The shield of his mighty men is made red. The valiant men are in scarlet. The chariots flash with steel in the day of his preparation, and the pine spears are brandished.
Parallel Translations
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The shield of his mighty men is made red. The valiant men are in scarlet. The chariots flash with steel in the day of his preparation, and the pine spears are brandished.
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The shield of his mighty men is made red, the valiant men are in scarlet: the chariots shall be with flaming torches in the day of his preparation, and the fir trees shall be terribly shaken.
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(2-4) The shield of his mighty men is made red, the valiant men are in scarlet; the chariots are fire of steel in the day of his preparation, and the cypress spears are made to quiver.
Cross-references (8)
Passages linked to Nahum 2:3 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Ezekiel 23:14-15 “She increased her prostitution; for she saw men portrayed on the wall, the images of the Chaldeans portrayed with red, dressed with belts on their waists, with flowing turbans on their heads, all of them looking like princes, after the likeness of the Babylonians in Chaldea, the land of their birth.
- Isaiah 63:1-3 Who is this who comes from Edom, with dyed garments from Bozrah? Who is this who is glorious in his clothing, marching in the greatness of his strength? “It is I who speak in righteousness, mighty to save.” Why is your clothing red, and your garments like him who treads in the wine vat? “I have trodden the wine press alone. Of the peoples, no one was with me. Yes, I trod them in my anger and trampled them in my wrath. Their lifeblood is sprinkled on my garments, and I have stained all my clothing.
- Isaiah 14:8 Yes, the cypress trees rejoice with you, with the cedars of Lebanon, saying, “Since you are humbled, no lumberjack has come up against us.”
- Zechariah 1:8 “I had a vision in the night, and behold, a man riding on a red horse, and he stood among the myrtle trees that were in a ravine; and behind him there were red, brown, and white horses.
- Zechariah 6:2 In the first chariot were red horses; in the second chariot black horses;
- Zechariah 11:2 Wail, cypress tree, for the cedar has fallen, because the stately ones are destroyed. Wail, you oaks of Bashan, for the strong forest has come down.
- Revelation 6:4 Another came out: a red horse. To him who sat on it was given power to take peace from the earth, and that they should kill one another. There was given to him a great sword.
- Revelation 12:3 Another sign was seen in heaven. Behold, a great red dragon, having seven heads and ten horns, and on his heads seven crowns.
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain The Prophet describes here how dreadful the Chaldeans would…
The Prophet describes here how dreadful the Chaldeans would be when prepared against the Assyrians. He says, The shield of his brave men is made red Some think that their shields were painted red, that blood might not appear; and that the soldiers had on red garments, that they might not be frightened in case they were wounded; and this is what history records of the Lacedemonians. But as the habits of these nations are not much known to us, it is enough for us to know, that their warlike appearance is here described; as though he had said, that the Chaldeans would come against Nineveh with violent and terrible power. Hence he says, that the men of his strength would be clad in scarlet; he refers no doubt to the color of their dress. Some expound this of the Assyrians, and say that their shame is here designated; but this is too strained. The Prophet, I have no doubt, describes here the Chaldeans, and shows that they would be so armed that even their very appearance would put to flight their enemies, that is, the Assyrians.
For the same purpose he afterwards adds, With fire of torches, or lamps, is the chariot in the day of his expedition. The word פלדות, peladut, occurs nowhere else; and the Jews think that the letters are inverted, and that it should be לפידות, as this word is afterwards used by the Prophet in the next verse, and in the same sense. It is certainly evident from the context that either torches or lamps are meant by the Prophet. His chariot then is with the fire of lamps, that is, his chariots drive so impetuously that they appear as flames of fire, when wheels roll with such velocity.
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And the fir-trees, he says, are terrible shaken Some translate, “are inebriated” or, “stunned;” and they apply this to the Assyrians, — that their great men (whom they think are here compared to fir-trees, or are metaphorically designated by them) were stunned through amazement. Astonished then shall be the principal men among the Assyrians; for the very sight of their enemies would render them, as it were, lifeless; for the verb רעל, rol, is taken by some in the sense of infecting with poison, or of stupefying. But their opinion is more correct who think that fir-trees are to be taken for lances, though they do not sufficiently express the meaning of the Prophet; for he means, I have no doubt, that such would be the concussion among the lances, that it would be like that of fir-trees, tossed here and there in the forest. For lances, we know, are made of fir-trees, because it is a light wood and flexible, as when any one says in our language, les lances branslent. The lances then trembled, or shook in the hands of the soldiers, as fir-trees shake. Thus we see that the Prophet here continues to describe the terrible appearance of the Chaldeans. Let us go on —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Both to fear the enemy, and also that they…
Both to fear the enemy, and also that they themselves should not so soon espy blood one of another to discourage them.
Meaning, their spears should shake and crash together.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Nah 2:3 The shield of his mighty men is…
Nah 2:3 The shield of his mighty men is made red, the valiant men [are] in scarlet: the chariots [shall be] with flaming torches in the day of his preparation, and the fir trees shall be terribly shaken.
Ver. 3. The shield of his mighty men is made red] Panoplia terrorem auget. All was red (a colour much affected by the Medes, Persians, and Chaldees), to show that they were a sanguinary nation, and not more gold thirsty {Isa 13:17} than blood thirsty (Herodot., Dioed. Sic., Xenophon, Curtius).
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The valiant men are in scarlet] A colour affected by martial men, that would seem to fear no colours. The Lacedaemonians used it much when they went to fight: that if they should be wounded their blood might not appear upon their apparel, for the discouragement of themselves and encouragement of the enemy by such a sight. The Romish cardinals are clothed in scarlet, and are created by a red hat which the Pope giveth them, in a token that they should be ready to shed their blood for the Catholic faith; which if they should do (as never any of them yet did) they would be no better than the devil’s martyrs; since it is the cause, and not the punishment, that maketh a true martyr. A Tyburn tippet (as plain Mr Latimer was wont to speak) would well become those scarlet fathers; who, like bells, will be never well tuned till well hanged; for their blood guiltlness and soul murder especially. In the kingdom of Naples there were two notable thieves (the one named Pater Noster, the other Ave Maria) who at various times had murdered one hundred and sixteen men, and were therefore deservedly put to a cruel death (Rainold. de Idol. Rom. praefat.). But nothing so cruel as the Pope and his conclave deserve, for their sending of so many souls daily to that great red dragon; red with the blood of souls which he hath swallowed, as St Peter hath it, 1Pe 5:8 Rev 12:3.
The chariots shall be with flaming torches] Those currus falcati, chariots armed with scythes and hooks, with and in which they were wont to fight: these shall be with flaming torches carried along in them, either to light them fighting by night, or else to fire the enemies’ houses, and to terrify their hearts.
And the fir trees shall be terribly shaken] With the rattling of the chariots and clattering of the armour. In a bloody fight between Amurath, the third King of Turks, and Lazarus, Despot of Servia, the noise of warlike weapons, the neighing of horses, and outcries of men were so terrible and great, that the wild beasts in the woods stood astonished therewith, the trees seemed to be shaken; and the Turkish histories, to express the terror of the day, vainly say, that the angels in heaven, amazed with that hideous noise, for that time forgot the heavenly hymns, &c. The word here rendered terribly shaken is rather Chaldee than Hebrew; as spoken of the Chaldees coming against Nineveh.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain The shield; one part for the whole of the…
The shield; one part for the whole of the armour and furniture, or harness.
Of his, Medes or Chaldeans’, mighty men; soldiers, more particularly the brave and stout ones, who were the choice men of the army.
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Is made red; either coloured red by the dyer, or else dyed red with the blood of the slain.
The valiant men are in scarlet: this explains the former; they used this colour much, either to terrify the enemy, or to conceal their own wounds widen the blood on other colour would have disclosed them.
The chariots; much used in the wars of those countries, and the great men usually fought in them in those days.
Shall be with flaming torches; either because they did force fire out of the stones by their swift motion over them, or rather because there were torches always carried in them, to light them that rode in them by night, and to be in readiness to fire the houses of cities or tents in the camp they did break into.
In the day of his preparation; when he shall muster his armies, and bring together his magazines, and prepare his engines.
The fir trees shall be terribly shaken; by axes cutting them down for several uses in the war, for torches, for lances, for building forts, and many other uses. This is parallel with Isa 14:8. Whole forests were sometimes destroyed by great armies, which cut them down for their service.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain The shield of his mighty men is made red,....…
The shield of his mighty men is made red,.... The shields of the soldiers in the armies of the Babylonians and Medes, those dashers in pieces that would come up against Nineveh, should be red; either with the blood of the slain, or thus coloured on purpose to inject terror to their enemies; or this may express the lustre of them, which being gilded, or made of gold or brass, in the rays of the sun glittered, and looked of a fiery red; see the Apocrypha:
"Now when the sun shone upon the shields of gold and brass, the mountains glistered therewith, and shined like lamps of fire.'' (1 Maccabees 6:39)
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the valiant men are in scarlet; the generals and other officers of the army were clothed in scarlet; partly to show their greatness and nobleness, and partly to strike their enemies with terror, and to hide their blood should they be wounded, and so keep up their own spirits, and not encourage their enemies:
the chariots shall be with flaming torches in the day of his preparation; that is, when the Medes and Chaldeans, under their respective commander or commanders, shall prepare for the siege of the city, and to make their onset and attack upon it, the chariots used by them in war, which was common in those times, would have flaming torches in them; either to guide them in the night, or to set fire to houses or tents they should meet with, or to terrify the enemy: or "the chariots shall be as flaming torches" (g); they should run with such swiftness, that the wheels, being of iron, or cased with it, should strike fire upon the stones in such quantities, that they should look like torches flaming:
and the fir trees shall be terribly shaken; with the motion of the chariots; or this may be interpreted of spears and lances, and such like instruments of war, made of fir; which should be in such great numbers, and with so much activity used against the Ninevites, that it would look like shaking a forest of fir trees. The Targum interprets these of the great men and generals of their armies glittering in dyed garments; and Kimchi's father, of the princes and great men of the city of Nineveh, who would be seized with terror, and reel about like drunken men; and so all that follows in the next verse Nah 2:4.
(g) So is sometimes used as See Nold. Concord. Ebr. Part. p. 162. No. 728. So Piscator, and the Tigurine version.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The shield - One part for the whole of…
The shield - One part for the whole of the armour, and furniture. Mighty men - Medes or Chaldeans. Red - With the blood of the slain. Torches - Torches were always carried in them. In the day - When he shall muster his armies. Shaken - By axes cutting them down for the war.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 3. The shield of his mighty men is…
Verse 3. The shield of his mighty men is made red] These things may refer to the war-like preparations made by the Ninevites: they had red shields, and scarlet or purple clothing; their chariots were finely decorated, and proceeded with amazing rapidity.
The fir trees shall be terribly shaken.] This may refer to the darts, arrows, and javelins, flung with destructive power.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain Army is arrayed against army; the armies, thus far,…
Army is arrayed against army; the armies, thus far, of God against the army of His enemy; all without is order; all within, confusion. The assailing army, from its compactness and unity, is spoken of, both as many and one. The might is of many; the order and singleness of purpose is as of one. The shield, collectively, not shields. “His mighty men;” He, who was last spoken of, was Almighty God, as He says in Isaiah; “I have commanded My consecrated ones; I have also called My mighty ones, them that rejoice in My highness” Isa 13:3.
Is reddened - Either with blood of the Assyrians, shed in some previous battle, before the siege began, or (which is the meaning of the word elsewhere ), an artificial color, the color of blood being chosen, as expressive of fiery fierceness. The valiant men are in scarlet, for beauty and terror, as, again being the color of blood . It was especially the color of the dress of their nobles one chief color of the Median dress, from whom the Persians adopted their’s . “The chariots shall be with flaming torches,” literally, “with the fire of steels , or of sharp incisive instruments. Either way the words seem to indicate that the chariots were in some way armed with steel. For steel was not an ornament, nor do the chariots appear to have been ornamented with metal. Iron would have hindered the primary object of lightness and speed. Steel, as distinct from iron, is made only for incisiveness. In either way, it is probable, that scythed chariots were already in use. Against such generals, as the younger Cyrus and Alexander , they were of no avail; but they must have been terrific instruments against undisciplined armies.
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The rush and noise of the British chariots disturbed for a time even Caesar’s Roman troops . They were probably in use long before . Their use among the ancient Britons , Gauls and Belgians , as also probably among the Canaanites , evinces that they existed among very rude people.
The objection that the Assyrian chariots are not represented in the monuments as armed with scythes is an oversight, since these spoken of by Nahum may have been Median, certainly were not Assyrian. “In the day of His preparation” , when He musters the hosts for the battle; “and the fir-trees shall be terribly shaken;” i. e., fir-spears (the weapon being often named from the wood of which it is made) shall be made to quiver through the force wherewith they shall be hurled.
The chariots shall rage - (Or madden , as the driving of Jehu is said to be “furiously,” literally, in madness) “in the streets.” The city is not yet taken; so, since this takes place “in the streets and broad ways,” they are the confused preparations of the besieged. “They shall justle one against another,” shall run rapidly to and fro, restlessly; “their show (English margin) is like torches,” leaving streaks of fire, as they pass rapidly along. “They shall run” vehemently, “like the lightnings,” swift; but vanishing.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Mighty men. He speaks of the Chaldeans and Medes…
Mighty men. He speaks of the Chaldeans and Medes sent to destroy the Ninivites. (Challoner) --- This is the common opinion. Yet it seems rather that the Ninivites are designated, as they were asleep and stumbled, &c. (Calmet) --- Stupified. That is, they drive on furiously, like men intoxicated with wine. (Challoner) --- Hebrew, "the fir-tree shall be shaken," or poisoned. Psalm cxix. 4. Septuagint read better, (Calmet) "their horsemen shall be in a hurry, or in confusion." (Haydock) --- The armour was kept very shining, and the soldiers of Cyrus were clothed in purple, like himself. (Xen. iii.) --- Yet this availed nothing, while the men were asleep or confounded. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain his mighty men--the Medo-Babylonian generals mighty men attacking Nineveh.
his mighty men--the Medo-Babylonian generals mighty men attacking Nineveh.
made red--The ancients dyed their bull's-hide shields red, partly to strike terror into the enemy, chiefly lest the blood from wounds which they might receive should be perceived and give confidence to the foe [CALVIN]. G. V. SMITH conjectures that the reference is to the red reflection of the sun's rays from shields of bronze or copper, such as are found among the Assyrian remains.
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in scarlet--or crimson military tunics (compare Mat 27:28). XENOPHON mentions that the Medes were fond of this color. The Lydians and Tyrians extracted the dye from a particular worm.
chariots . . . with flaming torches--that is, the chariots shall be like flaming torches, their wheels in lightning-like rapidity of rotation flashing light and striking sparks from the stones over which they pass (compare Isa 5:28). English Version supposes a transposition of the Hebrew letters. It is better to translate the Hebrew as it is, "the chariots (shall be furnished) with fire-flashing scythes" (literally, "with the fire," or glitter, of iron weapons). Iron scythes were fixed at right angles to the axles and turned down, or parallel to it, inserted into the felly of the wheel. The Medes, perhaps, had such chariots, though no traces of them are found in Assyrian remains. On account of the latter fact, it may be better to translate, "the chariots (shall come) with the glitter of steel weapons" [MAURER and G. V. SMITH].
in the day of his preparation--JEHOVAH'S (Isa 13:3). Or, "Medo-Babylonian commander's day of preparation for the attack" (Nah 2:1). "He" confirms this, and "his" in this verse.
the fir trees--their fir-tree lances.
terribly shaken--branded so as to strike terror. Or, "shall be tremulous with being brandished" [MAURER].
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 3. Description of the hostile army “in the day…
3. Description of the hostile army “in the day of its preparation,” i.e. before engaging the Ninevites. The pronoun, “his” mighty men, refers to the destroyer of Nineveh mentioned in Nah_2:1. From Nah_2:3 to Nah_2:7 all the tenses should be in the present, as R.V.
The shield … is made red] The meaning is uncertain. It is supposed that reference is made to shields covered with copper, which flashed red in the sun (1Ma_6:39). The word would more naturally suggest some practice of dyeing or anointing (Isa_21:5) the shields red. In Assyrian warfare the men fought in groups of two or three, one carrying the shield and the others shooting arrows or using other weapons of offence. Shields were of various kinds, sometimes of wicker work on a metal frame and covered with leather or metal plates; sometimes of more solid materials mounted with round or pointed bosses. Large standing shields set upon the ground were also in use, behind which the archers stood. Examples are given in Layard, Nineveh, II. pp. 344–348, and in Billerb.-Jerem., pp. 169, 174 seq.
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valiant men are in scarlet] The reference is probably to the colour of the uniforms, which in ancient times was often red. As to the Babylonians, cf. Eze_23:14, and the Assyrians, Eze_23:6.
shall be with flaming torches] lit., with (or, in) fire of torches are the chariots. The word rendered torches (pldt) is of uncertain meaning and was translated torches by A.V. under the assumption that it was a form of the usual word (lpdt). Ges. conjectured “steel” after Arabic, and so R.V. The Arab. word for steel, however, is borrowed from the Persian, and too late to be found here. Others think of an Arab, verb “to cut off,” &c., and render “fire which divides itself,” coruscating or flashing fire. The Ar. word means to cut off a piece of property in order to bestow it upon another; or, to cut flesh meat or liver in pieces, but has not the general sense of cut or divide, and could not express the idea of flashes or flames of fire. Altogether to be rejected is the idea founded on the word “to cut,” that chariots armed with scythes are meant. In Biblical literature such chariots are first mentioned, 2Ma_13:2. They were not known in early antiquity, being referred to for the first time in connexion with the battle of Cunaxa (Anab. i. 7, 10, i. 8, 10). In the Cyropaedia (iv. 1, 30) Cyrus is said to have been the inventor of scythed chariots. The Assyrians did not employ them, nor, it may be assumed, the Medes. The unknown word here is probably a technical term, and the reference may be to the burnished plates of metal with which the chariots were mounted or mailed, and the glittering weapons hung on them. A figure of such an armed chariot in Billerb.-Jerem., p. 167.
the fir trees shall be terribly shaken] If “firtrees” be the true reading, long lances or spears may be intended. Sept. read horsemen, a somewhat similar word. The verb rendered “terribly shaken” (R.V. shaken terribly; perhaps bristle, horrent) does not occur again, though the word “reeling,” Zec_12:2, and the more usual form, Psa_60:3; Isa_51:17; Isa_51:22, may be derived from it; also Isa_3:19 gauze veils? possibly from the quivering of the fine stuff? The reference would be to the shaking or vibrating of the long lances in the hands of those who brandished them. Or, reference might be to the battering rams swung against the walls. If “horsemen” be read with Sept., Syr. the wild careering of the cavalry would be referred to.
3–10. Assault and sack of the city
The verses give a graphic, though of course ideal, picture of the attack on Nineveh and its capture. (1) Description of the hostile warriors, who bear shields and are clad in purple; and of the furious charging of the chariots (Nah_2:3-4). (2) The attack on the city walls; capture of the queen and harem, and sack of the town (Nah_2:5-10). More particularly, Nah_2:3 describes the hostile army as prepared for the conflict; Nah_2:4 conflict outside the walls; Nah_2:5 approach to the walls and assault upon them; Nah_2:6 opening of the river-gates, and despair of the palace; Nah_2:7 capture of the palace and its inmates; Nah_2:8-10 sack of the city.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (3) His mighty men.—That is, those of the besieger…
(3) His mighty men.—That is, those of the besieger of Nah_2:1.
Made red.—That is, with blood; not with reference to the bright red copper, which was the material of the shield, for the word usually means “dyed red.”
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In scarlet.—Red was the favourite colour, not only of the Medes, from whom Xenophon says the Persians obtained their purple tunics, but also of the Babylonians; compare the description in Eze_23:14-15, and Layard’s Nineveh, p. 347. Both Medes and Babylonians were engaged in the present siege. The rest of the verse runs, the chariots are [equipped] with flashing steel in the day of his preparation, and the cypress lances are brandished. The “flashing steel” may refer to ornaments of this material attached to the chariot, or, as we incline to think, to scythes or sharp instruments fastened to the wheels. Some form of this weapon may well have been in use long before the present date. Xenophon relates that Cyrus was the first to introduce the scythe-chariot. Ctesias, however, speaks of it as of much earlier origin. The older Hebrew commentators render this word p’lâdôth, “torches,” as in the Authorised Version. With this rendering, the swiftly-moving war-chariots are likened to flashing torches, as they are in the next verse.
Nah_2:4-5 describe the state of the city while sustaining this siege. There is a slight contrast between this portraiture and that of Nah_2:3, which has been made the most of by Kleinert. “Without, God arranges His hosts; within is the disorder of wild terror: without, a steady approach against the city; within, a frantic rushing hither and thither: without, a joyful splendour; within, a deadly paleness, like torch-light.” The last part of Nah_2:4 is thus made a description of the aspect of the Ninevites, not their chariots. This appears to us a fanciful interpretation. In its behalf, the description of a panic in Isa_13:8 has been adduced: “They shall be amazed one at another; their faces shall be as flames.” But it is obviously better to restrict the reference throughout to the chariots of the besieged city, darting hither and thither in wild undisciplined attempts to resist the invader’s onset.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain The prophet describes, as though himself an eyewitness, the…
The prophet describes, as though himself an eyewitness, the army advancing against Nineveh. The shield of his mighty men is made red. "His heroes" may be either God"s heroes, as sent by him to war against the evil city, or those of the "dasher in pieces" of ver. 1. The shields of the early Assyrians were usually circular or oval in shape, formed of wicker work, with a central boss of wood or metal. In the latest period they were made straight at bottom and rounded only at top (Rawlinson"s "Anc. Mon.," 1:440). Some bronze shields have been brought to England from Nineveh; these are circular, about two feet and a half in diameter, the rim bending inwards, and forming a deep groove round the edge. The handles are of iron, and fastened by six bosses or nails, the heads of which form an ornament on the outer face of the shield (Layard, "Discoveries," p. 194). There were used also in sieges tall oblong shields, sufficient to protect the entire body, constructed of wicker work or the hides of animals (Bonomi, "Nineveh and its Discoveries," p. 320, etc.). The shields are said to be "made red," either because they were really so coloured (though the monuments have not confirmed this opinion), or else because of the polished copper with which they were sometimes covered (Josephus, "Ant.," 13:12. 5). Septuagint, pointing differently, opla dunasteiav autwn ex anyrwpwn , "the arms of their power from among men." Are in scarlet. The word rendered "scarlet" is found nowhere else. Septuagint, mistaking the word, empaizontav en puri , "sporting in fire:" Vulgate, in coccineis. It is derived from the term applied to the coccus, or worm which was used in dyeing to give to cloth a deep scarlet colour (Henderson). Some have seen in the colour of the soldiers" garments an emblem of the Divine wrath of which they were the appointed ministers. This colour was much affected by combatants in old times as in modern days. Professor Edwards quotes Aelian, "Var. Hist." 6:6, "it was necessary to enter into battle clothed in purple, that the colour might denote a certain dignity, and if drops of blood from wounds were sprinkled on it, it became terrible to the enemy" (comp. Xen., "Cyrop.," 1:3, 2). Red or purple seems to have been the favourite colour of the Medea and Babylonians, (Eze_23:14) blue or violet that of the Assyrians (Eze_23:6 Eze_28:23, etc.) (Orelli). The chariots shall be with flaming torches; literally, are with fire of steels; i.e. flash with steel, and so the clause should be translated, as in the Revised Version. Commentators generally refer the description to the steel bosses of the wheels; but the Assyrian chariots (and those of the Medes and Chaldeans were not dissimilar) were conspicuous for shining metal, hung round with gleaming weapons and figures of the heavenly bodies, carrying bright armed warriors, the homes covered with trappings, which flashed under the sunshine, and fastened to poles of glittering steel. There is no trace in the monuments of chariots armed with scythes, which seem to have been unknown before the time of Cyrus. They are first mentioned in RAPC 2Ma 13:2 (see Livy, 37:41). The word peladoth, translated "torches," is an apax legomenon . The LXX renders it, ai hniai , "the reins," whence Jerome obtained his version, igneae habenae curruum; but it means, "things made of iron or steel,"and by critics uninstructed in monumental discoveries was naturally referred to the scythes with which chariots were armed in later times, instead of to the gleaming metal with which they were adorned. In the day of his preparation. When the Lord marshals the host for battle, as Isa_13:4. The fir trees shall be terribly shaken, i.e. the spears with their fir or cypress shafts are brandished. So Homer often calls the spear "the ash," from the material of which the handle was made (comp. "Il.," 16:143; 22:225, etc.). The Septuagint rendering is very far from the present text, Oi ippeiv yorubhyhsontai , "The horsemen shall be thrown into confusion." Nor is the Vulgate any better, Agitatores cosopiti sunt, which is explained to mean that the invaders are so carried away by their courage and fury, that they act as if intoxicated. "Sensus utique non spernedus," says a Roman Catholic commentator, "at unum desidero, ut scil. ex verbo ipso fluat which is certainly not the case. The text is possibly corrupt, and might be corrected from the Septuagint. Certainly there seems to be no other passage in the Hebrew Scriptures where the metaphor of "cypress" is used for "a spear." After the mention of the chariots, it is not unnatural that the writer should proceed, "and the riders are in active motion," urging their horses with hand and whip and gesture (see Knabenbauer, in loc. ).
Vers. 3-13. The downfall of Nineveh, as illustrative of the Divine and the human dements in revelation.
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There are two elements in the Bible, the Divine and the human. God speaks to us in every page, nor does he speak the less emphatically, but all the more so, in that he addresses us through men possessing throbbing hearts, and who were phasing through experiences like our own. We honour the volume as being in the highest sense God"s Word, nor do we honour it the less in this respect because we rejoice that he has been pleased to make holy men the medium of communicating his will. The account given in these verses of the predicted ruin of Nineveh must be taken as a whole, and in the graphic picture here presented to us we have strikingly illustrated this twofold character of the Scriptures of eternal truth.
I THE ACCOUNT CONTAINED HERE OF THE PREDICTED OVERTHROW OF NINEVEH SERVES TO ILLUSTRATE THE DIVINE ELEMENT IN REVELATION. Nahum flourished in the reign of Hezekiah (B.C. 725-696), and Nineveh was destroyed between B.C. 609 and 606). He lived and prophesied thus say a hundred years before the occurrence of the events he so vividly described, and when the Assyrian power was in the zenith of its prosperity. His announcements were very distinct and definite, and by placing these and the records of secular historians given at a subsequent period side by side, we sea how minutely the predictions of this seer have been fulfilled, and that hence, in making these, he must have been God"s messenger, uttering, not his own thoughts, but those which had been communicated to him by "visions and revelations of the Lord." In Nah_1:10 we read, "For while they be folden together as thorns, and while they are drunken as drunkards, they shall be devoured as stubble fully dry." The secular historian writes, "While all the Assyrian army were feasting for their former victories, those about Arbuces, being informed by some deserters of the negligence and drunkenness in the camp of the enemies, assaulted them unexpectedly by night, and failing orderly on them disorderly, and prepared on them unprepared, became masters of the camp, and slew many of the soldiers and drove the rest into the city" (Diodorus Siculus, bk. 2. p. 80). In Nah_2:6 we read, "The gates of the rivers shall be opened, and the palace shall be dissolved." The secular historian writes, "There was an oracle among the Assyrians that Nineveh should not be taken till the river became an enemy to the city; and in the third year of the siege, the river, being swollen with continual rains, overflowed part of the city, and broke down the wall for twenty furlongs. Then the king, thinking that the oracle was fulfilled, and the river had become an enemy to the city, built a large funeral pile in the palace, and collecting together all his wealth and his concubines and eunuchs, burnt himself and the palace with them all, and the enemy entered at the breach that the waters had made, and took the city" (Diodorus Siculus, bk. 2. p. 80). In Nah_2:9 the prophet, as though addressing the adversaries of Nineveh, said, "Take ye the spoil of silver, take the spoil of gold: for there is none end of the store and glory out of all the pleasant furniture;" and the same secular historian already quoted informs us that the conquerors carried many talents of gold and silver to Ecbatana, the royal city of the Medea No language could be more explicit than that in which Nahum predicted the total destruction of the city. (Nah_2:10-13 Nah_3:7, Nah_3:15-17) The Prophet Zephaniah used words equally plain. (Zep_2:13-15) Their utterances would have appeared very strange to the Ninevites at the time they were spoken; as strange, indeed, as similar utterances would appear if addressed at the present time to the inhabitants of our own metropolis; but they were true nevertheless, and the facts of history furnish abundant confirmations. For upwards of two thousand years after its overthrow, Nineveh lay buried in the earth. History and tradition indicated its probable site, and the mounds to be found in the supposed districts, and out of which the Turks obtained materials for building purposes, of evident antiquity, invited research; and within a very recent period such research has been carried on, the long buried palaces of the kings of Assyria have been discovered, huge sculptures have been carefully dug out of the mounds, and the national museums both of France and England are now enriched with these long lost works of art, testifying not only to the ancient splendour of the Assyrian empire and its capital, but also to the truthfulness of the prophetical records, and to the prophets as speaking and writing under the inspiration of the Almighty, and as being indeed the messengers of him who has said, "I am God, and there is none like me, declaring the end from the beginning, and from ancient times the things that are not yet done". (Isa_46:9, Isa_46:10)
II THE ACCOUNT CONTAINED HERE OF THE PREDICTED OVERTHROW OF NINEVEH SERVES TO ILLUSTRATE THE HUMAN ELEMENT IN REVELATION. Holy Scripture is remarkable in its variety not variety in purpose, for this is single throughout, but variety in expression. History, prophecy, poetry, parable, proverb, miracle, biography, vision, epistle, are all laid under tribute. As there is a Divine element in the Bible, so also there is a human element therein. Whilst upon the writings of each of its contributors there is unmistakably the impress of the operation of the Spirit of God, there is likewise, throughout the whale, clear indications of the preservation of those natural gifts and endowments which the respective writers possessed. There was no suspension of the powers of the men who were honoured of God in communicating to their fellow men a knowledge of his will; but rather there was the retention of their own individual peculiarities and natural qualities, whilst the Divine Spirit operated through these and turned these to the most useful account. Biblical critics are agreed in recognizing "the classic beauty and the finished elegance" of the style of Nahum, and in assigning to this writer a place in the first rank of Hebrew literature. "The variety in his method of presenting ideas discovers much poetic talent in the prophet. The reader of taste and sensibility will be affected by the entire structure of the poem, by the agreeable manner in which the ideas are brought forward, by the flexibility of the expressions, the roundness of his turns, the delicate outlines of his figures, by the strength and delicacy, and the expression of sympathy and greatness, which diffuse themselves over the whole subject" (De Wette"s Introduction). "Nahum of all the prophets has the most impassioned style; and in none is found the change of numbers, of persons addressed, and of suffix relations, with such frequentness and immediateness as in him. At the same time, his language has wonder his energy and picturesque beauty. The painting does not embrace merely single rhythms and groups of words, but whole series; and in connecting his thoughts, he shows, with all his vehemence, great and varied skill" (Kleinert). His description of the siege and fall of Nineveh, contained in this chapter (vers. 3-13), is wonderfully vivid. As we read the account, even at this distant date, the stirring scenes seem to live again, and to pass in review before us. We see the attacking warriors in their scarlet attire and with their chariots armed with sharp instruments of steel (ver. 3), and the defenders of the city, suddenly startled, hastening their preparations, their chariots in the hurry jostling against each other in the streets, and the gallants summoned by the king hastening to the ramparts, which the foe is seeking with battering rams to cast down (vers. 4, 5). We behold the overflowing of the river, facilitating the advance of the enemy, and paralyzing the people by reason of the popular tradition now seemingly being fulfilled (ver. 6). We witness the inhabitants brought low in shame and dishonour, moaning like a captive woman (ver. 7), or fleeing for their very life in hopelessness and despair, conscious that resistance is vain (ver. 8). We view the spoiling of the city the conqueror carrying away the gold and the silver to the Median capital, the trophies of victory (ver. 9). Finally, we picture to ourselves the prophets of the Lord gazing upon the waste and desolation, reflecting upon the proud being abased, their offspring cut off, their gains confiscated, their boastful messengers silenced, and ascribing all the terrible reverses thus experienced to the righteous retribution of the Lord of hosts (vers. 10-13); and we feel, as we linger upon the scene thus graphically portrayed, that whilst rejoicing in this volume of revelation as having been given by inspiration of God, and as containing Divine lessons abounding both in encouragement and warning, we may well prize it also even on the lower ground of its literary merit, and heartily rejoice in the infinite variety of human powers and endowments here consecrated to the presentation of the loftiest and grandest spiritual teaching. S.D.H.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain The shield of His mighty men is made red.
Nah_2:3-13
The shield of His mighty men is made red.
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The downfall of Nineveh, as illustrative of the Divine and the human dements in revelation
There are two elements in the Bible, the Divine and the human. God speaks to us in every page, nor does He speak the less emphatically, but all the more so, in that He addresses us through men possessing throbbing hearts, and who were passing through experiences like our own. The account given in these verses of the predicted ruin of Nineveh must be taken as a whole, and in the graphic picture here presented to us we have strikingly illustrated this twofold character of the Scriptures of eternal truth.
I. The account contained here of the predicted overthrow of Nineveh serves to illustrate the Divine element in revelation. Nahum flourished in the feign of Hezekiah (b.c. 725-696), and Nineveh was destroyed between b.c. 609 and 606. He lived and prophesied thus say a hundred years before the occurrence of the events he so vividly described, and when the Assyrian power was in the zenith of its prosperity. His announcements were very distinct and definite, and by placing these and the records of secular historians given at a subsequent period side by side, we see how minutely the predictions of this seer have been fulfilled, and that hence, in making these, he must have been Gods messenger, uttering, not his own thoughts, but those which had been communicated to him by visions and revelations of the Lord. In Nah_2:6 we read, For while they be folden together as thorns, and while they are drunken as drunkards, they shall be devoured as stubble, fully dry. The secular historian write: While all the Assyrian army were feasting for their former victories, those about Arbuces, being informed by some deserters of the negligence and drunkennes in the camp of the enemies, assaulted them unexpectedly by night, and falling orderly on them disorderly, and prepared on them unprepared, became masters of the camp, and slew many of the soldiers and drove the rest into the city. (Diodrus Siculus, bk. 2, p. 80.) In Nah_2:6 we read, The gates of the rivers shall be opened, and the place shall be dissolved. The secular historian writes: There was an oracle among the Assyrians that Nineveh should not be taken till the river became an enemy to the city; and in the third year of the siege the river, being swollen with continual rains, overflowed part of the city, and broke down the wall for twenty furlongs. Then the king, thinking that the oracle was fulfilled, and the river had become an enemy to the city, built a large funeral pile in the palace, and, collecting together all his wealth and his concubines and eunuchs, burnt himself and the palace with them all, and the enemy entered at the breach that the waters had made, and took the city (Diodorus Siculus, bk. 2. p. 80). In Nah_2:9 the prophet, as though addressing the adversaries of Nineveh, said, Take ye the spoil of silver, take the spoil of gold: for there is none end of the store and glory out of all the pleasant furniture; and the same secular historian already quoted informs us that the conquerors carried many talents of gold and silver to Ecbatana, the royal city of the Medes. No language could be more explicit than that in which Nahum predicted the total destruction of the city (Nah_2:10-13; Nah_3:7; Nah_3:15-17). The prophet Zephaniah used words equally plain (Nah_2:13-13). Their utterances would have appeared very strange to the Ninevites at the time they were spoken; as strange, indeed, as similar utterances would appear if addressed at the present time to the inhabitants of our own metropolis; but they were true, nevertheless, and the facts of history furnish abundant confirmations. For upwards of two thousand years after its overthrow Nineveh lay buried in the earth.
II. The account contained here of the predicted overthrow of Nineveh serves to illustrate the human element in revelation. Holy Scripture is remarkable in its variety--not variety in purpose, for this is single throughout, but variety in expression. History, prophecy, poetry, parable, proverb, miracle, biography, vision, epistle, are all laid under tribute. As there is a Divine element in the Bible, so also there is a human element therein. Biblical critics,, are agreed in recognising the classic beauty and the finished elegance of the style of Nahum, and in assigning to this writer a place in the first rank of Hebrew literature. The variety in his method of presenting ideas discovers much poetic talent in the prophet. The reader of taste and sensibility will be affected by the entire structure of the poem, by the agreeable manner in which the ideas are brought forward, by the flexibility of the expressions, in the roundness of his turns, the delicate outlines of his figures, by the strength and delicacy, and the expression of sympathy and greatness, which diffuse themselves over the whole subject. (De Wettes Introduction.)
His description of the siege and fall of Ninevah, contained in this chapter (vers. 3-13), is wonderfully vivid. As we read the account, even at this distant date, the stirring scenes seem to live again, and to pass in review before us. We see the attacking warriors in their scarlet attire and with their chariots armed with sharp instruments of steel (ver. 3), and the defenders of the city, suddenly startled, hastening their preparations, their chariots in the hurry jostling against each other in the streets, and the gallants summoned by the king hastening to the ramparts, which the foe is seeking with battering-rams to cast down (vers. 4, 5). We behold the overflowing of the river, facilitating the advance of the enemy and paralysing the people by reason of the popular tradition now seemingly being fulfilled (ver. 6). We witness the inhabitants brought low in shame and dishonour, moaning like a captive woman (ver. 7), or fleeing for their very life in hopelessness and despair, conscious that resistance is vain (ver. 8). We view the spoiling of the city--the conqueror carrying away the gold and the silver to the Median capital, trophies of victory (ver. 9). Finally, we picture to ourselves the prophets of the Lord gazing, upon the waste and desolation, reflecting upon the proud being abased, their offspring cut off, their gains confiscated, their boastful messengers silenced, and ascribing all the terrible reverses thus experienced to the righteous retribution of the Lord of hosts (vers. 10-13); and we feel, as we linger upon the scene thus graphically portrayed, that whilst rejoicing in this volume of revelation as having been given by inspiration of God, and as containing Divine lessons abounding both in encouragement and warning, we may well prize it also even on the lower ground of its literary merit, and heartily rejoice in the infinite variety of human powers and endowments here consecrated to the presentation of the loftiest and grandest spiritual teaching. (De Wettes Introduction.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Nah_2:2.] The Lord hath chastised Judah and Israel, and…
CRITICAL NOTES.
Nah_2:2.] The Lord hath chastised Judah and Israel, and permitted the enemy to triumph; now the excellency of Israel, the former independence, shall be restored. Emptied] Devastations, taken from vine-pruning and cutting young twigs (Psa_80:9).
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Nah_2:3. Red] with blood or paint, or overlaid with copper. Scarlet] Crimson, the fighting dress of the nations. Torches] Chariot-wheels like flaming torches in rapidity and motion (Isa_5:28). Day] of equipment; to prepare, to equip for battle (Jer_46:14; Eze_7:14). Fir trees] Shields and lances made of fir, brandished and thrown with destructive power.
Nah_2:4. Rage] The chariots, driven in fury, jostle one against another, and run as lightning (Luk_10:18), in the market-place of the city.
Nah_2:5. He] King of Nineveh, shall muster choicest troops. Worthies] Heroes or brave men (Jdg_5:13; Neh_3:5). Stumble] through fear and haste. Defence] The covering used by besiegers.
Nah_2:6.] From the siege the prophet passes rapidly to the capture of the city. Gates] The rivers round the city break their sluices and overflood it.
Nah_2:7. Huzzab] Probably Nineveh; some, the queen of Nineveh. Like a queen she shall be dethroned and dishonoured; her maids mourn like doves over her fate (Isa_38:14). Tabering] Beating their breasts, a mournful attitude (Luk_18:23).
THE GREAT SIEGE AND THE VAIN DEFENCE.—Nah_2:3-7
The assailing army is now described in its might and compactness, its warlike appearance and design. Notice,
I. The besieging force. The order and equipment are graphically pictured.
1. The army is formidable. Many are spoken of as one. The soldiers are valiant and accustomed to victory, Divinely collected, and deterred by no foe.
2. The army is terrific. Blood-red in uniform. Chariots like flames of fire, and spears like waving forests. No quarter given. Like flames they intend to set all on fire.
3. The army is invincible. Its career has been triumphant, and its success is sure. Against such generals as Cyrus the Younger and Alexander the Great, numbers avail not. They appeared in the joyous splendour of Divine warriors (cf. 2Ki_6:17), and in the colour of those who execute Divine judgments (Zec_1:8; Rev_6:4). The heroes are God’s heroes, and the bewilderment in the city is from the power of God.
II. The vain defence. The inhabitants are summoned together, and no means of defence are neglected.
1. Brave men are summoned to their post. “He shall recount his worthies.” All is at stake. The leaders especially must set an example of courage. But they are struck with terror, run in perplexity, and through fear or lack of strength fall, “stumble in their walk.” They rush to the walls, but the enemies are already attacking under cover. It is too late.
2. The river became an enemy to the city. The enemy had been three times defeated. The city was intact, and the hosts were encamped before its gates in vain. But a sudden inundation, more violent than usual, burst the sluices and the mighty flood broke down the walls.
3. The royal citadel was destroyed. “The palace shall be dissolved.” The king utterly despaired, shut himself up with his slaves and concubines in his residence, kindled the whole and perished in the flames. One ground of confidence after another failed. The mighty men, the river and the temple, were no protection. Neither the palace of the princes nor the temple of the gods can shelter those whom God will punish. “Of old the funeral pile was erected; yea, for the king it was prepared deep and large: it was prepared with fire and much wood, and the breath of God, like a stream of brimstone, kindles it.”
4. The inhabitants mourned. The people of the city, under the figure of a captive woman; and her maids, the lesser cities, as female attendants on the royal city, were brought to shame and distress. (a) They were destroyed by the flood, or (b) They were led captives, and (c) They grieved at their fate. As a queen Nineveh was dethroned and dishonoured. In helplessness and grief she mourned as a dove. If we do not repent in time no “worthies” or “defence” will turn away eternal lamentation and despair.
HOMILETIC HINTS AND SUGGESTIONS
The overthrow of the enemy of God is not the work of men, but his work. A disperser comes up; men would be satisfied with the capture (cf. Obadiah) [Lange].
Neither equipment, nor the appearance of assembled power (Nah_2:2), nor capacity of hasty movement and vehement and varied activity (Nah_2:5) achieves victory in the battles of the kingdom of God: where God stands, there victory comes [Lange].
Thus Nah_2:3 describes the attack; Nah_2:4 the defence; the two first clauses of Nah_2:5 the defence, the two last the attack [Pusey].
Nah_2:5. If kings rely more upon their heroes and armies than upon God, they must become discouraged and flee before their enemies [Lange].
Nah_2:6. The palace dissolved. The prophet unites the beginning and the end. The river gates were opened; what had been the fence against the enemy became an entrance for them: with the river there poured in also the tide of the people of the enemy. The palace, then the imperial abode, the centre of the empire, embellished with the history of its triumphs, sank, was dissolved, and ceased to be. It is not a physical loosening of the sun-dried bricks by the stream which would usually flow harmless by; but the dissolution of the empire itself [Pusey].
Nahum predicted the destruction of the city in its grandeur and prosperity. Hence learn:
1. To adore the providence of God in giving an exact and particular account of the siege.
2. To fear the power of God in collecting and employing such terrible forces to execute his will.
3. To forsake sin, lest we should be humbled and destroyed by the judgments of God.
ILLUSTRATIONS TO CHAPTER 2
Nah_2:1-2. Dasher in pieces. Demetrius was surnamed Poliorcestes, the destroyer of cities; Attilas called himself Orbis flagellum, the scourge of the world. Julius Cæsar was Fulmen belli, the thunderbolt of war; he had taken in his time a thousand towns, conquered three hundred nations, took prisoners one million of men, and slain as many. These were dissipatores indeed, and dashers in pieces, rods of God’s wrath; and this they took to be a main piece of their glory [Trapp].
Nah_2:3-4. Chariots were objects of great interest. “Their charioteers had an air of perfect fearlessness; they dashed along as if caring for nothing, but resolved upon crushing everything. These declarations are perfectly accurate, and cannot be more evident than the sculptures and bas-reliefs of Nineveh have shown them to be. Their chariots are represented, covered with costly decorations and Sabean symbols; and their horses are exhibited in almost every variety of attitude—rearing, running and rushing—exactly as we should have supposed them to be, after reading that which is said of them in the prophecies.”
The siege was no easy task. History declares that the king, at the approach of the enemy, collected all his active forces—that the besieging army was three times severely defeated, and that the Medes could only be held with great difficulty to the work. The Assyrians abandoned themselves to negligent rejoicing in the camps before the gates on account of victory, but were attacked in the night and driven back to the walls. Salæmenes, brother-in-law to the king, who had resigned the command to him, was driven into the Tigris (cf. ch. Nah_3:3); but the city was still uninjured, and the enemy encamped in vain before the gates. In the spring of the third year other powers interfered. The river became “an enemy to the city” (cf. Nah_2:7; Nah_1:8-10). The inundation occurred suddenly, and violently broke down in one night the walls on the river. The king despaired of his life, and having sent his family to the north, shut himself up with all his treasures, and burned himself in the royal citadel. Immense booty was carried away. The city was plundered, sacked, and set on fire [Lange, Introduction to Nahum].
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 The shields of his mighty men are red
The shields of his mighty men are red
Possible meanings are 1) the shields appear red as the light from the sun reflects upon their metal surfaces or 2) the shields are covered with leather that has been dyed red.
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his mighty men
the soldiers of the one "who will dash" Nineveh "to pieces" (Nahum 2:1).
the chariots flash with their metal
This likely refers to the light from the sun reflecting upon the metal chariots.
on the day that they are made ready
This can be stated in active form. AT: "when the soldiers have made them ready" or "when the soldiers have prepared them to attack" (See: Active or Passive)
the cypress spears are waved in the air
This can be stated in active form. AT: "the soldiers wave their cypress spears in the air" (See: Active or Passive)
cypress
a type of tree whose wood is good for weapons (See: Translate Unknowns)
The chariots speed through the streets
"The soldiers drive the chariots wildly through the streets"
They look like torches
Nahum compares the way that the light from the sun reflects upon the chariots with torches whose fire gives light. (See: Simile)
they run like lightning
Nahum compares the way that the light from the sun reflects upon the chariots, and the quickness with which the chariots move, with lightning that flashes quickly in the sky. (See: Simile)
translationWords
might
clothe
chariot
spear
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.