700, 000 of military age dwelt there; and with that army king Rhamses gained possession of Libya, Ethiopia, the Medes and Persians, the Bactrian and Scythian; and held in his empire the countries which the Syrians and Armenians and neighboring Cappadocians inhabit, the Bithynian also and Lycian to the sea. There were read tee the tributes imposed on the natives, the weight of silver amid gold; the number of arms and horses, and the gifts to the temples, ivory and frankincense, and what supplies of corn and utensils each nation should pay, not less magnificent than are now enjoined by Parthian violence or by Roman power."
That was situate among the rivers - Literally, "the dweller, she that dwelleth." Perhaps the prophet wished to express the security and ease, in which she dwelt "among the rivers." They encircled, folded round her, as it were, so that she was a little world in herself, secluded from all who would approach to hurt her. The prophet's word, "rivers" , is especially used of the branches or canals of the Nile, which is also called the "sea" . The Nile passed through No, and doubtless its canals encircled it. Egypt is said by a pagan to be "walled by the Nile as an everlasting wall," "Whose rampart was (rampart is) the sea." Wall and rampart are, properly, the outer and inner wall of a city, the wall and forewall, so to speak. For all walls and all defenses, her enfolding walls of sea would suffice. Strong she was in herself; strong also in her helpers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:8: thou: Eze 31:2, Eze 31:3; Amo 6:2
populous No: or, nourishing No, Heb. No-amon, Jer 46:25, Jer 46:26; Eze 30:14-16
that had: Isa 19:5-10
Carl Friedrich Keil and Franz Delitzsch
3:8
Nineveh will share the fate of No-Ammon. - Nahum 3:8. "Art thou better than No-amon, that sat by rivers, waters round about her, whose bulwark was the sea, her wall of sea? Nahum 3:9. Ethiopians and Egyptians were (her) strong men, there is no end; Phut and Libyans were for thy help. Nahum 3:10. She also has gone to transportation, into captivity; her children were also dashed in pieces at the corners of all roads; upon her nobles they cast the lot, and all her great men were bound in chains." התיטבי for התיטבי, for the sake of euphony, the imperfect kal of יטב, to be good, used to denote prosperity in Gen 12:13 and Gen 40:14, is applied here to the prosperous condition of the city, which was rendered strong both by its situation and its resources. נא אמון, i.e., probably "dwelling (נא contracted from נוא, cf. נאות) of Amon," the sacred name of the celebrated city of Thebes in Upper Egypt, called in Egyptian P-amen, i.e., house of the god Amun, who had a celebrated temple there (Herod. i. 182, ii. 42; see Brugsch, Geogr. Inschr. i. p. 177). The Greeks called it Διὸς πόλις, generally with the predicate ἡ μεγάλη (Diod. Sic. i. 45), or from the profane name of the city, which was Apet according to Brugsch (possibly a throne, seat, or bank), and with the feminine article prefixed, Tapet, or Tape, or Tepe, Θήβη, generally used in the plural Θῆβαι. This strong royal city, which was described even by Homer (Il. ix. 383) as ἑκατόμπυλος, and in which the Pharaohs of the 18th to the 20th dynasties, from Amosis to the last Rameses, resided, and created those works of architecture which were admired by Greeks and Romans, and the remains of which still fill the visitor with astonishment, was situated on both banks of the river Nile, which was 1500 feet in breadth at that point, and was built upon a broad plain formed by the falling back of the Libyan and Arabian mountain wall, over which there are now scattered nine larger or smaller fellah-villages, including upon the eastern bank Karnak and Luxor, and upon the western Gurnah and Medinet Abu, with their plantations of date-palms, sugar-canes, corn, etc. היּשׁבה בּיארים, who sits there, i.e., dwells quietly and securely, on the streams of the Nile. The plural יארים refers to the Nile with its canals, which surrounded the city, as we may see from what follows: "water round about her." אשׁר־חיל, not which is a fortress of the sea (Hitzig), but whose bulwark is sea. חיל (for חילהּ) does not mean the fortified place (Hitzig), but the fortification, bulwark, applied primarily to the moats of a fortification, with the wall belonging to it; then, in the broader sense, the defence of a city in distinction from the actual wall (cf. Is 26:1; Lam 2:8). מיּם, consisting of sea is its wall, i.e., its wall is formed of sea. Great rivers are frequently called yâm, sea, in rhetorical and poetical diction: for example, the Euphrates in Is 27:1; Jer 51:36; and the Nile in Is 18:2; Is 19:5; Job 41:23. The Nile is still called by the Beduins bahr, i.e., sea, and when it overflows it really resembles a sea.
To the natural strength of Thebes there was also added the strength of the warlike nations at her command. Cush, i.e., Ethiopians in the stricter sense, and Mitsraim, Egyptians, the two tribes descended from Ham, according to Gen 10:6, who formed the Egyptian kingdom before the fall of Thebes, and under the 25th (Ethiopian) dynasty. עצמה, as in Is 40:29; Is 47:9, for עצם, strength; it is written without any suffix, which may easily be supplied from the context. The corresponding words to עצמה in the parallel clause are ואין קצה (with Vav cop.): Egyptians, as for them there is no number; equivalent to an innumerable multitude. To these there were to be added the auxiliary tribes: Put, i.e., the Libyans in the broader sense, who had spread themselves out over the northern part of Africa as far as Mauritania (see at Gen 10:6); and Lubim = Lehâbhı̄m, the Libyans in the narrower sense, probably the Libyaegyptii of the ancients (see at Gen 10:13). בּעזרתך (cf. Ps 35:2) Nahum addresses No-amon itself, to give greater life to the description. Notwithstanding all this might, No-amon had to wander into captivity. Laggōlâh and basshebhı̄ are not tautological. Laggōlâh, for emigration, is strengthened by basshebhı̄ into captivity. The perfect הלכה is obviously not to be taken prophetically. The very antithesis of גּם־היא הלכה and גּם־אתּ תּשׁכּרי (Nahum 3:11) shows to itself that הלכה refers to the past, as תּשׁכּרי does to the future; yea, the facts themselves require that Nahum should be understood as pointing to the fate which the powerful city of Thebes had already experienced. For it must be an event that has already occurred, and not something still in the future, which he holds up before Nineveh as a mirror of the fate that is awaiting it. The clauses which follow depict the cruelties that were generally associated with the taking of an enemy's cities. For עלליה וגו roF .se, see Hos 14:1; Is 13:16, and 4Kings 8:12; and for ידּוּ גורל, Joel 3:3 and Obad 1:11. Nikhbaddı̄m, nobiles; cf. Is 23:8-9. Gedōlı̄m, magnates; cf. Jon 3:7. It must be borne in mind, however, that the words only refer to cruelties connected with the conquest and carrying away of the inhabitants, and not to the destruction of No-amon.
We have no express historical account of this occurrence; but there is hardly any doubt that, after the conquest of Ashdod, Sargon the king of Assyria organized an expedition against Egypt and Ethiopia, conquered No-amon, the residence of the Pharaohs at that time, and, as Isaiah prophesied (Is 20:3-4), carried the prisoners of Egypt and Ethiopia into exile. According to the Assyrian researches and their most recent results (vid., Spiegel's Nineveh and Assyria in Herzog's Cyclopaedia), the king Sargon mentioned in Is 20:1 is not the same person as Shalmaneser, as I assumed in my commentary on 4Kings 17:3, but his successor, and the predecessor of Sennacherib, who ascended the throne during the siege of Samaria, and conquered that city in the first year of his reign, leading 27,280 persons into captivity, and appointing a vicegerent over the country of the ten tribes. In Assyrian Sargon is called Sar Kin, i.e., essentially a king. He was the builder of the palace at Khorsabad, which is so rich in monuments; and, according to the inscriptions, he carried on wars in Susiana, Babylon, the borders of Egypt, Melitene, Southern Armenia, Kurdistan, and Media; and in all his expeditions he resorted to the removal of the people in great numbers, as one means of securing the lasting subjugation of the lands (see Spiegel, l.c. p. 224). In the great inscription in the palace-halls of Khorsabad, Sargon boasts immediately after the conquest of Samaria of a victorious conflict with Pharaoh Sebech at Raphia, in consequence of which the latter became tributary, and also of the dethroning of the rebellious king of Ashdod; and still further, that after another king of Ashdod, who had been chosen by the people, had fled to Egypt, he besieged Ashdod with all his army, and took it. Then follows a difficult and mutilated passage, in which Rawlinson (Five Great Monarchies, ii. 416) and Oppert (Les Sargonides, pp. 22, 26, 27) find an account of the complete subjugation of Sebech (see Delitzsch on Isaiah, at Is 20:5-6). There is apparently a confirmation of this in the monuments recording the deeds of Esarhaddon's successor, whose name is read Assur-bani-pal, according to which that king carried on tedious wars in Egypt against Tirhaka, who had conquered Memphis, Thebes, and sundry other Egyptian cities during the illness of Esarhaddon, and according to his own account, succeeded at length in completely overcoming him, and returned home with rich booty, having first of all taken hostages for future good behaviour (see Spiegel, p. 225). If these inscriptions have been read correctly, it follows from them that from the reign of Sargon the Assyrians made attempts to subjugate Egypt, and were partially successful, though they could not maintain their conquests. The struggle between Assyria and Egypt for supremacy in Hither Asia may also be inferred from the brief notices in the Old Testament (4Kings 17:4) concerning the help which the Israelitish king Hosea expected from So the king of Egypt, and also concerning the advance of Tirhaka against Sennacherib.
(Note: From the modern researches concerning ancient Egypt, not the smallest light can be obtained as to any of these things. "The Egyptologists (as J. Bumller observes, p. 245) have hitherto failed to fill up the gaps in the history of Egypt, and have been still less successful in restoring the chronology; for hitherto we have not met with a single well-established date, which we have obtained from a monumental inscription; nor have the monuments enabled us to assign to a single Pharaoh, from the 1st to the 21st, his proper place in the years or centuries of the historical chronology.")
Geneva 1599
3:8 Art thou better than populous (d) No, that was situate among the rivers, [that had] the waters round about it, whose rampart [was] the sea, [and] her wall [was] from the sea?
(d) Meaning Alexandria, which had a compact of peace with so many nations, and yet was now destroyed.
John Gill
3:8 Art thou better than populous No,.... Or No Amon, a city in Egypt so called, not because the kings of Egypt were nursed and brought up there, as Jarchi and Abarbinel; see Prov 8:30 but from Ham the son of Noah, whose land Egypt was; or from Jupiter Ammon, worshipped there. No Amon signifies the mansion or palace of Ham, or Hamon; the Egyptians, as Herodotus says (h), call Jupiter by the name of Ammon. The Targum interprets it of Alexandria the great, a city so called long after this, when it was rebuilt by Alexander the great; so Jarchi, Kimchi, and Ben Melech, understand it: others take Diospolis or Thebes to be meant, famous in Homer (i) for its hundred gates; though some think this was not the number of the gates of the city, but of the temples in it; and others are of opinion that these were so many palaces of princes (k). The city was built by Osiris; or, according to others, by Busiris, and seems more likely to be the place here meant; since here was a temple dedicated to Jupiter, called by the Egyptians Ammon, as Diodorus Siculus (l) relates, and was a very large and populous city. Indeed, according to the above historian, it was in compass but a seventeen and a half miles (m); which is to be understood of the city when first built, and before it was enlarged; for it must have been a great deal larger in later times, if we may judge of it by its ruins. Strabo (n), who was an eyewitness of them quickly after its last destruction by Cornelius Gallus, says, the footsteps of its largeness were seen fourscore furlongs in length, or ten miles; and even this was but small, in comparison of what it was before it was destroyed by Cambyses, when it is said to reach four hundred and twenty furlongs, or fifty two miles and a half (o). It was the metropolis of all Egypt; and formerly the whole country was called after its name, as Herodotus (p) observes. The accounts given of its inhabitants are incredible, and particularly of the soldiers it sent out; according to the epitaph of Rhampses, seven hundred thousand soldiers dwelt in it; which number Diodorus Siculus (q) gives to all the people in Egypt; but, though it may seem too large for Thebes, must be too little for all Egypt; especially if what Agrippa in Josephus (r) says is right, that Egypt, from Ethiopia and the borders of India to Alexandria, had no less than 7,500,000 inhabitants: however, if Pomponius Mela (s) may be credited, when it was necessary, the hundred palaces in Thebes could each of them send out ten thousand armed men, or, as some say, twenty thousand; and if what Diodorus Siculus (t) affirms is true, that twenty thousand chariots used to go out from thence to war, this shows it to have been a very populous city indeed, and might well be called "populous" No; but now it is utterly destroyed, first by the Assyrians and Babylonians, then by the Persians, and last of all by the Romans; the first destruction must be here referred to, if this city is designed. Strabo (u) says in his time it was only inhabited in villages; and Juvenal (w) speaks of it as wholly lying in ruins; and Pausanias (x), making mention of it with other cities which abounded with riches, says they were reduced to the fortune of a middling private man, yea, were brought to nothing. It is now, or what is built on the spot, or near it, called Luxxor, or Lukorcen (y). Some (z) think the city Memphis is meant, so Vitringa on Is 19:5. See Gill on Ezek 30:14, Ezek 30:15, this was for many ages the metropolis of all Egypt. Strabo (a) calls it a large and "populous" city, and full of men, and second to Alexandria in his time. The compass of it, when first built, was eighteen and three quarter miles (b); but now there is no more remaining of it than if there had never been such a city; nay, it is not easy to say where it once stood: now Nineveh is asked, or its inhabitants, if it could be thought that their city was in a better and safer condition than this city; it might indeed, according to the account of it by historians, and as in the prophecy of Jonah, be larger, and its inhabitants more numerous; but not better fortified, which seems to be the thing chiefly respected, as follows:
that was situate among the rivers; the canals of the river Nile:
that had the waters round about it: a moat on every side, either naturally or artificially:
whose rampart was the sea, and her wall was from the sea? which agrees with Alexandria, according to the description of it by Strabo (c), Solinus (d), and Josephus (e), which had two seas on each side of it; the Egyptian sea on the north, and the lake Mareotis on the south, as well as had the canals of the Nile running into it from various parts; and is represented as very difficult of access, through the sea, rivers, and marshy places about it; and, besides, might have a wall towards the sea, as by this account it should seem, as well as the sea itself was a wall and rampart to it: and this description may also agree with Diospolis or Thebes, which, though more inland, yet, as Bochart (f) observes, it had, as all Egypt had, the two seas, the Red Sea and the Mediterranean Sea, and the canals of the Nile, which might be said to be as a rampart to it. So Isocrates (g) says of all Egypt, that it is fortified with an immortal wall, the Nile, which not only affords a defence, but sufficient food, and is insuperable and inexpugnable; nor is it unusual, as to call rivers and lakes seas, so particularly the Nile, and its canals; see Is 11:15, and in the Alcoran the Nile is often called a sea (h). There is another Diospolis in Egypt, near Mendes, which, as Strabo (i) says, had lakes about it; but this, being a more obscure place, is not likely to be intended here; though Father Calmet (k) is of opinion that it is here meant; it being situated in the Delta, on one of the arms of the Nile, between Busiris to the south, and Mendes to the north. The description seems to agree better with Memphis, whose builder Uchoreus, as Diodorus Siculus (l) says, chose a very convenient place for it, where the Nile divided itself into many parts, and made the Delta, so called from its figure; and which he made wonderfully strong, after this manner: whereas the Nile flowed round the city, being built within the ancient bed of it, and at its increase would overflow it; he cast up a very great mound or rampart to the south, which was a defence against the swell of the river, and was of the use of a fortress against enemies by land; and on the other parts all about he dug a large and deep lake, which received a very great deal of the river, and filled every place about the city but where the mound (or rampart) was built, and so made it amazingly strong; whence the kings after him left Thebes, and had their palace and court here; and so Herodotus, who makes Menes to be the builder of it, says (m), that without the city he caused lakes to be dug from the river to the north, and to the west, for to the east the Nile itself bounded it; and Josephus (n), who also makes Minaeus, or Menes, the first Pharaoh, to be the builder of it, speaks of that and the sea together, as if not far off each other: now, if a city so populous, and so well fortified by art and nature, as each of these were, was taken, and its inhabitants carried captive, Nineveh could not depend on her numbers or situation for safety, which were not more or better than this.
(h) L. 2. sive Euterpe, c. 42. (i) Iliad. 9. ver. 381. (k) Vid. Mela de Situ Orbis, l. 1. c. 9. Diodor. Sicul. l. 1. p. 43. (l) Bibliothec. l. 1. p. 14, 42. Ed. Rhodoman. (m) Ibid. p. 42. (n) Geograph. l. 16. p. 561, Ed. Casaubon. (o) See the Universal History, vol. 1. p. 396. (p) Euterpe, sive l. 2. c. 15. (q) Ut supra, (Bibliothec. l. 1.) p. 27. (r) De Bello Jud. l. 2. c. 16. sect. 4. (s) De Situ Orbis, l. 1. c. 9. (t) Ut supra, (Bibliothec. l. 1.) p. 43. Vid. Homer, ut supra. (Iliad. 9. ver. 381.) (u) Ut supra. (Geograph. l. 16. p. 561, Ed. Casaubon.) (w) "Vetus Theba centum jacet obruta portis", Satyr. 15. l. 6. (x) Arcadica, sive l. 8. p. 509. Ed. Hanau. (y) Norden's Travels in Egypt and Nubia, vol. 2. p. 61, 62. (z) So Hillerus, Onomast. Sacr. p. 571, 572. & Burkius in loc. (a) Geograph. l. 17. p. 555. (b) Diodor. Sicul. Bibliothec. l. 1. p. 46. (c) Geograph. l. 17. p. 545. (d) Polyhistor. c. 45. (e) De Bello Jud. l. 2. c. 16. sect. 4. (f) Phaleg. l. 1. c. 1. col. 6, 7. (g) Busiris, p. 437. (h) Vid. Schultens in Job xiv. 11. (i) Geograph. l. 17. p. 551. (k) Dictionary, in the word "Diospolis". (l) Ut supra. (Diodor. Sicul. Bibliothec. l. 1. p. 46.) (m) Euterpe, sive l. 2. c. 99. (n) Antiqu. l. 8. c. 6. sect. 2. & l. 2. c. 10. sect. 1.
John Wesley
3:8 Thou - O Nineveh. No - It is supposed this was what we now called Alexandria. Art thou greater, stronger, and wiser? Yet all her power was broken, her riches spoiled, and her glory buried in ruins. Rampart - The defence of its walls on one side. Her wall - A mighty, strong wall, built from the sea landward.
Robert Jamieson, A. R. Fausset and David Brown
3:8 populous No--rather, as Hebrew, "No-ammon," the Egyptian name for Thebes in Upper Egypt; meaning the portion or possession of Ammon, the Egyptian Jupiter (whence the Greeks called the city Diospolis), who was especially worshipped there. The Egyptian inscriptions call the god Amon-re, that is, Amon the Sun; he is represented as a human figure with a ram's head, seated on a chair (Jer 46:25; Ezek 30:14-16). The blow inflicted on No-ammon, described in Nahum 3:10, was probably by the Assyrian Sargon (see on Is 18:1; Is 20:1). As Thebes, with all her resources, was overcome by Assyria, so Assyrian Nineveh, notwithstanding all her might, in her turn, shall be overcome by Babylon. English Version, "populous," if correct, implies that No's large population did not save her from destruction.
situate among the rivers--probably the channels into which the Nile here divides (compare Is 19:6-8). Thebes lay on both sides of the river. It was famed in HOMER'S time for its hundred gates [Iliad, 9.381]. Its ruins still describe a circumference of twenty-seven miles. Of them the temples of Luxor and Karnak, east of the river, are most famous. The colonnade of the former, and the grand hall of the latter, are of stupendous dimensions. One wall still represents the expedition of Shishak against Jerusalem under Rehoboam (3Kings 14:25; 2Chron 12:2-9).
whose . . . wall was from the sea--that is, rose up "from the sea." MAURER translates, "whose wall consisted of the sea." But this would be a mere repetition of the former clause. The Nile is called a sea, from its appearance in the annual flood (Is 19:5).
3:93:9: Եթւովպացիք եւ Եգիպտոս զօրութիւն նորա, եւ չի՛ք չափ փախստեան նորա. եւ Լիբէացիք եղեն օգնականք նորա։
9 Եթովպացիներն ու Եգիպտոսը նրա զօրութիւնն են, եւ նա երբեք փախուստի չէր մատնուի. լիբիացիները նրան օգնական դարձան:
9 Անոր զօրութիւնը՝ Եթովպիա ու Եգիպտոս էին Ու ծայր չունէր։Փուդացիներն ու Լիբէացիները քեզի օգնական էին։
Եթէովպացիք եւ Եգիպտոս զօրութիւն նորա, եւ չիք [37]չափ փախստեան նորա.`` եւ Լիբէացիք եղեն օգնականք [38]նորա:

3:9: Եթւովպացիք եւ Եգիպտոս զօրութիւն նորա, եւ չի՛ք չափ փախստեան նորա. եւ Լիբէացիք եղեն օգնականք նորա։
9 Եթովպացիներն ու Եգիպտոսը նրա զօրութիւնն են, եւ նա երբեք փախուստի չէր մատնուի. լիբիացիները նրան օգնական դարձան:
9 Անոր զօրութիւնը՝ Եթովպիա ու Եգիպտոս էին Ու ծայր չունէր։Փուդացիներն ու Լիբէացիները քեզի օգնական էին։
zohrab-1805▾ eastern-1994▾ western am▾
3:93:9 Ефиопия и Египет с бесчисленным множеством других служили ему подкреплением; Копты и Ливийцы приходили на помощь тебе.
3:9 καὶ και and; even Αἰθιοπία αιθιοπια the ἰσχὺς ισχυς force αὐτῆς αυτος he; him καὶ και and; even Αἴγυπτος αιγυπτος Aigyptos; Eyiptos καὶ και and; even οὐκ ου not ἔστιν ειμι be πέρας περας extremity; limit τῆς ο the φυγῆς φυγη flight καὶ και and; even Λίβυες λιβυες happen; become βοηθοὶ βοηθος helper αὐτῆς αυτος he; him
3:9 כּ֥וּשׁ kˌûš כּוּשׁ Cush עָצְמָ֛ה ʕoṣmˈā עָצְמָה might וּ û וְ and מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] קֵ֑צֶה qˈēṣeh קֵצֶה end פּ֣וּט pˈûṭ פּוּט Put וְ wᵊ וְ and לוּבִ֔ים lûvˈîm לוּבִי Libyan הָי֖וּ hāyˌû היה be בְּ bᵊ בְּ in עֶזְרָתֵֽךְ׃ ʕezrāṯˈēḵ עֶזְרָה help
3:9. Aethiopia fortitudo et Aegyptus et non est finis Africa et Lybies fuerunt in auxilio tuoEthiopia and Egypt were the strength thereof, and there is no end: Africa and the Libyans were thy helpers.
9. Ethiopia and Egypt were her strength, and it was infinite; Put and Lubim were thy helpers.
3:9. Ethiopia and Egypt were its strength, and there is no limit. Africa and Northern Africa have been your helpers.
3:9. Ethiopia and Egypt [were] her strength, and [it was] infinite; Put and Lubim were thy helpers.
Ethiopia and Egypt [were] her strength, and [it was] infinite; Put and Lubim were thy helpers:

3:9 Ефиопия и Египет с бесчисленным множеством других служили ему подкреплением; Копты и Ливийцы приходили на помощь тебе.
3:9
καὶ και and; even
Αἰθιοπία αιθιοπια the
ἰσχὺς ισχυς force
αὐτῆς αυτος he; him
καὶ και and; even
Αἴγυπτος αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
πέρας περας extremity; limit
τῆς ο the
φυγῆς φυγη flight
καὶ και and; even
Λίβυες λιβυες happen; become
βοηθοὶ βοηθος helper
αὐτῆς αυτος he; him
3:9
כּ֥וּשׁ kˌûš כּוּשׁ Cush
עָצְמָ֛ה ʕoṣmˈā עָצְמָה might
וּ û וְ and
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
קֵ֑צֶה qˈēṣeh קֵצֶה end
פּ֣וּט pˈûṭ פּוּט Put
וְ wᵊ וְ and
לוּבִ֔ים lûvˈîm לוּבִי Libyan
הָי֖וּ hāyˌû היה be
בְּ bᵊ בְּ in
עֶזְרָתֵֽךְ׃ ʕezrāṯˈēḵ עֶזְרָה help
3:9. Aethiopia fortitudo et Aegyptus et non est finis Africa et Lybies fuerunt in auxilio tuo
Ethiopia and Egypt were the strength thereof, and there is no end: Africa and the Libyans were thy helpers.
3:9. Ethiopia and Egypt were its strength, and there is no limit. Africa and Northern Africa have been your helpers.
3:9. Ethiopia and Egypt [were] her strength, and [it was] infinite; Put and Lubim were thy helpers.
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Adam Clarke: Commentary on the Bible - 1831
3:9: Ethiopia and Egypt were her strength - The land of Cush, not far from Diospolis; for it was in Arabia, on the Red Sea.
Put and Lubim - A part of Africa and Libya, which were all within reach of forming alliances with No-Ammon or Diospolis.
Albert Barnes: Notes on the Bible - 1834
3:9: Ethiopia and Egypt were her strength - Literally, "Egypt was strength , and Ethiopia, and boundless." He sets forth first the imperial might of No; then her strength from foreign, subdued power. The capital is a sort of impersonation of the might of the state; No, of Egypt, as Nineveh, of Assyria. When the head was cut off or the heart ceased to beat, all was lost. The might of Egypt and Ethiopia was the might of No, concentrated in her. They were strength, and that strength unmeasured by any human standard. Boundless was the strength, which Nineveh had subdued: boundless, the store Nah 2:10 which she had accumulated for the spoiler; boundless Nah 3:3 the carcasses of her slain. "And it was infinite." "The people that came up with the king out of Egypt, were without number" Ch2 12:3. The Egyptians connected with Thebes are counted by a pagan author at seven million. Put or Phut is mentioned third among the sons of Ham, after Cash anal Mizraim Gen 10:6. They are mentioned with the Ethiopians in Pharaoh's army at the Euphrates , as joined with them in the visitation of Egypt Eze 30:5; with Cush in the army of Gog Eze 38:15; with Lud in that of Tyre Eze 29:10; a country and river of that name were, Josephus tells us , "frequently mentioned by Greek historians." They dwelt in the Libya, conterminous to the Canopic mouth of the Nile .
And Lubim - These came up against Judah in the army of Shishak Ch2 12:3 against Rehoboam, and with the Ethiopians, "a huge host" under Zerah the Ethiopian against Asa . The Ribou or Libou appear on the monuments as a people conquered by Menephthes and Rameses III . They were still to be united with Egypt and the Ethiopians in the times of Antiochus Epiphanes Dan 11:43; so their connection with Egypt was not broken by its fall. Those unwearied enemies had become incorporated with her; and were now her help. These were (English Margin) in thy help; set upon it, given up to it. The prophet appeals to No herself, as it were, "Thou hadst strength." Then he turns away, to speak of her, unwilling to look on the miseries which he has to portray to Nineveh, as the preludes of her own. Without God, vain is the help of man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:9: Ethiopia: Isa 20:5; Jer 46:9
Put: Gen 10:6; Ch1 1:8; Eze 27:10, Eze 30:5, Eze 38:5
thy helpers: Heb. in thy help
John Gill
3:9 Ethiopia and Egypt were her strength,.... That is, the strength, support, protection, and defence of No, whether Alexandria, or Thebes, or Memphis: Egypt was, for these cities were in it, and subject to it; or, if this was a free city, as some think, yet in alliance with Egypt, and under its protection; and in like connection it was with Ethiopia, that is, Arabia, a country that lay near to it; and yet, though it was strengthened by such powerful neighbours and allies, it was not secure from the devastation of the enemy:
and it was infinite; or there was "no end" (o); of its strength, or of the number of its allies, or the forces they were able to bring in its defence. The Ethiopians were very numerous, as may be learnt from 2Chron 14:9 and so were the Egyptians, to whom some interpreters strictly connect this sentence. In the times of Amasis, as Mela (p) relates, there were twenty thousand cities inhabited in it; and Josephus (q) says there were in it seven hundred and fifty myriads of men; as Sethon, king of Egypt, and Tirhakah, king of Ethiopia, were about this time the allies of the Jews, in whom they trusted, no doubt they were confederate together, and so both the strength of this city; see Is 36:6,
Put and Lubim, were thy helpers; Put, or the Putim, were the people of the Moors, that dwelt in Mauritania; and Lubim were the Lybians that bordered on Egypt, and whose country is sometimes reckoned a part of it. The Jews (r) say Lybia is Egypt; see Acts 2:10 these several people were the confederates of No; and helped them, not only by their commerce with them, but in time of war assisted them against their enemies; and yet, though so strengthened by alliances, were not safe and secure; and therefore Nineveh could not depend upon such helps and helpers.
(o) "non est finis", Pagninus, Montanus, Munster, Cocceius. (p) De Orbis Situ. l. 1. c. 9. (q) De Bello Jud. l. 2. c. 16. sect. 4. (r) T. Hieros. Celaim, c. 8. fol. 31. 3.
John Wesley
3:9 Her strength - Furnishing soldiers and warlike assistance. It was infinite - There was no end to their confidence and warlike provisions. Put - Or the Moors, who lie westward of Alexandria. Lubim - The people that inhabited that which is now called Cyrene.
Robert Jamieson, A. R. Fausset and David Brown
3:9 Ethiopia--Hebrew, Cush. Ethiopia is thought at this time to have been mistress of Upper Egypt.
Egypt--Lower Egypt.
her strength--her safeguard as an ally.
Tit was infinite--The resources of these, her allies, were endless.
Put--or Phut (Gen 10:6); descended from Ham (Ezek 27:10). From a root meaning a bow; as they were famed as archers [GESENIUS]. Probably west of Lower Egypt. JOSEPHUS [Antiquities, 1:6.2] identifies it with Mauritania (compare Jer 46:9, Margin; Ezek 38:5).
Lubim--the Libyans, whose capital was Cyrene; extending along the Mediterranean west of Egypt (2Chron 12:3; 2Chron 16:8; Acts 2:10). As, however, the Lubim are always connected with the Egyptians and Ethiopians, they are perhaps distinct from the Libyans. The Lubim were probably at first wandering tribes, who afterwards were settled under Carthage in the region of Cyrene, under the name Libyans.
thy--No's.
helpers--literally, "in thy help," that is, among thy auxiliaries.
3:103:10: Սակայն եւ նա յողդողդեալ գերի՛ գնայցէ. եւ զտղայս նորա զքարի՛ հարցեն, իսկզբան ճանապարհաց նորա. եւ ՚ի վերայ ամենայն պատուականաց նորա վիճա՛կս արկանիցեն. եւ ամենայն մեծամեծք նորա ձեռակապովք կապեսցին[10698]։ [10698] Ոմանք. Գերի գնասցէ, եւ զտղայս նոցա։ Օրինակ մի. Մեծամեծք նորա ՚ի ձեռս կապովք կապեսցին։
10 Սակայն նա էլ սասանուելով գերի կը գնայ, քարին կը խփեն նրա զաւակներին նրա ճանապարհների սկզբում, նրա բոլոր թանկարժէք իրերի վրայ վիճակ կը գցեն եւ նրա բոլոր մեծամեծները ձեռնակապերով կը կապուեն:
10 Անիկա ալ աքսորուեցաւ ու գերութեան գնաց, Անոր տղաքներն անգամ ամէն ճամբու գլուխ գետինը զարնուեցան, Անոր պատուական մարդոց վրայ վիճակ ձգեցին։Անոր բոլոր մեծամեծները շղթաներով կապուեցան։
Սակայն եւ նա յողդողդեալ գերի գնայցէ, եւ զտղայս նորա զքարի հարցեն [39]ի սկզբան ճանապարհաց նորա``, եւ ի վերայ ամենայն պատուականաց նորա վիճակս արկանիցեն, եւ ամենայն մեծամեծք նորա ձեռակապովք կապեսցին:

3:10: Սակայն եւ նա յողդողդեալ գերի՛ գնայցէ. եւ զտղայս նորա զքարի՛ հարցեն, իսկզբան ճանապարհաց նորա. եւ ՚ի վերայ ամենայն պատուականաց նորա վիճա՛կս արկանիցեն. եւ ամենայն մեծամեծք նորա ձեռակապովք կապեսցին[10698]։
[10698] Ոմանք. Գերի գնասցէ, եւ զտղայս նոցա։ Օրինակ մի. Մեծամեծք նորա ՚ի ձեռս կապովք կապեսցին։
10 Սակայն նա էլ սասանուելով գերի կը գնայ, քարին կը խփեն նրա զաւակներին նրա ճանապարհների սկզբում, նրա բոլոր թանկարժէք իրերի վրայ վիճակ կը գցեն եւ նրա բոլոր մեծամեծները ձեռնակապերով կը կապուեն:
10 Անիկա ալ աքսորուեցաւ ու գերութեան գնաց, Անոր տղաքներն անգամ ամէն ճամբու գլուխ գետինը զարնուեցան, Անոր պատուական մարդոց վրայ վիճակ ձգեցին։Անոր բոլոր մեծամեծները շղթաներով կապուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
3:103:10 Но и он переселен, пошел в плен; даже и младенцы его разбиты на перекрестках всех улиц, а о знатных его бросали жребий, и все вельможи его окованы цепями.
3:10 καὶ και and; even αὐτὴ αυτος he; him εἰς εις into; for μετοικεσίαν μετοικεσια internment; exile πορεύσεται πορευομαι travel; go αἰχμάλωτος αιχμαλωτος captive καὶ και and; even τὰ ο the νήπια νηπιος minor αὐτῆς αυτος he; him ἐδαφιοῦσιν εδαφιζω level ἐπ᾿ επι in; on ἀρχὰς αρχη origin; beginning πασῶν πας all; every τῶν ο the ὁδῶν οδος way; journey αὐτῆς αυτος he; him καὶ και and; even ἐπὶ επι in; on πάντα πας all; every τὰ ο the ἔνδοξα ενδοξος glorious αὐτῆς αυτος he; him βαλοῦσιν βαλλω cast; throw κλήρους κληρος lot; allotment καὶ και and; even πάντες πας all; every οἱ ο the μεγιστᾶνες μεγιστανες magnate αὐτῆς αυτος he; him δεθήσονται δεω bind; tie χειροπέδαις χειροπεδη handcuff
3:10 גַּם־ gam- גַּם even הִ֗יא hˈî הִיא she לַ la לְ to † הַ the גֹּלָה֙ ggōlˌā גֹּולָה exile הָלְכָ֣ה hālᵊḵˈā הלך walk בַ va בְּ in † הַ the שֶּׁ֔בִי ššˈevî שְׁבִי captive גַּ֧ם gˈam גַּם even עֹלָלֶ֛יהָ ʕōlālˈeʸhā עֹולָל child יְרֻטְּשׁ֖וּ yᵊruṭṭᵊšˌû רטשׁ dash בְּ bᵊ בְּ in רֹ֣אשׁ rˈōš רֹאשׁ head כָּל־ kol- כֹּל whole חוּצֹ֑ות ḥûṣˈôṯ חוּץ outside וְ wᵊ וְ and עַל־ ʕal- עַל upon נִכְבַּדֶּ֨יהָ֙ niḵbaddˈeʸhā כבד be heavy יַדּ֣וּ yaddˈû ידד cast lot גֹורָ֔ל ḡôrˈāl גֹּורָל lot וְ wᵊ וְ and כָל־ ḵol- כֹּל whole גְּדֹולֶ֖יהָ gᵊḏôlˌeʸhā גָּדֹול great רֻתְּק֥וּ ruttᵊqˌû רתק bind בַ va בְּ in † הַ the זִּקִּֽים׃ zziqqˈîm זִקִּים fetters
3:10. sed et ipsa in transmigrationem ducta est in captivitatem parvuli eius elisi sunt in capite omnium viarum et super inclitos eius miserunt sortem et omnes optimates eius confixi sunt in conpedibusYet she also was removed and carried into captivity: her young children were dashed in pieces at the top of every street, and they cast lots upon her nobles, and all her great men were bound in fetters.
10. Yet was she carried away, she went into captivity: her young children also were dashed in pieces at the top of all the streets: and they cast lots for her honourable men, and all her great men were bound in chains.
3:10. Nevertheless, she has been led away with the transmigration into captivity. Her little ones have been dashed in pieces at the top of every street, and they have cast lots over her celebrities, and all her elite have been fastened together in shackles.
3:10. Yet [was] she carried away, she went into captivity: her young children also were dashed in pieces at the top of all the streets: and they cast lots for her honourable men, and all her great men were bound in chains.
Yet [was] she carried away, she went into captivity: her young children also were dashed in pieces at the top of all the streets: and they cast lots for her honourable men, and all her great men were bound in chains:

3:10 Но и он переселен, пошел в плен; даже и младенцы его разбиты на перекрестках всех улиц, а о знатных его бросали жребий, и все вельможи его окованы цепями.
3:10
καὶ και and; even
αὐτὴ αυτος he; him
εἰς εις into; for
μετοικεσίαν μετοικεσια internment; exile
πορεύσεται πορευομαι travel; go
αἰχμάλωτος αιχμαλωτος captive
καὶ και and; even
τὰ ο the
νήπια νηπιος minor
αὐτῆς αυτος he; him
ἐδαφιοῦσιν εδαφιζω level
ἐπ᾿ επι in; on
ἀρχὰς αρχη origin; beginning
πασῶν πας all; every
τῶν ο the
ὁδῶν οδος way; journey
αὐτῆς αυτος he; him
καὶ και and; even
ἐπὶ επι in; on
πάντα πας all; every
τὰ ο the
ἔνδοξα ενδοξος glorious
αὐτῆς αυτος he; him
βαλοῦσιν βαλλω cast; throw
κλήρους κληρος lot; allotment
καὶ και and; even
πάντες πας all; every
οἱ ο the
μεγιστᾶνες μεγιστανες magnate
αὐτῆς αυτος he; him
δεθήσονται δεω bind; tie
χειροπέδαις χειροπεδη handcuff
3:10
גַּם־ gam- גַּם even
הִ֗יא hˈî הִיא she
לַ la לְ to
הַ the
גֹּלָה֙ ggōlˌā גֹּולָה exile
הָלְכָ֣ה hālᵊḵˈā הלך walk
בַ va בְּ in
הַ the
שֶּׁ֔בִי ššˈevî שְׁבִי captive
גַּ֧ם gˈam גַּם even
עֹלָלֶ֛יהָ ʕōlālˈeʸhā עֹולָל child
יְרֻטְּשׁ֖וּ yᵊruṭṭᵊšˌû רטשׁ dash
בְּ bᵊ בְּ in
רֹ֣אשׁ rˈōš רֹאשׁ head
כָּל־ kol- כֹּל whole
חוּצֹ֑ות ḥûṣˈôṯ חוּץ outside
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
נִכְבַּדֶּ֨יהָ֙ niḵbaddˈeʸhā כבד be heavy
יַדּ֣וּ yaddˈû ידד cast lot
גֹורָ֔ל ḡôrˈāl גֹּורָל lot
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
גְּדֹולֶ֖יהָ gᵊḏôlˌeʸhā גָּדֹול great
רֻתְּק֥וּ ruttᵊqˌû רתק bind
בַ va בְּ in
הַ the
זִּקִּֽים׃ zziqqˈîm זִקִּים fetters
3:10. sed et ipsa in transmigrationem ducta est in captivitatem parvuli eius elisi sunt in capite omnium viarum et super inclitos eius miserunt sortem et omnes optimates eius confixi sunt in conpedibus
Yet she also was removed and carried into captivity: her young children were dashed in pieces at the top of every street, and they cast lots upon her nobles, and all her great men were bound in fetters.
3:10. Nevertheless, she has been led away with the transmigration into captivity. Her little ones have been dashed in pieces at the top of every street, and they have cast lots over her celebrities, and all her elite have been fastened together in shackles.
3:10. Yet [was] she carried away, she went into captivity: her young children also were dashed in pieces at the top of all the streets: and they cast lots for her honourable men, and all her great men were bound in chains.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:10: They cast lots for her honorable men - This refers still to the city called populous No. And the custom of casting lots among the commanders, for the prisoners which they had taken, is here referred to.
Great men were bound in chains - These were reserved to grace the triumph of the victor.
Albert Barnes: Notes on the Bible - 1834
3:10: Yet was she - (also ) carried away, literally, "She also became an exile band," her people were carried away, with all the barbarities of pagan war. All, through whom she might recover, were destroyed or scattered abroad; "the young," the hope of another age, cruelly destroyed (see Hos 14:1-9; Isa 13:16; Kg2 8:12); "her honorable men" enslaved (see Joe 3:3), "all her great men prisoners." God's judgments are executed step by step. Assyria herself was the author of this captivity, which Isaiah prophesied in the first years of Hezekiah when Judah was leaning upon Egypt (see Isa 20:1-6). It was repeated by all of the house of Sargon. Jeremiah and Ezekiel foretold fresh desolation by Nebuchadnezzar Jer 46:25-26; Eze 30:14-16. God foretold to His people, "I gave Egypt for thy ransom, Ethiopia and Seba for thee" Isa 43:3; and the Persian monarchs, who fulfilled prophecy in the restoration of Judah, fulfilled it also in the conquest of Egypt and Ethiopia. Both perhaps out of human policy in part.
But Cambyses' wild hatred of Egyptian idolatry fulfilled God's word. Ptolemy Lathyrus carried on the work of Cambyses; the Romans, Ptolemy's. Cambyses burned its temples ; Lathyrus its four-or five-storied private houses ; the Roman Gallus leveled it to the ground . A little after it was said of her , "she is inhabited as so many scattered villages." A little after our Lord's Coming, Germanicus went to visit, not it, but "the vast traces of it." : "It lay overwhelmed with its hundred gates" and utterly impoverished. No was powerful as Nineveh, and less an enemy of the people of God. For though these often suffered from Egypt, yet in those times they even trusted too much to its help (see isa 30). If then the judgments of God came upon No, how much more upon Nineveh! In type, Nineveh is the image of the world as oppressing God's Church; No, rather of those who live for this life, abounding in wealth, ease, power, and forgetful of God. If, then, they were punished, who took no active part against God, fought not against God's truth, yet still were sunk in the cares and riches and pleasures of this life, what shall be the end of those who openly resist God?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:10: she carried: Psa 33:16, Psa 33:17; Isa 20:4
her young: Kg2 8:12; Psa 137:8; Isa 13:6; Hos 13:16; Amo 1:13
at: Lam 2:19, Lam 4:1
cast: Joe 3:3; Oba 1:11
John Gill
3:10 Yet was she carried away, she went into captivity,.... Not by Nebuchadnezzar; though this city was afterwards taken, and its inhabitants carried captive, by that monarch, as was foretold, Jer 46:25 but the prophet here does not predict an event to be accomplished, and instance in that, and argue from it, which could have no effect on Nineveh and its inhabitants, or be an example or terror to them; but refers to what had been done, a recent fact, and which they were well acquainted with. Aben Ezra says, this city No was a city of the land of Egypt, which the king of the Chaldeans took as he went to Nineveh; but when, and by whom it was taken, is nowhere said. According to Bishop Usher (s) and Dean Prideaux (t), the destruction of the city of Thebes was by Sennacherib, in his expedition against Egypt, which he harassed for three years together, from one end to the other; at which time Sevechus, the son of Sabacon, or So, the Ethiopian, was king of Egypt; and Egypt and Ethiopia were as one country, and helped each other; but could not secure this city from falling into the hands of Sennacherib, about three years before he besieged Jerusalem; and so, according to Mr. Whiston (u), it was destroyed three years before the army of Sennacherib was destroyed at Jerusalem:
her young children also were dashed in pieces at the top of all the streets: against the walls of the houses, or upon the stones and pavements of the streets; which cruelties were often used by conquerors upon innocent babes at the sacking of cities, Ps 137:9,
and they cast lots for her honourable men; the soldiers did, who should have them, and sell them for slaves; which was done without any regard to their birth and breeding, Joel 3:3,
and all her great men were bound in chains; as nobles may be meant by "honourable men", by "great men" may be designed the gentry, merchants, and others; these were taken, and bound in iron chains, handcuffed, and pinioned, and so led captive into a foreign land; and Nineveh might expect the same treatment.
(s) Annales Vet. Test. A. M. 3292. (t) Connexion, par. 1. B. 1. p. 22, 23. (u) Chronological Tables, cent. 8.
Robert Jamieson, A. R. Fausset and David Brown
3:10 Notwithstanding all her might, she was overcome.
cast lots for her honourable men--They divided them among themselves by lot, as slaves (Joel 3:3).
3:113:11: Եւ դու արբցես եւ յիմարեսցիս. եւ խնդրեսցես քեզ ոտնկայ ՚ի թշնամեաց քոց[10699]։ [10699] Ոմանք. Եւ դու արբեսցիս եւ յիմա՛՛... ՚ի թշնամեաց։
11 Եւ դու կը հարբես, կը յիմարանաս, թշնամիներից քեզ համար ոտքի տեղ կը խնդրես:
11 Դուն ալ պիտի գինովնաս ու անյայտ ըլլաս, Դուն ալ թշնամիէն պահուելու տեղ պիտի փնտռես։
Եւ դու արբեսցիս եւ [40]յիմարեսցիս, եւ խնդրեսցես քեզ ոտնկայ ի թշնամեաց քոց:

3:11: Եւ դու արբցես եւ յիմարեսցիս. եւ խնդրեսցես քեզ ոտնկայ ՚ի թշնամեաց քոց[10699]։
[10699] Ոմանք. Եւ դու արբեսցիս եւ յիմա՛՛... ՚ի թշնամեաց։
11 Եւ դու կը հարբես, կը յիմարանաս, թշնամիներից քեզ համար ոտքի տեղ կը խնդրես:
11 Դուն ալ պիտի գինովնաս ու անյայտ ըլլաս, Դուն ալ թշնամիէն պահուելու տեղ պիտի փնտռես։
zohrab-1805▾ eastern-1994▾ western am▾
3:113:11 Так и ты опьянеешь и скроешься; так и ты будешь искать защиты от неприятеля.
3:11 καὶ και and; even σὺ συ you μεθυσθήσῃ μεθυω get drunk καὶ και and; even ἔσῃ ειμι be ὑπερεωραμένη υπεροραω overlook καὶ και and; even σὺ συ you ζητήσεις ζητεω seek; desire σεαυτῇ σεαυτου of yourself στάσιν στασις stance; standoff ἐξ εκ from; out of ἐχθρῶν εχθρος hostile; enemy
3:11 גַּם־ gam- גַּם even אַ֣תְּ ʔˈat אַתְּ you תִּשְׁכְּרִ֔י tiškᵊrˈî שׁכר be drunk תְּהִ֖י tᵊhˌî היה be נַֽעֲלָמָ֑ה nˈaʕᵃlāmˈā עלם hide גַּם־ gam- גַּם even אַ֛תְּ ʔˈat אַתְּ you תְּבַקְשִׁ֥י tᵊvaqšˌî בקשׁ seek מָעֹ֖וז māʕˌôz מָעֹוז fort מֵ mē מִן from אֹויֵֽב׃ ʔôyˈēv איב be hostile
3:11. et tu ergo inebriaberis eris despecta et tu quaeres auxilium ab inimicoTherefore thou also shalt be made drunk, and shalt be despised: and thou shalt seek help from the enemies.
11. Thou also shalt be drunken, thou shalt be hid; thou also shalt seek a strong hold because of the enemy.
3:11. Therefore, you also will become inebriated, and you will be despised, and you will seek help from the opposition.
3:11. Thou also shalt be drunken: thou shalt be hid, thou also shalt seek strength because of the enemy.
Thou also shalt be drunken: thou shalt be hid, thou also shalt seek strength because of the enemy:

3:11 Так и ты опьянеешь и скроешься; так и ты будешь искать защиты от неприятеля.
3:11
καὶ και and; even
σὺ συ you
μεθυσθήσῃ μεθυω get drunk
καὶ και and; even
ἔσῃ ειμι be
ὑπερεωραμένη υπεροραω overlook
καὶ και and; even
σὺ συ you
ζητήσεις ζητεω seek; desire
σεαυτῇ σεαυτου of yourself
στάσιν στασις stance; standoff
ἐξ εκ from; out of
ἐχθρῶν εχθρος hostile; enemy
3:11
גַּם־ gam- גַּם even
אַ֣תְּ ʔˈat אַתְּ you
תִּשְׁכְּרִ֔י tiškᵊrˈî שׁכר be drunk
תְּהִ֖י tᵊhˌî היה be
נַֽעֲלָמָ֑ה nˈaʕᵃlāmˈā עלם hide
גַּם־ gam- גַּם even
אַ֛תְּ ʔˈat אַתְּ you
תְּבַקְשִׁ֥י tᵊvaqšˌî בקשׁ seek
מָעֹ֖וז māʕˌôz מָעֹוז fort
מֵ מִן from
אֹויֵֽב׃ ʔôyˈēv איב be hostile
3:11. et tu ergo inebriaberis eris despecta et tu quaeres auxilium ab inimico
Therefore thou also shalt be made drunk, and shalt be despised: and thou shalt seek help from the enemies.
3:11. Therefore, you also will become inebriated, and you will be despised, and you will seek help from the opposition.
3:11. Thou also shalt be drunken: thou shalt be hid, thou also shalt seek strength because of the enemy.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-13. Совершенно подобная участь неотвратимо ожидает и Ниневию. Ей предстоит принять из рук Божиих и выпить чашу гнева Божия (ср. Пс LXXIV:9; Иер XXV:15-17; LI:7; Авв II:16: и др. ). "Как упоению какому предана будешь бедствию и устремляясь туда и сюда, станешь искать какого-либо избавления от обдержащих зол, но не найдешь... Подобно смоковницам, колеблемым ветром, с которых легко спадают и незрелые смоквы, будешь ты лишена жителей: мужественные твои воины, объятые страхом, ничем на будут отличаться от жен; но без усилия отворятся врата твои, когда огонь истребит вереи, и, как поток, вторгнутся в них сопротивные" (блаж. Феодорит, с. 18). В ст. 11: знаменательно выражение "ты будешь сокрыта" теги наалама: удивительно точное исполнение этого пророчества можно видеть в том, что развалины некогда славной, всемирно известной Ниневии скоро после рокового события 606: года, действительно, пришли в забвение и долго оставались совершенно неизвестными миру, а в настоящее время, с установлением местонахождения древней Ниневии, развалины ее все же представляют печальную картину бесследно и безвозвратно погибшего, совершенно уничтоженного и всеми презренного величия. В ст. 12-13: показывается легкость и беспрепятственность завоевания и падения Ниневии, неизбежность и несомненность чего была показана в ст. 8-11. Палестинский колорит носит употребленное в ст. 12: сравнение укреплений Ниневии скороспелыми смоквами биккурим: этот род смокв поспевал не только в июне, но и еще ранее (Мк XI:13), тогда как обычным сезоном собирания смокв является лишь конец августа; они держатся на дереве весьма непрочно и легко отпадают (Ис XXVIII:4; Ос IX:10; Мих VII:1; Иер XXIV:4). Так и все твердыни Ассирии попадут в руки неприятелей без усилий с их стороны. Первая половина 13: ст. объясняет причину легкости завоевания Ниневии и всей страны - решительным упадком мужества в войске: воины ассирийские по унынию и трусости будут подобны женщинам (ср. Ис ХIX:16; Иер L:37; LI:30). Во 2-й половине стиха не только еще раз указывается на легкость завоеваний самых главных твердынь Ассирии, но и оказывается самый образ гибели последних, именно необыкновенная быстрота роковой катастрофы: "врагам твоим настежь откроются ворота земли твоей, огонь пожрет запоры твои". В последних словах видят указание на обычай ассириян - при осаде городов и крепостей употреблять зажженные факелы с целью зажечь дверные запоры и таким образом открыть доступ в осаждаемый город; таким же образом имеют поступить с ними.
Albert Barnes: Notes on the Bible - 1834
3:11: Thou also - As thou hast done, so shall it be done unto thee. The cruelties on No, in the cycle of God's judgments, draw on the like upon Nineveh who inflicted them. "Thou also shalt be drunken" with the same cup of God's anger, entering within thee as wine doth, bereaving thee of reason and of counsel through the greatness of thy anguish, and bringing shame on thee , and a stupefaction like death. "Thou shalt be hid, a thing hidden" from the eyes of men, "as though thou hadst never been." Nahum had foretold her complete desolation: he had asked, where is she? Here he describes an abiding condition; strangely fulfilled, as perhaps never to that extent besides; her palaces, her monuments, her records of her glorious triumphs existed still in their place, but hidden out of sight, as in a tomb, under the hill-like mounds along the Tigris. "Thou also shalt seek strength, or a stronghold from the enemy," out of thyself, since thine own shall be weakness. Yet in vain, since God, is not such to thee Nah 1:7. "They shall seek, but not find." "For then shall it be too late to cry for mercy, when it is the time of justice." "He shall have judgment without mercy, that hath shewed no mercy" Jam 2:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:11: Thou also: Diodorus relates, that while the Assyrian army were feasting for their former victories, those about Arbaces being informed of their negligence and drunkenness, fell upon them unexpectedly, slew many, and drove the rest into the city.
shalt be drunken: Nah 1:10; Psa 75:8; Isa 29:9, Isa 49:26, Isa 63:6; Jer 25:15-27, Jer 51:57
thou shalt be hid: Sa1 13:6, Sa1 14:11; Isa 2:10, Isa 2:19; Hos 10:8; Amo 9:3; Mic 7:17; Luk 23:30; Rev 6:15-17
thou also: Nah 2:1; Jer 4:5, Jer 8:14
Carl Friedrich Keil and Franz Delitzsch
3:11
The same, or rather a worse fate than No-amon suffered, is now awaiting Nineveh. Nahum 3:11. "Thou also wilt be drunken, shalt be hidden; thou also wilt seek for a refuge from the enemy. Nahum 3:12. All thy citadels are fig-trees with early figs; if they are shaken, they fall into the mouth of the eater. Nahum 3:13. Behold thy people, women in the midst of thee; the gates of thy land are thrown quite open to thine enemies; fire consumes thy bolts." גּם־אתּ corresponds to גּם־היא in Nahum 3:10 : as she, so also thou. "The fate of No-amon is a prophecy of thine own" (Hitzig). תּשׁכּרי, thou wilt be drunken, viz., from the goblet of divine wrath, as at Obad 1:16. תּהי נעלמה might mean, "thou wilt be hiding thyself;" but although this might suit what follows, it does not agree with תּשׁכּרי , since an intoxicated person is not in the habit of hiding himself. Moreover, נעלם always means "hidden," occultus; so that Calvin's interpretation is the correct one: "Thou wilt vanish away as if thou hadst never been; the Hebrews frequently using the expression being hidden for being reduced to nothing." This is favoured by a comparison both with Nahum 1:8 and Nahum 2:12, and also with the parallel passage in Obad 1:16, "They will drink, and be as if they had not been." This is carried out still further in what follows: "Thou wilt seek refuge from the enemy," i.e., in this connection, seek it in vain, or without finding it; not, "Thou wilt surely demand salvation from the enemy by surrender" (Strauss), for מאויב does not belong to תּבקשׁי, but to מעוז (cf. Is 25:4). All the fortifications of Nineveh are like fig-trees with early figs (עם in the sense of subordination, as in Song 4:13), which fall into the mouth of the eater when the trees are shaken. The tertium compar. is the facility with which the castles will be taken and destroyed by the enemy assaulting them (cf. Is 28:4). We must not extend the comparison so far, however, as to take the figs as representing cowardly warriors, as Hitzig does. Even in Nahum 3:13, where the people are compared to women, the point of comparison is not the cowardliness of the warriors, but the weakness and inability to offer any successful resistance into which the nation of the Assyrians, which was at other times so warlike, would be reduced through the force of the divine judgment inflicted upon Nineveh (compare Is 19:16; Jer 50:37; Jer 51:30). לאיביך belongs to what follows, and is placed first, and pointed with zakeph-katon for the sake of emphasis. The gates of the land are the approaches to it, the passes leading into it, which were no doubt provided with castles. Tuch (p. 35) refers to the mountains on the north, which Pliny calls impassable. The bolts of these gates are the castles, through which the approaches were closed. Jeremiah transfers to Babel what is here said of Nineveh (see Jer 51:30).
John Gill
3:11 Thou also shalt be drunken,.... This is said to Nineveh, whose turn would be next to drink of the cup of the wrath of God, and be inebriated with it, so that they should not know where they were, or what they did; and be as unable to guide and help themselves as a drunken man. So the Targum,
"thou also shalt be like to a drunken man;''
this was literally true of Nineveh when taken; see Nahum 1:10,
thou shalt be hid; or, "thou shall be", as if thou wast not; as Nineveh is at this day, "hid" from the sight of men, not to be seen any more. So the Targum,
"thou shall be swallowed up or destroyed.''
The Septuagint, Vulgate Latin, and Arabic versions, render it "despised"; or the meaning is, she should "hide herself" (w); or be lurking about through shame, as drunken, or through fear of her enemies:
thou also shall seek strength because of the enemy; seek to others to help them against the enemy, not being able with their own strength to face them: or, seek strength "of the enemy" (x); beg their lives of him, and their bread; pray for quarter, and desire to be taken under his protection; to so low and mean a state and condition should Nineveh and its inhabitants be reduced, who had given laws to all about them, and had been a terror to them.
(w) "latitans", Junius & Tremellius, Piscator; "abscondes te", Vatablus; "eris abscondita", Burkius. (x) , Sept.; "ab hoste", Montanus, Calvin, Drusius, Grotius, Cocceius.
John Wesley
3:11 Thou also - Thou shalt drink deep of the bitter cup of God's displeasure. Hid - Thou shalt hide thyself. O Nineveh, as well as Alexandria. Shalt seek - Shalt sue for, and intreat assistance.
Robert Jamieson, A. R. Fausset and David Brown
3:11 drunken--made to drink of the cup of Jehovah's wrath (Is 51:17, Is 51:21; Jer 25:15).
hid--covered out of sight: a prediction remarkably verified in the state in which the ruins of Nineveh have been found [G. V. SMITH]. But as "hid" precedes "seek strength," &c., it rather refers to Nineveh's state when attacked by her foe: "Thou who now so vauntest thyself, shalt be compelled to seek a hiding-place from the foe" [CALVIN]; or, shalt be neglected and slighted by all [MAURER].
seek strength because of the enemy--Thou too, like Thebes (Nahum 3:9), shalt have recourse to other nations for help against thy Medo-Babylonian enemy.
3:123:12: Եւ ամենայն ամուրք քո իբրեւ զդիտակ թզոյ, որ թէ շարժեսցի՝ անկցի՛ ՚ի բերան ուտելեաց[10700]։ [10700] Ոմանք. Որ թէ շարժեսցին անկանիցին ՚ի բե՛՛։ Ոսկան. ՚Ի բերան ուտողաց։
12 Քո բոլոր ամրոցները նման են ծառի վրայ երեւացող թզի, որ եթէ շարժուի, կ’ընկնի ուտողների բերանը:
12 Քու բոլոր բերդերդ կանխահաս պտուղներ ունեցող թզենիներու պէս պիտի ըլլան, Որոնք երբ թօթուեն, ուտողին բերանը կ’իյնան։
Եւ ամենայն ամուրք քո իբրեւ [41]զդիտակ թզոյ``, որ թէ շարժեսցի` անկցին ի բերան ուտելեաց:

3:12: Եւ ամենայն ամուրք քո իբրեւ զդիտակ թզոյ, որ թէ շարժեսցի՝ անկցի՛ ՚ի բերան ուտելեաց[10700]։
[10700] Ոմանք. Որ թէ շարժեսցին անկանիցին ՚ի բե՛՛։ Ոսկան. ՚Ի բերան ուտողաց։
12 Քո բոլոր ամրոցները նման են ծառի վրայ երեւացող թզի, որ եթէ շարժուի, կ’ընկնի ուտողների բերանը:
12 Քու բոլոր բերդերդ կանխահաս պտուղներ ունեցող թզենիներու պէս պիտի ըլլան, Որոնք երբ թօթուեն, ուտողին բերանը կ’իյնան։
zohrab-1805▾ eastern-1994▾ western am▾
3:123:12 Все укрепления твои подобны смоковнице со спелыми плодами: если тряхнуть их, то они упадут прямо в рот желающего есть.
3:12 πάντα πας all; every τὰ ο the ὀχυρώματά οχυρωμα stronghold σου σου of you; your συκαῖ συκη fig tree σκοποὺς σκοπος focus; aim ἔχουσαι εχω have; hold ἐὰν εαν and if; unless σαλευθῶσιν σαλευω sway; rock καὶ και and; even πεσοῦνται πιπτω fall εἰς εις into; for στόμα στομα mouth; edge ἔσθοντος εσθιω eat; consume
3:12 כָּ֨ל־ kˌol- כֹּל whole מִבְצָרַ֔יִךְ mivṣārˈayiḵ מִבְצָר fortification תְּאֵנִ֖ים tᵊʔēnˌîm תְּאֵנָה fig עִם־ ʕim- עִם with בִּכּוּרִ֑ים bikkûrˈîm בִּכּוּרִים first fruits אִם־ ʔim- אִם if יִנֹּ֕ועוּ yinnˈôʕû נוע quiver וְ wᵊ וְ and נָפְל֖וּ nāfᵊlˌû נפל fall עַל־ ʕal- עַל upon פִּ֥י pˌî פֶּה mouth אֹוכֵֽל׃ ʔôḵˈēl אכל eat
3:12. omnes munitiones tuae sicuti ficus cum grossis suis si concussae fuerint cadent in os comedentisAll thy strong holds shall be like fig trees with their green figs: if they be shaken, they shall fall into the mouth of the eater.
12. All thy fortresses shall be fig trees with the firstripe figs: if they be shaken, they fall into the mouth of the eater.
3:12. All your fortresses will be like fig trees with their green figs. If they are shaken violently, they will fall into the mouth of the one who devours.
3:12. All thy strong holds [shall be like] fig trees with the firstripe figs: if they be shaken, they shall even fall into the mouth of the eater.
All thy strong holds [shall be like] fig trees with the firstripe figs: if they be shaken, they shall even fall into the mouth of the eater:

3:12 Все укрепления твои подобны смоковнице со спелыми плодами: если тряхнуть их, то они упадут прямо в рот желающего есть.
3:12
πάντα πας all; every
τὰ ο the
ὀχυρώματά οχυρωμα stronghold
σου σου of you; your
συκαῖ συκη fig tree
σκοποὺς σκοπος focus; aim
ἔχουσαι εχω have; hold
ἐὰν εαν and if; unless
σαλευθῶσιν σαλευω sway; rock
καὶ και and; even
πεσοῦνται πιπτω fall
εἰς εις into; for
στόμα στομα mouth; edge
ἔσθοντος εσθιω eat; consume
3:12
כָּ֨ל־ kˌol- כֹּל whole
מִבְצָרַ֔יִךְ mivṣārˈayiḵ מִבְצָר fortification
תְּאֵנִ֖ים tᵊʔēnˌîm תְּאֵנָה fig
עִם־ ʕim- עִם with
בִּכּוּרִ֑ים bikkûrˈîm בִּכּוּרִים first fruits
אִם־ ʔim- אִם if
יִנֹּ֕ועוּ yinnˈôʕû נוע quiver
וְ wᵊ וְ and
נָפְל֖וּ nāfᵊlˌû נפל fall
עַל־ ʕal- עַל upon
פִּ֥י pˌî פֶּה mouth
אֹוכֵֽל׃ ʔôḵˈēl אכל eat
3:12. omnes munitiones tuae sicuti ficus cum grossis suis si concussae fuerint cadent in os comedentis
All thy strong holds shall be like fig trees with their green figs: if they be shaken, they shall fall into the mouth of the eater.
3:12. All your fortresses will be like fig trees with their green figs. If they are shaken violently, they will fall into the mouth of the one who devours.
3:12. All thy strong holds [shall be like] fig trees with the firstripe figs: if they be shaken, they shall even fall into the mouth of the eater.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:12: Thy strong holds - The effects of the consternation into which the Ninevites were cast by the assault on their city are here pointed out by a very expressive metaphor; the first-ripe figs, when at full maturity, fell from the tree with the least shake; and so, at the first shake or consternation, all the fortresses of Nineveh were abandoned; and the king, in despair, burnt himself and household in his own palace.
Albert Barnes: Notes on the Bible - 1834
3:12: All thy strong-holds shall be like fig trees, with the first ripe figs - Hanging from them; eagerly sought after , to be consumed. Being ripe, they are ready to fall at once; "if they be shaken;" it needs but the tremulous motion, as when trees wave in the wind, "they shall even fall into the mouth of the eater," not costing even the slight pains of picking them from the ground . So easy is their destruction on the part of God, though it cost more pains to the Babylonians. At the end of the world it shall be yet more fulfilled Rev 6:13, for then God will use no human instrument, but put forth only His own Almightiness; and all strong-holds of man's pride, moral or spiritual, shall, of themselves, melt away.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:12: Hab 1:10; Rev 6:13
John Gill
3:12 All thy strong holds shall be like fig trees with the first ripe figs,.... Upon them, or like them: "and the first ripe figs"; which are easily shook and gathered; and so easily should the fortresses and towers of Nineveh, in which they trusted for safety, be taken by the enemy, not only one, but all of them:
if they be shaken, they shall even fall into the mouth of the eater; as such ripe fruit is very desirable, and the mouth of a man is open and ready for them; so if he gives the tree but the least shake, they will fall into his mouth, or about him in great plenty: in like manner, as the fortresses of Nineveh, being of importance, were desirable by the Chaldeans and Medes, and for which they were gaping; so upon the least assault they would fall into their hands; see Rev_ 6:13.
John Wesley
3:12 Ripe figs - Whose weight and ripeness will bring them quickly to the ground. Shaken - If but lightly touched.
Robert Jamieson, A. R. Fausset and David Brown
3:12 thy strongholds--on the borders of Assyria, protecting the approaches to Nineveh: "the gates of thy land" (Nahum 3:13).
fig trees with the first ripe figs--expressing the rapidity and ease of the capture of Nineveh (compare Is 28:4; Rev_ 6:13).
3:133:13: Ահա ազգք քո իբրեւ զկանայս են ՚ի քեզ. թշնամեաց քոց բացցին բանալով դրունք երկրին քոյ, եւ կերիցէ հուր զնիգս քո։
13 Ահա քո ժողովուրդը կանանց նման կը լինի քո մէջ, քո թշնամիների համար անպայման կը բացուեն քո երկրի դռները, եւ կրակը կը լափի քո նիգերը:
13 Ահա քու ժողովուրդդ քու մէջդ կիներու պէս պիտի ըլլան, Քու երկրիդ դռները անշուշտ քու թշնամիներուդ առջեւ պիտի բացուին, Կրակը պիտի ուտէ քու նիգերդ։
Ահա ազգք քո իբրեւ զկանայս են ի քեզ. թշնամեաց քոց բացցին բանալով դրունք երկրին քո, եւ կերիցէ հուր զնիգս քո:

3:13: Ահա ազգք քո իբրեւ զկանայս են ՚ի քեզ. թշնամեաց քոց բացցին բանալով դրունք երկրին քոյ, եւ կերիցէ հուր զնիգս քո։
13 Ահա քո ժողովուրդը կանանց նման կը լինի քո մէջ, քո թշնամիների համար անպայման կը բացուեն քո երկրի դռները, եւ կրակը կը լափի քո նիգերը:
13 Ահա քու ժողովուրդդ քու մէջդ կիներու պէս պիտի ըլլան, Քու երկրիդ դռները անշուշտ քու թշնամիներուդ առջեւ պիտի բացուին, Կրակը պիտի ուտէ քու նիգերդ։
zohrab-1805▾ eastern-1994▾ western am▾
3:133:13 Вот, и народ твой, как женщины у тебя: врагам твоим настежь отворятся ворота земли твоей, огонь пожрет запоры твои.
3:13 ἰδοὺ ιδου see!; here I am ὁ ο the λαός λαος populace; population σου σου of you; your ὡς ως.1 as; how γυναῖκες γυνη woman; wife ἐν εν in σοί σοι you τοῖς ο the ἐχθροῖς εχθρος hostile; enemy σου σου of you; your ἀνοιγόμεναι ανοιγω open up ἀνοιχθήσονται ανοιγω open up πύλαι πυλη gate τῆς ο the γῆς γη earth; land σου σου of you; your καὶ και and; even καταφάγεται κατεσθιω consume; eat up πῦρ πυρ fire τοὺς ο the μοχλούς μοχλος of you; your
3:13 הִנֵּ֨ה hinnˌē הִנֵּה behold עַמֵּ֤ךְ ʕammˈēḵ עַם people נָשִׁים֙ nāšîm אִשָּׁה woman בְּ bᵊ בְּ in קִרְבֵּ֔ךְ qirbˈēḵ קֶרֶב interior לְ lᵊ לְ to אֹ֣יְבַ֔יִךְ ʔˈōyᵊvˈayiḵ איב be hostile פָּתֹ֥וחַ pāṯˌôₐḥ פתח open נִפְתְּח֖וּ niftᵊḥˌû פתח open שַׁעֲרֵ֣י šaʕᵃrˈê שַׁעַר gate אַרְצֵ֑ךְ ʔarṣˈēḵ אֶרֶץ earth אָכְלָ֥ה ʔāḵᵊlˌā אכל eat אֵ֖שׁ ʔˌēš אֵשׁ fire בְּרִיחָֽיִך׃ bᵊrîḥˈāyiḵ בְּרִיחַ bar
3:13. ecce populus tuus mulieres in medio tui inimicis tuis adapertione pandentur portae terrae tuae devorabit ignis vectes tuosBehold thy people in the midst of thee are women: the gates of thy land shall be set wide open to thy enemies, the fire shall devour thy bars.
13. Behold, thy people in the midst of thee are women; the gates of thy land are set wide open unto thine enemies: the fire hath devoured thy bars.
3:13. Behold, women are at the center of your people. The gates of your land will be opened wide for your enemies; fire will devour your bars.
3:13. Behold, thy people in the midst of thee [are] women: the gates of thy land shall be set wide open unto thine enemies: the fire shall devour thy bars.
Behold, thy people in the midst of thee [are] women: the gates of thy land shall be set wide open unto thine enemies: the fire shall devour thy bars:

3:13 Вот, и народ твой, как женщины у тебя: врагам твоим настежь отворятся ворота земли твоей, огонь пожрет запоры твои.
3:13
ἰδοὺ ιδου see!; here I am
ο the
λαός λαος populace; population
σου σου of you; your
ὡς ως.1 as; how
γυναῖκες γυνη woman; wife
ἐν εν in
σοί σοι you
τοῖς ο the
ἐχθροῖς εχθρος hostile; enemy
σου σου of you; your
ἀνοιγόμεναι ανοιγω open up
ἀνοιχθήσονται ανοιγω open up
πύλαι πυλη gate
τῆς ο the
γῆς γη earth; land
σου σου of you; your
καὶ και and; even
καταφάγεται κατεσθιω consume; eat up
πῦρ πυρ fire
τοὺς ο the
μοχλούς μοχλος of you; your
3:13
הִנֵּ֨ה hinnˌē הִנֵּה behold
עַמֵּ֤ךְ ʕammˈēḵ עַם people
נָשִׁים֙ nāšîm אִשָּׁה woman
בְּ bᵊ בְּ in
קִרְבֵּ֔ךְ qirbˈēḵ קֶרֶב interior
לְ lᵊ לְ to
אֹ֣יְבַ֔יִךְ ʔˈōyᵊvˈayiḵ איב be hostile
פָּתֹ֥וחַ pāṯˌôₐḥ פתח open
נִפְתְּח֖וּ niftᵊḥˌû פתח open
שַׁעֲרֵ֣י šaʕᵃrˈê שַׁעַר gate
אַרְצֵ֑ךְ ʔarṣˈēḵ אֶרֶץ earth
אָכְלָ֥ה ʔāḵᵊlˌā אכל eat
אֵ֖שׁ ʔˌēš אֵשׁ fire
בְּרִיחָֽיִך׃ bᵊrîḥˈāyiḵ בְּרִיחַ bar
3:13. ecce populus tuus mulieres in medio tui inimicis tuis adapertione pandentur portae terrae tuae devorabit ignis vectes tuos
Behold thy people in the midst of thee are women: the gates of thy land shall be set wide open to thy enemies, the fire shall devour thy bars.
3:13. Behold, women are at the center of your people. The gates of your land will be opened wide for your enemies; fire will devour your bars.
3:13. Behold, thy people in the midst of thee [are] women: the gates of thy land shall be set wide open unto thine enemies: the fire shall devour thy bars.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:13: Thy people - are women - They lost all courage, and made no resistance. O vere Phrygiae, neque enim Phryges: "Verily, ye are Phrygian women, not Phrygian men." So said Numanus to the Trojans. Virg., Aen. ix.
Albert Barnes: Notes on the Bible - 1834
3:13: Behold, thy people in the midst of thee are women - Fierce, fearless, hard, iron men, such as their warriors still are portrayed by themselves on their monuments, they whom no toll wearied, no peril daunted, shall be, one and all, their whole "people, women." So Jeremiah to Babylon, "they shall become, became, women" Jer 50:37; Jer 51:30. He sets it before the eyes. "Behold, thy people are women;" against nature they are such, not in tenderness but in weakness and fear. Among the signs of the Day of Judgment, it stands, "men's hearts failing them for fear" Luk 21:26. Where sin reigns, there is no strength left, no manliness or nobleness of soul, no power to resist. "In the midst of thee," where thou seemest most secure, and, if anywhere, there were hope of safety. The very inmost self of the sinner gives way.
To thine enemies - (This is, for emphasis, prefixed) not for any good to thee, but "to thine enemies shall be set wide open the gates of thy land," not, "thy gates," i. e., the gates of their cities, (which is a distinct idiom), but "the gates of the land" itself, every avenue, which might have been closed against the invader, but which was "laid open." The Easterns, as well as the Greeks and Latins . See further Liddell and Scott, loc. cit.) the πύλαι τῆς Κιλικίας καὶ τῆς Συρίας pulai tē s Kilikias kai tē s Surias, Xen. Anab. i. 4. 14, the "Amsnicae Pylae" (Q. Curt. iii. 20). Pliny speaks of the "portae Caucasiae" (H. N. vi. 11) or "Iberiae" (Albaniae Ptol. v. 12.) Ibid. 15), used the word "gate" or "doors" of the mountain passes, which gave an access to a land, but which might be held against an enemy. In the pass called "the Caucasian gates," there were, over and above, doors fastened with iron bars . At Thermopylae or, as the inhabitants called them, Pylae , "gates," the narrow pass was further guarded by a wall . Its name recalls the brilliant history, how such approaches might be held by a devoted handful of men against almost countless multitudes. Of Assyria, Pliny says , "The Tigris and pathless mountains encircle Adiabene." When those "gates of the land" gave way, the whole land was laid open to its enemies.
The fire shall devour thy bars - Probably, as elsewhere, the bars of the gates, which were mostly of wood, since it is added expressly of some, that they were of the iron Psa 107:16; Isa 14:2 or brass Kg1 4:13. : "Occasionally the efforts of the besiegers were directed against the gate, which they endeavored to break open with axes, or to set on fire by application of a torch - In the hot climate of S. Asia wood becomes so dry by exposture to the sun, that the most solid doors may readily be ignited and consumed." It is even remarked in one instance that the Assyrians "have not set fire to the gates of this city, as appeared to be their usual practice in attacking a fortified place."
So were her palaces buried as they stood, that the traces of prolonged fire are still visible, calcining the one part and leaving others which were not exposed to it, uncalcined. : "It is incontestable that, during the excavations, a considerable quantity of charcoal, and even pieces of wood, either half-burnt or in a perfect state of preservation, were found in many places. The lining of the chambers also bears certain marks of the action of fire. All these things can be explained only by supposing the fall of a burning roof, which calcined the slabs of gypsum and converted them into dust. It would be absurd to imagine that the burning of a small quantity of furniture could have left on the walls marks like these which are to be seen through all the chambers, with the exception of one, which was only an open passage. It must have been a violent and prolonged fire, to be able to calcine not only a few places, but every part of these slabs, which were ten feet high and several inches thick. So complete a decomposition can be attributed but to intense heat, such as would be occasioned by the fall of a burning roof.
"Botta found on the engraved flag-stones scoria and half-melted nails, so that there is no doubt that these appearances had been produced by the action of intense and long-sustained beat. He remembers, beside, at Khorsabad, that when he detached some bas-reliefs from the earthy substance which covered them, in order to copy the inscriptions that were behind, he found there coals and cinders, which could have entered only by the top, between the wall and the back of the bas-relief. This can be easily understood to have been caused by the burning of the roof, but is inexplicable in any other manner. What tends most positively to prove that the traces of fire must be attributed to the burning of a wooden roof is, that these traces are perceptible only in the interior of the building. The gypsum also that covers the wall inside is completely calcined, while the outside of the building is nearly everywhere untouched. But wheRev_er the fronting appears to have at all suffered from fire, it is at the bottom; thus giving reason to suppose that the damage has been done by some burning matter falling outside. In fact, not a single bas-relief in a state to be removed was found in any of the chambers, they were all pulverized."
The soul which does not rightly close its senses against the enticements of the world, does, in fact, open them, and death is come up into our windows Jer 9:21, and then "whatever natural good there yet be, which, as bars, would hinder the enemy from bursting in, is consumed by the fire," once kindled, of its evil passions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:13: thy people: Isa 19:16; Jer 50:37, Jer 51:30
the gates: Nah 2:6; Psa 107:16; Isa 45:1, Isa 45:2
thy bars: Psa 147:13; Jer 51:30
John Gill
3:13 Behold, thy people in the midst of thee are women,.... Or like women, weak and feeble, fearful and timorous; frightened at the first approach of the enemy; run away, and run up and down in the utmost consternation and distress, having neither skill nor courage to oppose them; some regard may be had to the effeminacy of their king; see Nahum 2:7. The sense is, they should be at once dispirited, and lose all strength of mind and body, and have neither heads nor hearts to form schemes, and execute them in their own defence; and thus should they be, even in the midst of the city, upon their own ground, where, any where, it might be thought they would exert themselves, and play the man, since their all lay at stake: this was another thing they trusted in, the multitude of their people, even of their soldiers; but these would be of no avail, since they would lose all their military skill and bravery:
the gates of thy land shall be set wide open to thine enemies: instead of guarding the passes and avenues, they would abandon them to the enemy; and, instead of securing the gates and passages, they would run away from them; and the enemy would find as easy access as if they were thrown open on purpose for them; perhaps this may respect the gates of the rivers being opened by the inundation, which threw down the wall, and made a way into the city; see Nahum 2:6,
the fire shall devour thy bars; with which their gates had been shut, but now opened, and in the enemies' hands; who would set fire to them, that the way to go in and out might be open and free.
John Wesley
3:13 Are women - Were very cowards. The gates - The strong frontiers. Wide open - Either through fear or treachery. Thy bars - With which the gates were shut and strengthened.
Robert Jamieson, A. R. Fausset and David Brown
3:13 thy people--thy soldiers.
women--unable to fight for thee (Is 19:16; Jer 50:37; Jer 51:30).
gates on thy land--the fortified passes or entrances to the region of Nineveh (compare Jer 15:7). Northeast of Nineveh there were hills affording a natural barrier against an invader; the guarded passes through these are probably "the gates of the land" meant.
fire shall devour thy bars--the "bars" of the fortresses at the passes into Assyria. So in Assyrian remains the Assyrians themselves are represented as setting fire to the gates of a city [BONOMI, Nineveh, pp. 194, 197].
3:143:14: Լի՛ց քեզ ջուր պաշարման, եւ պնդեա՛ զամուրս քո. մո՛ւտ ՚ի կաւ՝ եւ կոխեա՛ ընդ յարդի, եւ պնդեա՛ քան զաղիւս[10701]. [10701] Ոսկան. Լից ՚ի քեզ ջուր։
14 Պաշարման համար ջո՛ւր լցրու եւ ամրացրո՛ւ քո ամրոցները. մտի՛ր ցեխի մէջ, կոխոտի՛ր, շաղախի՛ր այն յարդի հետ եւ պնդացրո՛ւ աւելի քան աղիւսը:
14 Պաշարումի համար քեզի ջուրեր քաշէ՛,Բերդերդ ամրացո՛ւր. Ցեխի մէջ մտի՛ր ու կաւը կոխէ՛ Եւ աղիւսին փուռը նորոգէ՛։
Լից քեզ ջուր պաշարման, եւ պնդեա զամուրս քո. մուտ ի կաւ եւ կոխեա [42]ընդ յարդի, եւ պնդեա քան զաղիւս:

3:14: Լի՛ց քեզ ջուր պաշարման, եւ պնդեա՛ զամուրս քո. մո՛ւտ ՚ի կաւ՝ եւ կոխեա՛ ընդ յարդի, եւ պնդեա՛ քան զաղիւս[10701].
[10701] Ոսկան. Լից ՚ի քեզ ջուր։
14 Պաշարման համար ջո՛ւր լցրու եւ ամրացրո՛ւ քո ամրոցները. մտի՛ր ցեխի մէջ, կոխոտի՛ր, շաղախի՛ր այն յարդի հետ եւ պնդացրո՛ւ աւելի քան աղիւսը:
14 Պաշարումի համար քեզի ջուրեր քաշէ՛,Բերդերդ ամրացո՛ւր. Ցեխի մէջ մտի՛ր ու կաւը կոխէ՛ Եւ աղիւսին փուռը նորոգէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
3:143:14 Начерпай воды на время осады; укрепляй крепости твои; пойди в грязь, топчи глину, исправь печь для обжигания кирпичей.
3:14 ὕδωρ υδωρ water περιοχῆς περιοχη content; enclosing ἐπίσπασαι επισπαομαι allure; drag by σεαυτῇ σεαυτου of yourself καὶ και and; even κατακράτησον κατακρατεω the ὀχυρωμάτων οχυρωμα stronghold σου σου of you; your ἔμβηθι εμβαινω embark; step in εἰς εις into; for πηλὸν πηλος mud; clay καὶ και and; even συμπατήθητι συμπασχω experience together ἐν εν in ἀχύροις αχυρον chaff κατακράτησον κατακρατεω over; for πλίνθον πλινθος brick
3:14 מֵ֤י mˈê מַיִם water מָצֹור֙ māṣôr מָצֹור siege שַֽׁאֲבִי־ šˈaʔᵃvî- שׁאב draw water לָ֔ךְ lˈāḵ לְ to חַזְּקִ֖י ḥazzᵊqˌî חזק be strong מִבְצָרָ֑יִךְ mivṣārˈāyiḵ מִבְצָר fortification בֹּ֧אִי bˈōʔî בוא come בַ va בְּ in † הַ the טִּ֛יט ṭṭˈîṭ טִיט clay וְ wᵊ וְ and רִמְסִ֥י rimsˌî רמס trample בַ va בְּ in † הַ the חֹ֖מֶר ḥˌōmer חֹמֶר clay הַחֲזִ֥יקִי haḥᵃzˌîqî חזק be strong מַלְבֵּֽן׃ malbˈēn מַלְבֵּן brick
3:14. aquam propter obsidionem hauri tibi extrue munitiones tuas intra in lutum et calca subigens tene lateremDraw thee water for the siege, build up thy bulwarks: go into the clay, and tread, work it and make brick.
14. Draw thee water for the siege, strengthen thy fortresses: go into the clay, and tread the mortar, make strong the brickkiln.
3:14. Draw in water because of the blockade; build up your fortresses. Go into the clay and tread; work it to make brick.
3:14. Draw thee waters for the siege, fortify thy strong holds: go into clay, and tread the morter, make strong the brickkiln.
Draw thee waters for the siege, fortify thy strong holds: go into clay, and tread the morter, make strong the brickkiln:

3:14 Начерпай воды на время осады; укрепляй крепости твои; пойди в грязь, топчи глину, исправь печь для обжигания кирпичей.
3:14
ὕδωρ υδωρ water
περιοχῆς περιοχη content; enclosing
ἐπίσπασαι επισπαομαι allure; drag by
σεαυτῇ σεαυτου of yourself
καὶ και and; even
κατακράτησον κατακρατεω the
ὀχυρωμάτων οχυρωμα stronghold
σου σου of you; your
ἔμβηθι εμβαινω embark; step in
εἰς εις into; for
πηλὸν πηλος mud; clay
καὶ και and; even
συμπατήθητι συμπασχω experience together
ἐν εν in
ἀχύροις αχυρον chaff
κατακράτησον κατακρατεω over; for
πλίνθον πλινθος brick
3:14
מֵ֤י mˈê מַיִם water
מָצֹור֙ māṣôr מָצֹור siege
שַֽׁאֲבִי־ šˈaʔᵃvî- שׁאב draw water
לָ֔ךְ lˈāḵ לְ to
חַזְּקִ֖י ḥazzᵊqˌî חזק be strong
מִבְצָרָ֑יִךְ mivṣārˈāyiḵ מִבְצָר fortification
בֹּ֧אִי bˈōʔî בוא come
בַ va בְּ in
הַ the
טִּ֛יט ṭṭˈîṭ טִיט clay
וְ wᵊ וְ and
רִמְסִ֥י rimsˌî רמס trample
בַ va בְּ in
הַ the
חֹ֖מֶר ḥˌōmer חֹמֶר clay
הַחֲזִ֥יקִי haḥᵃzˌîqî חזק be strong
מַלְבֵּֽן׃ malbˈēn מַלְבֵּן brick
3:14. aquam propter obsidionem hauri tibi extrue munitiones tuas intra in lutum et calca subigens tene laterem
Draw thee water for the siege, build up thy bulwarks: go into the clay, and tread, work it and make brick.
3:14. Draw in water because of the blockade; build up your fortresses. Go into the clay and tread; work it to make brick.
3:14. Draw thee waters for the siege, fortify thy strong holds: go into clay, and tread the morter, make strong the brickkiln.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-17:. Как выше в гл. II ст. 1, евр. 2, так и здесь, ст. 14, пророк с горькою ирониею советует Ниневии напрячь все силы, употребить все средства защиты города против осаждающих врагов, но все эти усилия и меры будут совершенно бесплодны, ст. 15-17:. Общую мысль этого отдела блаж. Федорит выражает так: "Не полагайся на сии твердыни, ибо никакой не окажут тебе помощи, но, подобно брению, которое для делания из него плинф топчут вместе с плевелами, и ты будешь попираема наступившими на тебя врагами: город сожгут, а вас жителей поражать будут всякого рода стрелами, как саранчу и мшицу вконец истребят всех вас; богатство же, которое собрали вы отовсюду, и которое также нелегко исчислить, как звезды небесные, возьмут неприязненные" (с. 18-19). В ст. 17: по евр. подлиннику стоят два слова: миннезарим и тифсарим, филологический состав, этимологическое образование и точное значение которых определить трудно. Иудейские толкователи (напр. Абарбанел) производили миннезарим от евр. незер диадема, передавали значение этого термина так: principes, quorum capitibus diadema et corona inest. В новое время Гезениус, Кёниг и др. сближали это слово с словом назир, князь, посвященный, назорей. Но, по более принятому в науке мнению (leremias, lensen, Zimmem), и миннезарим и тифсарим - оба ассирийского корня и являются названиями важных военных должностей или чинов в ассирийском войске; прототипом первого считают ассир. massaru (tanzaru) "стражи", а второго - ассир. dupsarru (tupsams) "писцы". Так или иначе, но сравнение ассирийских военачальников с саранчою и мошками (ст. 17) указывает одновременно - и на чрезвычайное их множество, и на особенную быстроту, с какою они исчезнут, не доставив Ниневии никакой защиты.
Adam Clarke: Commentary on the Bible - 1831
3:14: Draw thee waters for the siege - The Tigris ran near to Nineveh, and here they are exhorted to lay in plenty of fresh water, lest the siege should last long, and lest the enemy should cut off this supply.
Go into clay, and tread the mortar - This refers to the manner of forming bricks anciently in those countries; they digged up the clay, kneaded it properly by treading, mixed it with straw or coarse grass, moulded the bricks, and dried them in the sun. I have now some of the identical bricks, that were brought from this country, lying before me, and they show all these appearances. They are compact and very hard, but wholly soluble in water. There were however others without straw, that seem to have been burnt in a kiln as ours are. I have also some fragments or bats of these from Babylon.
Albert Barnes: Notes on the Bible - 1834
3:14: Draw thee waters for the siege, fortify thy strongholds - This is not mere mockery at man's weakness, when he would resist God. It foretells that they shall toil, and that, heavily. Toil is added upon toil. Nineveh did undergo a two years' siege. Water stands for all provisions within. He bids them, as before Nah 2:1, strengthen what was already strong; strongholds, which seemed to "cut off" all approach. These he bids them strengthen, not repairing decays only but making them exceeding strong Ch2 11:12. Go into clay. We seem to see all the inhabitants, like ants on their nest, all poured out, every one busy, every one making preparation for the defense. Why had there been no need of it? What needed she of towers and fortifications, whose armies were carrying war into distant lands, before whom all which was near was hushed? Now, all had to be renewed. As Isaiah in his mockery of the idol-makers begins with the forging of the axe, the planting and rearing of the trees, which were at length to become the idol (Isa 44:12, following), Nahum goes back to the beginning. The neglected brick-kiln, useless in their prosperity, was to be repaired; the clay, which abounded in the valley of the Tigris , was to be collected, mixed and kneaded by treading, as still represented in the Egyptian monuments. The conquering nation was to do the work of slaves, as Asiatic captives are represented, under their taskmasters , on the monuments of Egypt, a prelude of their future. Xenophon still saw the massive brick wall, on the stone foundation .
Yet, though stored within and fenced without, it shall not stand (see Isa 27:10-11).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:14: Draw: Ch2 32:3, Ch2 32:4, Ch2 32:11; Isa 22:9-11, Isa 37:25
fortify: Nah 2:1; Isa 8:9; Jer 46:3, Jer 46:4, Jer 46:9; Joe 3:9-11
Carl Friedrich Keil and Franz Delitzsch
3:14
In conclusion, the prophet takes away from the city so heavily laden with guilt the last prop to its hope, - namely, reliance upon its fortifications, and the numerical strength of its population. - Nahum 3:14. "Draw thyself water for the siege! Make thy castles strong! tread in the mire, and stamp in the clay! prepare the brick-kiln! Nahum 3:15. There will the fire devour thee, the sword destroy thee, devour thee like the lickers. Be in great multitude like the lickers, be in great multitude like the locusts? Nahum 3:16. Thou hast made thy merchants more than the star so heaven; the licker enters to plunder, and flies away. Nahum 3:17. Thy levied ones are like the locusts, and thy men like an army of grasshoppers which encamp in the hedges in the day of frost; if the sun rises, they are off, and men know not their place: where are they?" Water of the siege is the drinking water necessary for a long-continued siege. Nineveh is to provide itself with this, because the siege will last a long while. It is also to improve the fortifications (chizzēq as in 4Kings 12:8, 4Kings 12:13). This is then depicted still more fully. Tı̄t and chōmer are used synonymously here, as in Is 41:25. Tı̄t, lit., dirt, slime, then clay and potter's clay (Isaiah l.c.). Chōmer, clay or mortar (Gen 11:3), also dirt of the streets (Is 10:6, compared with Mic 7:10). החזיק, to make firm, or strong, applied to the restoration of buildings in Neh 5:16 and Ezek 27:9, Ezek 27:27; here to restore, or to put in order, the brick-kiln (malbēn, a denom. from lebhēnâh, a brick), for the purpose of burning bricks. The Assyrians built with bricks sometimes burnt, sometimes unburnt, and merely dried in the sun. Both kinds are met with on the Assyrian monuments (see Layard, vol. ii. p. 36ff.). This appeal, however, is simply a rhetorical turn for the thought that a severe and tedious siege is awaiting Nineveh. This siege will end in the destruction of the great and populous city. שׁם, there, sc. in these fortifications of thine, will fire consume thee; fire will destroy the city with its buildings, and the sword destroy the inhabitants. The destruction of Nineveh by fire is related by ancient writers (Herod. 1:106, 185; Diod. Sic. 2:25-28; Athen. xii. p. 529), and also confirmed by the ruins (cf. Str. ad h. l.). It devours thee like the locust. The subject is not fire or sword, either one or the other, but rather both embraced in one. כּיּלק, like the licker; yeleq, a poetical epithet applied to the locust (see at Joel 1:4), is the nominative, no the accusative, as Calvin, Grotius, Ewald, and Hitzig suppose. For the locusts are not devoured by the fire or the sword, but it is they who devour the vegetables and green of the fields, so that they are everywhere used as a symbol of devastation and destruction. It is true that in the following sentences the locusts are used figuratively for the Assyrians, or the inhabitants of Nineveh; but it is also by no means a rare thing for prophets to give a new turn and application to a figure or simile. The thought is this: fire and sword will devour Nineveh and its inhabitants like the all-consuming locusts, even though the city itself, with its mass of houses and people, should resemble an enormous swarm of locusts. התכּבּד may be either an inf. abs. used instead of the imperative, or the imperative itself. The latter seems the more simple; and the use of the masculine may be explained on the assumption that the prophet had the people floating before his mind, whereas in התכּבּדי he was thinking of the city. Hithkahbbēd, to show itself heavy by virtue of the large multitude; similar to כּבד in Nahum 2:10 (cf. כּבד in Gen 13:2; Ex 8:20, etc.).
The comparison to a swarm of locusts is carried still further in Nahum 3:16 and Nahum 3:17, and that so that Nahum 3:16 explains the תּאכלך כּיּלק in Nahum 3:15. Nineveh has multiplied its traders or merchants, even more than the stars of heaven, i.e., to an innumerable multitude. The yeleq, i.e., the army of the enemy, bursts in and plunders. That Nineveh was a very rich commercial city may be inferred from its position, - namely, just at the point where, according to oriental notions, the east and west meet together, and where the Tigris becomes navigable, so that it was very easy to sail from thence into the Persian Gulf; just as afterwards Mosul, which was situated opposite, became great and powerful through its widely-extended trade (see Tuch, l.c. p. 31ff., and Strauss, in loc.).
(Note: "The point," says O. Strauss (Nineveh and the Word of God, Berl 1855, p. 19), "at which Nineveh was situated was certainly the culminating point of the three quarters of the globe - Europe, Asia, and Africa; and from the very earliest times it was just at the crossing of the Tigris by Nineveh that the great military and commercial roads met, which led into the heart of all the leading known lands.")
The meaning of this verse has been differently interpreted, according to the explanation given to the verb pâshat. Many, following the ὥρμησε and expansus est of the lxx and Jerome, give it the meaning, to spread out the wing; whilst Credner (on Joel, p. 295), Maurer, Ewald, and Hitzig take it in the sense of undressing one's self, and understand it as relating to the shedding of the horny wing-sheaths of the young locusts. But neither the one nor the other of these explanations can be grammatically sustained. Pâshat never means anything else then to plunder, or to invade with plundering; not even in such passages as Hos 7:1; 1Chron 14:9 and 1Chron 14:13, which Gesenius and Dietrich quote in support of the meaning, to spread; and the meaning forced upon it by Credner, of the shedding of the wing-sheaths by locusts, is perfectly visionary, and has merely been invented by him for the purpose of establishing his false interpretation of the different names given to the locusts in Joel 1:4. In the passage before us we cannot understand by the yeleq, which "plunders and flies away" (pâshat vayyâ‛ōph), the innumerable multitude of the merchants of Nineveh, because they were not able to fly away in crowds out of the besieged city. Moreover, the flying away of the merchants would be quite contrary to the meaning of the whole description, which does not promise deliverance from danger by flight, but threatens destruction. The yeleq is rather the innumerable army of the enemy, which plunders everything, and hurries away with its booty. In Nahum 3:17 the last two clauses of Nahum 3:15 are explained, and the warriors of Nineveh compared to an army of locusts. There is some difficulty caused by the two words מנּזריך and טפסריך, the first of which only occurs here, and the second only once more, viz., in Jer 51:27, where we meet with it in the singular. That they both denote warlike companies appears to be tolerably certain; but the real meaning cannot be exactly determined. מנּזרים with dagesh dir., as for example in מקּדשׁ in Ex 15:17, is probably derived from nâzar, to separate, and not directly from nezer, a diadem, or nâzı̄r, the crowned person, from which the lexicons, following Kimchi's example, have derived the meaning princes, or persons ornamented with crowns; whereas the true meaning is those levied, selected (for war), analogous to bâchūr, the picked or selected one, applied to the soldiery. The meaning princes or captains is at variance with the comparison to 'arbeh, the multitude of locusts, since the number of the commanders in an army, or of the war-staff, is always a comparatively small one. And the same objection may be offered to the rendering war-chiefs or captains, which has been given to taphsar, and which derives only an extremely weak support from the Neo-Persian tâwsr, although the word might be applied to a commander-in-chief in Jer 51:27, and does signify an angel in the Targum-Jonathan on Deut 28:12. The different derivations are all untenable (see Ges. Thes. p. 554); and the attempt of Bttcher (N. Krit. Aehrenl. ii. pp. 209-10) to trace it to the Aramaean verb טפס, obedivit, with the inflection ־ר for ־ן, in the sense of clientes, vassals, is precluded by the fact that ar does not occur as a syllable of inflection. The word is probably Assyrian, and a technical term for soldiers of a special kind, though hitherto it has not been explained. גּוב גּובי, locusts upon locusts, i.e., an innumerable swarm of locusts. On גּובי, see at Amos 7:1; and on the repetition of the same word to express the idea of the superlative, see the comm. on 4Kings 19:23 (and Ges. 108, 4). Yōm qârâh, day (or time) of cold, is either the night, which is generally very cold in the East, or the winter-time. To the latter explanation it may be objected, that locusts do not take refuge in walls or hedges during the winter; whilst the expression yōm, day, for night, may be pleaded against the former. We must therefore take the word as relating to certain cold days, on which the sky is covered with clouds, so that the sun cannot break through, and zârach as denoting not the rising of the sun, but its shining or breaking through. The wings of locusts become stiffened in the cold; but as soon as the warm rays of the sun break through the clouds, they recover their animation and fly away. Nōdad, (poal), has flown away, viz., the Assyrian army, which is compared to a swarm of locusts, so that its place is known no more (cf. Ps 103:16), i.e., has perished without leaving a trace behind. איּם contracted from איּה הם. These words depict in the most striking manner the complete annihilation of the army on which Nineveh relied.
John Gill
3:14 Draw thee waters for the siege,.... Before the siege is begun, fetch water from the river, wells, or fountains without the city, and fill cisterns, and such like receptacles of water, with them; that there may be sufficiency of it to hold out, which is often wanting in long sieges; the want of which gives great distress to the besieged: this is put for all necessary provisions, which should be made when a city is in danger of being blocked up: this, and what follows, are said ironically; signifying, let them do what they would or could for their support and security, it would be all in vain:
fortify thy strong holds; repair the old fortifications, and add new ones to them; fill them with soldiers, arms, and ammunition:
go into clay, and tread the mortar; make strong the brick kiln; repair the brick kilns, keep them in good order; employ men in digging clay, and treading it, and making it into bricks, and burning them in the kiln, that there be no want of bricks to repair the fortifications, or such breaches as might be made by the enemy. Bricks were much used instead of stone in those countries; but when they had done their utmost, they would not be able to secure themselves, and keep out the enemy.
John Wesley
3:14 Draw thee waters - Fill all thy cisterns, and draw the waters into the ditches. Tread the mortar - Set thy brick - makers on work to prepare store of materials for thy fortifications.
Robert Jamieson, A. R. Fausset and David Brown
3:14 Ironical exhortation to Nineveh to defend herself.
Draw . . . waters--so as not to be without water for drinking, in the event of being cut off by the besiegers from the fountains.
make strong the brick-kiln--or "repair" so as to have a supply of bricks formed of kiln-burnt clay, to repair breaches in the ramparts, or to build new fortifications inside when the outer ones are taken by the foe.
3:153:15: ա՛նդ կերիցէ զքեզ հուր, եւ սատակեսցէ զքեզ սուր. եւ կերիցէ զքեզ իբրեւ զմարախ, եւ ծարաւեսցի իբրեւ զջորեակ[10702]։ [10702] Այլք. Եւ ծանրասցի իբրեւ զջորեակ։
15 Այնտեղ կրակը կը լափի քեզ, սուրը կը սպանի քեզ, կ’ուտի քեզ ինչպէս մորեխը եւ կը ծանրանայ ինչպէս ջորեակը:
15 Հոն կրակը քեզ պիտի ուտէ, Սուրը քեզ պիտի կտրտէ, Ջորեակի պէս քեզ պիտի հատցնէ, ուստի Քեզ ջորեակի պէս շատցուր, Քեզ մարախի պէս շատցուր։
անդ կերիցէ զքեզ հուր, եւ սատակեսցէ զքեզ սուր. եւ կերիցէ զքեզ իբրեւ [43]զմարախ, եւ ծանրասցի իբրեւ զջորեակ:

3:15: ա՛նդ կերիցէ զքեզ հուր, եւ սատակեսցէ զքեզ սուր. եւ կերիցէ զքեզ իբրեւ զմարախ, եւ ծարաւեսցի իբրեւ զջորեակ[10702]։
[10702] Այլք. Եւ ծանրասցի իբրեւ զջորեակ։
15 Այնտեղ կրակը կը լափի քեզ, սուրը կը սպանի քեզ, կ’ուտի քեզ ինչպէս մորեխը եւ կը ծանրանայ ինչպէս ջորեակը:
15 Հոն կրակը քեզ պիտի ուտէ, Սուրը քեզ պիտի կտրտէ, Ջորեակի պէս քեզ պիտի հատցնէ, ուստի Քեզ ջորեակի պէս շատցուր, Քեզ մարախի պէս շատցուր։
zohrab-1805▾ eastern-1994▾ western am▾
3:153:15 Там пожрет тебя огонь, посечет тебя меч, поест тебя как гусеница, хотя бы ты умножился как гусеница, умножился как саранча.
3:15 ἐκεῖ εκει there καταφάγεταί κατεσθιω consume; eat up σε σε.1 you πῦρ πυρ fire ἐξολεθρεύσει εξολοθρευω utterly ruin σε σε.1 you ῥομφαία ρομφαια broadsword καταφάγεταί κατεσθιω consume; eat up σε σε.1 you ὡς ως.1 as; how ἀκρίς ακρις locust; grasshopper καὶ και and; even βαρυνθήσῃ βαρυνω weighty; weigh down ὡς ως.1 as; how βροῦχος βρουχος locust
3:15 שָׁ֚ם ˈšām שָׁם there תֹּאכְלֵ֣ךְ tōḵᵊlˈēḵ אכל eat אֵ֔שׁ ʔˈēš אֵשׁ fire תַּכְרִיתֵ֣ךְ taḵrîṯˈēḵ כרת cut חֶ֔רֶב ḥˈerev חֶרֶב dagger תֹּאכְלֵ֖ךְ tōḵᵊlˌēḵ אכל eat כַּ ka כְּ as † הַ the יָּ֑לֶק yyˈāleq יֶלֶק locust הִתְכַּבֵּ֣ד hiṯkabbˈēḏ כבד be heavy כַּ ka כְּ as † הַ the יֶּ֔לֶק yyˈeleq יֶלֶק locust הִֽתְכַּבְּדִ֖י hˈiṯkabbᵊḏˌî כבד be heavy כָּ kā כְּ as † הַ the אַרְבֶּֽה׃ ʔarbˈeh אַרְבֶּה locust
3:15. ibi comedet te ignis peribis gladio devorabit te ut bruchus congregare ut bruchus multiplicare ut lucustaThere shall the fire devour thee: thou shalt perish by the sword, it shall devour thee like the bruchus: assemble together like the bruchus, make thyself many like the locust.
15. There shall the fire devour thee; the sword shall cut thee off, it shall devour thee like the cankerworm: make thyself many as the cankerworm, make thyself many as the locust.
3:15. There, fire will devour you. You will perish by the sword; it will devour you like the beetle. Gather together like the beetle. Multiply like the locust.
3:15. There shall the fire devour thee; the sword shall cut thee off, it shall eat thee up like the cankerworm: make thyself many as the cankerworm, make thyself many as the locusts.
There shall the fire devour thee; the sword shall cut thee off, it shall eat thee up like the cankerworm: make thyself many as the cankerworm, make thyself many as the locusts:

3:15 Там пожрет тебя огонь, посечет тебя меч, поест тебя как гусеница, хотя бы ты умножился как гусеница, умножился как саранча.
3:15
ἐκεῖ εκει there
καταφάγεταί κατεσθιω consume; eat up
σε σε.1 you
πῦρ πυρ fire
ἐξολεθρεύσει εξολοθρευω utterly ruin
σε σε.1 you
ῥομφαία ρομφαια broadsword
καταφάγεταί κατεσθιω consume; eat up
σε σε.1 you
ὡς ως.1 as; how
ἀκρίς ακρις locust; grasshopper
καὶ και and; even
βαρυνθήσῃ βαρυνω weighty; weigh down
ὡς ως.1 as; how
βροῦχος βρουχος locust
3:15
שָׁ֚ם ˈšām שָׁם there
תֹּאכְלֵ֣ךְ tōḵᵊlˈēḵ אכל eat
אֵ֔שׁ ʔˈēš אֵשׁ fire
תַּכְרִיתֵ֣ךְ taḵrîṯˈēḵ כרת cut
חֶ֔רֶב ḥˈerev חֶרֶב dagger
תֹּאכְלֵ֖ךְ tōḵᵊlˌēḵ אכל eat
כַּ ka כְּ as
הַ the
יָּ֑לֶק yyˈāleq יֶלֶק locust
הִתְכַּבֵּ֣ד hiṯkabbˈēḏ כבד be heavy
כַּ ka כְּ as
הַ the
יֶּ֔לֶק yyˈeleq יֶלֶק locust
הִֽתְכַּבְּדִ֖י hˈiṯkabbᵊḏˌî כבד be heavy
כָּ כְּ as
הַ the
אַרְבֶּֽה׃ ʔarbˈeh אַרְבֶּה locust
3:15. ibi comedet te ignis peribis gladio devorabit te ut bruchus congregare ut bruchus multiplicare ut lucusta
There shall the fire devour thee: thou shalt perish by the sword, it shall devour thee like the bruchus: assemble together like the bruchus, make thyself many like the locust.
3:15. There, fire will devour you. You will perish by the sword; it will devour you like the beetle. Gather together like the beetle. Multiply like the locust.
3:15. There shall the fire devour thee; the sword shall cut thee off, it shall eat thee up like the cankerworm: make thyself many as the cankerworm, make thyself many as the locusts.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
3:15: Make thyself many as the cankerworm - On the locusts, and their operations in their various states, see the notes on Joel 2 (note). The multitudes, successive swarms, and devastation occasioned by locusts, is one of the most expressive similes that could be used to point out the successive armies and all-destroying influences of the enemies of Nineveh. The account of these destroyers from Dr. Shaw, inserted Joel 2, will fully illustrate the verses where allusion is made to locusts.
Albert Barnes: Notes on the Bible - 1834
3:15: There - where thou didst fence thyself, and madest such manifold and toilsome preparation,
Shall the fire devour thee. - All is toil within. The fire of God's wrath falls and consumes at once. Mankind still, with mire and clay, build themselves Babels. "They go into clay," and become themselves earthly like the mire they steep themselves in. They make themselves strong, as though they thought "that their houses shall continue foRev_er" Psa 49:11, and say, "So, take thine ease eat, drink and be merry" Luk 12:19-20. God's wrath descends. "Thou fool, this night thy soul shall be required of thee. It shall eat thee up like the canker-worm." What in thee is strongest, shall be devoured with as much ease as the locust devours the tender grass. The judgments of God, not only overwhelm as a whole, but find cut each tender part, as the locust devours each single blade.
Make thyself many as the cankerworm - As though thou wouldest equal thyself in oppressive number to those instruments of the vengeance of God, gathering from all quarters armies to help thee; yea, though thou make thy whole self one oppressive multitude, yet it shall not avail thee. Nay, He saith, thou hast essayed to do it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:15: shall the: Nah 3:13, Nah 2:13; Zep 2:13
it: Joe 1:4, Joe 2:25
make thyself many as the locusts: Exo 10:13-15
Geneva 1599
3:15 There shall the fire devour thee; the sword shall cut thee off, it shall eat thee up like the (e) cankerworm: make thyself many as the cankerworm, make thyself many as the locusts.
(c) Signifying that God's judgments would suddenly destroy the Assyrians, as these vermin do with rain or change of weather.
John Gill
3:15 There shall the fire devour thee,.... In the strong holds, made ever so firm and secure; either the fire of divine wrath; or the fire of the enemy they should put into them; or the enemy himself, as Kimchi; and so the Targum,
"thither shall come upon thee people who are as strong as fire:''
the sword shall cut thee off; it shall eat thee up as the cankerworm: that is, the sword of the Medes and Chaldeans shall utterly destroy thee, as the cankerworm is destroyed by rain or fire; or rather, as that creature destroys all herbs, plants, and trees it falls upon, and makes clear riddance of them, so should it be with Nineveh:
make thyself many as the cankerworm; make thyself many as the locust; which go in swarms, innumerable, and make the air "heavy" in which they fly, and the earth on which they fall, as the word (y) signifies. The locust has one of its names, "arbah", in Hebrew, from the large numbers of them; so a multitude of men, and large armies, are often signified in Scripture to be like grasshoppers or locusts, for their numbers; see Judg 6:5. So Sithalces king of Thrace is represented (z) as swearing, while he was sacrificing, that he would assist the Athenians, having an army that would come like locusts, that is, in such numbers; for so the Greek scholiast on the place says the word used signifies a sort of locusts: the sense is, gather together as many soldiers, and as large an army, as can be obtained to meet the enemy, or cause him to break up the siege: and so we find (a) the king of Assyria did; for, perceiving his kingdom in great danger, he sent into all his provinces to raise soldiers, and prepare everything for the siege; but all to no purpose, which is here ironically suggested. The word in the Misnic language, as Kimchi observes, has the signification of sweeping; and some render it, "sweep as the locust" (b); which sweeps away and consumes the fruits of the earth; so sweep with the besom of destruction, as Jarchi, either their enemies, sarcastically spoken, or be thou swept by them.
(y) "aggravate", Montanus; "onerate", Tigurine version; "gravem effice te", Burkius. (z) Aristophan. in Acharnens. Act. 1. Scen. 1. (a) Diodor. Sicul. l. 2. p. 113. (b) So R. Sol. Urbin. Ohel Moed, fol. 39. 1.
John Wesley
3:15 There - In the very fortresses. Eat thee - As easily as the canker - worm eats the green herb. Many - They are innumerable; be thou so if thou canst; all will be to no purpose.
Robert Jamieson, A. R. Fausset and David Brown
3:15 There--in the very scene of thy great preparations for defense; and where thou now art so secure.
fire--even as at the former destruction; Sardanapalus (Pul?) perished with all his household in the conflagration of his palace, having in despair set it on fire, the traces of which are still remaining.
cankerworm--"the licking locust" [HENDERSON].
make thyself many as the locusts--"the swarming locusts" [HENDERSON]; that is, however "many" be thy forces, like those of "the swarming locusts," or the "licking locusts," yet the foe shall consume thee as the "licking locust" licks up all before it.
3:163:16: Բազմացուցեր զվաճառս քո իբրեւ զաստեղս երկնից. դիմեա՛ց ջորեակ՝ եւ թռեաւ,
16 Շատացրիր քո վաճառելիքը երկնքի աստղերի չափ, եկաւ ջորեակը, թռաւ,
16 Քու վաճառականներդ երկնքի աստղերէն աւելի շատցուցիր. Ջորեակը տարածեց իր թեւերը, ետքը թռաւ։
Բազմացուցեր զվաճառս քո իբրեւ զաստեղս երկնից. դիմեաց ջորեակ, եւ թռեաւ:

3:16: Բազմացուցեր զվաճառս քո իբրեւ զաստեղս երկնից. դիմեա՛ց ջորեակ՝ եւ թռեաւ,
16 Շատացրիր քո վաճառելիքը երկնքի աստղերի չափ, եկաւ ջորեակը, թռաւ,
16 Քու վաճառականներդ երկնքի աստղերէն աւելի շատցուցիր. Ջորեակը տարածեց իր թեւերը, ետքը թռաւ։
zohrab-1805▾ eastern-1994▾ western am▾
3:163:16 Купцов у тебя стало более, нежели звезд на небе; но эта саранча рассеется и улетит.
3:16 ἐπλήθυνας πληθυνω multiply τὰς ο the ἐμπορίας εμπορια business σου σου of you; your ὑπὲρ υπερ over; for τὰ ο the ἄστρα αστρον constellation τοῦ ο the οὐρανοῦ ουρανος sky; heaven βροῦχος βρουχος charge καὶ και and; even ἐξεπετάσθη εκπεταζω spread out
3:16 הִרְבֵּית֙ hirbêṯ רבה be many רֹֽכְלַ֔יִךְ rˈōḵᵊlˈayiḵ רכל trade מִ mi מִן from כֹּוכְבֵ֖י kkôḵᵊvˌê כֹּוכָב star הַ ha הַ the שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens יֶ֥לֶק yˌeleq יֶלֶק locust פָּשַׁ֖ט pāšˌaṭ פשׁט strip off וַ wa וְ and יָּעֹֽף׃ yyāʕˈōf עוף fly
3:16. plures fecisti negotiationes tuas quam stellae sunt caeli bruchus expansus est et avolavitThou hast multiplied thy merchandises above the stars of heaven: the bruchus hath spread himself and flown away.
16. Thou hast multiplied thy merchants above the stars of heaven: the cankerworm spoileth, and flieth away.
3:16. You have made more negotiations than there are stars in the sky. The beetle has spread out and flown away.
3:16. Thou hast multiplied thy merchants above the stars of heaven: the cankerworm spoileth, and flieth away.
Thou hast multiplied thy merchants above the stars of heaven: the cankerworm spoileth, and flieth away:

3:16 Купцов у тебя стало более, нежели звезд на небе; но эта саранча рассеется и улетит.
3:16
ἐπλήθυνας πληθυνω multiply
τὰς ο the
ἐμπορίας εμπορια business
σου σου of you; your
ὑπὲρ υπερ over; for
τὰ ο the
ἄστρα αστρον constellation
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
βροῦχος βρουχος charge
καὶ και and; even
ἐξεπετάσθη εκπεταζω spread out
3:16
הִרְבֵּית֙ hirbêṯ רבה be many
רֹֽכְלַ֔יִךְ rˈōḵᵊlˈayiḵ רכל trade
מִ mi מִן from
כֹּוכְבֵ֖י kkôḵᵊvˌê כֹּוכָב star
הַ ha הַ the
שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens
יֶ֥לֶק yˌeleq יֶלֶק locust
פָּשַׁ֖ט pāšˌaṭ פשׁט strip off
וַ wa וְ and
יָּעֹֽף׃ yyāʕˈōf עוף fly
3:16. plures fecisti negotiationes tuas quam stellae sunt caeli bruchus expansus est et avolavit
Thou hast multiplied thy merchandises above the stars of heaven: the bruchus hath spread himself and flown away.
3:16. You have made more negotiations than there are stars in the sky. The beetle has spread out and flown away.
3:16. Thou hast multiplied thy merchants above the stars of heaven: the cankerworm spoileth, and flieth away.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:16: Thou hast multiplied thy merchants - Like Tyre, this city was a famous resort for merchants; but the multitudes which were there previously to the siege, like the locusts, took the alarm, and fled away.
Albert Barnes: Notes on the Bible - 1834
3:16: Thou hast multiplied thy merchants above the stars of heaven - Not numerous only but glorious in the eyes of the world, and, as thou deemest, safe and inaccessible; yet in an instant all is gone.
The commerce of Nineveh was carried back to prehistoric times, since its rivers bound together the mountains of Armenia with the Persian gulf, and marked out the line, by which the distant members of the human family should supply each others' needs. "Semiramis" they say , "built other cities on the Euphrates and the Tigris, where she placed emporia for those who convey their goods from Media and Paraetacene. Being mighty rivers and passing through a populous country, they yield many advantages to those employed in commerce; so that the places by the river are full of wealthy emporia." The Phoenicians traced back their Assyrian commerce (and as it seems, truly) to those same prehistoric times, in which they alleged, that they themselves migrated from the Persian gulf. They commenced at once, they said , the long voyages, in which they transported the wares of Egypt and Assyria. The building of "Tadmor in the wilderness" Kg1 9:18 on the way to Tiphsach (Thapsacus) the utmost bound of Solomon's dominions (Kg1 5:4 Kg1 4:24), connected Palestine with that commerce.
The great route for couriers and for traffic, extending for 1, 500 or 1, 600 miles in later times, must have lain through Nineveh, since, although no mention is made of the city which had perished, the route lay across the two rivers , the greater and lesser Zab, of which the greater formed the Southern limit of Nineveh. Those two rivers led up to two mountain-passes which opened a way to Media and Agbatana; and pillars at the summit of the N. pass attest the use of this route over the Zagros chain about 700 b. c. . Yet a third and easier pass was used by Nineveh, as is evidenced by another monument, of a date as yet undetermined . Two other lines connected Nineveh with Syria and the West. Northern lines led doubtless to Lake Wan and the Black Sea . The lists of plunder or of tribute, carried off during the world-empire of Egypt, before it was displaced by Assyria, attest the extensive imports or manufactures of Nineveh ; the titles of "Assyrian nard, Assyrian amomum, Assyrian odors, myrrh, frankincense , involve its trade with the spice countries: domestic manufactures of hers apparently were purple or dark-blue cloaks, embroidery, brocades, and these conveyed in chests of cedar; her metallurgy was on principles recognized now; in one practical point of combining beauty with strength, she has even been copied .
A line of commerce, so marked out by nature in the history of nations, is not changed, unless some preferable line be discovered. Empires passed away, but, at the end of the 13th century a. d., trade and manufacture continued their accustomed course and habitation. The faith in Jesus had converted the ancient paganism; the heresy of Mohammedanism disputed with the faith for the souls of men; but the old material prosperity of the world held its way. Mankind still wanted the productions of each others' lands. The merchants of Nineveh were to be dispersed and were gone: itself and its remembrance were to be effaced from the earth, and it was so; in vain was a new Nineveh built by the Romans; that also disappeared; but so essential was its possession for the necessities of commerce, that Mosul, a large and populous town, arose over against its mounds, a city of the living over-against its buried glories; and, as our goods are known in China by the name of our great manufacturing capital, so a delicate manufacture imposed on the languages of Europe (Italian, Spanish, French, English, German) the name of Mosul .
Even early in this century, under a mild governor, an important commerce passed through Mosul, from India, Persia, Kurdistan, Syria, Natolia, Europe . And when European traffic took the line of the Isthmus ef Suez, the communication with Kurdistan still secured to it an important and exclusive commerce. The merchants of Nineveh were dispersed and gone. The commerce continued over-against its grave.
The cankerworm spoileth and fleeth away - Better, "the locust hath spread itself abroad (marauded) and is flown." The prophet gives, in three words, the whole history of Nineveh, its beginning and its end. He had before foretold its destruction, though it should be oppressive as the locust; he had spoken of its commercial wealth; he adds to this, that other source of its wealth, its despoiling warfares and their issue. The pagan conqueror rehearsed his victory, "I came, saw, conquered." The prophet goes further, as the issue of all human conquest, "I disappeared." The locust (Nineveh) spread itself abroad (the word is always used of an inroad for plunder , destroying and wasting, everywhere: it left the world a desert, and was gone. Ill-gotten wealth makes one poor, not rich. Truly they who traffic in this world, are more in number than they who, seeking treasure in heaven, shall shine as the stars foRev_er and ever. "For many are called, but few, are chosen." And when all the stars of light "shall abide and praise God Psa 148:3, these men, though multiplied like the locust, shall, like the locust, pass away, destroying and destroyed. They abide for a while in the chillness of this world; when the Sun of righteousness ariseth, they vanish. This is the very order of God's Providence. As truly as locusts, which in the cold and dew are chilled and stiffened, and cannot spread their wings, fly away when the sun is hot and are found no longer, so shalt thou be dispersed and thy place not anymore be known . It was an earnest of this, when the Assyrians, like locusts, had spread themselves around Jerusalem in a dark day of trouble and of rebuke and of blasphemy Isa 37:3, God was entreated and they were not. Midian came up like the grasshopper for multitude Jdg 6:4-5; Jdg 7:12. In the morning they had fled Jdg 7:21. What is the height of the sons of hen? or how do they spread themselves abroad?" At the longest, after a few years it is but as the locust spreads himself and flees away, no more to return.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:16: above: Gen 15:5, Gen 22:17; Neh 9:23; Jer 33:22
spoileth: or, spreadeth himself
John Gill
3:16 Thou hast multiplied thy merchants above the stars of heaven,.... A hyperbolical expression, setting forth the great number of merchants that were in Nineveh, and in the land of Assyria; who either were the natives of the place, or came thither for the sake of merchandise, which serve to enrich a nation, and therefore are encouraged to settle; and from whom, in a time of war, much benefit might be expected; being able to furnish with money, which is the sinews of war, as well as to give intelligence of the designs of foreign princes, they trading abroad:
the cankerworm spoileth, and flieth away; or "puts off" (c) its clothes, disrobes and changes its form; or breaks out with force, as the Septuagint, out of its former worm state, and appears a beautiful butterfly, and then flies away. The word is rendered a caterpillar, Ps 105:34 and what we translate "spoileth" is used of stripping, or putting off of clothes, 1Kings 19:24 and the sense may be, that though their merchants were multiplied above the stars of heaven, in which there may be an allusion to the increase of caterpillars, Nahum 3:15 yet, as the caterpillar drops its clothes, and flies away, so their merchants, through fear of the enemy, would depart in haste, or be suddenly stripped of their riches, which make themselves wings, and fly away, Prov 23:5. These merchants, at their beginning, might be low and mean, but, increasing, adorning, and enriching themselves in a time of peace, fled away in a time of war: or, "spreads itself" (d), and "flies away"; so these creatures spread themselves on the earth, and devour all they can, and then spread their wings, and are gone; suggesting that in like manner the merchants of Nineveh would serve them; get all they could by merchandise among them, and then betake themselves elsewhere and especially in a time of war, which is prejudicial to merchandise; and hence nothing was to be expected from them, or any dependence had upon them.
(c) "exspoliavit", De Dieu; "proprie est, exuere, vestem detrahere et exspoliare", De Dieu. (d) "Diffundit se", Munster, so the Targum; "effunditur", Cocceius.
John Wesley
3:16 The canker - worm spoileth - So these are like the canker - worms, which spoil wherever they come, and when no more is to be gotten, flee away.
Robert Jamieson, A. R. Fausset and David Brown
3:16 multiplied thy merchants-- (Ezek 27:23-24). Nineveh, by large canals, had easy access to Babylon; and it was one of the great routes for the people of the west and northwest to that city; lying on the Tigris it had access to the sea. The Phœnicians carried its wares everywhere. Hence its merchandise is so much spoken of.
the cankerworm spoileth, and fleeth away--that is, spoiled thy merchants. The "cankerworm," or licking locust, answers to the Medo-Babylonian invaders of Nineveh [G. V. SMITH]. CALVIN explains less probably, "Thy merchants spoiled many regions; but the same shall befall them as befalls locusts, they in a moment shall be scattered and flee away." MAURER, somewhat similarly, "The licking locust puts off (the envelope in which his wings had been folded), and teeth away" (Nahum 2:9; compare Joel 1:4). The Hebrew has ten different names for the locust, so destructive was it.
3:173:17: խաղաց իբրեւ զգրուիճ. եւ խառնիճաղանջն քո իբրեւ զմարախ մածեալ զցանգով յաւուր ցրտոյ. ծագեա՛ց արեւ՝ եւ խաղաց, եւ ոչ ծանեաւ զտեղի իւր։ Վա՛յ նոցա[10703]. [10703] Ոմանք. Յաւուրս ցրտոյ. ծագեաց արեւ, խաղաց՝ եւ ծանեաւ զտեղի իւր։
17 առաջ գնաց ինչպէս փոքրիկ մորեխը. եւ քո խառնամբոխը նման էր մորեխի, որ ցուրտ օրերին կպչում է ցանկապատին. ծագեց արեւը, գնաց եւ չիմացուեց նրա տեղը:
17 Քու թագակիրներդ մարախի պէս, Զօրավարներդ անթիւ մարախներու պէս են, Որոնք ցուրտ օրը ցանկերու վրայ կը հանգչին. Երբ արեւը ծագի՝ կը չուեն Ու անոնց ո՛ւր ըլլալը չի գիտցուիր։
[44]խաղաց իբրեւ զգրուիճ. եւ խառնիճաղանջն քո իբրեւ զմարախ`` մածեալ զցանգով յաւուր ցրտոյ. ծագեաց արեւ եւ [45]խաղաց, եւ ոչ ծանեաւ զտեղի իւր. վա՜յ նոցա:

3:17: խաղաց իբրեւ զգրուիճ. եւ խառնիճաղանջն քո իբրեւ զմարախ մածեալ զցանգով յաւուր ցրտոյ. ծագեա՛ց արեւ՝ եւ խաղաց, եւ ոչ ծանեաւ զտեղի իւր։ Վա՛յ նոցա[10703].
[10703] Ոմանք. Յաւուրս ցրտոյ. ծագեաց արեւ, խաղաց՝ եւ ծանեաւ զտեղի իւր։
17 առաջ գնաց ինչպէս փոքրիկ մորեխը. եւ քո խառնամբոխը նման էր մորեխի, որ ցուրտ օրերին կպչում է ցանկապատին. ծագեց արեւը, գնաց եւ չիմացուեց նրա տեղը:
17 Քու թագակիրներդ մարախի պէս, Զօրավարներդ անթիւ մարախներու պէս են, Որոնք ցուրտ օրը ցանկերու վրայ կը հանգչին. Երբ արեւը ծագի՝ կը չուեն Ու անոնց ո՛ւր ըլլալը չի գիտցուիր։
zohrab-1805▾ eastern-1994▾ western am▾
3:173:17 Князья твои как саранча, и военачальники твои как рои мошек, которые во время холода гнездятся в щелях {стен}, и когда взойдет солнце, то разлетаются, и не узнаешь места, где они были.
3:17 ἐξήλατο εξαλαομαι as; how ἀττέλεβος αττελεβος the σύμμικτός συμμικτος of you; your ὡς ως.1 as; how ἀκρὶς ακρις locust; grasshopper ἐπιβεβηκυῖα επιβαινω mount; step on ἐπὶ επι in; on φραγμὸν φραγμος fence; fencing ἐν εν in ἡμέραις ημερα day πάγους παγος crag ὁ ο the ἥλιος ηλιος sun ἀνέτειλεν ανατελλω spring up; rise καὶ και and; even ἀφήλατο αφαλλομαι and; even οὐκ ου not ἔγνω γινωσκω know τὸν ο the τόπον τοπος place; locality αὐτῆς αυτος he; him οὐαὶ ουαι woe αὐτοῖς αυτος he; him
3:17 מִנְּזָרַ֨יִךְ֙ minnᵊzārˈayiḵ מִנְּזָרִים guardsmen כָּֽ kˈā כְּ as † הַ the אַרְבֶּ֔ה ʔarbˈeh אַרְבֶּה locust וְ wᵊ וְ and טַפְסְרַ֖יִךְ ṭafsᵊrˌayiḵ טִפְסָר official כְּ kᵊ כְּ as גֹ֣וב ḡˈôv גֹּוב [uncertain] גֹּבָ֑י gōvˈāy גֹּבַי swarm הַֽ hˈa הַ the חֹונִ֤ים ḥônˈîm חנה encamp בַּ ba בְּ in † הַ the גְּדֵרֹות֙ ggᵊḏērôṯ גְּדֵרָה heap of stones בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day קָרָ֔ה qārˈā קָרָה cold שֶׁ֤מֶשׁ šˈemeš שֶׁמֶשׁ sun זָֽרְחָה֙ zˈārᵊḥā זרח flash up וְ wᵊ וְ and נֹודַ֔ד nôḏˈaḏ נדד flee וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not נֹודַ֥ע nôḏˌaʕ ידע know מְקֹומֹ֖ו mᵊqômˌô מָקֹום place אַיָּֽם׃ ʔayyˈām אֵי where
3:17. custodes tui quasi lucustae et parvuli tui quasi lucustae lucustarum quae considunt in sepibus in die frigoris sol ortus est et avolaverunt et non est cognitus locus earum ubi fuerintThy guards are like the locusts: and thy little ones like the locusts of locusts which swarm on the hedges in the day of cold: the sun arose, and they flew away, and their place was not known where they were.
17. Thy crowned are as the locusts, and thy marshals as the swarms of 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.
3:17. Your guardians are like locusts, and your little ones are like locusts among locusts, which alight on hedges on a cold day. The sun rose up, and they flew away, and there was no way to know the place where they had been.
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].
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:

3:17 Князья твои как саранча, и военачальники твои как рои мошек, которые во время холода гнездятся в щелях {стен}, и когда взойдет солнце, то разлетаются, и не узнаешь места, где они были.
3:17
ἐξήλατο εξαλαομαι as; how
ἀττέλεβος αττελεβος the
σύμμικτός συμμικτος of you; your
ὡς ως.1 as; how
ἀκρὶς ακρις locust; grasshopper
ἐπιβεβηκυῖα επιβαινω mount; step on
ἐπὶ επι in; on
φραγμὸν φραγμος fence; fencing
ἐν εν in
ἡμέραις ημερα day
πάγους παγος crag
ο the
ἥλιος ηλιος sun
ἀνέτειλεν ανατελλω spring up; rise
καὶ και and; even
ἀφήλατο αφαλλομαι and; even
οὐκ ου not
ἔγνω γινωσκω know
τὸν ο the
τόπον τοπος place; locality
αὐτῆς αυτος he; him
οὐαὶ ουαι woe
αὐτοῖς αυτος he; him
3:17
מִנְּזָרַ֨יִךְ֙ minnᵊzārˈayiḵ מִנְּזָרִים guardsmen
כָּֽ kˈā כְּ as
הַ the
אַרְבֶּ֔ה ʔarbˈeh אַרְבֶּה locust
וְ wᵊ וְ and
טַפְסְרַ֖יִךְ ṭafsᵊrˌayiḵ טִפְסָר official
כְּ kᵊ כְּ as
גֹ֣וב ḡˈôv גֹּוב [uncertain]
גֹּבָ֑י gōvˈāy גֹּבַי swarm
הַֽ hˈa הַ the
חֹונִ֤ים ḥônˈîm חנה encamp
בַּ ba בְּ in
הַ the
גְּדֵרֹות֙ ggᵊḏērôṯ גְּדֵרָה heap of stones
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
קָרָ֔ה qārˈā קָרָה cold
שֶׁ֤מֶשׁ šˈemeš שֶׁמֶשׁ sun
זָֽרְחָה֙ zˈārᵊḥā זרח flash up
וְ wᵊ וְ and
נֹודַ֔ד nôḏˈaḏ נדד flee
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
נֹודַ֥ע nôḏˌaʕ ידע know
מְקֹומֹ֖ו mᵊqômˌô מָקֹום place
אַיָּֽם׃ ʔayyˈām אֵי where
3:17. custodes tui quasi lucustae et parvuli tui quasi lucustae lucustarum quae considunt in sepibus in die frigoris sol ortus est et avolaverunt et non est cognitus locus earum ubi fuerint
Thy guards are like the locusts: and thy little ones like the locusts of locusts which swarm on the hedges in the day of cold: the sun arose, and they flew away, and their place was not known where they were.
3:17. Your guardians are like locusts, and your little ones are like locusts among locusts, which alight on hedges on a cold day. The sun rose up, and they flew away, and there was no way to know the place where they had been.
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].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:17: Thy crowned are as the locusts - Thou hast numerous princes and numerous commanders.
Which camp in the hedges in the cold day - The locusts are said to lie in shelter about the hedges of fertile spots when the weather is cold or during the night; but as soon as the sun shines out and is hot, they come out to their forage, or take to their wings.
Albert Barnes: Notes on the Bible - 1834
3:17: Thy crowned are as the locust, and thy captains as the great locusts - 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. 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.
One such Jeremiah Jer 51:27, 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 Nineveh's 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."
One and all; all as one. As at God's 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; 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; the wind passes over him and he is not, and his place knows him no more Psa 103:16. 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.
Where they are - So Zechariah asks, "Your fathers, where are they?" Zech. 1. 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:17: Rev 9:7
John Gill
3:17 Thy crowned men are as the locusts,.... 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 Rev_ 9:7 "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, of the shining locust, shining like gold:
and thy captains as the great grasshoppers; 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:
which camp in the hedges in the cold day; 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:
but when the sun ariseth they flee away, and their place is not known where they are; 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.
(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.
John Wesley
3:17 Thy crowned - Thy confederate kings and princes. Captains - Commanders and officers are for number, like locusts and grasshoppers; but 'tis all for shew, not for help. In the cool day - While the season suits them. The sun - When trouble, war, and danger, like the parching sun, scald them. Is not known - Thou shalt never know where to find them.
Robert Jamieson, A. R. Fausset and David Brown
3:17 Thy crowned--Thy princes (Rev_ 9:7). The king's nobles and officers wore the tiara, as well as the king; hence they are called here "thy crowned ones."
as the locusts--as many as the swarming locusts.
thy captains--Tiphsar, an Assyrian word; found also in Jer 51:27, meaning satraps [MICHAELIS]; or rather, "military leaders" [MAURER]. The last syllable, sar means a "prince," and is found in Belshaz-zar, Nabopolas-sar, Nebuchadnez-zar.
as the great grasshoppers--literally, "as the locust of locusts," that is, the largest locust. MAURER translates, "as many as locusts upon locusts," that is, swarms of locusts. Hebrew idiom favors English Version.
in the hedges in the cold--Cold deprives the locust of the power of flight; so they alight in cold weather and at night, but when warmed by the sun soon "flee away." So shall the Assyrian multitudes suddenly disappear, not leaving a trace behind (compare PLINY, Natural History, 11.29).
3:183:18: նիրհեցին հովիւք քո. թագաւորն Ասորեստանեայց կոտորեաց զզօրս քո. չուեաց ազգ քո ՚ի լերինս, եւ ո՛չ ոք էր որ մնայր[10704]։ [10704] Օրինակ մի. Չուեաց աղխք քո։
18 Վա՜յ նրանց. քո հովիւները ննջեցին, Ասորեստանի թագաւորը կոտորեց քո զօրքերը, քո ժողովուրդը չուեց լեռները, չկար մէկը, որ մնար:
18 Քու հովիւներդ կը քնանան, ո՛վ Ասորեստանի թագաւոր, Քու ազնուականներդ կը պառկին,քու ժողովուրդդ լեռներու վրայ ցրուեցան Ու մէկը չկայ որ զանոնք հաւաքէ։
Նիրհեցին հովիւք քո. թագաւորն Ասորեստանեայց կոտորեաց զզօրս քո. չուեաց ազգ քո ի լերինս, եւ ոչ ոք էր որ մնայր:

3:18: նիրհեցին հովիւք քո. թագաւորն Ասորեստանեայց կոտորեաց զզօրս քո. չուեաց ազգ քո ՚ի լերինս, եւ ո՛չ ոք էր որ մնայր[10704]։
[10704] Օրինակ մի. Չուեաց աղխք քո։
18 Վա՜յ նրանց. քո հովիւները ննջեցին, Ասորեստանի թագաւորը կոտորեց քո զօրքերը, քո ժողովուրդը չուեց լեռները, չկար մէկը, որ մնար:
18 Քու հովիւներդ կը քնանան, ո՛վ Ասորեստանի թագաւոր, Քու ազնուականներդ կը պառկին,քու ժողովուրդդ լեռներու վրայ ցրուեցան Ու մէկը չկայ որ զանոնք հաւաքէ։
zohrab-1805▾ eastern-1994▾ western am▾
3:183:18 Спят пастыри твои, царь Ассирийский, покоятся вельможи твои; народ твой рассеялся по горам, и некому собрать его.
3:18 ἐνύσταξαν νυσταζω nod off οἱ ο the ποιμένες ποιμην shepherd σου σου of you; your βασιλεὺς βασιλευς monarch; king Ἀσσύριος ασσυριος the δυνάστας δυναστης dynasty; dynast σου σου of you; your ἀπῆρεν απαιρω remove; take away ὁ ο the λαός λαος populace; population σου σου of you; your ἐπὶ επι in; on τὰ ο the ὄρη ορος mountain; mount καὶ και and; even οὐκ ου not ἦν ειμι be ὁ ο the ἐκδεχόμενος εκδεχομαι wait; receive
3:18 נָמ֤וּ nāmˈû נום slumber רֹעֶ֨יךָ֙ rōʕˈeʸḵā רעה pasture מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur יִשְׁכְּנ֖וּ yiškᵊnˌû שׁכן dwell אַדִּירֶ֑יךָ ʔaddîrˈeʸḵā אַדִּיר mighty נָפֹ֧שׁוּ nāfˈōšû פושׁ paw the ground עַמְּךָ֛ ʕammᵊḵˈā עַם people עַל־ ʕal- עַל upon הֶ he הַ the הָרִ֖ים hārˌîm הַר mountain וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] מְקַבֵּֽץ׃ mᵊqabbˈēṣ קבץ collect
3:18. dormitaverunt pastores tui rex Assur sepelientur principes tui latitavit populus tuus in montibus et non est qui congregetThy shepherds have slumbered, O king of Assyria, thy princes shall be buried: thy people are hid in the mountains, and there is none to gather them.
18. Thy shepherds slumber, O king of Assyria: thy worthies are at rest: thy people are scattered upon the mountains, and there is none to gather them.
3:18. Your shepherds have become drowsy, king Assur. Your princes will be buried. Your people have remained hidden in the mountains, and there is no one to gather them.
3:18. Thy shepherds slumber, O king of Assyria: thy nobles shall dwell [in the dust]: thy people is scattered upon the mountains, and no man gathereth [them].
Thy shepherds slumber, O king of Assyria: thy nobles shall dwell [in the dust]: thy people is scattered upon the mountains, and no man gathereth:

3:18 Спят пастыри твои, царь Ассирийский, покоятся вельможи твои; народ твой рассеялся по горам, и некому собрать его.
3:18
ἐνύσταξαν νυσταζω nod off
οἱ ο the
ποιμένες ποιμην shepherd
σου σου of you; your
βασιλεὺς βασιλευς monarch; king
Ἀσσύριος ασσυριος the
δυνάστας δυναστης dynasty; dynast
σου σου of you; your
ἀπῆρεν απαιρω remove; take away
ο the
λαός λαος populace; population
σου σου of you; your
ἐπὶ επι in; on
τὰ ο the
ὄρη ορος mountain; mount
καὶ και and; even
οὐκ ου not
ἦν ειμι be
ο the
ἐκδεχόμενος εκδεχομαι wait; receive
3:18
נָמ֤וּ nāmˈû נום slumber
רֹעֶ֨יךָ֙ rōʕˈeʸḵā רעה pasture
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur
יִשְׁכְּנ֖וּ yiškᵊnˌû שׁכן dwell
אַדִּירֶ֑יךָ ʔaddîrˈeʸḵā אַדִּיר mighty
נָפֹ֧שׁוּ nāfˈōšû פושׁ paw the ground
עַמְּךָ֛ ʕammᵊḵˈā עַם people
עַל־ ʕal- עַל upon
הֶ he הַ the
הָרִ֖ים hārˌîm הַר mountain
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
מְקַבֵּֽץ׃ mᵊqabbˈēṣ קבץ collect
3:18. dormitaverunt pastores tui rex Assur sepelientur principes tui latitavit populus tuus in montibus et non est qui congreget
Thy shepherds have slumbered, O king of Assyria, thy princes shall be buried: thy people are hid in the mountains, and there is none to gather them.
3:18. Your shepherds have become drowsy, king Assur. Your princes will be buried. Your people have remained hidden in the mountains, and there is no one to gather them.
3:18. Thy shepherds slumber, O king of Assyria: thy nobles shall dwell [in the dust]: thy people is scattered upon the mountains, and no man gathereth [them].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19. Оканчивая вещания своего пророческого "бремени" на Ниневию, пророк еще раз возвращается к мысли о неизбежном, по суду Божию, роковом конце Ниневии. Обращаясь в лице царя ассирийского ко всему гордому Ассуру, пророк возвещает ему грядущий мертвенный покой на его территории, именно: беспробудный вечный сон смерти ожидает всех представителей, вождей и начальников ассирийского народа, имеющих пасть от вражья меча в самой первой схватке с неприятелем; воины, оставшись без вождей, побегут, а вслед за войском побегут и рассеются по горам, как овцы без пастыря, и все жители Ассирии (ср. 3: Цар ХХII:17; Зах ХIII:7; Иез ХXXIV:6). С тем вместе совершенно прекратится и политическое бытие могущественной всемирной ассирийской державы. И это падение Ниневии вместе с гибелью всего государства, несмотря на весь свой трагизм, вызовет у окружающих народов не скорбь, сострадание и сожаление, а изумленную радость и чувство глубокого удовлетворения по поводу погибели жестокой властительницы мира - Ниневии, не принесшей им ничего, кроме великого зла и вреда. "Припоминая бедствия, какие терпели от тебя, обрадуются, что и ты терпишь тоже, и будут рукоплескать" (блаж. Феодорит, с. 20).

Грозное пророчество Наума о судьбе Ниневии со всею точностью исполнилось в разрушении Ниневии, а с нею всей Ассирии, соединенными силами мидян и вавилонян. Краткое, но точное свидетельство об этом важном мировом событии читается в книге Товита (XIV:15); свидетельство это подтверждается сличением аналогичных свидетельств классических писателей - Геродота, Абидена, Александра Полигистора, Ктезия, особенно же - данными открытой в 1894: году надписи Набонида, где указана и хронологическая дата разрушения Ниневии и гибели Ассирии - 607:-й или 606-й год до Р. X, - дата, которую в настоящее время можно признать общепринятою в науке, (Ср. у Симашкевича, с. 324-341; у проф. Н. М. Дроздова, О происхождении книги Товита Киев. 1901, с. 515-527; ср. Толков. Библия, т. III, с. 691-692).
Adam Clarke: Commentary on the Bible - 1831
3:18: Thy shepherds slumber - That is, the rulers and tributary princes, who, as Herodotus informs us, deserted Nineveh in the day of her distress, and came not forward to her succor.
Diodorus Siculus says, lib. ii., when the enemy shut up the king in the city, many nations revolted, each going over to the besiegers, for the sake of their liberty; that the king despatched messengers to all his subjects, requiring power from them to succor him; and that he thought himself able to endure the siege, and remained in expectation of armies which were to be raised throughout his empire, relying on the oracle that the city would not be taken till the river became its enemy. See the note on Nah 2:6.
Albert Barnes: Notes on the Bible - 1834
3:18: Thy shepherds - that is, they who should counsel for the people's good and feed it, and "keep watch over their flocks by night," but are now like their master, the "King of Assyria," are his shepherds not the shepherds of the people whom they care not for; these slumber, at once through listlessness and excess, and now have fallen asleep in death, as the Psalmist says, "They have slept their sleep" Psa 76:6. The prophet speaks of the future, as already past in effect, as it was in the will of God. All "the shepherds of the people" , all who could shepherd them, or hold them to together, themselves sleep "the sleep of death;" their mighty men dwelt in that abiding-place, where they shall not move or rise, the grave; and so as Micaiah, in the vision predictive of Ahab's death, "saw all Israel scattered on the hills, as sheep that have not a shepherd" Kg1 22:17, so the people of the Assyrian monarch shall be "scattered on the mountains," shepherdless, and that irretrievably; no man gathers them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:18: Thy shepherds: That is, the rulers and tributary princes, who, as Herodotus informs us, deserted Nineveh in the day of her distress, and came not to her succour. Diodorus also says, that when the enemy shut up the king in the city, many nations Rev_olted; each going over to the besiegers for the sake of their liberty; that the king despatched messengers to all his subjects, requiring power from them to succour him, and that he thought himself able to endure the siege, and remained in expectation of armies which were to be raised throughout his empire, relying on the oracle, that the city would not be taken till the river became its enemy. Nah 2:6; Exo 15:16; Psa 76:5, Psa 76:6; Isa 56:9, Isa 56:10; Jer 51:39, Jer 51:57
O King: Jer 50:18; Ezek. 31:3-18, Eze 32:22, Eze 32:23
nobles: or, valiant ones, Isa 47:1; Rev 6:15
thy people: Kg1 22:17; Isa 13:14
Carl Friedrich Keil and Franz Delitzsch
3:18
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 Ps 76:6, the sleep of death (cf. Ps 13:4; Jer 51:39, Jer 51:57 : Theodoret, Hesselb., Str., and others). Shâkhan, a synonym of shâkhabh, to have lain down, to lie quietly (Judg 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. Num 27:17; 3Kings 22:17; Zech 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. Lev 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., Ps 60:4; Lam 2:11). נחלה מכּתך, i.e., dangerously bad, incurable is the stroke which has fallen upon thee (cf. Jer 10:19; Jer 14:17; Jer 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. Ps 47:2; Is 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 (2Chron 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 4Kings 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 (4Kings 24:1 and 4Kings 24:7; Jer 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 4Kings 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.
Geneva 1599
3:18 Thy (f) shepherds slumber, O king of Assyria: thy nobles shall dwell [in the dust]: thy people is scattered upon the mountains, and no man gathereth [them].
(f) Your princes and counsellors.
John Gill
3:18 Thy shepherds slumber, O king of Assyria,.... Who this king of Assyria was is not easy to say; some think Esarhaddon, who is the last of the kings of Assyria the Scriptures speak of; according to Diodorus Siculus (n), Sardanapalus was the last of these kings, and in him the Assyrian monarchy ended; though, according to Alexander Polyhistor (o), Saracus, perhaps the Chyniladanus of Ptolemy, was king when Nineveh was destroyed: it is very likely that Sardanapalus and Saracus design the same person, though set at a great distance by historians; since the same things are said of the one as of the other; particularly that, when they saw their danger, they burnt themselves and theirs in the royal palace at Nineveh; nor is it probable that the same city with the empire should be destroyed and subverted twice by the same people, the Medes and Babylonians, uniting together; and it is remarkable that the double destruction of this city and empire is related by different historians; and those that speak of the one say nothing of the other: but this king, be he who he will, his case was very bad, his "shepherds slumbered"; his ministers of state, his counsellors, subordinate magistrates in provinces and cities, and particularly in Nineveh; his generals and officers in his army were careless and negligent of their duty, and gave themselves up to sloth and ease; and which also was his own character, as historians agree in; or they were dead, slumbering in their graves, and so could be of no service to him:
thy nobles shall dwell in the dust; be brought very low, into a very mean and abject condition; their honour shall be laid in the dust, and they be trampled upon by everyone: or, "they shall sleep" (p); that is, die, and be buried, as the Vulgate Latin renders it: or, "shall dwell in silence", as others (q); have their habitation in the silent grave, being cut off by the enemy; so that this prince would have none of his mighty men to trust in, but see himself stripped of all his vain confidences:
thy people is scattered upon the mountains, and no man gathereth them; like sheep without a shepherd, which being frightened by beasts of prey, run here and there, and there is none to get them together, and bring them back again; so the subjects of this king, being terrified at the approach of the Medes and Babylonians, forsook their cities, and fled to the mountains; where they were scattered about, having no leader and commander to gather them together, and put them in regular order to face and oppose the enemy. So the Targum interprets it
"the people of thine armies.''
(n) Bibliothec. l. 2. p. 109, 115. (o) Apud Syncell. p. 210. (p) "dormiunt", Piscator; so Ben Melech interprets it, "the rest of death." (q) "Habitarunt in silentio", Buxtorf, Drusius.
John Wesley
3:18 Thy shepherds - Thy rulers and counsellors. Slumber - Are remiss, heartless, or dead. No man gathereth - No one will concern himself to preserve thy dispersed ones.
Robert Jamieson, A. R. Fausset and David Brown
3:18 Thy shepherds--that is, Thy leaders.
slumber--are carelessly secure [MAURER]. Rather, "lie in death's sleep, having been slain" [JEROME] (Ex 15:16; Ps 76:6).
shall dwell in the dust-- (Ps 7:5; Ps 94:17).
thy people is scattered--the necessary consequence of their leaders being laid low (3Kings 22:17).
3:193:19: Թարախեցա՛ն վէրք քո, եւ չի՛ք բժշկութիւն բեկման քում. ամենեքին որ լուան զգոյժ քո՝ ծա՛փս հարցեն ՚ի վերայ բեկման քոյ. քանզի յո՞յր վերայ ո՛չ չոգաւ չարութիւն քո հանապազ[10705]։[10705] Ոմանք. Ծափս հարցեն ՚ի վերայ քո։
19 Թարախակալուեցին քո վէրքերը, եւ քո անկումը բուժում չունի. բոլոր նրանք, ովքեր լսեցին քո գոյժը, ծափ կը զարնեն քեզ համար, քանի որ ո՞ւմ վրայ չեկաւ քո չարութիւնը մշտապէս:
19 Քու կոտրուածքիդ ճար չկայ, Քու վէրքդ անդարմանելի է. Ամէն անոնք որ քու լուրդ կը լսեն՝ քեզի համար ծափ կը զարնեն, Քանզի քու չարութիւնդ որո՞ւ վրայ եկած չէ։
Թարախեցան վէրք քո, եւ չիք բժշկութիւն բեկման քում``. ամենեքին որ լուան զգոյժ քո` ծափս հարցեն ի վերայ քո. քանզի յո՞յր վերայ ոչ չոգաւ չարութիւն քո հանապազ:

3:19: Թարախեցա՛ն վէրք քո, եւ չի՛ք բժշկութիւն բեկման քում. ամենեքին որ լուան զգոյժ քո՝ ծա՛փս հարցեն ՚ի վերայ բեկման քոյ. քանզի յո՞յր վերայ ո՛չ չոգաւ չարութիւն քո հանապազ[10705]։
[10705] Ոմանք. Ծափս հարցեն ՚ի վերայ քո։
19 Թարախակալուեցին քո վէրքերը, եւ քո անկումը բուժում չունի. բոլոր նրանք, ովքեր լսեցին քո գոյժը, ծափ կը զարնեն քեզ համար, քանի որ ո՞ւմ վրայ չեկաւ քո չարութիւնը մշտապէս:
19 Քու կոտրուածքիդ ճար չկայ, Քու վէրքդ անդարմանելի է. Ամէն անոնք որ քու լուրդ կը լսեն՝ քեզի համար ծափ կը զարնեն, Քանզի քու չարութիւնդ որո՞ւ վրայ եկած չէ։
zohrab-1805▾ eastern-1994▾ western am▾
3:193:19 Нет врачевства для раны твоей, болезненна язва твоя. Все, услышавшие весть о тебе, будут рукоплескать о тебе, ибо на кого не простиралась беспрестанно злоба твоя?
3:19 οὐκ ου not ἔστιν ειμι be ἴασις ιασις healing τῇ ο the συντριβῇ συντριβη of you; your ἐφλέγμανεν φλεγμαινω the πληγή πληγη plague; stroke σου σου of you; your πάντες πας all; every οἱ ο the ἀκούοντες ακουω hear τὴν ο the ἀγγελίαν αγγελια message σου σου of you; your κροτήσουσιν κροτεω hand ἐπὶ επι in; on σέ σε.1 you διότι διοτι because; that ἐπὶ επι in; on τίνα τις.1 who?; what? οὐκ ου not ἐπῆλθεν επερχομαι come on / against ἡ ο the κακία κακια badness; vice σου σου of you; your διὰ δια through; because of παντός πας all; every
3:19 אֵין־ ʔên- אַיִן [NEG] כֵּהָ֣ה kēhˈā כֵּהָה effacement לְ lᵊ לְ to שִׁבְרֶ֔ךָ šivrˈeḵā שֶׁבֶר breaking נַחְלָ֖ה naḥlˌā חלה become weak מַכָּתֶ֑ךָ makkāṯˈeḵā מַכָּה blow כֹּ֣ל׀ kˈōl כֹּל whole שֹׁמְעֵ֣י šōmᵊʕˈê שׁמע hear שִׁמְעֲךָ֗ šimʕᵃḵˈā שֵׁמַע hearsay תָּ֤קְעוּ tˈāqᵊʕû תקע blow כַף֙ ḵˌaf כַּף palm עָלֶ֔יךָ ʕālˈeʸḵā עַל upon כִּ֗י kˈî כִּי that עַל־ ʕal- עַל upon מִ֛י mˈî מִי who לֹֽא־ lˈō- לֹא not עָבְרָ֥ה ʕāvᵊrˌā עבר pass רָעָתְךָ֖ rāʕāṯᵊḵˌā רָעָה evil תָּמִֽיד׃ tāmˈîḏ תָּמִיד continuity
3:19. non est obscura contritio tua pessima est plaga tua omnes qui audierunt auditionem tuam conpresserunt manum super te quia super quem non transiit malitia tua semperThy destruction is not hidden, thy wound is grievous: all that have heard the fame of thee, have clapped their hands over thee: for upon whom hath not thy wickedness passed continually?
19. There is no assuaging of thy hurt; thy wound is grievous: all that hear the bruit of thee clap the hands over thee; for upon whom hath not thy wickedness passed continually?
3:19. Your destruction is not hidden; your wound is grievous. All who have heard of your fame have clenched their hands over you, because over whom has your wickedness not trampled continually?
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?
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:

3:19 Нет врачевства для раны твоей, болезненна язва твоя. Все, услышавшие весть о тебе, будут рукоплескать о тебе, ибо на кого не простиралась беспрестанно злоба твоя?
3:19
οὐκ ου not
ἔστιν ειμι be
ἴασις ιασις healing
τῇ ο the
συντριβῇ συντριβη of you; your
ἐφλέγμανεν φλεγμαινω the
πληγή πληγη plague; stroke
σου σου of you; your
πάντες πας all; every
οἱ ο the
ἀκούοντες ακουω hear
τὴν ο the
ἀγγελίαν αγγελια message
σου σου of you; your
κροτήσουσιν κροτεω hand
ἐπὶ επι in; on
σέ σε.1 you
διότι διοτι because; that
ἐπὶ επι in; on
τίνα τις.1 who?; what?
οὐκ ου not
ἐπῆλθεν επερχομαι come on / against
ο the
κακία κακια badness; vice
σου σου of you; your
διὰ δια through; because of
παντός πας all; every
3:19
אֵין־ ʔên- אַיִן [NEG]
כֵּהָ֣ה kēhˈā כֵּהָה effacement
לְ lᵊ לְ to
שִׁבְרֶ֔ךָ šivrˈeḵā שֶׁבֶר breaking
נַחְלָ֖ה naḥlˌā חלה become weak
מַכָּתֶ֑ךָ makkāṯˈeḵā מַכָּה blow
כֹּ֣ל׀ kˈōl כֹּל whole
שֹׁמְעֵ֣י šōmᵊʕˈê שׁמע hear
שִׁמְעֲךָ֗ šimʕᵃḵˈā שֵׁמַע hearsay
תָּ֤קְעוּ tˈāqᵊʕû תקע blow
כַף֙ ḵˌaf כַּף palm
עָלֶ֔יךָ ʕālˈeʸḵā עַל upon
כִּ֗י kˈî כִּי that
עַל־ ʕal- עַל upon
מִ֛י mˈî מִי who
לֹֽא־ lˈō- לֹא not
עָבְרָ֥ה ʕāvᵊrˌā עבר pass
רָעָתְךָ֖ rāʕāṯᵊḵˌā רָעָה evil
תָּמִֽיד׃ tāmˈîḏ תָּמִיד continuity
3:19. non est obscura contritio tua pessima est plaga tua omnes qui audierunt auditionem tuam conpresserunt manum super te quia super quem non transiit malitia tua semper
Thy destruction is not hidden, thy wound is grievous: all that have heard the fame of thee, have clapped their hands over thee: for upon whom hath not thy wickedness passed continually?
3:19. Your destruction is not hidden; your wound is grievous. All who have heard of your fame have clenched their hands over you, because over whom has your wickedness not trampled continually?
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?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:19: There is no healing of thy bruise - Thou shalt never be rebuilt.
All that hear the bruit of thee - The report or account.
Shall clap the hands - Shall exult in thy downfall.
For upon whom hath not thy wickedness passed - Thou hast been a universal oppressor, and therefore all nations rejoice at thy fall and utter desolation.
Bp. Newton makes some good remarks on the fall and total ruin of Nineveh.
"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 one thousand five hundred towers, of two hundred 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 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 that 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 Euphrates. Bochart has shown that Herodotus, Diodorus Siculus, and Ammianus Marcellinus, all three speak differently of it; sometimes as if situated on the Euphrates, sometimes as if on the Tigris; to reconcile whom he supposes that there were two Ninevehs; and Sir 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 that cannot be decided.
"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 great extent, which are said to be those of Nineveh.
"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. Even the ruins of old Nineveh, as we may say, have been long ago ruined and destroyed; such an utter end hath been made of it, and such is the truth of the Divine predictions!
"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.' I presume we should look upon such a prophet as a madman, and show 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 there is no objecting the instability of 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 enemies 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 prophecy 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 Lord hath spoken; verily, there is a God who judgeth the earth?"' - See Bp. Newton, vol. i., dissert. 9.
Albert Barnes: Notes on the Bible - 1834
3:19: 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 Lev 21:19, and the shattering of a state, which God can heal Psa 60:4; Isa 30:26, or which may be great, incurable Jer 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" Isa 14:7.
It is not without meaning, that having throughout the prophecy addressed Nineveh (in the feminine), now, in the close Nah 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' Mat 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' Rev 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 Joh 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" Rom 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 foRev_er and ever. Amen.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:19: no: Jer 30:13-15, Jer 46:11; Eze 30:21, Eze 30:22; Mic 1:9; Zep 2:13-15
healing: Heb. wrinkling
the bruit: Jer 10:22
shall: Job 27:23; Isa 14:8-21; Lam 2:15; Eze 25:6; Rev 18:20
upon: Nah 2:11, Nah 2:12; Isa 10:6-14, Isa 37:18; Rev 13:7, Rev 17:2, Rev 18:2, Rev 18:3
Next: Habakkuk Chapter 1
Geneva 1599
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 (g) whom hath not thy wickedness passed continually?
(g) Meaning that the Assyrians had done hurt to all people.
John Gill
3:19 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.
John Wesley
3:19 Shall clap the hands - Insulting and rejoicing. Thy wickedness - Thy tyranny, pride, oppression and cruelty; treading down and trampling upon them.
Robert Jamieson, A. R. Fausset and David Brown
3:19 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.