Nahum 3:14
Verse
Context
Judgment on Nineveh
13Look at your troops— they are like your women! The gates of your land are wide open to your enemies; fire consumes their bars. 14Draw your water for the siege; strengthen your fortresses. Work the clay and tread the mortar; repair the brick kiln! 15There the fire will devour you; the sword will cut you down and consume you like a young locust. Make yourself many like the young locust; make yourself many like the swarming locust!
Summary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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. - Nah 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! Nah 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? Nah 3:16. Thou hast made thy merchants more than the star so heaven; the licker enters to plunder, and flies away. Nah 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 Kg2 12:8, Kg2 12:13). This is then depicted still more fully. Tı̄t and chōmer are used synonymously here, as in Isa 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 (Isa 10:6, compared with Mic 7:10). החזיק, to make firm, or strong, applied to the restoration of buildings in Neh 5:16 and Eze 27:9, Eze 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 Joe 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 Nah 2:10 (cf. כּבד in Gen 13:2; Exo 8:20, etc.). The comparison to a swarm of locusts is carried still further in Nah 3:16 and Nah 3:17, and that so that Nah 3:16 explains the תּאכלך כּיּלק in Nah 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; Ch1 14:9 and Ch1 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 Joe 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 Nah 3:17 the last two clauses of Nah 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 Exo 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 Deu 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 Amo 7:1; and on the repetition of the same word to express the idea of the superlative, see the comm. on Kg2 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. Psa 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.
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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.
Tyndale Open Study Notes
3:14 Get ready . . . Strengthen: Nahum used sarcasm to stress that no amount of preparation would make the Assyrians able to withstand God’s wrath (note also the sarcastic tone of 2:11-13).
Nahum 3:14
Judgment on Nineveh
13Look at your troops— they are like your women! The gates of your land are wide open to your enemies; fire consumes their bars. 14Draw your water for the siege; strengthen your fortresses. Work the clay and tread the mortar; repair the brick kiln! 15There the fire will devour you; the sword will cut you down and consume you like a young locust. Make yourself many like the young locust; make yourself many like the swarming locust!
- Scripture
- Sermons
- Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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. - Nah 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! Nah 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? Nah 3:16. Thou hast made thy merchants more than the star so heaven; the licker enters to plunder, and flies away. Nah 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 Kg2 12:8, Kg2 12:13). This is then depicted still more fully. Tı̄t and chōmer are used synonymously here, as in Isa 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 (Isa 10:6, compared with Mic 7:10). החזיק, to make firm, or strong, applied to the restoration of buildings in Neh 5:16 and Eze 27:9, Eze 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 Joe 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 Nah 2:10 (cf. כּבד in Gen 13:2; Exo 8:20, etc.). The comparison to a swarm of locusts is carried still further in Nah 3:16 and Nah 3:17, and that so that Nah 3:16 explains the תּאכלך כּיּלק in Nah 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; Ch1 14:9 and Ch1 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 Joe 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 Nah 3:17 the last two clauses of Nah 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 Exo 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 Deu 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 Amo 7:1; and on the repetition of the same word to express the idea of the superlative, see the comm. on Kg2 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. Psa 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.
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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.
Tyndale Open Study Notes
3:14 Get ready . . . Strengthen: Nahum used sarcasm to stress that no amount of preparation would make the Assyrians able to withstand God’s wrath (note also the sarcastic tone of 2:11-13).