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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-4. Суд Божий над Ниневиею, а вместе и всею Ассириею, уже приходит в исполнение: по велению Иеговы, сильные неприятельские полчища приближаются к Ниневии для отмщения ассириянам за все зло, сделанное ими народу Божию. 5-10. Картина самого разгром Ниневии: осада, взятие и разграбление города, панический ужас жителей - бегство одних и пленение других. 11-13. Печальная картина совершенного запустения Ниневии, лежащей в развалинах, поверженной в прах и уничтоженной силою Иеговы, Бога мстителя, в противоположность ее былому величию и могуществу.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
We now come closer to Nineveh, that great city; she took, not warning by the destruction of her armies and the fall of her king, and therefore may expect, since she persists in her enmity to God, that he will proceed in his controversy with her. Here is foretold, I. The approach of the enemy that should destroy Nineveh, and the terror of his military preparations, ver. 1-5. II. The taking of the city, ver. 6. III. The captivity of the queen, the flight of the inhabitants, the seizing of all its wealth, and the great consternation it should be in, ver. 7-10. IV. All this is traced up to its true causes--their sinning against God and God's appearing against them, ver. 11-13. All this was fulfilled when Nebuchadnezzar, in the first year of his reign, in conjunction with Cyaxares, or Ahasuerus, king of the Medes, conquered Nineveh, and made himself master of the Assyrian monarchy.
Adam Clarke: Commentary on the Bible - 1831
Nineveh is now called upon to prepare for the approach of her enemies, the instruments of Jehovah's vengeance, Nah 2:1; and the military array and muster, the very arms and dress, of the Medes and Babylonians in the reigns of Cyaxares and Nabopolassar; their rapid approach to the city; the process of the siege, and the inundation of the river; the capture of the place; the captivity, lamentation, and flight of the inhabitants; the sacking of this immense, wealthy, and exceedingly populous city; and the consequent desolation and terror, are all described in the pathetic, vivid, and sublime imagery of Hebrew poetry, Nah 2:2-10. This description is succeeded by a very beautiful and expressive allegory, Nah 2:11-12; which is immediately explained, and applied to the city of Nineveh, Nah 2:13. It is thought by some commentators that the metropolitan city of the Assyrian empire is also intended by the tender and beautiful simile, in the seventh verse, of a great princess led captive, with her maids of honor attending her, bewailing her and their own condition, by beating their breasts, and by other expressions of sorrow.
Albert Barnes: Notes on the Bible - 1834
2:0: The prophet, having foretold the destruction of Sennacherib, find in him how the enemy of Judah is wholly cut off, goes on to describe the destruction of Nineveh, and with it of his whole kingdom, and, under it, of antichrist and Satan.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Nah 2:1, The fearful and victorious armies of God against Nineveh.
John Gill
INTRODUCTION TO NAHUM 2
This chapter gives an account of the destruction of the city of Nineveh; describes the instruments of it as very terrible and powerful, and not to be resisted, Nahum 2:1. The manner of taking it, the flight of its inhabitants, and the spoil of its riches and treasures, Nahum 2:5 and the king and the princes thereof, compared to a lion, and a lion's whelp, are insulted as being without a den or dwelling place, because of their cruelty and ravening, for which the Lord was against them, and threatened them with utter ruin, which he brought upon them, Nahum 2:11.
2:12:1: Քանզի ե՛լ որ փչէ ընդ երեսս քո, եւ ապրեցուցանէ ՚ի նեղութենէ. դիտեա՛ ճանապարհ, պնդեա՛ զմէջ. զօրացի՛ր զօրութեամբ յոյժ[10685]։ [10685] Ոմանք. Որ փչէր ընդ երեսս։
1 Ելաւ նա, ով փչում է քո դէմքին եւ քեզ փրկում նեղութիւնից. հսկի՛ր ճանապարհը, պնդացրո՛ւ մէջքդ, զօրացի՛ր մեծ ուժով.
2 Խորտակողը քու երեսիդ դէմ ելաւ։Պարիսպը պահպանէ՛, ճամբան դիտէ՛,Մէջքերդ ուժովցո՛ւր ու բոլոր ոյժդ վրադ հաւաքէ՛։
Քանզի ել որ փչէ ընդ երեսս քո, եւ ապրեցուցանէ ի նեղութենէ``. դիտեա զճանապարհ, պնդեա զմէջ, զօրացիր զօրութեամբ յոյժ:

2:1: Քանզի ե՛լ որ փչէ ընդ երեսս քո, եւ ապրեցուցանէ ՚ի նեղութենէ. դիտեա՛ ճանապարհ, պնդեա՛ զմէջ. զօրացի՛ր զօրութեամբ յոյժ[10685]։
[10685] Ոմանք. Որ փչէր ընդ երեսս։
1 Ելաւ նա, ով փչում է քո դէմքին եւ քեզ փրկում նեղութիւնից. հսկի՛ր ճանապարհը, պնդացրո՛ւ մէջքդ, զօրացի՛ր մեծ ուժով.
2 Խորտակողը քու երեսիդ դէմ ելաւ։Պարիսպը պահպանէ՛, ճամբան դիտէ՛,Մէջքերդ ուժովցո՛ւր ու բոլոր ոյժդ վրադ հաւաքէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
2:12:1 Поднимается на тебя разрушитель: охраняй твердыни, стереги дорогу, укрепи чресла, собирайся с силами.
2:1 ἰδοὺ ιδου see!; here I am ἐπὶ επι in; on τὰ ο the ὄρη ορος mountain; mount οἱ ο the πόδες πους foot; pace εὐαγγελιζομένου ευαγγελιζω deliver the good message / gospel; preach καὶ και and; even ἀπαγγέλλοντος απαγγελλω report εἰρήνην ειρηνη peace ἑόρταζε εορταζω keep the festival Ιουδα ιουδα Iouda; Iutha τὰς ο the ἑορτάς εορτη festival; feast σου σου of you; your ἀπόδος αποδιδωμι render; surrender τὰς ο the εὐχάς ευχη wish; vow σου σου of you; your διότι διοτι because; that οὐ ου not μὴ μη not προσθήσωσιν προστιθημι add; continue ἔτι ετι yet; still τοῦ ο the διελθεῖν διερχομαι pass through; spread διὰ δια through; because of σοῦ σου of you; your εἰς εις into; for παλαίωσιν παλαιοω antiquate; grow old συντετέλεσται συντελεω consummate; finish ἐξῆρται εξαιρω lift out / up; remove
2:1 עָלָ֥ה ʕālˌā עלה ascend מֵפִ֛יץ mēfˈîṣ פוץ disperse עַל־ ʕal- עַל upon פָּנַ֖יִךְ pānˌayiḵ פָּנֶה face נָצֹ֣ור nāṣˈôr נצר watch מְצֻרָ֑ה mᵊṣurˈā מְצוּרָה fortification צַפֵּה־ ṣappē- צפה look out דֶ֨רֶךְ֙ ḏˈereḵ דֶּרֶךְ way חַזֵּ֣ק ḥazzˈēq חזק be strong מָתְנַ֔יִם moṯnˈayim מָתְנַיִם hips אַמֵּ֥ץ ʔammˌēṣ אמץ be strong כֹּ֖חַ kˌōₐḥ כֹּחַ strength מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
2:1. ascendit qui dispergat coram te qui custodit obsidionem contemplare viam conforta lumbos robora virtutem valdeHe is come up that shall destroy before thy face, that shall keep the siege: watch the way, fortify thy loins, strengthen thy power exceedingly.
1. He that dasheth in pieces is come up before thy face: keep the munition, watch the way, make thy loins strong, fortify thy power mightily.
2:1. He ascends, who would scatter before your eyes, who would maintain the blockade. Contemplate the way, fortify your back, reinforce virtue greatly.
2:1. He that dasheth in pieces is come up before thy face: keep the munition, watch the way, make [thy] loins strong, fortify [thy] power mightily.
He that dasheth in pieces is come up before thy face: keep the munition, watch the way, make [thy] loins strong, fortify [thy] power mightily:

2:1 Поднимается на тебя разрушитель: охраняй твердыни, стереги дорогу, укрепи чресла, собирайся с силами.
2:1
ἰδοὺ ιδου see!; here I am
ἐπὶ επι in; on
τὰ ο the
ὄρη ορος mountain; mount
οἱ ο the
πόδες πους foot; pace
εὐαγγελιζομένου ευαγγελιζω deliver the good message / gospel; preach
καὶ και and; even
ἀπαγγέλλοντος απαγγελλω report
εἰρήνην ειρηνη peace
ἑόρταζε εορταζω keep the festival
Ιουδα ιουδα Iouda; Iutha
τὰς ο the
ἑορτάς εορτη festival; feast
σου σου of you; your
ἀπόδος αποδιδωμι render; surrender
τὰς ο the
εὐχάς ευχη wish; vow
σου σου of you; your
διότι διοτι because; that
οὐ ου not
μὴ μη not
προσθήσωσιν προστιθημι add; continue
ἔτι ετι yet; still
τοῦ ο the
διελθεῖν διερχομαι pass through; spread
διὰ δια through; because of
σοῦ σου of you; your
εἰς εις into; for
παλαίωσιν παλαιοω antiquate; grow old
συντετέλεσται συντελεω consummate; finish
ἐξῆρται εξαιρω lift out / up; remove
2:1
עָלָ֥ה ʕālˌā עלה ascend
מֵפִ֛יץ mēfˈîṣ פוץ disperse
עַל־ ʕal- עַל upon
פָּנַ֖יִךְ pānˌayiḵ פָּנֶה face
נָצֹ֣ור nāṣˈôr נצר watch
מְצֻרָ֑ה mᵊṣurˈā מְצוּרָה fortification
צַפֵּה־ ṣappē- צפה look out
דֶ֨רֶךְ֙ ḏˈereḵ דֶּרֶךְ way
חַזֵּ֣ק ḥazzˈēq חזק be strong
מָתְנַ֔יִם moṯnˈayim מָתְנַיִם hips
אַמֵּ֥ץ ʔammˌēṣ אמץ be strong
כֹּ֖חַ kˌōₐḥ כֹּחַ strength
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
2:1. ascendit qui dispergat coram te qui custodit obsidionem contemplare viam conforta lumbos robora virtutem valde
He is come up that shall destroy before thy face, that shall keep the siege: watch the way, fortify thy loins, strengthen thy power exceedingly.
1. He that dasheth in pieces is come up before thy face: keep the munition, watch the way, make thy loins strong, fortify thy power mightily.
2:1. He ascends, who would scatter before your eyes, who would maintain the blockade. Contemplate the way, fortify your back, reinforce virtue greatly.
2:1. He that dasheth in pieces is come up before thy face: keep the munition, watch the way, make [thy] loins strong, fortify [thy] power mightily.
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
1-4. (евр. 2-5). Если в I:15: (евр. II:1) была речь только о вестнике гибели Ниневии и спасения Иудеи, то теперь пророк живо созерцает и наглядно изображает самое исполнение суда Божия над Ниневией, описывая будущие события как бы совершающиеся пред его глазами. Соединенные силы врагов (вавилонян и мидян), идущих против Ниневии, пророку представляются сокрушителем или молотом (евр. мефиц, маппец, ср. Иер LI:20. Притч ХXV:18), готовым нанести Ниневии решительный смертельный удар (поскольку в Библии - Иер LI:20; Притч XXV:18, и на ассирийских памятниках молот является в числе военных орудий, понятен образ молота в отношении Навуходоносора, Иер LI:20-23, как и позднейших сильных и разрушительных завоевателей вроде гунна Аттилы). Вместе с тем, пророк с горькою иронею советует Ниневии спешить принять меры защиты: тщательно оберегать свои твердыни и укрепления, поставить на возвышенных местах стражу (ср. Авв II:1; Ис XXI:6) для наблюдения, каким путем придет неприятель и с какой стороны он сделает нападение; кроме того, ввиду чрезвычайной силы и храбрости врагов, войско Ниневии должно быть совершенно готово к страшной войне, собрать все свои силы и не терять присутствия духа (такая полная боевая готовность выражается здесь двумя родственными оборотами речи: "укрепить (или препоясать) чресла" (ср. Ис V:27; Иов XXXVIII:3; XL:2) и "собраться с силами"). Но все эти меры, по глубокому убеждению пророка, будут бесплодны и напрасны.

LXX вместо мефиц ст. 1: читали, вероятно, мефiах (от пуах), почему и перевели emfuswn, слав. вдыхаяй (в лице твое), что блаж. Феодорит относит к дарованию Богом новой жизни иудеям после гибели ассириян: "виновник сего для тебя Бог, который мановением своим, как бы неким дуновением, их сокрушил, а тебя освободил от их владычества" (с. 11). Но более естественным, лучше отвечающим контексту речи, является чтение еврейского текста, в котором обращение не к Иудее, а к Ниневии.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 He that dasheth in pieces is come up before thy face: keep the munition, watch the way, make thy loins strong, fortify thy power mightily. 2 For the LORD hath turned away the excellency of Jacob, as the excellency of Israel: for the emptiers have emptied them out, and marred their vine branches. 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. 4 The chariots shall rage in the streets, they shall justle one against another in the broad ways: they shall seem like torches, they shall run like the lightnings. 5 He shall recount his worthies: they shall stumble in their walk; they shall make haste to the wall thereof, and the defence shall be prepared. 6 The gates of the rivers shall be opened, and the palace shall be dissolved. 7 And Huzzab shall be led away captive, she shall be brought up, and her maids shall lead her as with the voice of doves, tabering upon their breasts. 8 But Nineveh is of old like a pool of water: yet they shall flee away. Stand, stand, shall they cry; but none shall look back. 9 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. 10 She is empty, and void, and waste: and the heart melteth, and the knees smite together, and much pain is in all loins, and the faces of them all gather blackness.
Here is, I. An alarm of war sent to Nineveh, v. 1. The prophet speaks of it as just at hand, for it is neither doubtful nor far distant: "Look about thee, and see, he that dashes in pieces has come up before thy face. Nebuchadnezzar, who is noted, and will be yet more so, for dashing nations in pieces, begins with thee, and will dissipate and disperse thee;" so some render the word. Babylon is called the hammer of the whole earth, Jer. l. 23. The attempt of Nebuchadnezzar upon Nineveh is public, bold, and daring: "He has come up before thy face, avowing his design to ruin thee; and therefore stand to thy arms, O Nineveh! keep the munition; secure thy towers and magazines: watch the way; set guards upon all the avenues to the city; make thy loins strong; encourage thy soldiers; animate thyself and them; fortify thy power mightily, as cities do when an enemy is advancing against them" (this is spoken ironically); "do the utmost thou canst, yet thou shalt not be able to put by the stroke of this judgment, for there is no counsel or strength against the Lord."
II. A manifesto published, showing the causes of the war (v. 2): The Lord has turned away the excellency of Jacob, as the excellency of Israel, that is, 1. The Assyrians have been abusive to Jacob, the two tribes (have humbled and mortified them), as well as to Israel, the ten tribes, have emptied them, and marred their vine-branches. For this God will reckon with them; though done long since, it shall come into the account now against that kingdom, and Nineveh the head-city of it. God's quarrel with them is for the violence done to Jacob. Or, (2.) God is now by Nebuchadnezzar about to turn away the pride of Jacob by the captivity of the two tribes, as he did the pride of Israel by their captivity; He has determined to do it, to bring emptiers upon them, and the enemy that is to do it must begin with Nineveh, and reduce that first, and humble the pride of that. God is looking upon proud cities, and abasing them, even those that are nearest to him. Samaria is humbled, and Jerusalem is to be humbled, and their pride brought low; and shall not Nineveh, that proud city, be brought down too? Emptiers have emptied the cities, and marred the vine-branches in the country of Jacob and Israel; and must not the excellency of Nineveh, that is so much her pride, be turned away too?
III. A particular account given in of the terrors wherein the invading enemy shall appear against Nineveh; every thing shall contribute to make him formidable. 1. The shields of his mighty men are made red, and probably their other arms and array, as if they were already tinctured with the blood they had shed, or intended hereby to signify they would put all to the sword; they hung out a red flag, in token that they would give no quarter. 2. The valiant men are in scarlet; not only red clothes, to intimate what bloody work they designed to make, but rich clothes, to intimate the wealth of the army, and that is the sinews of war. 3. The chariots shall be with flaming torches in the day of his preparation; when they are making their approaches, they shall fly as swiftly as lightning; the wheels shall strike fire upon the stones, and those that drive them shall drive furiously with a flaming indignation, as Jehu drove. Or they carried flaming torches with them in the open chariots, when they made their approach in the night, as Gideon's soldiers carried lamps in their pitchers, to be both a guide to themselves and a terror to their enemies, and with them to set all on fire wherever they went. 4. The fir-trees shall be terribly shaken; the great men of Nineveh, that overtop their neighbours, as the stately firs do the shrubs; or the very standing trees shall be made to shake by the violent concussions of the earth, which that great army shall cause. 5. The chariots of war shall be very terrible (v. 4): They shall rage in the streets, that is, those that drive them shall rage; you would think the chariots themselves raged; they shall be so numerous, and drive with so much fury, that even in the broad ways, where, one would think, there should be room enough, they shall jostle one another; and these iron chariots shall be made so bright that in the beams of the sun they shall seem like torches in the night; they shall run like the lightnings, so swiftly, so furiously. Nebuchadnezzar's commanders are here called his worthies, his gallants (so the margin reads it), his heroes; those he shall recount, and order them immediately and without fail to render themselves at their respective posts, for he is entering upon action, is resolved to take the field immediately, and to open the campaign with the siege of Nineveh. His worthies shall remember (so some read it); they shall be mindful of the duty of their place, and the charge they have received, and shall thereby be made so intent upon their business that they shall stumble in their walks, shall make more haste than good speed; they stumble, but shall not fall; for they shall make haste to the wall thereof, shall open the trenches; and the defence, or the covered way, shall be prepared (something to shelter them from the darts of the besieged), and they shall so closely carry on the siege, and with so much vigour, that at length the gates of the rivers shall be opened (v. 6); those gates of Nineveh which open upon the river Tigris (on which Nineveh was built) shall be first forced by, or betrayed to, the enemy, and by those gates they shall enter. And then the palace shall be dissolved, either the king's house or the house of Nisroch his god; the same word signifies both a palace and a temple. When the God of heaven goes forth to contend with a people, neither the palaces nor their kings, neither the temples nor their gods, can protect and shelter them, but must all inevitably fall with them.
IV. A prediction of the consequences of this; and it is easy to guess how dismal those will be. 1. The queen shall fall into the hands of the enemy (v. 7): Huzzab shall be led away captive; she that was established (so some read it), thought herself safe because she was concealed and shut up in secret, shall be discovered (so the margin reads it) and shall be led away captive, in greater disgrace than that of common prisoners; she shall be brought up in a mock state, and her maids of honour shall lead her, because she is weak and faint, not able to bear such frights and hardships, which are doubly hard and frightful to those that have not been used to them; they shall attend her, not to speak cheerfully to her and to encourage her, but murmuring and moaning themselves, as with the voice of doves, the doves of the valleys (Ezek. vii. 16), noted for their mourning, Isa. xxxviii. 14; lix. 11. They shall be tabering upon their breasts, beating their own breasts in grief and vexation, as if they were drumming upon them, for so the word signifies. 2. The inhabitants, though numerous, shall none of them be able to make head against the invaders, or stand their ground (v. 8): Nineveh is of old like a pool of water, replenished with people as a pool with water (and waters signify multitudes, Rev. xvii. 15), or as those waters with fish; it was long ago a populous city; in Jonah's time there were 120,000 little children in it (Jonah iv. 11), and, ordinarily, cities and countries are increasing in their number every year; but, though they have so many hands to be employed in the public service, yet they shall not be able to inspire one another with courage, but they shall flee away like cowards. Their commanders shall do what they can to animate them; they shall cry, "Stand, stand, have a good heart on it, and we shall do well enough;" but none shall so much as look back; they shall not have the least spark of courage remaining, but every one shall think it is his wisest course to make his best of the opportunity to escape; they shall not so much as look back to see who calls for them. Note, God can dispirit the strongest and boldest, in the day of distress, so that they shall not be what one would expect from them, but like a pool of water, the water whereof is dried up and gone. 3. The wealth of the city shall become a prey, and all its rich furniture shall fall into the hands of the victorious enemy (v. 9); they shall thus animate and excite one another to plunder: Take the spoil of silver; take the spoil of gold; thus the officers shall stir up the soldiers to improve their opportunity; here are silver and gold enough for them, for there is no end of the store of money and plate. Nineveh, having been of old like a pool of water, has gathered a vast deal of mud; and abundance of glory it has out of all the pleasant furniture, all the vessels of desire, which they have gloried in and which shall now be a prey and a pride to the conquerors. Note, Those who prepare raiment as the clay, and heap up silver as the dust, know not who may put on the raiment and divide the silver, Job xxvii. 16, 17. Thus this rich city is empty, and void, and waste, v. 10. See the vanity of worldly wealth; instead of defending its owners, it does but expose them, and enable their enemies to do them so much the more mischief. 4. The soldiers and people shall have no heart to appear for the defence of the city. Their spirits shall melt away like wax before the fire; their knees shall smite together (as Belshazzar's did, in his agony, Dan. v. 6), so that they shall not be able to stand their ground, no, nor to make their escape; much pain shall be in all loins, as is the case in extreme frights, so that they shall not be able to hold up their backs. And the faces of them all shall gather blackness, like that of a pot that is every day over the fire; so the word signifies. Note, Guilt in the conscience will fill men with terror in an evil day, and those who place their happiness in the wealth of this world and set their hearts upon it think themselves undone when their silver, and their gold, and their pleasant furniture are taken from them.
Adam Clarke: Commentary on the Bible - 1831
2:1: He that dasheth in pieces - Or scattereth. The Chaldeans and Medes.
Keep the munition - Guard the fenced places. From this to the end of the fifth verse, the preparations made at Nineveh to repel their enemies are described. The description is exceedingly picturesque.
Watch the way - By which the enemy is most likely to approach.
Make thy loins strong - Take courage.
Fortify thy power - Muster thy troops; call in all thy allies.
Albert Barnes: Notes on the Bible - 1834
2:1: He that dasheth in pieces - Rather, "the Disperser," the instrument of God, whereby he should "break her in pieces like a potter's vessel, or should scatter" her in all lands, is come up against thy face, O Nineveh, i. e., either, over against thee" , confronting her as it were, face to face, or directed against thee . From the description of the peace of Judah, the prophet turns suddenly to her oppressor, to whom, not to Judah, the rest of the prophecy is directed. Jacob and Israel are spoken of, not to . The destroyer of Nineveh "went up against the face of Nineveh," not in the presence of Judah and Jacob, who were far away and knew nothing of it. "Keep the munition." While all in Judah is now peace, all in Nineveh is tumult. God whom they had defied, saying that Hezekiah could not "turn away the face of one captain of the least of his servants" Isa 36:9, now bids them prepare to meet him whom He would send against them. "Gird up thy loins now, like a man" Job 40:7. Thou who wouldest lay waste others, now, if theft canst, keep thyself. The strength of the words is the measure of the irony. They had challenged God; He in turn challenges them to put forth all their might.
Fence thy defenses - we might say. Their strong walls, high though they were, unassailable by any then known skill of besiegers, would not be secure.
The prophet uses a kindred and allusive word, that their protection needed to be itself protected; and this, by one continued watchfulness. Watch, he adds, the way: spy out (as far as thou canst), the coming of the enemy; strengthen the loins, the seat of strength. Elsewhere they are said to be girded up for any exertion. "Fortify thy strength exceedingly." The expression is rare : commonly it is said of some part of the human frame, knees, arms, or mind, or of man by God.
The same words are strong mockery to those who resist God, good counsel to those who trust in God. "Keep the munition, for He who keepeth thee will not sleep Psa 121:3; watch the way," by which the enemy may approach from afar, for Satan approacheth, sometimes suddenly, sometimes very stealthily and subtly, "transforming himself into an angel of light." Jerome: "Watch also the way by which thou art to go, as it is said, 'Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein;' Jer 6:16, so that, having stood in many ways, we may come to that Way which saith, 'I am the Way.'" Then , "make thy loins strong," as the Saviour commands His disciples, "Let your loins be girded about" Luk 12:35, and the Apostle says, "Stand therefore, having your loins girt about with truth" Eph 6:14; for nothing so strengthens as the Truth. For Christ being the Truth, whose with his whole heart hath belived in Christ, is strong against himself, and hath power over the loins, the seat of the passions. Then, since this warfare is hard, he adds, be strong, "fortify thy power mightily;" resist not listlessly, but vehemently; and that, in His strength who hath strengthened our nature, taking it to Himself and uniting it with the Godhead. For without Him, strong though thou be, thou wilt avail nothing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: He that dasheth in pieces: or, The disperser, or, hammer, Isa 14:6; Jer 25:9, Jer 50:23, Jer 51:20-23
keep: Nah 3:14, Nah 3:15; Ch2 25:8; Jer 46:3-10, Jer 51:11, Jer 51:12; Joe 3:9-11
Carl Friedrich Keil and Franz Delitzsch
2:1
With Nahum 2:1 the prophecy turns to Nineveh. Nahum 2:1. "A dasher in pieces comes against thee. Keep thy fortress! Look out upon the way, fortify the loins, exert thy strength greatly! Nahum 2:2. For Jehovah returneth to the eminence of Jacob as to the eminence of Israel; for plunderers have plundered them, and their vines have they thrown to the ground." על־פּניך cannot be addressed to Judah, as in Nahum 1:15 (Chald., Rashi, etc.). It cannot indeed be objected that in Nahum 1:15 the destruction of Asshur has already been announced, since the prophet might nevertheless have returned to the time when Asshur had made war upon Judah, in order to depict its ruin with greater precision. But such an assumption does not agree with the second clause of the verse as compared with Nahum 2:2, and still less with the description of the approaching enemy which follows in Nahum 2:3, since this is unquestionably, according to Nahum 2:5, the power advancing against Nineveh, and destroying that city. We must therefore assume that we have here a sudden change in the person addressed, as in Nahum 1:11 and Nahum 1:12, Nahum 1:13 and Nahum 1:14. The enemy is called מפיץ, "a dasher in pieces;" not a war-hammer (cf. Prov 25:18), because עלה, the standing expression for the advance of a hostile army, does not agree with this. על־פּניך, against thy face, i.e., pitching his tent opposite to the city (there is no good reason for altering the suffix into פּניך, as Ewald and Hitzig propose). Against this enemy Nineveh is to bring all possible power of resistance. This is not irony, but simply a poetical turn given to the thought, that Nineveh will not be able to repulse this enemy any more. The inf. abs. nâtsōr stands emphatically for the imperative, as is frequently the case, and is continued in the imperative. Metsūrâh is the enclosure of a city, hence the wall or fortification. צפּה־דרך, looking watchfully upon the way by which the enemy comes, to repulse it or prevent it from entering the city. הזּק מ, make the loins strong, i.e., equip thyself with strength, the loins being the seat of strength. The last clause expresses the same thought, and is merely added to strengthen the meaning. The explanatory kı̄ in Nahum 2:2 (3) does not follow upon Nahum 2:1 in the sense of "summon up all thy strength, for it is God in whose strength the enemy fights" (Strauss), but to Nahum 2:1 or Nahum 1:15. The train of thought is the following: Asshur will be utterly destroyed by the enemy advancing against Nineveh, for Jehovah will re-establish the glory of Israel, which Asshur has destroyed. שׁב (perf. proph.) has not the force of the hiphil, reducere, restituere, either here or in Ps 85:5 and Is 52:8, and other passages, where the modern lexicons give it, but means to turn round, or return to a person, and is construed with the accusative, as in Num 10:36; Ex 4:20, and Gen 50:14, although in actual fact the return of Jehovah to the eminence of Jacob involves its restoration. גּאון יעקב, that of which Jacob is proud, i.e., the eminence and greatness or glory accruing to Israel by virtue of its election to be the nation of God, which the enemy into whose power it had been given up on account of its rebellion against God had taken away (see at Amos 6:8). Jacob does not stand for Judah, nor Israel for the ten tribes, for Nahum never refers to the ten tribes in distinction from Judah; and Obad 1:18, where Jacob is distinguished from the house of Joseph, is of a totally different character. Both names stand here for the whole of Israel (of the twelve tribes), and, as Cyril has shown, the distinction is this: Jacob is the natural name which the people inherited from their forefather, and Israel the spiritual name which they had received from God. Strauss gives the meaning correctly thus: Jehovah will so return to the eminence of His people, who are named after Jacob, that this eminence shall become the eminence of Israel, i.e., of the people of God; in other words, He will exalt the nation once more to the lofty eminence of its divine calling (כּ used in the same manner as in 1Kings 25:36). This will He do, because plunderers have plundered (bâqaq, evacuare) them (the Israelites), and destroyed their vines, cast them to the ground; that He may avenge the reproach cast upon His people. The plunderers are the heathen nations, especially the Assyrians. The vines are the Israelites; Israel as a people or kingdom is the vineyard (Is 5:1; Jer 12:10; Ps 80:9.); the vines are the families, and the branches (zemōrı̄m from zemōrâh) the members.
Geneva 1599
2:1 (a) He that dasheth in pieces is come up before thy face: keep the munition, watch the way, make [thy] loins strong, fortify [thy] power mightily.
(a) That is, Nebuchadnezzar is in readiness to destroy the Assyrians: and the Prophet derides the undertakings of the Assyrians who prepared to resist him.
John Gill
2:1 He that dasheth in pieces is come up before thy face,.... O Nineveh, or land of Assyria; for this is not to be understood of Sennacherib's coming up against Jerusalem, as Kimchi; but of Nebuchadnezzar against Nineveh, as Aben Ezra; not Nebuchadnezzar the great, who, the Jewish chronologers say (c), took Nineveh in the first year of his reign; but his father, Nebuchadnezzar the first, called Nabopolassar, who, with Cyaxares or Ahasuerus the Mede, joined their forces against Nineveh, and took it, see the Apocrypha:
"But before he died he heard of the destruction of Nineve, which was taken by Nabuchodonosor and Assuerus: and before his death he rejoiced over Nineve.'' (Tobit 14:15)
and these together, the Chaldeans and Medes, are the "dasher in pieces"; or, "the hammer" (d), as the word may be rendered; and so Babylon, over which one of these kings reigned, is called the hammer of the whole earth, Jer 50:23 these came up openly, boldly, to the face of the king of Assyria, attacked him in his metropolis, not fearing his strength and numbers:
keep the munition; this and what follow are spoken ironically to the Assyrian king, and inhabitants of Nineveh, to take care of their towers and garrisons, and fortify them, and fill them with soldiers: and
watch the way; in which the enemy came; secure the passes and avenues that lead to their city; stop his march, and prevent his access:
make thy loins strong; put on armour, gird on the sword, prepare for war:
fortify thy power mightily; increase thine army, exert all thy strength and courage, and do all that is in thy power to do, to oppose the enemy, and defend thyself; and when all is done, it will be in vain.
(c) Seder Olam Rabba, c. 24. p. 69. (d) "malleus", Drusius, Tarnovius.
John Wesley
2:1 He - The Medes or Chaldeans, that dash Nineveh in pieces. The munition - The forts. Make thy loins strong - Strengthen thyself.
Robert Jamieson, A. R. Fausset and David Brown
2:1 THE ADVANCE OF THE DESTROYING FORCES AGAINST NINEVEH, AFTER IT WAS USED AS GOD'S ROD FOR A TIME TO CHASTISE HIS PEOPLE: THE CAPTURE OF THAT LION'S DWELLING, ACCORDING TO THE SURE WORD OF JEHOVAH. (Nahum 2:1-13)
He that dasheth in pieces--God's "battle axe," wherewith He "breaks in pieces" His enemies. Jer 51:20 applies the same Hebrew term to Nebuchadnezzar (compare Prov 25:18; Jer 50:23, "the hammer of the whole earth"). Here the Medo-Babylonian army under Cyaxares and Nabopolassar, that destroyed Nineveh, is prophetically meant.
before thy face--before Nineveh. Openly, so that the work of God may be manifest.
watch the way--by which the foe will attack, so as to be ready to meet him. Ironical advice; equivalent to a prophecy, Thou shalt have need to use all possible means of defense; but use what thou wilt, all will be in vain.
make thy loins strong--The loins are the seat of strength; to gird them up is to prepare all one's strength for conflict (Job 40:7). Also gird on thy sword (2Kings 20:8; 4Kings 4:29).
2:22:2: Զի դարձոյց Տէր զհպարտութիւնն Յակովբայ՝ իբրեւ զհպարտութիւնն Իսրայէլի։ Զի թօթափելով թօթափեցին զնոսա, եւ զո՛ւռս նորա ապականեցին[10686] [10686] ՚Ի լուս՛՛. Զի դարձոյց Տէր զփառսն Յակո՛՛։
2 քանզի Տէրը վերադարձրեց Յակոբի հպարտութիւնը Իսրայէլի հպարտութեան նման, քանի որ բոլորովին թօթափեցին նրանց եւ նրա ճիւղերը ապականեցին:
2 Քանզի Տէրը Յակոբին վայելչութիւնը Իսրայէլին վայելչութեանը պէս նորոգեց, Վասն զի աւարառուները զանիկա կողոպտեցին Ու անոնց որթատունկին ճիւղերը աւերեցին.
Զի դարձոյց Տէր [17]զհպարտութիւնն Յակոբայ իբրեւ [18]զհպարտութիւնն Իսրայելի. զի թօթափելով թօթափեցին զնոսա, եւ զուռս նորա ապականեցին:

2:2: Զի դարձոյց Տէր զհպարտութիւնն Յակովբայ՝ իբրեւ զհպարտութիւնն Իսրայէլի։ Զի թօթափելով թօթափեցին զնոսա, եւ զո՛ւռս նորա ապականեցին[10686]
[10686] ՚Ի լուս՛՛. Զի դարձոյց Տէր զփառսն Յակո՛՛։
2 քանզի Տէրը վերադարձրեց Յակոբի հպարտութիւնը Իսրայէլի հպարտութեան նման, քանի որ բոլորովին թօթափեցին նրանց եւ նրա ճիւղերը ապականեցին:
2 Քանզի Տէրը Յակոբին վայելչութիւնը Իսրայէլին վայելչութեանը պէս նորոգեց, Վասն զի աւարառուները զանիկա կողոպտեցին Ու անոնց որթատունկին ճիւղերը աւերեցին.
zohrab-1805▾ eastern-1994▾ western am▾
2:22:2 Ибо восстановит Господь величие Иакова, как величие Израиля, потому что опустошили их опустошители и виноградные ветви их истребили.
2:2 ἀνέβη αναβαινω step up; ascend ἐμφυσῶν εμφυσαω blow in / on εἰς εις into; for πρόσωπόν προσωπον face; ahead of σου σου of you; your ἐξαιρούμενος εξαιρεω extract; take out ἐκ εκ from; out of θλίψεως θλιψις pressure σκόπευσον σκοπευω way; journey κράτησον κρατεω seize; retain ὀσφύος οσφυς loins; waist ἄνδρισαι ανδριζομαι man; valiant τῇ ο the ἰσχύι ισχυς force σφόδρα σφοδρα vehemently; tremendously
2:2 כִּ֣י kˈî כִּי that שָׁ֤ב šˈāv שׁוב return יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] גְּאֹ֣ון gᵊʔˈôn גָּאֹון height יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob כִּ ki כְּ as גְאֹ֖ון ḡᵊʔˌôn גָּאֹון height יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel כִּ֤י kˈî כִּי that בְקָקוּם֙ vᵊqāqûm בקק lay waste בֹּֽקְקִ֔ים bˈōqᵊqˈîm בקק lay waste וּ û וְ and זְמֹרֵיהֶ֖ם zᵊmōrêhˌem זְמֹורָה shoot שִׁחֵֽתוּ׃ šiḥˈēṯû שׁחת destroy
2:2. quia reddidit Dominus superbiam Iacob sicut superbiam Israhel quia vastatores dissipaverunt eos et propagines eorum corruperuntFor the Lord hath rendered the pride of Jacob, as the pride of Israel: because the spoilers have laid them waste, and have marred their vine branches.
2. For the LORD bringeth again the excellency of Jacob, as the excellency of Israel: for the emptiers have emptied them out, and marred their vine branches.
2:2. For the Lord has repaid the arrogance of Jacob, just like the arrogance of Israel. For the despoilers have scattered them, and they have corrupted their procreation.
2:2. For the LORD hath turned away the excellency of Jacob, as the excellency of Israel: for the emptiers have emptied them out, and marred their vine branches.
For the LORD hath turned away the excellency of Jacob, as the excellency of Israel: for the emptiers have emptied them out, and marred their vine branches:

2:2 Ибо восстановит Господь величие Иакова, как величие Израиля, потому что опустошили их опустошители и виноградные ветви их истребили.
2:2
ἀνέβη αναβαινω step up; ascend
ἐμφυσῶν εμφυσαω blow in / on
εἰς εις into; for
πρόσωπόν προσωπον face; ahead of
σου σου of you; your
ἐξαιρούμενος εξαιρεω extract; take out
ἐκ εκ from; out of
θλίψεως θλιψις pressure
σκόπευσον σκοπευω way; journey
κράτησον κρατεω seize; retain
ὀσφύος οσφυς loins; waist
ἄνδρισαι ανδριζομαι man; valiant
τῇ ο the
ἰσχύι ισχυς force
σφόδρα σφοδρα vehemently; tremendously
2:2
כִּ֣י kˈî כִּי that
שָׁ֤ב šˈāv שׁוב return
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
גְּאֹ֣ון gᵊʔˈôn גָּאֹון height
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
כִּ ki כְּ as
גְאֹ֖ון ḡᵊʔˌôn גָּאֹון height
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
כִּ֤י kˈî כִּי that
בְקָקוּם֙ vᵊqāqûm בקק lay waste
בֹּֽקְקִ֔ים bˈōqᵊqˈîm בקק lay waste
וּ û וְ and
זְמֹרֵיהֶ֖ם zᵊmōrêhˌem זְמֹורָה shoot
שִׁחֵֽתוּ׃ šiḥˈēṯû שׁחת destroy
2:2. quia reddidit Dominus superbiam Iacob sicut superbiam Israhel quia vastatores dissipaverunt eos et propagines eorum corruperunt
For the Lord hath rendered the pride of Jacob, as the pride of Israel: because the spoilers have laid them waste, and have marred their vine branches.
2. For the LORD bringeth again the excellency of Jacob, as the excellency of Israel: for the emptiers have emptied them out, and marred their vine branches.
2:2. For the Lord has repaid the arrogance of Jacob, just like the arrogance of Israel. For the despoilers have scattered them, and they have corrupted their procreation.
2:2. For the LORD hath turned away the excellency of Jacob, as the excellency of Israel: for the emptiers have emptied them out, and marred their vine branches.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. (евр. 3). Теперь указывается главная причина роковой силы врагов Ниневии и всей тщетности ее усилий самообороны: врагом ее явится сам Иегова, имеющий именно через разрушение Ниневии, враждебной Царству Божию, восстановить это последнее, возвратить внешнюю красоту и внутреннее священное величие (евр. гаон, Vulg. Superbiam) Иакова-Израиля, т. е. избранного народа Божия вообще; "должно же знать, - замечает здесь блаж. Федорит (с. 12), - что Иакову имя Иакова дано родителями, имя же Израиля - Богом, а то и другое имя принял народ, происшедший от Иакова. Посему, говорит Бог: за бедствия, какие потерпел ты, Иаков, от Ассириян, Я накажу их ради добродетели праотца, по которой придал Я ему и именование Израиля". Именно посредством гибели Ниневии должна быть восстановлена слава народа Божия, величие Царства Божия, потому, что именно Ниневия - в лице царей своих - Тиглат Пилезера Салманассара, Сеннахерима и др. - дала великих опустошителей Израиля - этого истинного виноградника Божия (Ис V:1), насажденного рукою Божьею, но беспощадно уничтожавшегося врагами (Пс LXXIX:9-14). Теперь, в момент восстановления красы Иакова и славы Израиля, пришло время отмщения прежним его поработителям - ассириянам (ср. Ис XXXIII:1).
Adam Clarke: Commentary on the Bible - 1831
2:2: For the Lord hath turned away - Bishop Newcome reads, for the Lord restoreth, by a slight alteration in the text. I do not see that we gain much by this. The Lord has been opposed to Jacob, and the enemy has prevailed against him.
Emptied them out - Brought them from their own land into captivity. This was the emptying!
Albert Barnes: Notes on the Bible - 1834
2:2: For the Lord hath turned away - (rather restoreth) the excellency of Jacob Speaking of what should come, as already come. For Nineveh falls, because God restores His people, whom it had oppressed. The restoration of God's favor to His Church is the season of His punishment of their enemies; as, again, His displeasure against her enemies is a token of His favor to her. When Herod was smitten by God, "the word of God grew and multiplied" Act 12:24. A long captivity was still before Judah, yet the destruction of the Assyrian was the earnest that every "oppressing city should cease" Isa 33:1.
The excellency of Jacob - The word, "excellency," is used in a good or bad sense; bad, if man takes the excellency to himself; good, as given by God. This is decisive against a modern popular rendering ; "has returned to the excellency of Jacob;" for Scripture knows of no "excellency of Jacob," except God Himself or grace from God. Jacob, if separated from God or left by Him, has no excellency, to which God could return.
As the excellency of Israel - Both the ten and the two tribes had suffered by the Assyrian. The ten had been carried captive by Shalmanezer, the two had been harassed by Sennacherib. After the captivity of the ten tribes, the name Jacob is used of Judah only. It may be then, that the restoration of God's favor is promised to each separately. Or , there may be an emphasis in the names themselves. Their forefather bore the name of Jacob in his troubled days of exile; that of Israel was given him on his return Gen 32:28. It would then mean, the afflicted people (Jacob) shall be restored to its utmost glory as Israel. The sense is the same.
For the emptiers have emptied them out - Their chastisement is the channel of their restoration. Unlike the world, their emptiness is their fullness, as the fullness of the world is its emptiness. The world is cast down, not to arise, for "woe to him that is alone when he falleth: for he hath not another to help him up" Ecc 4:10. The Church falleth, but "to arise" Mic 7:8 : the people is restored, because it had borne chastening Eze 36:3, Eze 36:6-7; "for the Lord hath restored the excellency of Jacob, for the emptiers have emptied them. out and marred their vinebranches" (see Psa 80:12-13), i. e., its fruit-bearing branches, that, as far as in them lay, it should not bear fruit unto God; but to cut the vine is, by God's grace, to make it shoot forth and bear fruit more abundantly.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: hath: Isa 10:5-12; Jer 25:29
excellency of Jacob as the excellency: or, the pride of Jacob as the pride, Zep 3:11
for: Gen 49:22, Gen 49:23; Psa 80:12, Psa 80:13; Jer 49:9; Hos 10:1
Geneva 1599
2:2 For the LORD hath (b) turned away the excellency of Jacob, as the excellency of Israel: for the emptiers have emptied them out, and (c) marred their vine branches.
(b) Seeing God has punished his own people Judah and Israel, he will now punish the enemies by whom he scourged them; read (Is 10:12).
(c) Signifying that the Israelites were utterly destroyed.
John Gill
2:2 For the Lord hath turned away the excellency of Jacob, as the excellency of Israel,.... Or, "will render" a recompence for, or "revenge the pride of Jacob" (e); all that insolence, and those injuries done in a proud and haughty manner by Sennacherib king of Assyria to the two tribes of Judah and Benjamin; invading their land, taking their fenced cities, and besieging their metropolis; and in an audacious manner threatening them with utter destruction, unless they surrendered; and also by Shalmaneser, another king of Assyria, who had besieged and took Samaria the capital city of Israel or the ten tribes, and had carried them captive; and now Assyria, though it had been the rod of God's anger, and the instrument of his chastisement and correction of his people, must in its turn suffer and smart for all this:
for the emptiers have emptied them out: the Assyrians, partly by their exactions and tributes they demanded, and partly by their spoil and plunder, had stripped Israel and Judah of all, or the greatest part, of their substance, wealth, and treasure:
and marred their vine branches; their children, their sons and daughters, slaying them, or carrying them captive. Israel and Judah are often compared to a vine, and so their posterity to branches: or "corrupted" (f) them, with superstition and idolatry. The Targum interprets it of their renowned cities; these, and towns and villages, being to the land as branches to the vine; and which had been ransacked and pillaged by the Assyrians, and now they should be paid in their own coin.
(e) "ulciscitur enim Jehova adhibitam in Jacobaeos superbiam", Castalio; "reponit Deus Assyrio illam superbiam quam ipse in Jacobo et Israele exercuit", Grotius; "quia reddidit superbiam", &c. Tirinus. (f) "corruperunt", Pagninus, Montanus, Junius & Tremellius, Piscator, Vatablus, Burkius.
John Wesley
2:2 For - Israel and Jacob were more to God, yet he punished them; much more will he punish Nineveh. Turned - Laid low. The excellency - The wealth, the valiant men, all that Jacob gloried in. Jacob - The two tribes. Israel - The ten tribes. Emptied them - Quite exhausted them. Their vine - branches - Destroyed all the fruit of the land.
Robert Jamieson, A. R. Fausset and David Brown
2:2 For the Lord hath turned away the excellency of Jacob--that is, the time for Nineveh's overthrow is ripe, because Jacob (Judah) and Israel (the ten tribes) have been sufficiently chastised. The Assyrian rod of chastisement, having done its work, is to be thrown into the fire. If God chastised Jacob and Israel with all their "excellency" (Jerusalem and the temple, which was their pre-eminent excellency above all nations in God's eyes, Ps 47:4; Ps 87:2; Ezek 24:21; see on Amos 6:8), how much more will He punish fatally Nineveh, an alien to Him, and idolatrous? MAURER, not so well, translates, "restores," or "will restore the excellency of Jacob."
emptiers--the Assyrian spoilers.
have emptied them out--have spoiled the Israelites and Jews (Hos 10:1). Compare Ps 80:8-16, on "vine branches," as applied to Israel.
2:32:3: զզէն զօրութեան նորա ՚ի մարդկանէ. զարս հզօրս որ խաղացին ընդ հրոյ. երասանակք կառաց նոցա խռովեսցին հեծեալք ՚ի ճանապարհս[10687]. [10687] Ոմանք յաւելուն. Զի զէն զօրութեան նորա ՚ի մարդկա՛՛... որ խաղային ընդ հրոյ... կառաց նոցա յաւուր պատրաստութեան նոցա. խռովեսցին։
3 Նրա զօրեղ մարդկանց զէնքը հզօր մարդիկ են, որոնք խաղում էին կրակի հետ. նրանց կառքերի սանձերը կը փայլեն պատերազմի նախօրեակին. հեծեալները իրար կ’անցնեն ճանապարհներին եւ հրապարակներում կը խառնուեն իրար:
3 Անոր զօրաւոր մարդոց վահանը կարմրեցաւ Անոր քաջ մարդիկը ծիրանի հագան. Անոր պատրաստութեանը օրը կառքը պողպատի փայլունութիւն* պիտի ունենայ, Նիզակները պիտի երերցուին։
[19]զզէն զօրութեան նորա ի մարդկանէ, զարս հզօրս որ խաղային ընդ հրոյ. երասանակք կառաց նոցա`` յաւուր պատրաստութեան նորա:

2:3: զզէն զօրութեան նորա ՚ի մարդկանէ. զարս հզօրս որ խաղացին ընդ հրոյ. երասանակք կառաց նոցա խռովեսցին հեծեալք ՚ի ճանապարհս[10687].
[10687] Ոմանք յաւելուն. Զի զէն զօրութեան նորա ՚ի մարդկա՛՛... որ խաղային ընդ հրոյ... կառաց նոցա յաւուր պատրաստութեան նոցա. խռովեսցին։
3 Նրա զօրեղ մարդկանց զէնքը հզօր մարդիկ են, որոնք խաղում էին կրակի հետ. նրանց կառքերի սանձերը կը փայլեն պատերազմի նախօրեակին. հեծեալները իրար կ’անցնեն ճանապարհներին եւ հրապարակներում կը խառնուեն իրար:
3 Անոր զօրաւոր մարդոց վահանը կարմրեցաւ Անոր քաջ մարդիկը ծիրանի հագան. Անոր պատրաստութեանը օրը կառքը պողպատի փայլունութիւն* պիտի ունենայ, Նիզակները պիտի երերցուին։
zohrab-1805▾ eastern-1994▾ western am▾
2:32:3 Щит героев его красен; воины его в одеждах багряных; огнем сверкают колесницы в день приготовления к бою, и лес копьев волнуется.
2:3 διότι διοτι because; that ἀπέστρεψεν αποστρεφω turn away; alienate κύριος κυριος lord; master τὴν ο the ὕβριν υβρις insolence; insult Ιακωβ ιακωβ Iakōb; Iakov καθὼς καθως just as / like ὕβριν υβρις insolence; insult τοῦ ο the Ισραηλ ισραηλ.1 Israel διότι διοτι because; that ἐκτινάσσοντες εκτινασσω shake off ἐξετίναξαν εκτινασσω shake off αὐτοὺς αυτος he; him καὶ και and; even τὰ ο the κλήματα κλημα branch αὐτῶν αυτος he; him διέφθειραν διαφθειρω deteriorate; ruin
2:3 מָגֵ֨ן māḡˌēn מָגֵן shield גִּבֹּרֵ֜יהוּ gibbōrˈêhû גִּבֹּור vigorous מְאָדָּ֗ם mᵊʔoddˈām אדם be ruddy אַנְשֵׁי־ ʔanšê- אִישׁ man חַ֨יִל֙ ḥˈayil חַיִל power מְתֻלָּעִ֔ים mᵊṯullāʕˈîm תלע wrap in scarlet בְּ bᵊ בְּ in אֵשׁ־ ʔēš- אֵשׁ fire פְּלָדֹ֥ות pᵊlāḏˌôṯ פְּלָדֹת [uncertain] הָ hā הַ the רֶ֖כֶב rˌeḵev רֶכֶב chariot בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day הֲכִינֹ֑ו hᵃḵînˈô כון be firm וְ wᵊ וְ and הַ ha הַ the בְּרֹשִׁ֖ים bbᵊrōšˌîm בְּרֹושׁ juniper הָרְעָֽלוּ׃ horʕˈālû רעל quiver
2:3. clypeus fortium eius ignitus viri exercitus in coccineis igneae habenae currus in die praeparationis eius et agitatores consopiti suntThe shield of his mighty men is like fire, the men of the army are clad in scarlet, the reins of the chariot are flaming in the day of his preparation, and the drivers are stupified.
3. 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 spears are shaken terribly.
2:3. The shield of his strong ones is fire, the men of war are in scarlet. The reins of the chariot are fiery in the day of his preparation, and the drivers have been drugged.
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.
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:

2:3 Щит героев его красен; воины его в одеждах багряных; огнем сверкают колесницы в день приготовления к бою, и лес копьев волнуется.
2:3
διότι διοτι because; that
ἀπέστρεψεν αποστρεφω turn away; alienate
κύριος κυριος lord; master
τὴν ο the
ὕβριν υβρις insolence; insult
Ιακωβ ιακωβ Iakōb; Iakov
καθὼς καθως just as / like
ὕβριν υβρις insolence; insult
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
διότι διοτι because; that
ἐκτινάσσοντες εκτινασσω shake off
ἐξετίναξαν εκτινασσω shake off
αὐτοὺς αυτος he; him
καὶ και and; even
τὰ ο the
κλήματα κλημα branch
αὐτῶν αυτος he; him
διέφθειραν διαφθειρω deteriorate; ruin
2:3
מָגֵ֨ן māḡˌēn מָגֵן shield
גִּבֹּרֵ֜יהוּ gibbōrˈêhû גִּבֹּור vigorous
מְאָדָּ֗ם mᵊʔoddˈām אדם be ruddy
אַנְשֵׁי־ ʔanšê- אִישׁ man
חַ֨יִל֙ ḥˈayil חַיִל power
מְתֻלָּעִ֔ים mᵊṯullāʕˈîm תלע wrap in scarlet
בְּ bᵊ בְּ in
אֵשׁ־ ʔēš- אֵשׁ fire
פְּלָדֹ֥ות pᵊlāḏˌôṯ פְּלָדֹת [uncertain]
הָ הַ the
רֶ֖כֶב rˌeḵev רֶכֶב chariot
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
הֲכִינֹ֑ו hᵃḵînˈô כון be firm
וְ wᵊ וְ and
הַ ha הַ the
בְּרֹשִׁ֖ים bbᵊrōšˌîm בְּרֹושׁ juniper
הָרְעָֽלוּ׃ horʕˈālû רעל quiver
2:3. clypeus fortium eius ignitus viri exercitus in coccineis igneae habenae currus in die praeparationis eius et agitatores consopiti sunt
The shield of his mighty men is like fire, the men of the army are clad in scarlet, the reins of the chariot are flaming in the day of his preparation, and the drivers are stupified.
3. 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 spears are shaken terribly.
2:3. The shield of his strong ones is fire, the men of war are in scarlet. The reins of the chariot are fiery in the day of his preparation, and the drivers have been drugged.
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.
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
3-4. (евр. 4-5). Пророк как бы уже видит стройные, прекрасно вооруженные и грозно вступающие ряды врагов Ниневии, и в прекрасных поэтических чертах рисует картину неприятельского войска (мидян и вавилонян): щит героев красен, евр. меаддам - может быть, из красной меди (И. Флав. Древн. XIII, 2, 5; ср. 3: Цар XIV:27) или окрашенный в красный цвет - цвет крови; одежды героев - багряные или пурпурные, как в особенности было обычно для воинов у халдеев, мидян и персов (последние, по свидетельству Ксенофонта, заимствовали porfurouV citwnaV от мидян; любимым цветом вавилонян был красный, ср. Иез XXIII:14). Одетые в красные одежды, мужественные воины "в глазах своих выражали отважность, и как свещами и молниями какими, приводили в страх (блаж. Феодорит, с. 13), как бы играя бесстрашно огнем (ср. LXX слав. ) и приводя в ужас страшными колесницами, вооруженными рядами серпов (евр. пеладом) и другими металлическими орудиями; - все как бы горит огнем; - воины, полные сознания своей силы, рвутся в бой и нетерпеливо потрясают лесом копий. "В словах: огнем сверкают возжи колесниц через сверкающие вожжи указывается на быстроту приготовляющихся и изображается как бы блеск снаряжения (episkeuhV) приготовляющихся к войне" (блаж. Иероним, с. 27:8).
Adam Clarke: Commentary on the Bible - 1831
2:3: 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.
Albert Barnes: Notes on the Bible - 1834
2:3: 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 pRev_ious 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.
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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: made: Isa 63:1-3; Zac 1:8, Zac 6:2; Rev 6:4, Rev 12:3
in scarlet: or, dyed scarlet
flaming: or, fiery
the fir trees: Isa 14:8; Zac 11:2
Carl Friedrich Keil and Franz Delitzsch
2:3
After assigning this reason for the divine purpose concerning Asshur, the prophet proceeds in Nahum 2:3. to depict the army advancing towards Nineveh, viz., in Nahum 2:3 its appearance, and in Nahum 2:4 the manner in which it sets itself in motion for battle. Nahum 2:3. "The shield of His heroes is made red, the valiant men are clothed in crimson: in the fire of the steel-bosses are the chariots, on the day of His equipment; and the cypresses are swung about. Nahum 2:4. The chariots rave in the streets, they run over one another on the roads; their appearance is like the torches, they run about like lightning." The suffix attached to gibbōrēhū (His heroes) might be taken as referring to mēphı̄ts in Nahum 2:1 (2); but it is more natural to refer it to Jehovah in Nahum 2:2 (3), as having summoned the army against Nineveh (cf. Is 13:3). The shields are reddened, i.e., not radiant (Ewald), but coloured with red, and that not with the blood of enemies who have been slain (Abarbanel and Grotius), but either with red colour with which they are painted, or what is still more probable, with the copper with which they are overlaid: see Josephus, Ant. xiii. 12, 5 (Hitzig). אנשׁי־חיל are not fighting men generally, i.e., soldiers, but brave men, heroes (cf. Judg 3:29; 1Kings 31:12; 2Kings 11:16, equivalent to benē chayil in 1Kings 18:17, etc.). מתלּעים, ἁπ. λεγ., a denom. of תּולע, coccus: clothed in coccus or crimson. The fighting dress of the nations of antiquity was frequently blood-red (see Aeliani, Var. hist. vi. 6).
(Note: Valerius observes on this: "They used Poenic tunics in battle, to disguise and hide the blood of their wounds, not lest the sight of it should fill them with alarm, but lest it should inspire the enemy with confidence.")
The ἁπ. λεγ. pelâdōth is certainly not used for lappı̄dı̄m, torches; but in both Arabic and Syriac paldâh signifies steel (see Ges. Lex.). But pelâdōth are not scythes, which would suggest the idea of scythe-chariots (Michaelis, Ewald, and others); for scythe-chariots were first introduced by Cyrus, and were unknown before his time to the Medes, the Syrians, the Arabians, and also to the ancient Egyptians (see at Josh 17:16). Pelâdōth probably denotes the steel covering of the chariots, as the Assyrian war-chariots were adorned according to the monuments with ornaments of metal.
(Note: "The chariots of the Assyrians," says Strauss, "as we see them on the monuments, glare with shining things, made either of iron or steel, battle-axes, bows, arrows, and shields, and all kinds of weapons; the horses are also ornamented with crowns and red fringes, and even the poles of the carriages are made resplendent with shining suns and moons: add to these the soldiers in armour riding in the chariots; and it could not but be the case, that when illumined by the rays of the sun above them, they would have all the appearance of flames as they flew hither and thither with great celerity." Compare also the description of the Assyrian war-chariots given by Layard in his Nineveh and its Remains, vol. ii. p. 348.)
The army of the enemy presents the appearance described בּיום הכינו, in the day of his equipment. הכין, to prepare, used of the equipping of an army for an attack or for battle, as in Jer 46:14; Ezek 7:14; Ezek 38:7. The suffix refers to Jehovah, like that in גּבּוריהוּ; compare Is 13:4, where Jehovah raises an army for war with Babylon. Habberōshı̄m, the cypresses, are no doubt lances or javelins made of cypress-wood (Grotius and others), not magnates (Chald., Kimchi, and others), or viri hastati. הרעלוּ, to be swung, or brandished, in the hands of the warriors equipped for battle. The army advances to the assault (Nahum 2:4), and presses into the suburbs. The chariots rave (go mad) in the streets. התהולל, to behave one's self foolishly, to rave, used here as in Jer 46:9 for mad driving, or driving with insane rapidity (see 4Kings 9:20). השׁתּקשׁק, hithpalel of שׁקק, to run (Joel 2:9); in the intensive form, to run over one another, i.e., to run in such a way that they appear as though they would run over one another. חוּצות and רחבות are roads and open spaces, not outside the city, but inside (cf. Amos 5:16; Ps 144:13-14; Prov 1:20), and, indeed, as we may see from what follows, in the suburbs surrounding the inner city of citadel. Their appearance (viz., that of the chariots as they drive raving about) is like torches. The feminine suffix to מראיהן can only refer to הרכב, notwithstanding the fact that elsewhere רכב is always construed as a masculine, and that it is so here in the first clauses. For the suffix cannot refer to רחבות (Hoelem. and Strauss), because הרכב is the subject in the following clause as well as in the two previous ones. The best way probably is to take it as a neuter, so that it might refer not to the chariots only, but to everything in and upon the chariots. The appearance of the chariots, as they drove about with the speed of lightning, richly ornamented with bright metal (see on Nahum 2:3), and occupied by warriors in splendid clothes and dazzling armour, might very well be compared to torches and flashing lightning. רצץ, pilel of רוּץ (not poel of רצץ, Judg 10:8), cursitare, used of their driving with lightning-speed.
Geneva 1599
2:3 The shield of his mighty men is made red, (d) the valiant men [are] in scarlet: the chariots [shall be] with flaming torches in the day of his preparation, and (e) the fir trees shall be terribly shaken.
(d) Both to put fear into the enemy, and also that they themselves should not so soon detect blood among one another, to discourage them.
(e) Meaning their spears would shake and crash together.
John Gill
2:3 The shield of his mighty men is made red,.... The shields of the soldiers in the armies of the Babylonians and Medes, those dashers in pieces that would come up against Nineveh, should be red; either with the blood of the slain, or thus coloured on purpose to inject terror to their enemies; or this may express the lustre of them, which being gilded, or made of gold or brass, in the rays of the sun glittered, and looked of a fiery red; see the Apocrypha:
"Now when the sun shone upon the shields of gold and brass, the mountains glistered therewith, and shined like lamps of fire.'' (1 Maccabees 6:39)
the valiant men are in scarlet; the generals and other officers of the army were clothed in scarlet; partly to show their greatness and nobleness, and partly to strike their enemies with terror, and to hide their blood should they be wounded, and so keep up their own spirits, and not encourage their enemies:
the chariots shall be with flaming torches in the day of his preparation; that is, when the Medes and Chaldeans, under their respective commander or commanders, shall prepare for the siege of the city, and to make their onset and attack upon it, the chariots used by them in war, which was common in those times, would have flaming torches in them; either to guide them in the night, or to set fire to houses or tents they should meet with, or to terrify the enemy: or "the chariots shall be as flaming torches" (g); they should run with such swiftness, that the wheels, being of iron, or cased with it, should strike fire upon the stones in such quantities, that they should look like torches flaming:
and the fir trees shall be terribly shaken; with the motion of the chariots; or this may be interpreted of spears and lances, and such like instruments of war, made of fir; which should be in such great numbers, and with so much activity used against the Ninevites, that it would look like shaking a forest of fir trees. The Targum interprets these of the great men and generals of their armies glittering in dyed garments; and Kimchi's father, of the princes and great men of the city of Nineveh, who would be seized with terror, and reel about like drunken men; and so all that follows in the next verse Nahum 2:4.
(g) So is sometimes used as See Nold. Concord. Ebr. Part. p. 162. No. 728. So Piscator, and the Tigurine version.
John Wesley
2:3 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.
Robert Jamieson, A. R. Fausset and David Brown
2:3 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.
in scarlet--or crimson military tunics (compare Mt 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 Is 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 (Is 13:3). Or, "Medo-Babylonian commander's day of preparation for the attack" (Nahum 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].
2:42:4: եւ խռովե՛սցին ՚ի հրապարակս. տեսիլ նորա իբրեւ զլամբարաց հրոյ, եւ իբրեւ զփայլակն յա՛յսկոյս եւ յա՛յնկոյս ընթանան[10688]։ [10688] ՚Ի լուս՛՛. Եւ շաղեսցին ՚ի հրապարակս։ Ուր ոմանք. Եւ խռնեսցին ՚ի հրապարակս. տեսիլ նոցա իբրեւ լամպարաց հրոյ։
4 Նրանց տեսքը կրակէ լամպերի նման է, եւ նրանք փայլակի պէս այս ու այն կողմ են գնում:
4 Կառքերը փողոցներուն մէջ պիտի կատղին, Հրապարակներուն մէջ իրարու պիտի բաղխին։Անոնց երեւոյթը ջահերու պէս պիտի ըլլայ Ու փայլակներու պէս պիտի վազեն։
[20]խռովեսցին հեծեալք ի ճանապարհս, եւ խառնեսցին ի հրապարակս``. տեսիլ նոցա իբրեւ զղամբարաց հրոյ, եւ իբրեւ զփայլակն յայսկոյս եւ յայնկոյս ընթանան:

2:4: եւ խռովե՛սցին ՚ի հրապարակս. տեսիլ նորա իբրեւ զլամբարաց հրոյ, եւ իբրեւ զփայլակն յա՛յսկոյս եւ յա՛յնկոյս ընթանան[10688]։
[10688] ՚Ի լուս՛՛. Եւ շաղեսցին ՚ի հրապարակս։ Ուր ոմանք. Եւ խռնեսցին ՚ի հրապարակս. տեսիլ նոցա իբրեւ լամպարաց հրոյ։
4 Նրանց տեսքը կրակէ լամպերի նման է, եւ նրանք փայլակի պէս այս ու այն կողմ են գնում:
4 Կառքերը փողոցներուն մէջ պիտի կատղին, Հրապարակներուն մէջ իրարու պիտի բաղխին։Անոնց երեւոյթը ջահերու պէս պիտի ըլլայ Ու փայլակներու պէս պիտի վազեն։
zohrab-1805▾ eastern-1994▾ western am▾
2:42:4 По улицам несутся колесницы, гремят на площадях; блеск от них, как от огня; сверкают, как молния.
2:4 ὅπλα οπλον armament; weapon δυναστείας δυναστεια he; him ἐξ εκ from; out of ἀνθρώπων ανθρωπος person; human ἄνδρας ανηρ man; husband δυνατοὺς δυνατος possible; able ἐμπαίζοντας εμπαιζω belittle ἐν εν in πυρί πυρ fire αἱ ο the ἡνίαι ηνια.1 the ἁρμάτων αρμα chariot αὐτῶν αυτος he; him ἐν εν in ἡμέρᾳ ημερα day ἑτοιμασίας ετοιμασια preparation αὐτοῦ αυτος he; him καὶ και and; even οἱ ο the ἱππεῖς ιππευς cavalry; rider θορυβηθήσονται θορυβεω make noise; in an uproar
2:4 בַּֽ bˈa בְּ in † הַ the חוּצֹות֙ ḥûṣôṯ חוּץ outside יִתְהֹולְל֣וּ yiṯhôlᵊlˈû הלל be infatuated הָ hā הַ the רֶ֔כֶב rˈeḵev רֶכֶב chariot יִֽשְׁתַּקְשְׁק֖וּן yˈištaqšᵊqˌûn שׁקק rush בָּ bā בְּ in † הַ the רְחֹבֹ֑ות rᵊḥōvˈôṯ רְחֹב open place מַרְאֵיהֶן֙ marʔêhˌen מַרְאֶה sight כַּ ka כְּ as † הַ the לַּפִּידִ֔ם llappîḏˈim לַפִּיד torch כַּ ka כְּ as † הַ the בְּרָקִ֖ים bbᵊrāqˌîm בָּרָק lightning יְרֹוצֵֽצוּ׃ yᵊrôṣˈēṣû רוץ run
2:4. in itineribus conturbati sunt quadrigae conlisae sunt in plateis aspectus eorum quasi lampades quasi fulgura discurrentiaThey are in confusion in the ways, the chariots jostle one against another in the streets: their looks are like torches, like lightning running to and fro.
4. The chariots rage in the streets, they justle one against another in the broad ways: the appearance of them is like torches, they run like the lightnings.
2:4. They have become confused on their journey. The four-horse chariots have collided in the streets. Their appearance is like torches, like lightning dashing around.
2:4. The chariots shall rage in the streets, they shall justle one against another in the broad ways: they shall seem like torches, they shall run like the lightnings.
The chariots shall rage in the streets, they shall justle one against another in the broad ways: they shall seem like torches, they shall run like the lightnings:

2:4 По улицам несутся колесницы, гремят на площадях; блеск от них, как от огня; сверкают, как молния.
2:4
ὅπλα οπλον armament; weapon
δυναστείας δυναστεια he; him
ἐξ εκ from; out of
ἀνθρώπων ανθρωπος person; human
ἄνδρας ανηρ man; husband
δυνατοὺς δυνατος possible; able
ἐμπαίζοντας εμπαιζω belittle
ἐν εν in
πυρί πυρ fire
αἱ ο the
ἡνίαι ηνια.1 the
ἁρμάτων αρμα chariot
αὐτῶν αυτος he; him
ἐν εν in
ἡμέρᾳ ημερα day
ἑτοιμασίας ετοιμασια preparation
αὐτοῦ αυτος he; him
καὶ και and; even
οἱ ο the
ἱππεῖς ιππευς cavalry; rider
θορυβηθήσονται θορυβεω make noise; in an uproar
2:4
בַּֽ bˈa בְּ in
הַ the
חוּצֹות֙ ḥûṣôṯ חוּץ outside
יִתְהֹולְל֣וּ yiṯhôlᵊlˈû הלל be infatuated
הָ הַ the
רֶ֔כֶב rˈeḵev רֶכֶב chariot
יִֽשְׁתַּקְשְׁק֖וּן yˈištaqšᵊqˌûn שׁקק rush
בָּ בְּ in
הַ the
רְחֹבֹ֑ות rᵊḥōvˈôṯ רְחֹב open place
מַרְאֵיהֶן֙ marʔêhˌen מַרְאֶה sight
כַּ ka כְּ as
הַ the
לַּפִּידִ֔ם llappîḏˈim לַפִּיד torch
כַּ ka כְּ as
הַ the
בְּרָקִ֖ים bbᵊrāqˌîm בָּרָק lightning
יְרֹוצֵֽצוּ׃ yᵊrôṣˈēṣû רוץ run
2:4. in itineribus conturbati sunt quadrigae conlisae sunt in plateis aspectus eorum quasi lampades quasi fulgura discurrentia
They are in confusion in the ways, the chariots jostle one against another in the streets: their looks are like torches, like lightning running to and fro.
4. The chariots rage in the streets, they justle one against another in the broad ways: the appearance of them is like torches, they run like the lightnings.
2:4. They have become confused on their journey. The four-horse chariots have collided in the streets. Their appearance is like torches, like lightning dashing around.
2:4. The chariots shall rage in the streets, they shall justle one against another in the broad ways: they shall seem like torches, they shall run like the lightnings.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. (евр. 5). Продолжая описывать неприятельское войско, пророк видит, как уже в предместьях самой Ниневии, по окраинным улицам ее, ведущим к внутренним укрепленным частям, несутся многочисленные конницы и, сталкиваясь друг с другом, производят невообразимый гул, причем, при быстроте движения, внешний вид напоминает горящие факелы среди глубокой ночи (ср. Суд VII:16, 20) или даже сверкание молнии. "Столь великое число приходящих, что войско смешалось на пути, и ничего нельзя разобрать. Также самые колесницы, не находя прохода, будут, вследствие своей многочисленности, сталкиваться между собою на площадях. Вид вавилонян подобен светильникам, подобен сверкающим молниям, так что они своим видом будут приводить своих противников в ужас, прежде нежели поразят их мечем" (блаж. Иероним, стр. 27:8-27:9). Таков величественный образ изощренного, как молния (Втор XXXII:41; ср. Зах IX:14), гнева Божия!

В ст. 5-10: (евр. 6-11) описывается: 1) взятие Ниневии (ст. 5-7) и 2) разграбление ее (8-10).
Adam Clarke: Commentary on the Bible - 1831
2:4: The chariots shall rage - Those of the besiegers and the besieged, meeting in the streets, producing universal confusion and carnage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: chariots: Nah 3:2, Nah 3:3; Isa 37:24, Isa 66:15; Jer 4:13; Eze 26:10; Dan 11:40
they shall seem: Heb. their show
John Gill
2:4 The chariots shall rage in the streets,.... In the streets of Nineveh when taken; where they shall be drove in a furious manner from place to place, the men in them breathing out slaughter and death wherever they came. Kimchi understands this of the chariots of the Ninevites; who shall drive about in them in the streets of the city like madmen; not daring to go out to fight the enemy, being mightier and more numerous than they.
They shall justle one against another in the broad ways; because of their numbers, and the haste they shall make to spoil and plunder the city; or the Ninevites shall justle one against another, in their hurry and confusion to make their escape.
They shall seem like torches; either the chariots of the Medes and Chaldeans, for the reasons given in the preceding verse Nahum 2:3; or they themselves, because of their fierceness and cruelty; or the faces of the Ninevites, being covered with shame, so Kimchi; see Is 13:8.
They shall run like the lightnings; exceeding swiftly, with irresistible force and power; the above writer interprets this of the Ninevites also, running from one end of their city to the other in the utmost confusion, not knowing what to do; but the whole of these two verses Nahum 2:3 seem to be a description of their enemies.
John Wesley
2:4 In the streets - Of Nineveh, when taken. Justle - By reason of their multitude and fury. In the broad ways - Where is most room, and yet scarce enough for them to move. Like torches - What with sparkling fire caused by their horses and chariots, what with the glittering of the polished irons about them, and what with the light of flaming torches carried in them. Like the lightnings - Both for speed, irrestibleness and terror.
Robert Jamieson, A. R. Fausset and David Brown
2:4 rage--are driven in furious haste (Jer 46:9).
justle one against another--run to and fro [MAURER].
in the broad ways-- (2Chron 32:6). Large open spaces in the suburbs of Nineveh.
they shall seem like torches--literally, "their (feminine in Hebrew) appearance (is)": namely, the appearance of the broad places is like that of torches, through the numbers of chariots in them flashing in the sun (Prov 8:26, Margin).
run like the lightnings--with rapid violence (Mt 24:27; Lk 10:18).
2:52:5: Յիշեսցեն մեծամեծք նորա՝ եւ փախիցեն ՚ի տուէ. եւ կասեսցին ՚ի ճանապարհս իւրեանց. եւ փութասցին ՚ի պարիսպս, եւ պատրաստեսցեն զառաջապահս իւրեանց[10689]։ [10689] Ոմանք. Եւ պատրաստեսցես զառա՛՛։
5 Նրա մեծամեծները կը յիշեն եւ ցերեկը կը փախչեն, կը տկարանան իրենց ճանապարհներին, կը շտապեն դէպի պարիսպները եւ կը պատրաստեն իրենց առաջապահներին:
5 Իր կտրիճները պիտի յիշէ։Անոնք քալած ատեննին պիտի գլորին, Իսկ թշնամիները պարսպին մօտենալու պիտի արտորան Ու պատսպարան պիտի պատրաստուի։
[21]Յիշեսցեն մեծամեծք նորա, եւ փախիցեն ի տուէ, եւ կասեսցին ի ճանապարհս իւրեանց. եւ փութասցին ի պարիսպս, եւ պատրաստեսցեն զառաջապահս իւրեանց:

2:5: Յիշեսցեն մեծամեծք նորա՝ եւ փախիցեն ՚ի տուէ. եւ կասեսցին ՚ի ճանապարհս իւրեանց. եւ փութասցին ՚ի պարիսպս, եւ պատրաստեսցեն զառաջապահս իւրեանց[10689]։
[10689] Ոմանք. Եւ պատրաստեսցես զառա՛՛։
5 Նրա մեծամեծները կը յիշեն եւ ցերեկը կը փախչեն, կը տկարանան իրենց ճանապարհներին, կը շտապեն դէպի պարիսպները եւ կը պատրաստեն իրենց առաջապահներին:
5 Իր կտրիճները պիտի յիշէ։Անոնք քալած ատեննին պիտի գլորին, Իսկ թշնամիները պարսպին մօտենալու պիտի արտորան Ու պատսպարան պիտի պատրաստուի։
zohrab-1805▾ eastern-1994▾ western am▾
2:52:5 Он вызывает храбрых своих, но они спотыкаются на ходу своем; поспешают на стены города, но осада уже устроена.
2:5 ἐν εν in ταῖς ο the ὁδοῖς οδος way; journey καὶ και and; even συγχυθήσονται συγχεω confuse; confound τὰ ο the ἅρματα αρμα chariot καὶ και and; even συμπλακήσονται συμπλεκω in ταῖς ο the πλατείαις πλατυς broad; street ἡ ο the ὅρασις ορασις appearance; vision αὐτῶν αυτος he; him ὡς ως.1 as; how λαμπάδες λαμπας lantern πυρὸς πυρ fire καὶ και and; even ὡς ως.1 as; how ἀστραπαὶ αστραπη lightning διατρέχουσαι διατρεχω run across
2:5 יִזְכֹּר֙ yizkˌōr זכר remember אַדִּירָ֔יו ʔaddîrˈāʸw אַדִּיר mighty יִכָּשְׁל֖וּ yikkāšᵊlˌû כשׁל stumble בַּב *ba בְּ in הֲלִֽיכָתָ֑םהלכותם *hᵃlˈîḵāṯˈām הֲלִיכָה walk יְמַֽהֲרוּ֙ yᵊmˈahᵃrû מהר hasten חֹֽומָתָ֔הּ ḥˈômāṯˈāh חֹומָה wall וְ wᵊ וְ and הֻכַ֖ן huḵˌan כון be firm הַ ha הַ the סֹּכֵֽךְ׃ ssōḵˈēḵ סֹכֵךְ barricade
2:5. recordabitur fortium suorum ruent in itineribus suis velociter ascendent muros eius et praeparabitur umbraculumHe will muster up his valiant men, they shall stumble in their march: they shall quickly get upon the walls thereof: and a covering shall be prepared.
5. He remembereth his worthies: they stumble in their march; they make haste to the wall thereof, and the mantelet is prepared.
2:5. He will call to mind his strong ones; they will destroy along their journey. They will quickly ascend its walls, and a shelter will be prepared.
2:5. He shall recount his worthies: they shall stumble in their walk; they shall make haste to the wall thereof, and the defence shall be prepared.
He shall recount his worthies: they shall stumble in their walk; they shall make haste to the wall thereof, and the defence shall be prepared:

2:5 Он вызывает храбрых своих, но они спотыкаются на ходу своем; поспешают на стены города, но осада уже устроена.
2:5
ἐν εν in
ταῖς ο the
ὁδοῖς οδος way; journey
καὶ και and; even
συγχυθήσονται συγχεω confuse; confound
τὰ ο the
ἅρματα αρμα chariot
καὶ και and; even
συμπλακήσονται συμπλεκω in
ταῖς ο the
πλατείαις πλατυς broad; street
ο the
ὅρασις ορασις appearance; vision
αὐτῶν αυτος he; him
ὡς ως.1 as; how
λαμπάδες λαμπας lantern
πυρὸς πυρ fire
καὶ και and; even
ὡς ως.1 as; how
ἀστραπαὶ αστραπη lightning
διατρέχουσαι διατρεχω run across
2:5
יִזְכֹּר֙ yizkˌōr זכר remember
אַדִּירָ֔יו ʔaddîrˈāʸw אַדִּיר mighty
יִכָּשְׁל֖וּ yikkāšᵊlˌû כשׁל stumble
בַּב
*ba בְּ in
הֲלִֽיכָתָ֑םהלכותם
*hᵃlˈîḵāṯˈām הֲלִיכָה walk
יְמַֽהֲרוּ֙ yᵊmˈahᵃrû מהר hasten
חֹֽומָתָ֔הּ ḥˈômāṯˈāh חֹומָה wall
וְ wᵊ וְ and
הֻכַ֖ן huḵˌan כון be firm
הַ ha הַ the
סֹּכֵֽךְ׃ ssōḵˈēḵ סֹכֵךְ barricade
2:5. recordabitur fortium suorum ruent in itineribus suis velociter ascendent muros eius et praeparabitur umbraculum
He will muster up his valiant men, they shall stumble in their march: they shall quickly get upon the walls thereof: and a covering shall be prepared.
5. He remembereth his worthies: they stumble in their march; they make haste to the wall thereof, and the mantelet is prepared.
2:5. He will call to mind his strong ones; they will destroy along their journey. They will quickly ascend its walls, and a shelter will be prepared.
2:5. He shall recount his worthies: they shall stumble in their walk; they shall make haste to the wall thereof, and the defence shall be prepared.
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
5-7:. (евр. 6-8). В самый момент наступающей роковой опасности царь Ассирии вспомнит о своих славнейших сподвижниках (евр. аддирав), отличающихся рассудительностью и мужеством вместе, соберет их всех, чтобы они, при содействии лучших воинов, сумели отразить от стен города неприятеля, готового вторгнуться уже в центр его. Но все герои Ниневии окажутся ничтожными: потеряв присутствие духа, толкая друг друга и спотыкаясь на пути, ринутся они к городским стенам, осаждаемым неприятелем, но будет уже поздно: страшные осадные стенобитные машины (евр. гасохех, Vulg.: umbtaculum) с сокрытыми в ней воинами уже в полном боевом порядке готовы двинуться на своих колесах к стенам Ниневии. "Здесь разумеется, - говорит Симашкевич (преосвящ. Митрофан, цит. соч. С. 196: примеч. ) известная ассириянам и вавилонянам особенного рода деревянная машина, наподобие огромной башни, утвержденная на 4: или 6: колесах, под которою находился таран (aries) или машина для разбивания стен (карим у Иез IV:2: др., kroV 2: Мак XII:15)... Стрелки, расположенные в верхнем ярусе машины, с страшной быстротой, градом летают стрелы, как с вершины этой башни, так в из боковых ее отверстий; но сами они и таран совершенно защищены, что вполне соответствует названию машины "сохех". Ср. P. Kleinert, s. 114.
Adam Clarke: Commentary on the Bible - 1831
2:5: He shall recount his worthies - Muster up his most renowned warriors and heroes.
Shall make haste to the wall - Where they see the enemies making their most powerful attacks, in order to get possession of the city.
Albert Barnes: Notes on the Bible - 1834
2:5: He shall recount his worthies - The Assyrian king wakes as out of a sleep, literally, "he remembers his mighty men" (as Nah 3:18; Jdg 5:13; Neh 3:5); "they stumble in their walk," literally, paths , not through haste only and eager fear, but from want of inward might and the aid of God. These whom God leads stumble not Isa 63:13. : "Perplexed every way and not knowing what they ought to do, their mind wholly darkened and almost drunken with ills, they reel to and fro, turn from one thing to another, and in all" labor in vain.
They shall make haste to the walls thereof, and the defense - (literally, "the covering") shall be prepared The Assyrian monuments leave no doubt that a Jewish writer is right in the main, in describing this as a covered shelter, under which an enemy approached the city; "a covering of planks with skins upon them; under it those who fight against the city come to the wall and mine the wall underneath, and it is a shield over them from the stones, which are cast from off the wall."
The monuments, however, exhibit this shelter, as connected not with mining but with a battering ram, mostly with a sharp point, by which they loosened the walls . Another covert was employed to protect single miners who picked out single stones with a pick-axe . The Assyrians sculptures show, in the means employed against or in defense of their engines, how central a part of the siege they formed . Seven of them are represented in one siege . The "ram" Eze 4:2 is mentioned in Ezekiel as the well-known and ordinary instrument of a siege.
Thus, Nah 2:3 describes the attack; and Nah 2:4 describes the defense; the two first clauses of Nah 2:5 describes the defense; the two last describe clauses the attack. This quick interchange only makes the whole account more vivid.
: "But what avails it to build the house, unless the Lord build it? What helps it to shut the gates, which the Lord unbarreth?" On both sides is put forth the full strength of man; there seems a stand-still to see, what will be, and God brings to pass His own work in His own way.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: recount: Isa 21:5; Jer 50:29, Jer 51:27, Jer 51:28
worthies: or, gallants
they shall stumble: Nah 3:3; Isa 5:27; Jer 46:12
defence: or, covering, or, coverer
Carl Friedrich Keil and Franz Delitzsch
2:5
The Assyrian tries to repel this attack, but all in vain. Nahum 2:5. "He remembers his glorious ones: they stumble in their paths; they hasten to the wall of it, and the tortoise is set up. Nahum 2:6. The gates are opened in the rivers, and the palace is dissolved. Nahum 2:7. It is determined: she is laid bare, carried off, and her maids groan like the cry of doves, smiting on their breasts." On the approach of the war-chariots of the enemy to the attack, the Assyrian remembers his generals and warriors, who may possibly be able to defend the city and drive back the foe. That the subject changes with yizkōr, is evident from the change in the number, i.e., from the singular as compared with the plurals in Nahum 2:3 and Nahum 2:4, and is placed beyond the reach of doubt by the contents of Nahum 2:5., which show that the reference is to the attempt to defend the city. The subject to yizkōr is the Assyrian (בּליּעל, Nahum 2:1), or the king of Asshur (Nahum 3:18). He remembers his glorious ones, i.e., remembers that he has 'addı̄rı̄m, i.e., not merely generals (μεγιστᾶνες, lxx), but good soldiers, including the generals (as in Nahum 3:18; Judg 5:13; Neh 3:5). He sends for them, but they stumble in their paths. From terror at the violent assault of the foe, their knees lose their tension (the plural hălı̄khōth is not to be corrected into the singular according to the keri, as the word always occurs in the plural). They hasten to the wall of it (Nineveh); there is הסּכך set up: i.e., literally the covering one, not the defender, praesidium militare (Hitzig), but the tortoise, testudo.
(Note: Not, however, the tortoise formed by the shields of the soldiers, held close together above their heads (Liv. xxxiv. 9), since these are never found upon the Assyrian monuments (vid., Layard), but a kind of battering-ram, of which there are several different kinds, either a moveable tower, with a battering-ram, consisting of a light framework, covered with basket-work, or else a framework without any tower, either with an ornamented covering, or simply covered with skins, and moving upon four or six wheels. See the description, with illustrations, in Layard's Nineveh, ii. pp. 366-370, and Strauss's commentary on this passage.)
The prophet's description passes rapidly from the assault upon the city wall to the capture of the city itself (Nahum 2:6). The opened or opening gates of the rivers are neither those approaches to the city which were situated on the bank of the Tigris, and were opened by the overflowing of the river, in support of which appeal has been made to the statement of Diodor. Sic. ii. 27, that the city wall was destroyed for the space of twenty stadia by the overflowing of the Tigris; for "gates of the rivers" cannot possibly stand for gates opened by rivers. Still less can it be those roads of the city which led to the gates, and which were flooded with people instead of water (Hitzig), or with enemies, who were pressing from the gates into the city like overflowing rivers (Ros.); nor even gates through which rivers flow, i.e., sluices, namely those of the concentric canals issuing from the Tigris, with which the palace could be laid under water (Vatabl., Burck, Hitzig, ed. 1); but as Luther renders it, "gates on the waters," i.e., situated on the rivers, or gates in the city wall, which were protected by the rivers; "gates most strongly fortified, both by nature and art" (Tuch, de Nino urbe, p. 67, Strauss, and others), for nehârōth must be understood as signifying the Tigris and its tributaries and canals. At any rate, there were such gates in Nineveh, since the city, which stood at the junction of the Khosr with the Tigris, in the slope of the (by no means steep) rocky bank, was to some extent so built in the alluvium, that the natural course of the Khosr had to be dammed off from the plain chosen for the city by three stone dams, remnants of which are still to be seen; and a canal was cut above this point, which conducted the water to the plain of the city, where it was turned both right and left into the city moats, but had a waste channel through the city. To the south, however, another small collection of waters helped to fill the trenches. "The wall on the side towards the river consisted of a slightly curved line, which connected together the mouths of the trenches, but on the land side it was built at a short distance from the trenches. The wall on the river side now borders upon meadows, which are only flooded at high water; but the soil has probably been greatly elevated, and at the time when the city was built this was certainly river" (see M. v. Niebuhr, Geschichte Assurs u. Babels, p. 280; and the outlines of the plan of the ground oh which Nineveh stood, p. 284). The words of the prophet are not to be understood as referring to any particular gate, say the western, either alone, or par excellence, as Tuch supposes, but apply quite generally to the gates of the city, since the rivers are only mentioned for the purpose of indicating the strength of the gates. As Luther has correctly explained it, "the gates of the rivers, however firm in other respects, and with no easy access, will now be easily occupied, yea, have been already opened." The palace melts away, not, however, from the floods of water which flow through the open gates. This literal rendering of the words is irreconcilable with the situation of the palaces in Nineveh, since they were built in the form of terraces upon the tops of hills, either natural or artificial, and could not be flooded with water. The words are figurative. mūg, to melt, dissolve, i.e., to vanish through anxiety and alarm; and היכל, the palace, for the inhabitants of the palace. "When the gates, protected by the rivers, are broken open by the enemy, the palace, i.e., the reigning Nineveh, vanishes in terror" (Hitzig). For her sway has now come to an end.
הצּב: the hophal of נצב, in the hiphil, to establish, to determine (Deut 32:8; Ps 74:17; and Chald. Dan 2:45; Dan 6:13); hence it is established, i.e., is determined, sc. by God: she will be made bare; i.e., Nineveh, the queen, or mistress of the nations, will be covered with shame. גּלּתה is not to be taken as interchangeable with the hophal הגלה, to be carried away, but means to be uncovered, after the piel to uncover, sc. the shame or nakedness (Nahum 3:5; cf. Is 47:2-3; Hos 2:12). העלה, for העלה (see Ges. 63, Anm. 4), to be driven away, or led away, like the niph. in Jer 37:11; 2Kings 2:27.
(Note: Of the different explanations that have been given of this hemistich, the supposition, which dates back as far as the Chaldee, that huzzab signifies the queen, or is the name of the queen (Ewald and Rckert), is destitute of any tenable foundation, and is no better than Hitzig's fancy, that we should read והצּב, "and the lizard is discovered, fetched up," and that this "reptile" is Nineveh. The objection offered to our explanation, viz., that it would only be admissible if it were immediately followed by the decretum divinum in its full extent, and not merely by one portion of it, rests upon a misinterpretation of the following words, which do not contain merely a portion of the purpose of God.)
The laying bare and carrying away denote the complete destruction of Nineveh. אמהתיה, ancillae ejus, i.e., Nini. The "maids" of the city of Nineveh personified as a queen are not the states subject to her rule (Theodor., Cyr., Jerome, and others), - for throughout this chapter Nineveh is spoken of simply as the capital of the Assyrian empire, - but the inhabitants of Nineveh, who are represented as maids, mourning over the fate of their mistress. Nâhag, to pant, to sigh, for which hâgâh is used in other passages where the cooing of doves is referred to (cf. Is 38:14; Is 59:11). כּקול יונים instead of כּיּונים, probably to express the loudness of the moaning. Tophēph, to smite, used for the smiting of the timbrels in Ps 68:26; here, to smite upon the breast. Compare pectus pugnis caedere, or palmis infestis tundere (e.g., Juv. xiii. 167; Virg. Aen. i. 481, and other passages), as an expression of violent agony in deep mourning (cf. Lk 18:13; Lk 23:27). לבבהן for לבביהן is the plural, although this is generally written לבּות; and as the י is frequently omitted as a sign of the plural (cf. Ewald, 258, a), there is no good ground for reading לבבהן, as Hitzig proposes.
Geneva 1599
2:5 (f) He shall recount his worthies: they shall stumble in their walk; they shall make haste to the wall thereof, and the defence shall be prepared.
(f) Then the Assyrians will seek by all means to gather their power, but all things will fail them.
John Gill
2:5 He shall recount his worthies,.... Either the dasher in pieces, Nahum 2:1, the kings of Babylon and Media, shall call together their general officers, and muster the forces under then, and put them in mind of their duty, and recount the actions of their ancestors in former times, in order to animate and encourage them to the siege and attack of the city of Nineveh; or the king of Assyria shall recount and muster up his nobles, and the troops under them, to sally out against the enemy, and meet him in the field, and give him battle:
they shall stumble in their walk: being many, and in haste to obey the orders of their commander, shall stumble and fall upon one another; or else the Ninevites in their march out against the enemy shall be discomfited and flee before him, or be dispirited and flee back again:
they shall make haste to the wall thereof; of Nineveh; that is, the Medes and Chaldeans shall make haste thither, to break it down or scale it; or the Ninevites, failing in their sally out, shall betake themselves in all haste to their city walls, and defend themselves under the protection of them:
and the defence shall be prepared; or the "covering": the word (h) used has the signification of a booth or tent, to cover and protect; here it signifies something that was prepared, either by the besiegers, to cover them from the darts and stones of the besieged, as they made their approaches to the walls; or which the besieged covered themselves with from the assaults of the besiegers; rather the former.
(h) "operimentum", Pagninus, Montanus; "integumentum", Calvin; "testudo", Vatablus, Grotius, Cocceius, Burkius.
John Wesley
2:5 He - The king of Babylon. His worthies - Approved officers and commanders. Stumble - Shew such forwardness, that they shall not stand to pick their way. They - The Assyrians to defend, the Chaldeans to assault the walls of Nineveh.
Robert Jamieson, A. R. Fausset and David Brown
2:5 The Assyrian king. The Assyrian preparations for defense.
shall recount his worthies-- (Nahum 3:18). Review, or count over in his mind, his nobles, choosing out the bravest to hasten to the walls and repel the attack. But in vain; for
they shall stumble in their walk--"they shall stumble in their advance" through fear and hurry.
the defence shall be prepared--rather, the covering machine used by besiegers to protect themselves in advancing to the wall. Such sudden transitions, as here from the besieged to the besiegers, are frequent (compare Ezek 4:2), [MAURER]. Or, used by the besieged Assyrians [CALVIN].
2:62:6: Դրունք քաղաքաց բացան. եւ կործանեցան արքունիք.
6 Քաղաքների դռները բացուեցին, արքունիքները կործանուեցին, եւ նրանց հարստութիւնը յայտնի դարձաւ:
6 Գետերուն դռները պիտի բացուին Ու պալատը պիտի փլչի*։
Դրունք քաղաքաց`` բացան, եւ կործանեցան արքունիք:

2:6: Դրունք քաղաքաց բացան. եւ կործանեցան արքունիք.
6 Քաղաքների դռները բացուեցին, արքունիքները կործանուեցին, եւ նրանց հարստութիւնը յայտնի դարձաւ:
6 Գետերուն դռները պիտի բացուին Ու պալատը պիտի փլչի*։
zohrab-1805▾ eastern-1994▾ western am▾
2:62:6 Речные ворота отворяются, и дворец разрушается.
2:6 καὶ και and; even μνησθήσονται μιμνησκω remind; remember οἱ ο the μεγιστᾶνες μεγιστανες magnate αὐτῶν αυτος he; him καὶ και and; even φεύξονται φευγω flee ἡμέρας ημερα day καὶ και and; even ἀσθενήσουσιν ασθενεω infirm; ail ἐν εν in τῇ ο the πορείᾳ πορεια travel; journey αὐτῶν αυτος he; him καὶ και and; even σπεύσουσιν σπευδω hurry ἐπὶ επι in; on τὰ ο the τείχη τειχος wall καὶ και and; even ἑτοιμάσουσιν ετοιμαζω prepare τὰς ο the προφυλακὰς προφυλακη he; him
2:6 שַׁעֲרֵ֥י šaʕᵃrˌê שַׁעַר gate הַ ha הַ the נְּהָרֹ֖ות nnᵊhārˌôṯ נָהָר stream נִפְתָּ֑חוּ niftˈāḥû פתח open וְ wᵊ וְ and הַֽ hˈa הַ the הֵיכָ֖ל hêḵˌāl הֵיכָל palace נָמֹֽוג׃ nāmˈôḡ מוג faint
2:6. portae fluviorum apertae sunt et templum ad solum dirutumThe gates of the rivers are opened, and the temple is thrown down to the ground.
6. The gates of the rivers are opened, and the palace is dissolved.
2:6. The gates of the rivers have been opened, and the temple has been pulled down to the ground.
2:6. The gates of the rivers shall be opened, and the palace shall be dissolved.
The gates of the rivers shall be opened, and the palace shall be dissolved:

2:6 Речные ворота отворяются, и дворец разрушается.
2:6
καὶ και and; even
μνησθήσονται μιμνησκω remind; remember
οἱ ο the
μεγιστᾶνες μεγιστανες magnate
αὐτῶν αυτος he; him
καὶ και and; even
φεύξονται φευγω flee
ἡμέρας ημερα day
καὶ και and; even
ἀσθενήσουσιν ασθενεω infirm; ail
ἐν εν in
τῇ ο the
πορείᾳ πορεια travel; journey
αὐτῶν αυτος he; him
καὶ και and; even
σπεύσουσιν σπευδω hurry
ἐπὶ επι in; on
τὰ ο the
τείχη τειχος wall
καὶ και and; even
ἑτοιμάσουσιν ετοιμαζω prepare
τὰς ο the
προφυλακὰς προφυλακη he; him
2:6
שַׁעֲרֵ֥י šaʕᵃrˌê שַׁעַר gate
הַ ha הַ the
נְּהָרֹ֖ות nnᵊhārˌôṯ נָהָר stream
נִפְתָּ֑חוּ niftˈāḥû פתח open
וְ wᵊ וְ and
הַֽ hˈa הַ the
הֵיכָ֖ל hêḵˌāl הֵיכָל palace
נָמֹֽוג׃ nāmˈôḡ מוג faint
2:6. portae fluviorum apertae sunt et templum ad solum dirutum
The gates of the rivers are opened, and the temple is thrown down to the ground.
6. The gates of the rivers are opened, and the palace is dissolved.
2:6. The gates of the rivers have been opened, and the temple has been pulled down to the ground.
2:6. The gates of the rivers shall be opened, and the palace shall be dissolved.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. Стих 6-й (евр. 7), именно первые два слова его: "ворота потоков", "речные ворота" (евр. шааре-ганегарот) всегда вызывали недоумение толкователей, высказывавших несколько взаимно противоречивых толкований этого стиха. Ввиду очевидной трудности, даже кажущейся невозможности буквального понимания начального выражения, многие древние и новые толкователи допускали метафорическое изъяснение его: так блаж. Иероним весь стих 6-й перифразирует так: "растворены ворота Ниневии, которая имела множество граждан, подобное рекам, и храм, то есть, царство ее, разрушен, и воин уведен в плен, то есть, все отведены в Вавилон" (с. 27:9; слова, отмеченные нами курсивам, у блаж. Иеронима объясняют выражение библейского текста "ворота потоков"). Подобное же переносное толкование рассматриваемого выражения можно усматривать у LXX-ти передающих его словами; pulai tw n polewn, слав. врата градная. Проводят такое понимание и в новое время (Де-Ветте, Розенмюллер, Гитцг, Умбрейт и др. ). Однако и здесь, как и при толковании всякого другого библейского места, следует держаться общего герменевтического начала - не отступать от буквального смысла в изъяснении Свящ. Писания без крайней надобности; притом вторая половина стиха ("дворец разрушается") должна быть понимаема, несомненно, в буквальном смысле. Посему буквальное же толкование должно быть признано преобладающим и для первой половины стиха. Но здесь возможны и существуют две главные разновидности. Одно из этих толкований имеет более специальный, другое более общий вид. По первому толкованию (Kleinert'a, проф. Голубева и др. ), выражение "ворота потока" означает ворота, через которые протекают или которыми заграждаются каналы, название которых было - отводить от города излишнюю воду и предупреждать наводнение; в таком роде рассматриваемые слова толкуют о наводнении Ниневийских рек Тигра и Kocapa (Khosar), опираясь на известие Ктезия-Диодора (Диод. II, 25, 27:, 28) о том, что в 3-й год осады Ниневии вавилонянами выступавшая из берегов вода Тигра разрушила значительную часть городской стены, чем облегчила осаждающим взятие города; дополнительно предполагают при этом, что царский дворец, о разрушении которого говорится во второй половине стиха, лежал близ этой стены, разрушенной наводнением. Но, хотя общая мысль этого толкования, подтверждается не только упомянутым внешним историческим свидетельством, но и общим соответствием библейскому мировоззрению, допускающему непосредственное вмешательство Божие в жизнь стихий и служение последних карательному действию суда Божия (ср. Суд V:20-21), а равно отдельными штрихами картины, начертываемой самим пророком (ср. I:8, 10; II:8: евр. 9), однако допускаемые здесь предположения составляют, конечно, слабую сторону этого толкования. Поэтому заслуживает предпочтения более общее толкование буквального же свойства, соответственно которому "ворота потоков" - ворота, лежащие при потоках или лежащие при потоках, ворота, достаточно укрепленные не только искусством, но и природою. Не только менее укрепленные части города, но даже наиболее укрепленные ворота - при потоках - и твердыни, подобные царскому дворцу и храму (евр. гейхал имеет это обоюдное значение), построенных на искусственных террасах (Philipson, Симашкевич, Martin и др. ) LXX к ст. 6: имеют прибавку против еврейского cai h opostasiV apokalufqh, слав. и имение открыся, что по блаж. Феодориту, значит: "что прежде хранилось в скрытности и замкнуто было многими запорами, то стало для всех открытым" (с. 13). В принятом греческом тексте слова эти отнесены к следующему 7:-му стиху (в славян. тексте поставлены в конце 6: ст. ).
Adam Clarke: Commentary on the Bible - 1831
2:6: The gates of the rivers shall be opened - I have already referred to this, see the note on Nah 1:8; but it will be necessary to be more particular. The account given by Diodorus Siculus, lib. ii., is very surprising. He begins thus: Ην δ' αυτῳ λογιον παραδεδομενον εκ προγονων, κ.τ.λ. - "There was a prophecy received from their forefathers, that Nineveh should not be taken till the river first became an enemy to the city. It happened in the third year of the siege, that the Euphrates [query, Tigris] being swollen with continued rains, overflowed part of the city, and threw down twenty stadia of the wall. The king then imagining that the oracle was accomplished, and that the river was now manifestly become an enemy to the city, casting aside all hope of safety, and lest he should fall into the hands of the enemy, built a large funeral pyre in the palace, (εν τοις βασιλειοις), and having collected all his gold and silver and royal vestments, together with his concubines and eunuchs, placed himself with them in a little apartment built in the pyre; burnt them, himself, and the palace together. When the death of the king (Sardanapalus) was announced by certain deserters, the enemy entered in by the breach which the waters had made, and took the city." Thus the prophecy of Nahum was literally fulfilled:" the gates of the river were opened, and the palace dissolved," i.e., burnt.
Albert Barnes: Notes on the Bible - 1834
2:6: The gates of the rivers shall be opened, and the palace shall be disolved - All gives way in an instant at the will of God; the strife is hushed; no more is said of war and death; there is no more resistance or bloodshed; no sound except the wailing of the captives, the flight of those who can escape, while the conquerors empty it of the spoil, and then she is left a waste. The swelling of the river and the opening made by it may have given rise to the traditional account of Ctesias, although obviously exaggerated as to the destruction of the wall. The exaggerated character of that tradition is not inconsistent with, it rather implies, a basis of truth. It is inconceivable that it should have been thought, that walls, of the thickness which Ctesias had described, were overthrown by the swelling of any river, unless some such event as Ctesias relates, that the siege was ended by an entrance afforded to the enemy through some bursting in of the river, had been true.
Nahum speaks nothing of the wall, but simply of the opening of "the gates of the river," obviously the gates, by which the inhabitants could have access to the rivers , which otherwise would be useless to them except as a wall. These "rivers" correspond to the "rivers," the artificial divisions of the Nile, by which No or Thebes was defended, or "the rivers of Babylon" Psa 137:1 which yet was washed by the one stream, the Euphrates. But Nineveh was surrounded and guarded by actual rivers, the Tigris and the Khausser, and, (assuming those larger dimensions of Nineveh, which are supported by evidences so various ) the greater Zab, which was "called the frantic Zab on account of the violence of its current." "The Zab contained (says Ainsworth ), when we saw it, a larger body of water than the Tigris, whose tributaries are not supplied by so many snow-mountains as those of the Zab." Of these, if the Tigris be now on a level lower than the rains of Nineveh, it may not have been so formerly.
The Khausser, in its natural direction, ran through Nineveh where, now as of old, it turns a mill, and must, of necessity, have been fenced by gates; else any invader might enter at will: as, in modern times, Mosul has its "gate of the bridge." A break in these would obviously let in an enemy, and might the more paralyze the inhabitants, if they had any tradition, that the river alone could or would be their enemy, as Nahum himself prophesied. Subsequently inaccuracy or exaggeration might easily represent this to be an overthrow of the walls themselves. It was all one, in which way the breach was made.
The palace shall be 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 center of the empire, embellished with the history of its triumphs, sank, was disolved , 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. : "The temple, that is, his kingdom was destroyed." The palaces both of Khorsabad and Kouyunjik lay near the Khausser and both bear the marks of fire .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: gates: Isa 45:1, Isa 45:2
dissolved: or, molten, Pe2 3:10, Pe2 3:11
John Gill
2:6 The gates of the rivers shall be opened,.... Of Diava and Adiava, or Lycus and Caprus, between which, according to some writers (i), Nineveh was situated; or the gates of the city, which lay nearest to the river Tigris, are meant; or that river itself, the plural for the singular, which overflowing, broke down the walls of the city for two and a half miles, and opened a way for the Medes and Chaldeans to enter in; of which see Nahum 1:8,
and the palace shall be dissolved; by the inundation, or destroyed by the enemy; meaning the palace of the king, which might be situated near the river; or the temple of Nisroch the Assyrian deity, or Jupiter Belus; for the same word (k) signifies a temple as well as palace.
(i) Vid. Fuller. Miscel. Sacr. l. 3. c. 6. (k) "templum", V. L. Junius & Tremellius, Piscator, Drusius, Cocceius.
John Wesley
2:6 The gates - Of the city toward the river. The rivers - Of the Tigris, upon which Nineveh stood. Dissolved - While the Chaldeans besieged Nineveh, a mighty deluge overthrew the walls of Nineveh, by the space of twenty furlongs, through which breach the besiegers made their entrance. Dissolved - As if melted, it shall drop to pieces.
Robert Jamieson, A. R. Fausset and David Brown
2:6 The gates of the rivers . . . opened--The river wall on the Tigris (the west defense of Nineveh) was 4,530 yards long. On the north, south, and east sides, there were large moats, capable of being easily filled with water from the Khosru. Traces of dams ("gates," or sluices) for regulating the supply are still visible, so that the whole city could be surrounded with a water barrier (Nahum 2:8). Besides, on the east, the weakest side, it was further protected by a lofty double rampart with a moat two hundred feet wide between its two parts, cut in the rocky ground. The moats or canals, flooded by the Ninevites before the siege to repel the foe, were made a dry bed to march into the city, by the foe turning the waters into a different channel: as Cyrus did in the siege of Babylon [MAURER]. In the earlier capture of Nineveh by Arbaces the Mede, and Belesis the Babylonian, DIODORUS SICULUS, [1.2.80], states that there was an old prophecy that it should not be taken till the river became its enemy; so in the third year of the siege, the river by a flood broke down the walls twenty furlongs, and the king thereupon burnt himself and his palace and all his concubines and wealth together, and the enemy entered by the breach in the wall. Fire and water were doubtless the means of the second destruction here foretold, as of the first.
dissolved--by the inundation [HENDERSON]. Or, those in the palace shall melt with fear, namely, the king and his nobles [GROTIUS].
2:72:7: եւ ստացուածք յայտնեցան։ Ինքն ելանէր, եւ նաժիշտք իւր առաջի գային, իբրեւ զաղաւնիս ՚ի սրտից իւրեանց մնչէին։
7 Ինքը ելնում էր, նաժիշտները գալիս էին նրա առաջ եւ, ինչպէս աղաւնիներ, հառաչում էին իրենց սրտերում:
7 Ու նախասահմանուեցաւ*, որ անիկա գերութեան ելլէ Եւ անոր աղախինները կուրծքերնուն զարնելով Ու աղաւնիի պէս մնչելով անոր հետ երթան։
Եւ [22]ստացուածք յայտնեցան. ինքն ելանէր, եւ նաժիշտք իւր առաջի գային, իբրեւ զաղաւնիս ի սրտից իւրեանց մնչէին:

2:7: եւ ստացուածք յայտնեցան։ Ինքն ելանէր, եւ նաժիշտք իւր առաջի գային, իբրեւ զաղաւնիս ՚ի սրտից իւրեանց մնչէին։
7 Ինքը ելնում էր, նաժիշտները գալիս էին նրա առաջ եւ, ինչպէս աղաւնիներ, հառաչում էին իրենց սրտերում:
7 Ու նախասահմանուեցաւ*, որ անիկա գերութեան ելլէ Եւ անոր աղախինները կուրծքերնուն զարնելով Ու աղաւնիի պէս մնչելով անոր հետ երթան։
zohrab-1805▾ eastern-1994▾ western am▾
2:72:7 Решено: она будет обнажена и отведена в плен, и рабыни ее будут стонать как голуби, ударяя себя в грудь.
2:7 πύλαι πυλη gate τῶν ο the ποταμῶν ποταμος river διηνοίχθησαν διανοιγω open thoroughly / wide καὶ και and; even τὰ ο the βασίλεια βασιλειον royal διέπεσεν διαπιπτω fall away; slip away
2:7 וְ wᵊ וְ and הֻצַּ֖ב huṣṣˌav נצב stand גֻּלְּתָ֣ה gullᵊṯˈā גלה uncover הֹֽעֲלָ֑תָה hˈōʕᵃlˈāṯā עלה ascend וְ wᵊ וְ and אַמְהֹתֶ֗יהָ ʔamhōṯˈeʸhā אָמָה handmaid מְנַֽהֲגֹות֙ mᵊnˈahᵃḡôṯ נהג moan כְּ kᵊ כְּ as קֹ֣ול qˈôl קֹול sound יֹונִ֔ים yônˈîm יֹונָה dove מְתֹפְפֹ֖ת mᵊṯōfᵊfˌōṯ תפף beat עַל־ ʕal- עַל upon לִבְבֵהֶֽן׃ livᵊvēhˈen לֵבָב heart
2:7. et miles captivus abductus est et ancillae eius minabantur gementes ut columbae murmurantes in cordibus suisAnd the soldier is led away captive: and her bondwomen were led away mourning as doves, murmuring in their hearts.
7. And Huzzab is uncovered, she is carried away, and her handmaids mourn as with the voice of doves, tabering upon their breasts.
2:7. And the foot soldier has been led away captive, and her handmaids were driven away, mourning like doves, murmuring in their hearts.
2:7. And Huzzab shall be led away captive, she shall be brought up, and her maids shall lead [her] as with the voice of doves, tabering upon their breasts.
And Huzzab shall be led away captive, she shall be brought up, and her maids shall lead [her] as with the voice of doves, tabering upon their breasts:

2:7 Решено: она будет обнажена и отведена в плен, и рабыни ее будут стонать как голуби, ударяя себя в грудь.
2:7
πύλαι πυλη gate
τῶν ο the
ποταμῶν ποταμος river
διηνοίχθησαν διανοιγω open thoroughly / wide
καὶ και and; even
τὰ ο the
βασίλεια βασιλειον royal
διέπεσεν διαπιπτω fall away; slip away
2:7
וְ wᵊ וְ and
הֻצַּ֖ב huṣṣˌav נצב stand
גֻּלְּתָ֣ה gullᵊṯˈā גלה uncover
הֹֽעֲלָ֑תָה hˈōʕᵃlˈāṯā עלה ascend
וְ wᵊ וְ and
אַמְהֹתֶ֗יהָ ʔamhōṯˈeʸhā אָמָה handmaid
מְנַֽהֲגֹות֙ mᵊnˈahᵃḡôṯ נהג moan
כְּ kᵊ כְּ as
קֹ֣ול qˈôl קֹול sound
יֹונִ֔ים yônˈîm יֹונָה dove
מְתֹפְפֹ֖ת mᵊṯōfᵊfˌōṯ תפף beat
עַל־ ʕal- עַל upon
לִבְבֵהֶֽן׃ livᵊvēhˈen לֵבָב heart
2:7. et miles captivus abductus est et ancillae eius minabantur gementes ut columbae murmurantes in cordibus suis
And the soldier is led away captive: and her bondwomen were led away mourning as doves, murmuring in their hearts.
7. And Huzzab is uncovered, she is carried away, and her handmaids mourn as with the voice of doves, tabering upon their breasts.
2:7. And the foot soldier has been led away captive, and her handmaids were driven away, mourning like doves, murmuring in their hearts.
2:7. And Huzzab shall be led away captive, she shall be brought up, and her maids shall lead [her] as with the voice of doves, tabering upon their breasts.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7:. Еще более трудным для толкования представляются начальные слова ст. 7:, особенно первое слово: гюццав, которое, ввиду его неудобопонятности на еврейской собственно почве, некоторые новые библеисты (Ruben, Cheyne), готовы даже производить от ассирийского корня eteIIu, (жен. p. eteIIitu, великий, возвышенный). Все существующие опыты толкования данного слова могут быть сведены к трем следующим. По одному мнению (Кейля, Лянге-Клейнерта, Штрауса и др. ), принятому и в русском синодальном переводе, слово это может быть передано безлично: "решено", "постановлено", "определено", причем имеется в виду приговор неприятелей над Ниневией, который вместе есть и определение Божие о ней (ср. I:14). Но в пользу такого понимания нельзя привести свидетельства ни одного из древних переводов; притом таким пониманием суживается содержание приговора над Ниневией, изреченного Иеговой (I:14). Древние переводы, напротив, более говорят за признание "гюццав" именем существительным (LXX: upokasiV, Vulg; miles). При этом здесь два мнения. Раввины, Николай Лира, Лютер, а в новое время Ролинсон, Эвальд, Рюккерт, Цунц, Марти и пр. считали это слово собственным именем царицы ассирийской, - по предположению, плененной вавилонянами при взятии Ниневии. В этом смысле таргум Ионафана передает первую половину ст. 7:: it regina currui insidens cum deportandis exit. Другие же толкователи (Шегг, Рейнке, Филиппсон, проф. Голубев, Симашкевич и др. ), не находя в тексте опоры для этого мнения, а в истории никаких подтверждений его, видят гюццав символическое имя Ниневии (как Сесах - Вавилона, Иер XXV:26; LI:41, или Ариэл - для Иерусалима, Ис XXIX:1-2), и такое мнение оправдывается как библейскими аналогиями (сейчас упомянутыми и другими), так и наиболее вероятным и принятым производством значением слова гюццав - (гофал от гл. нацав) "прочно, устойчиво утвержденная", отсюда - почитающая себя вне опасностей. Наименование с таким значением вполне прилично Ниневии, городу чрезмерной самодеянности (Соф II:15). Этот город, гордый своею силою, красотой и безопасностью, будет обесчещен неприятелями, которые поступят с этою царицею страны и всего востока, как с рабынею и блудницею: обнажат, ограбят и отведут в плен (ср. III:4-6). Если, таким образом, мысль о Ниневии нераздельна у пророка с образом царицы плененной, то этот последний образ еще прямее предполагается во второй половине стиха 6-го: "и рабыни ее будут стонать, как голуби, ударяя себя в грудь". Если под образом поруганной царицы символически представлена столица государства - Ниневия, то под рабынями, разделяющими скорбь своей госпожи, стонущими наподобие голубиц и предающимися лишь тайной печали из боязни врага, разумеются не только жители, население Ниневии, но и подчиненные ей города Ассирийского царства: "подвластные Ниневии города и селения будут разделять с нею плен, вздыхая сердцем, и подражая голосу голубиц" (блаж. Феодорит, с. 13). "Под рабынями Ниневии должно метафорически понимать меньшие города, селения и деревни. Или, может быть, взятые в плен женщины подвергались угрозам пред глазами победителей, и столь сильный будет ужас, что печаль не будет выражаться даже в рыданиях и воплях, но безмолвно, про себя будут стонать и с глухим шепотом глотать слезы подобно воркующим голубям" (блаж. Иероним, с. 27:9). Подобный образ встречается в Ис XXXVIII:14; LIX:11; Иез VIII:16); биение в грудь ср. Лк XVIII:18; XXIII:27:.
Adam Clarke: Commentary on the Bible - 1831
2:7: And Huzzab shall be led away captive - Perhaps Huzzab means the queen of Nineveh, who had escaped the burning mentioned above by Diodorus. As there is no account of the queen being burnt, but only of the king, the concubines, and the eunuchs, we may, therefore, naturally conclude that the queen escaped; and is represented here as brought up and delivered to the conqueror; her maids at the same time bewailing her lot. Some think Huzzab signifies Nineveh itself.
Albert Barnes: Notes on the Bible - 1834
2:7: The first word should he rendered, "And it is decreed; She shall be laid bare. It is decreed." All this took place, otherwise than man would have thought, because it was the will of God. She (the people of the city, under the figure of a captive woman) "shall be laid bare," in shame, to her reproach; "she shall be brought up" , to judgment, or from Nineveh as being now sunk low and depressed; "and her maids," the lesser cities, as female attendants on the royal city, and their inhabitants represented as women, both as put to shame and for weakness. The whole empire of Nineveh was overthrown by Nabopalassar. Yet neither was the special shame wanting, that the noble matrons and virgins were so led captives in shame and sorrow. "They shall lead her, as with the voice of doves," moaning, yet, for fear, with a subdued voice.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: Huzzab: or, that which was established; or, there was a stand made
led away captive: or, discovered
doves: Isa 38:14, Isa 59:11; Luk 23:27, Luk 23:48
John Gill
2:7 And Huzzab shall be led away captive,.... The Targum translates it the queen; and Jarchi and Aben Ezra, after R. Samuel, take it to be the name of the queen of Assyria; so called, as every queen might, from her standing at the king's right hand, Ps 45:9 who, when the royal palace was destroyed, was taken out, and carried captive with the rest, who before was in a well settled and tranquil state and condition: or perhaps the king himself is designed, who may be represented as a woman, as follows, for his effeminacy; conversing only with women; imitating their voice; wearing their apparel; and doing their work, spinning, &c. which is the character historians (l) give of the last king of the Assyrians: some (m) take it to be the idol Venus, worshipped by the Ninevites: though it may be meant either of the palace itself, as Kimchi's father, which was firm and well established; or rather Nineveh itself, thought to be stable and secure, the inhabitants of which should be carried into a strange land:
she shall be brought up; the queen, or the king, out of the palace or private retirement, where they were in peace and safety; or Nineveh, and the inhabitants of it, out of their secure state and condition:
and her maids shall lead her; her maids of honour, supporting her on the right hand and left, ready to sink and faint under her misfortunes: this may also be understood of towns and villages, and the inhabitants of them, that should go into captivity along with Nineveh:
as with the voice of doves, tabering upon their breasts; mourning like doves, inwardly and secretly, not daring to express their sorrow more publicly, because of their enemies; but knocking and beating upon their breasts, as men do upon tabrets or drums, thereby expressing the inward grief of their minds; see Ezek 7:16.
(l) Diodor. Sicul. l. 2. p. 109, 110. (m) Gebhardus apud Burkium in loc.
John Wesley
2:7 Huzzab - The queen. The voice of doves - Sighing out their complaints. Upon their breasts - Instead of musical instruments, on which they were used to play, now they only strike their breasts.
Robert Jamieson, A. R. Fausset and David Brown
2:7 Huzzab--the name of the queen of Nineveh, from a Hebrew root implying that she stood by the king (Ps 45:9), [VATABLUS]. Rather, Nineveh personified as a queen. She who had long stood in the most supreme prosperity. Similarly CALVIN. MAURER makes it not a proper name, and translates, "It is established," or "determined" (compare Gen 41:32). English Version is more supported by the parallelism.
led away captive--The Hebrew requires rather, "she is laid bare"; brought forth from the apartments where Eastern women remained secluded, and is stripped of her ornamental attire. Compare Is 47:2-3, where the same image of a woman with face and legs exposed is used of a city captive and dismantled (compare Nahum 3:5), [MAURER].
brought up--Her people shall be made to go up to Babylon. Compare the use of "go up" for moving from a place in Jer 21:2.
her maids . . . as . . . doves--As Nineveh is compared to a queen dethroned and dishonored, so she has here assigned to her in the image handmaids attending her with dove-like plaints (Is 38:14; Is 59:11. The image implies helplessness and grief suppressed, but at times breaking out). The minor cities and dependencies of Nineveh may be meant, or her captive women [JEROME]. GROTIUS and MAURER translate, for "lead her," "moan," or "sigh."
tabering--beating on their breasts as on a tambourine.
2:82:8: Եւ ջուրք Նինուէի իբրեւ զջուրս աւազանի. եւ նոքա փախեան ՚ի քէն՝ եւ ո՛չ կալան զտեղի, եւ ո՛չ ոք էր որ հայէր։
8 Նինուէի ջրերը նման էին աւազանի ջրերի. նրանք փախան քեզնից եւ տեղ չբռնեցին:
8 Նինուէն շատ ժամանակէ ի վեր ջուրերու աւազանի պէս էր. Սակայն անոնք փախչելով՝ ‘Կայնեցէ՛ք, կայնեցէ՛ք’, պիտի ըսեն, Բայց դարձող պիտի չըլլայ։
Եւ ջուրք Նինուէի իբրեւ զջուրս աւազանի. եւ նոքա փախեան ի քէն, եւ ոչ կալան զտեղի``, եւ ոչ ոք էր որ հայէր:

2:8: Եւ ջուրք Նինուէի իբրեւ զջուրս աւազանի. եւ նոքա փախեան ՚ի քէն՝ եւ ո՛չ կալան զտեղի, եւ ո՛չ ոք էր որ հայէր։
8 Նինուէի ջրերը նման էին աւազանի ջրերի. նրանք փախան քեզնից եւ տեղ չբռնեցին:
8 Նինուէն շատ ժամանակէ ի վեր ջուրերու աւազանի պէս էր. Սակայն անոնք փախչելով՝ ‘Կայնեցէ՛ք, կայնեցէ՛ք’, պիտի ըսեն, Բայց դարձող պիտի չըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:82:8 Ниневия со времени существования своего была как пруд, полный водою, а они бегут. > Но никто не оглядывается.
2:8 καὶ και and; even ἡ ο the ὑπόστασις υποστασις essence; substructure ἀπεκαλύφθη αποκαλυπτω reveal; uncover καὶ και and; even αὕτη ουτος this; he ἀνέβαινεν αναβαινω step up; ascend καὶ και and; even αἱ ο the δοῦλαι δουλη subject; maid αὐτῆς αυτος he; him ἤγοντο αγω lead; pass καθὼς καθως just as / like περιστεραὶ περιστερα dove φθεγγόμεναι φθεγγομαι enunciate; speak ἐν εν in καρδίαις καρδια heart αὐτῶν αυτος he; him
2:8 וְ wᵊ וְ and נִינְוֵ֥ה nînᵊwˌē נִינְוֵה Nineveh כִ ḵi כְּ as בְרֵֽכַת־ vᵊrˈēḵaṯ- בְּרֵכָה pool מַ֖יִם mˌayim מַיִם water מִ֣ mˈi מִן from ימֵי ymˌê יֹום day הִ֑יא hˈî הִיא she וְ wᵊ וְ and הֵ֣מָּה hˈēmmā הֵמָּה they נָסִ֔ים nāsˈîm נוס flee עִמְד֥וּ ʕimᵊḏˌû עמד stand עֲמֹ֖דוּ ʕᵃmˌōḏû עמד stand וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] מַפְנֶֽה׃ mafnˈeh פנה turn
2:8. et Nineve quasi piscina aquarum aquae eius ipsi vero fugerunt state state et non est qui revertaturAnd as for Ninive, her waters are like a great pool: but the men flee away. They cry: Stand, stand, but there is none that will return back.
8. But Nineveh hath been from of old like a pool of water: yet they flee away; Stand, stand, ; but none looketh back.
2:8. And Nineveh, her waters are like a fish pond. Yet truly, they have fled away: “Stand, stand!” But there is no one who will turn back.
2:8. But Nineveh [is] of old like a pool of water: yet they shall flee away. Stand, stand, [shall they cry]; but none shall look back.
But Nineveh [is] of old like a pool of water: yet they shall flee away. Stand, stand, [shall they cry]; but none shall look back:

2:8 Ниневия со времени существования своего была как пруд, полный водою, а они бегут. <<Стойте, стойте!>> Но никто не оглядывается.
2:8
καὶ και and; even
ο the
ὑπόστασις υποστασις essence; substructure
ἀπεκαλύφθη αποκαλυπτω reveal; uncover
καὶ και and; even
αὕτη ουτος this; he
ἀνέβαινεν αναβαινω step up; ascend
καὶ και and; even
αἱ ο the
δοῦλαι δουλη subject; maid
αὐτῆς αυτος he; him
ἤγοντο αγω lead; pass
καθὼς καθως just as / like
περιστεραὶ περιστερα dove
φθεγγόμεναι φθεγγομαι enunciate; speak
ἐν εν in
καρδίαις καρδια heart
αὐτῶν αυτος he; him
2:8
וְ wᵊ וְ and
נִינְוֵ֥ה nînᵊwˌē נִינְוֵה Nineveh
כִ ḵi כְּ as
בְרֵֽכַת־ vᵊrˈēḵaṯ- בְּרֵכָה pool
מַ֖יִם mˌayim מַיִם water
מִ֣ mˈi מִן from
ימֵי ymˌê יֹום day
הִ֑יא hˈî הִיא she
וְ wᵊ וְ and
הֵ֣מָּה hˈēmmā הֵמָּה they
נָסִ֔ים nāsˈîm נוס flee
עִמְד֥וּ ʕimᵊḏˌû עמד stand
עֲמֹ֖דוּ ʕᵃmˌōḏû עמד stand
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
מַפְנֶֽה׃ mafnˈeh פנה turn
2:8. et Nineve quasi piscina aquarum aquae eius ipsi vero fugerunt state state et non est qui revertatur
And as for Ninive, her waters are like a great pool: but the men flee away. They cry: Stand, stand, but there is none that will return back.
8. But Nineveh hath been from of old like a pool of water: yet they flee away; Stand, stand, ; but none looketh back.
2:8. And Nineveh, her waters are like a fish pond. Yet truly, they have fled away: “Stand, stand!” But there is no one who will turn back.
2:8. But Nineveh [is] of old like a pool of water: yet they shall flee away. Stand, stand, [shall they cry]; but none shall look back.
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
8-10. евр. 9-11. Теперь пророк переходит к изображению того бедственного состояния, в котором окажется Ниневия по вторжении в нее осаждающих врагов, - состояния, резко противоположного прежнему благосостоянию, могуществу и величию столицы Ассирии. Былое величие и могущество Ниневии пророк выражает прежде всего сравнением ее ст. "прудом полным водою" (евр. киарехат - майм), чем обозначается полное процветание Ниневии во всех отношениях: многочисленность ее жителей (народы и племена в Библии не раз сравниваются с водами, напр. Откр XVIII:15), а также обилие всех благ земных, материальных и духовных (таков в Библии смысл выражений "вода живая", "вода жизни", Иер II:13: сл. Ин IV:10-15; ср. также библейские символические изображения земного благополучия и будущего блаженства, напр. Пс I:3; XIII:13; Иер ХLVII:1-13). Такою Ниневия была "со времени существования своего" (евр. мимеги; таргум Ионафана мийомекедам "от дней древности"). Последнее выражение иначе прочитано и передано у LXX-ти и в Вульгате, читавших очевидно не миме, от дней, а меймейя, воды ее (LXX: udata authV, Vulg. aquae ejus, слав. воды ее). Общий смысл места, однако, одинаков: благополучие Ниневии было полное. Но теперь пришел ему конец: город покидают, предвидя его гибель, жители его многочисленными толпами, и никакие ободряющие крики начальников-защитников Ниневии не подействуют; панический ужас овладел жителями, никто из них не только не помышляет остановиться и стать на защиту города, но и не смеет просто оглянуться назад (ср. Иep XLVI:5). "При таком множестве населявших этот город, что уподоблялась купели, наполненной водой и изливающей из себя избыток, все одно имели в виду - бежать, не останавливаясь даже и оглянуться назад" (блаж. Феодорит с. 13-14).
Adam Clarke: Commentary on the Bible - 1831
2:8: But Nineveh is of old like a pool of water - מימי mimey, from days. Bp. Newcome translates the line thus: "And the waters of Nineveh are a pool of waters." There may be reference here to the fact given in the preceding note, the overflowing of the river by which the city was primarily destroyed.
Stand, stand - Consternation shall be at its utmost height, the people shall flee in all directions; and though quarter is offered, and they are assured of safety it they remain, yet not one looketh back.
Albert Barnes: Notes on the Bible - 1834
2:8: But Nineveh is of old like a pool of water - that is, of many peoples Rev 17:1, gathered from all quarters and settled there, her multitudes being like the countless drops, full, untroubled, with no ebb or flow, fenced in, "from the days that she hath been," yet even therefore stagnant and corrupted (see Jer 48:11), not "a fountain of living waters," during 600 years of unbroken empire; even lately it had been assailed in vain ; now its hour was come, the sluices were broken; the waters poured out. It was full not of citizens only, but of other nations poured into it. An old historian says , "The chief and most powerful of those whom Ninus settled there, were the Assyrians, but also, of other nations, whoever willed." Thus, the pool was filled; but at the rebuke of the Lord they flee. "Stand, stand," the prophet speaks in the name of the widowed city; "shut the gates, go up on the walls, resist the enemy, gather yourselves together, form a band to withstand," "but none shalt look back" to the mother-city which calls them; all is forgotten, except their fear; parents, wives, children, the wealth which is plundered, home, worldly repute. So will men leave all things, for the life of this world. "All that a man hath, will he give for his life" Job 2:4. Why not for the life to come?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: of old: or, from the days that she hath been, Gen 10:11
like: Jer 51:13; Rev 17:1, Rev 17:15
Stand: Nah 3:17; Isa 13:14, Isa 47:13, Isa 48:20; Jer 50:16, Jer 51:30
look back: or, cause them to turn
Carl Friedrich Keil and Franz Delitzsch
2:8
At the conquest of Nineveh the numerous inhabitants flee, and the rich city is plundered. Nahum 2:8. "And Nineveh like a water-pond all her days. And they flee! Stand ye, O stand! and no one turns round. Nahum 2:9. Take silver as booty, take ye gold! And no end to the furnishing with immense quantity of all kinds of ornamental vessels. Nahum 2:10. Emptying and devastation! and the heart has melted, and trembling of the knees, and labour pain in all loins, and the countenance of every one withdraws its ruddiness." Nineveh is compared to a pool, not merely with reference to the multitude of men who had gathered together there, but, as water is everywhere an element of life, also with reference to the wealth and prosperity which accrued to this imperial city out of the streaming together of so many men and so many different peoples. Compare Jer 51:13, where Babel is addressed as "Thou that dwellest on many waters, art rich in many treasures." מימי היא, since the days that she exists. היא = אשׁר היא, the relation being indicated by the construct state; מן הוא in Is 18:2 is different. But they flee. The subject to נסים is not the waters, although nūs is applied to water in Ps 104:7, but, as what follows shows, the masses of men who are represented as water. These flee away without being stopped by the cry "Stand ye" (i.e., remain), or even paying any attention to it. Hiphnâh, lit., "to turn the back" (‛ōreph, Jer 48:39), to flee, but when applied to a person already fleeing, to turn round (cf. Jer 46:5). In Nahum 2:9 the conquerors are summoned to plunder, not by their generals, but by God, who speaks through the prophet. The fact is hereby indicated, "that this does not happen by chance, but because God determines to avenge the injuries inflicted upon His people" (Calvin). With ואין קצה the prophecy passes into a simple description. There is no end lattekhūnâh, to the furnishing with treasures. Tekhūnâh, from kūn, not from tâkhan, lit., the setting up, the erection of a building (Ezek 43:11); here the furnishing of Nineveh as the dwelling-place of the rulers of the world, whilst in Job 23:3 it is applied to the place where the throne of God has been established. In כּבד the ל might be thought of as still continuing in force (Ewald, Hitzig), but it answers better to the liveliness of the description to take כּבד as beginning a fresh sentence. כּבד written defectively, as in Gen 31:1 : glory, equivalent to the great amount of the wealth, as in Genesis (l.c.). Kelē chendâh, gold and silver vessels and jewels, as in Hos 13:15. That there were immense treasures of the precious metals and of costly vessels treasured up in Nineveh, may be inferred with certainty from the accounts of ancient writers, which border on the fabulous.
(Note: For proofs, see Layard's Nineveh, ii. 415ff., and Movers, Phnizier (iii. 1, pp. 40, 41). After quoting the statements of Ctesias, the latter observes that "these numbers are indeed fabulous; but they have their historical side, inasmuch as in the time of Ctesias the riches of Nineveh were estimated at an infinitely greater amount than the enormous treasures accumulated in the treasuries of the Persian empire. That the latter is quite in accordance with truth, may be inferred from the fact that the conquerors of Nineveh, the Medes and Chaldaeans, of whose immense booty, in the shape of gold, silver, and other treasures, even the prophet Nahum speaks, furnished Ecbatana and Babylon with gold and silver from the booty of Nineveh to an extent unparalleled in all history.")
Of all these treasures nothing was left but desolate emptiness. This is expressed by the combination of three synonymous words. Būqâh and mebhūqâh are substantive formations from būq = bâqaq, to empty out, and are combined to strengthen the idea, like similar combinations in Zeph 1:15; Ezek 33:29, and Is 29:2. Mebhullâqâh is a synonymous noun formed from the participle pual, and signifying devastation (cf. Is 24:1, where even bâlaq is combined with bâqaq). In Nahum 2:11 the horror of the vanquished at the total devastation of Nineveh is described, also in short substantive clauses: "melted heart" (nâmēs is a participle), i.e., perfect despondency (see Is 13:7; Josh 7:5); trembling of the knees, so that from terror men can hardly keep upon their feet (pı̄q for pūq; it only occurs here). Chalchâlâh formed by reduplication from chı̄l: spasmodic pains in all loins, like the labour pains of women in childbirth (cf. Is 21:3). Lastly, the faces of all turning pale (see at Joel 2:6).
Geneva 1599
2:8 But Nineveh [is] of (g) old like a pool of water: yet they shall flee away. Stand, stand, [shall they cry]; but none shall look back.
(g) The Assyrians will flatter themselves and say that Nineveh is so ancient that it can never perish, and is as a fishpool, whose waters cannot be touched by those that walk on the banks. But they will be scattered, and will not look back, even if men call them.
John Gill
2:8 But Nineveh is of old like a pool of water,.... This was a very ancient city, built by Nimrod, as some say; or rather by Ashur, as appears from Gen 10:10 and it was like fish pool, full of people, as it was in the times of Jonah, who for their number may be compared both to water and to fish; and likewise full of wealth and riches, which for their instability may be signified by water also; and moreover, like a pool of standing water, had never been liable to any commotions and disturbances, but had remained from the beginning in a tranquil and prosperous state; besides, some regard may be had in a literal sense to its situation, being watered by the river Tigris, and which was for its profit and defence: so some copies of the Septuagint read the words,
"Nineveh is like a pool of water, the waters are her walls:''
and the Syriac version is,
"Nineveh is as a lake of water, and is among the waters;''
see Nahum 1:6,
yet they shall flee away; the waters out of the pool, the sluices being opened, or the banks broken down; or the people out of the city, breaches being made in its walls, or its gates opened, and the enemy entering; when everyone would flee for his life, and make his escape in the best manner he could:
stand, stand, shall they cry; either the generals and officers of the king of Assyria's army, to the soldiers running away; or the more courageous inhabitants of the city, to those that were timorous and seized with a panic, fleeing in the utmost consternation; or the enemy, as Kimchi, who shall call to them to stop, promising to spare their lives upon a surrender of them to them:
but none shall look back; and stand to hear what is said unto them, but make the best of their way, and flee with all their might and main.
John Wesley
2:8 Like a pool - Very populous, like a pool which hath been long breeding fish, and is full of them. Yet - Yet these multitudes shall flee discomfited and terrified. They - The chieftains, and most valiant among the Ninevites.
Robert Jamieson, A. R. Fausset and David Brown
2:8 But--rather, "Though" [G. V. SMITH].
of old--rather, "from the days that she hath been"; from the earliest period of her existence. Alluding to Nineveh's antiquity (Gen 10:11). "Though Nineveh has been of old defended by water surrounding her, yet her inhabitants shall flee away." GROTIUS, less probably (compare Nahum 3:8-12), interprets, the "waters" of her numerous population (Is 8:7; Jer 51:13; Rev_ 17:15).
Stand, stand, shall they cry--that is, the few patriotic citizens shall cry to their fleeing countrymen; "but none looketh back," much less stops in flight, so panic-stricken are they.
2:92:9: Յափշտակէին զարծաթ. յափշտակէին զոսկի. եւ ո՛չ գոյր չափ զարդու նորա. ծանրացա՛ն քան զամենայն սպասք նորա ցանկալիք։
9 Չկար մէկը, որ հսկէր. յափշտակում էին արծաթը, յափշտակում էին ոսկին, եւ նրա զարդեղէնին չափ չկար: Ծանրացան աւելի քան նրա բոլոր ցանկալի սպասքները:
9 Արծաթ յափշտակեցէ՛ք, ոսկի յափշտակեցէ՛ք, Քանզի անոր զարդերը անթիւ են Ու ամէն ցանկալի սպասներու առատութիւն կայ։
[23]Յափշտակէին զարծաթ, յափշտակէին զոսկի, եւ ոչ գոյր չափ զարդու նորա, ծանրացան քան զամենայն սպասք նորա ցանկալիք:

2:9: Յափշտակէին զարծաթ. յափշտակէին զոսկի. եւ ո՛չ գոյր չափ զարդու նորա. ծանրացա՛ն քան զամենայն սպասք նորա ցանկալիք։
9 Չկար մէկը, որ հսկէր. յափշտակում էին արծաթը, յափշտակում էին ոսկին, եւ նրա զարդեղէնին չափ չկար: Ծանրացան աւելի քան նրա բոլոր ցանկալի սպասքները:
9 Արծաթ յափշտակեցէ՛ք, ոսկի յափշտակեցէ՛ք, Քանզի անոր զարդերը անթիւ են Ու ամէն ցանկալի սպասներու առատութիւն կայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:92:9 Расхищайте серебро, расхищайте золото! нет конца запасам всякой драгоценной утвари.
2:9 καὶ και and; even Νινευη νινευι Nineuΐ; Ninei ὡς ως.1 as; how κολυμβήθρα κολυμβηθρα pool ὕδατος υδωρ water τὰ ο the ὕδατα υδωρ water αὐτῆς αυτος he; him καὶ και and; even αὐτοὶ αυτος he; him φεύγοντες φευγω flee οὐκ ου not ἔστησαν ιστημι stand; establish καὶ και and; even οὐκ ου not ἦν ειμι be ὁ ο the ἐπιβλέπων επιβλεπω look on
2:9 בֹּ֥זּוּ bˌōzzû בזז spoil כֶ֖סֶף ḵˌesef כֶּסֶף silver בֹּ֣זּוּ bˈōzzû בזז spoil זָהָ֑ב zāhˈāv זָהָב gold וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] קֵ֨צֶה֙ qˈēṣeh קֵצֶה end לַ la לְ to † הַ the תְּכוּנָ֔ה ttᵊḵûnˈā תְּכוּנָה fixed place כָּבֹ֕ד kāvˈōḏ כָּבֹוד weight מִ mi מִן from כֹּ֖ל kkˌōl כֹּל whole כְּלִ֥י kᵊlˌî כְּלִי tool חֶמְדָּֽה׃ ḥemdˈā חֶמְדָּה what is desirable
2:9. diripite argentum diripite aurum et non est finis divitiarum ex omnibus vasis desiderabilibusTake ye the spoil of the silver, take the spoil of the gold: for there is no end of the riches of all the precious furniture.
9. Take ye the spoil of silver, take the spoil of gold: for there is none end of the store, the glory of all pleasant furniture.
2:9. Despoil the silver, despoil the gold. And there is no end to all the riches of desirable equipment.
2:9. 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.
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:

2:9 Расхищайте серебро, расхищайте золото! нет конца запасам всякой драгоценной утвари.
2:9
καὶ και and; even
Νινευη νινευι Nineuΐ; Ninei
ὡς ως.1 as; how
κολυμβήθρα κολυμβηθρα pool
ὕδατος υδωρ water
τὰ ο the
ὕδατα υδωρ water
αὐτῆς αυτος he; him
καὶ και and; even
αὐτοὶ αυτος he; him
φεύγοντες φευγω flee
οὐκ ου not
ἔστησαν ιστημι stand; establish
καὶ και and; even
οὐκ ου not
ἦν ειμι be
ο the
ἐπιβλέπων επιβλεπω look on
2:9
בֹּ֥זּוּ bˌōzzû בזז spoil
כֶ֖סֶף ḵˌesef כֶּסֶף silver
בֹּ֣זּוּ bˈōzzû בזז spoil
זָהָ֑ב zāhˈāv זָהָב gold
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
קֵ֨צֶה֙ qˈēṣeh קֵצֶה end
לַ la לְ to
הַ the
תְּכוּנָ֔ה ttᵊḵûnˈā תְּכוּנָה fixed place
כָּבֹ֕ד kāvˈōḏ כָּבֹוד weight
מִ mi מִן from
כֹּ֖ל kkˌōl כֹּל whole
כְּלִ֥י kᵊlˌî כְּלִי tool
חֶמְדָּֽה׃ ḥemdˈā חֶמְדָּה what is desirable
2:9. diripite argentum diripite aurum et non est finis divitiarum ex omnibus vasis desiderabilibus
Take ye the spoil of the silver, take the spoil of the gold: for there is no end of the riches of all the precious furniture.
9. Take ye the spoil of silver, take the spoil of gold: for there is none end of the store, the glory of all pleasant furniture.
2:9. Despoil the silver, despoil the gold. And there is no end to all the riches of desirable equipment.
2:9. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. (евр. 10). Оставляемый охваченными паническим ужасом жителями, город предается на разграбление неприятелям. Так как они убежали, то вавилонянам говорится: "расхищайте серебро, и через внезапное опустошение разграбьте богатства, собранные в течение долгого времени" (блаж. Иероним, с. 81), причем призыв к опустошению города исходит как бы от Иеговы, т. е. все падение Ниневии имеет совершиться не случайно, а по определению суда Божия (ср. Иер L:26-27; Иез VII:19: Авв II:5-13). "Что собираема было худо - замечает на ст. 9-ой блаж. Феодорит (с. 14), - то передано будет другим. Ибо на coкpoвища их нападет множество врагов. Говорит же пророк о будущем, как о совершившемся, по тому образу выражения, какой особенно свойствен Писанию" (LXX читали и поставили в начале ст. 9: не повелит, накл., а аорист: dihrpaVon, слав.: расхищаху).
Adam Clarke: Commentary on the Bible - 1831
2:9: Take ye the spoil - Though the king burnt his treasures, vestments, etc., he could not totally destroy the silver and the gold. Nor did he burn the riches of the city; these fell a prey to the conquerors; and there was no end of the store of glorious garments, and the most costly vessels and furniture.
Albert Barnes: Notes on the Bible - 1834
2:9: Take ye the spoil of silver, take the spoil of gold - Nineveh had not hearkened of old to the voice of the prophet, but had turned back to sin; it cannot hearken now, for fear. He turns to the spoiler to whom God's judgments assigned her, and who is too ready to hear. The gold and silver, which the last Assyrian King had gathered into the palace which he fired, was mostly removed (the story says, treacherously) to Babylon. Arbaces is said to have borne this and to have removed the residue, to the amount of many talents, to Agbatana, the Median capital . "For there is none end of the store." Nineveh had stored up from her foundation until then, but at last for the spoiler. "When thou shalt cease to spoil, thou shalt be spoiled" Isa 33:1. Many "perish and leave their wealth to others" Psa 49:10. "The wealth of the sinner is laid up for the just" Pro 13:22. "And glory out of all the pleasant furniture," (literally as in the margin, "glory out of all vessels of desire") i. e., however large the spoil, it would be but a portion only; yet all their wealth, though more than enough for the enemy and for them, could not save them. Her "glory," was but a "weight" to weigh her down, that she should not rise again Zac 5:8; Exo 15:10. Their wealth brought on the day of calamity, availed not therein, although it could not be drawn dry even by the spoiler. Jerome: "They could not spoil so much as she supplied to be spoiled."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: ye: Isa 33:1, Isa 33:4; Jer 51:56
for there is none end of the store: or, and their infinite store, etc. Nah 2:12, Nah 2:13
pleasant furniture: Heb. vessels of desire, Ch2 36:10; Jer 25:34; Eze 26:12; Dan 11:8 *marg.
Geneva 1599
2:9 (h) 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.
(h) God commands the enemies to spoil Nineveh, and promises them infinite riches and treasures.
John Gill
2:9 Take ye the spoil of silver, take the spoil of gold,.... Of which there was a great quantity in this rich and populous city: these are the words of the prophet, or of the Lord by the prophet, to the Medes and Chaldeans, to seize the spoil of the city, now fallen into their hands; suggesting that this was by the order and will of God, though they saw it not: or of the generals of the army of the Medes and Babylonians, giving leave to the common soldiers to take part of the plunder, there being enough for them all, officers and private men:
for there is none end of the store and glory out of all the pleasant furniture: no end of the wealth which had been hoarded up, and of their household goods and rich apparel, which their coffers, houses, and wardrobes, were full of, the value of which could not be told. The king of Assyria, perceiving that he, his family, and his wealth, were like to fall into the hands of the enemy, caused a pile of wood to be raised, and in it heaped his gold, silver, and royal apparel, and, enclosing himself, his eunuchs, and concubines in it, set fire to it, and destroyed himself and them. It is said (n) there were no less in this pile than a thousand myriads of talents of gold, which are about fourteen hundred millions sterling, and ten times as many talents of silver, together with apparel and furniture unspeakable; and yet, after all this, the princes of the Babylonians and Medes carried off vast quantities. The Babylonian prince loaded several ships with the ashes of the pile, and a large quantity of gold and silver, discovered to him by an eunuch, a deserter; and the Median prince, what of the gold and silver left out of the pile, which were many talents, that fell into his hands, he sent to Ecbatana, the royal city of Media (o).
(n) Athenaeus apud Rollin's Ancient History, &c. vol. 2. p. 31, 32. See the Universal History, vol. 4. p. 306. (o) Diodor. Sicul. l. 2. p. 114, 115.
John Wesley
2:9 Take - Thus the Chaldeans encourage one another in the plundering of the city.
Robert Jamieson, A. R. Fausset and David Brown
2:9 silver . . . gold--The conquerors are summoned to plunder the city. Nineveh's riches arose from the annual tribute paid by so many subject states, as well as from its extensive merchandise (Nahum 3:16; Ezek 27:23-24).
store--accumulated by the plunder of subject nations. It is remarkable, that while small articles of value (bronze inlaid with gold, gems, seals, and alabaster vases) are found in the ruins of Nineveh, there are is none of gold and silver. These, as here foretold, were "taken for spoil" before the palaces were set on fire.
glory out of all the pleasant furniture--or, "there is abundance of precious vessels of every kind" [MAURER].
2:102:10: Թօթափումն եւ ձգտումն եւ սոսկումն սրտի՝ եւ լքումն ծնգաց. եւ երկունք ՚ի վերայ ամենայն միջոյ. եւ երեսք ամենեցուն իբրեւ զայրեցած պուտան[10690]։ [10690] Ոմանք. Եւ ձկտումն եւ սոսկումն։
10 Սրտի սոսկում, թօթափում եւ ձգտում, ծնկների թուլացում, ցաւ ամէն մէջքի վրայ, եւ բոլորի երեսները սեւացան պուտուկի նման:
10 Պարապ ու պարպուած ու դատարկուած է։Սրտերը կը հալին ու ծունկերը իրարու կը զարնուին, Բոլոր մէջքերը կը դողան Ու ամենուն երեսները գոյներնին կը նետեն։
Թօթափումն եւ ձգտումն`` եւ սոսկումն սրտի եւ լքումն ծնգաց, եւ երկունք ի վերայ ամենայն միջոյ, եւ երեսք ամենեցուն [24]իբրեւ զայրեցած պուտան:

2:10: Թօթափումն եւ ձգտումն եւ սոսկումն սրտի՝ եւ լքումն ծնգաց. եւ երկունք ՚ի վերայ ամենայն միջոյ. եւ երեսք ամենեցուն իբրեւ զայրեցած պուտան[10690]։
[10690] Ոմանք. Եւ ձկտումն եւ սոսկումն։
10 Սրտի սոսկում, թօթափում եւ ձգտում, ծնկների թուլացում, ցաւ ամէն մէջքի վրայ, եւ բոլորի երեսները սեւացան պուտուկի նման:
10 Պարապ ու պարպուած ու դատարկուած է։Սրտերը կը հալին ու ծունկերը իրարու կը զարնուին, Բոլոր մէջքերը կը դողան Ու ամենուն երեսները գոյներնին կը նետեն։
zohrab-1805▾ eastern-1994▾ western am▾
2:102:10 Разграблена, опустошена и разорена она, и тает сердце, колени трясутся; у всех в чреслах сильная боль, и лица у всех потемнели.
2:10 διήρπαζον διαρπαζω ransack τὸ ο the ἀργύριον αργυριον silver piece; money διήρπαζον διαρπαζω ransack τὸ ο the χρυσίον χρυσιον gold piece; gold leaf καὶ και and; even οὐκ ου not ἦν ειμι be πέρας περας extremity; limit τοῦ ο the κόσμου κοσμος world; adornment αὐτῆς αυτος he; him βεβάρυνται βαρυνω weighty; weigh down ὑπὲρ υπερ over; for πάντα πας all; every τὰ ο the σκεύη σκευος vessel; jar τὰ ο the ἐπιθυμητὰ επιθυμητος he; him
2:10 בּוּקָ֥ה bûqˌā בּוּקָה emptiness וּ û וְ and מְבוּקָ֖ה mᵊvûqˌā מְבוּקָה emptiness וּ û וְ and מְבֻלָּקָ֑ה mᵊvullāqˈā בלק waste וְ wᵊ וְ and לֵ֨ב lˌēv לֵב heart נָמֵ֜ס nāmˈēs מסס melt וּ û וְ and פִ֣ק fˈiq פִּק tottering בִּרְכַּ֗יִם birkˈayim בֶּרֶךְ knee וְ wᵊ וְ and חַלְחָלָה֙ ḥalḥālˌā חַלְחָלָה anguish בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole מָתְנַ֔יִם moṯnˈayim מָתְנַיִם hips וּ û וְ and פְנֵ֥י fᵊnˌê פָּנֶה face כֻלָּ֖ם ḵullˌām כֹּל whole קִבְּצ֥וּ qibbᵊṣˌû קבץ collect פָארֽוּר׃ fārˈûr פָּארוּר glow
2:10. dissipata et scissa et dilacerata et cor tabescens et dissolutio geniculorum et defectio in cunctis renibus et facies omnium sicut nigredo ollaeShe is destroyed, and rent, and torn: the heart melteth, and the knees fail, and all the loins lose their strength: and the faces of them all are as the blackness of a kettle.
10. She is empty, and void, and waste: and the heart melteth, and the knees smite together, and anguish is in all loins, and the faces of them all are waxed pale.
2:10. She has been scattered, and cut, and torn apart. And the heart melts, and the knees buckle, and weakness is in every temperament. And the faces of them all are like a black kettle.
2:10. She is empty, and void, and waste: and the heart melteth, and the knees smite together, and much pain [is] in all loins, and the faces of them all gather blackness.
She is empty, and void, and waste: and the heart melteth, and the knees smite together, and much pain [is] in all loins, and the faces of them all gather blackness:

2:10 Разграблена, опустошена и разорена она, и тает сердце, колени трясутся; у всех в чреслах сильная боль, и лица у всех потемнели.
2:10
διήρπαζον διαρπαζω ransack
τὸ ο the
ἀργύριον αργυριον silver piece; money
διήρπαζον διαρπαζω ransack
τὸ ο the
χρυσίον χρυσιον gold piece; gold leaf
καὶ και and; even
οὐκ ου not
ἦν ειμι be
πέρας περας extremity; limit
τοῦ ο the
κόσμου κοσμος world; adornment
αὐτῆς αυτος he; him
βεβάρυνται βαρυνω weighty; weigh down
ὑπὲρ υπερ over; for
πάντα πας all; every
τὰ ο the
σκεύη σκευος vessel; jar
τὰ ο the
ἐπιθυμητὰ επιθυμητος he; him
2:10
בּוּקָ֥ה bûqˌā בּוּקָה emptiness
וּ û וְ and
מְבוּקָ֖ה mᵊvûqˌā מְבוּקָה emptiness
וּ û וְ and
מְבֻלָּקָ֑ה mᵊvullāqˈā בלק waste
וְ wᵊ וְ and
לֵ֨ב lˌēv לֵב heart
נָמֵ֜ס nāmˈēs מסס melt
וּ û וְ and
פִ֣ק fˈiq פִּק tottering
בִּרְכַּ֗יִם birkˈayim בֶּרֶךְ knee
וְ wᵊ וְ and
חַלְחָלָה֙ ḥalḥālˌā חַלְחָלָה anguish
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
מָתְנַ֔יִם moṯnˈayim מָתְנַיִם hips
וּ û וְ and
פְנֵ֥י fᵊnˌê פָּנֶה face
כֻלָּ֖ם ḵullˌām כֹּל whole
קִבְּצ֥וּ qibbᵊṣˌû קבץ collect
פָארֽוּר׃ fārˈûr פָּארוּר glow
2:10. dissipata et scissa et dilacerata et cor tabescens et dissolutio geniculorum et defectio in cunctis renibus et facies omnium sicut nigredo ollae
She is destroyed, and rent, and torn: the heart melteth, and the knees fail, and all the loins lose their strength: and the faces of them all are as the blackness of a kettle.
10. She is empty, and void, and waste: and the heart melteth, and the knees smite together, and anguish is in all loins, and the faces of them all are waxed pale.
2:10. She has been scattered, and cut, and torn apart. And the heart melts, and the knees buckle, and weakness is in every temperament. And the faces of them all are like a black kettle.
2:10. She is empty, and void, and waste: and the heart melteth, and the knees smite together, and much pain [is] in all loins, and the faces of them all gather blackness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. (евр. 11). Ужасную картину полного запустения Ниневии пророк изображает с необыкновенною силою выразительности - через сочетание трех созвучных и синонимических, но заключающих в себе прогрессивное усиление и мысли и самой звуковой формы, слов еврейских: бука(г) мебука(г), мебуллака(г). Но это - лишь одна, внешняя или объективная сторона гибели Ниневии. Не менее выразительно изображает пророк и внутреннюю, субъективную сторону события - панический ужас жителей, при котором как бы тает самое сердце их, расслабляются колена, и они готовы упасть, муки и содрогания их подобны мукам рождающей, искаженные ужасом лица их почернели как котлы. Подобные картины опустошения и ужаса можно находить напр. у прор. Исаии (XXIV:1-3; XIII:7:-8). "Что бывает обыкновенно при землетрясениях, когда состав земной содрогается и колеблется, то же, говорит пророк, будет и при падении врагов, потому что, когда сердца будут поражены страхом и суставы колен ослабнут, будут все страдать, подобно рождающей жене, лица от сгущения крови примут свинцовый цвет и уподобятся той стороне котла, которая всегда обращена к огню" (блаж. Феодорит. с. 14). "Опустошенная, разоренная и истерзанная Ниневия описывается под образом (sub metaphora) пленной женщины; ее сердце изнывает, колена расслаблены, чресла сокрушены и лица всех обитателей ее, истомленные и обезображенные, вследствие ужаса и сильного страха пред врагами, бледнотою, кажутся подобными обожженным горшкам" (блаж. Феодорит, с. 284).
Adam Clarke: Commentary on the Bible - 1831
2:10: She is empty, and void, and waste - The original is strongly emphatic; the words are of the same sound; and increase in their length as they point out great, greater, and greatest desolation.
בוקה ומבוקה ומבלקה
Bukah, umebukah, umebullakah.
She is void, empty, and desolate.
The faces of them all gather blackness - This marks the diseased state into which the people had been brought by reason of famine, etc.; for, as Mr. Ward justly remarks, "sickness makes a great change in the countenance of the Hindoos; so that a person who was rather fair when in health, becomes nearly black by sickness." This was a general case with the Asiatics.
Albert Barnes: Notes on the Bible - 1834
2:10: She is empty and void and waste - The completeness of her judgment is declared first under that solemn number, Three, and the three words in Hebrew are nearly the same , with the same meaning, only each word fuller than the former, as picturing a growing desolation; and then under four heads (in all seven) also a growing fear. First the heart, the seat of courage and resolve and high purpose, melteth; then the knees smite together, tremble, shake, under the frame; then, much pain is in all loins, literally, "strong pains as of a woman in travail," writhing and doubling the whole body, and making it wholly powerless and unable to stand upright, shall bow the very loins, the seat of strength Pro 31:17, and, lastly, the faces of them all gather blackness (see the note at Joe 2:6), the fruit of extreme pain, and the token of approaching dissolution.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: She is: Nineveh was taken and utterly ruined by Assuerus, or Cyaxares, king of Media, and Nabuchodonosor, or Nabopolassar, king of Babylon, bc 606, or 612. Diodorus, who with others ascribes the taking of it to Arbaces the Mede and Belesis the Babylonian, says that he "dispersed the citizens in the villages, levelled the city with the ground, transferred the gold and silver, of which there were many talents, to Ecbatana the metropolis of the Medes, and this subverted the empire of the Assyrians."
empty: Nah 3:7; Gen 1:2; Isa 13:19-22, Isa 14:23, Isa 24:1, Isa 34:10-15; Jer 4:23-26; Jer 51:62; Zep 2:13-15, Zep 3:6; Rev 18:21-23
the heart: Jos 2:11; Psa 22:14; Isa 13:7, Isa 13:8
the knees: Dan 5:6
and much: Isa 21:3; Jer 30:6
and the faces: Joe 2:6
Geneva 1599
2:10 (i) She is empty, and void, and waste: and the heart melteth, and the knees smite together, and much pain [is] in all loins, and the faces (k) of them all gather blackness.
(i) That is, Nineveh, and the men of it will be after this manner.
(k) See Joel 2:6
John Gill
2:10 She is empty, and void, and waste,.... The city of Nineveh, empty of inhabitants, being killed, or having fled; and stripped of all its treasures and riches by the enemies; its walls and houses demolished and pulled down, and laid in ruins, and become a heap of rubbish; See Gill on Nahum 1:8. Various words are here used to ascertain and confirm the thing; and there is an elegant play on words or likeness of sounds, which our language will not express:
and the heart melteth; the heart of every inhabitant of Nineveh melted with fear at the approach of their enemies, their entrance into the city, and plunder of it; flowed like water, or melted like wax; see Ps 22:14,
and the knees smite together; like people in a fright, and when a panic has seized them; and as it was with Belshazzar, Dan 5:6,
and much pain is in all loins; like that of women in travail; or of persons in a sudden fright, which gives them a pain in their backs at once:
and the faces of them all gather blackness; like a pot, as the Targum adds; being in great distress and disconsolation, which make men appear in a dismal hue, and their countenances look very dark and gloomy; see Joel 2:6.
Robert Jamieson, A. R. Fausset and David Brown
2:10 Literally, "emptiness, and emptiedness, and devastation." The accumulation of substantives without a verb (as in Nahum 3:2), the two first of the three being derivatives of the same root, and like in sound, and the number of syllables in them increasing in a kind of climax, intensify the gloomy effectiveness of the expression. Hebrew, Bukah, Mebukah, Mebullakah (compare Is 24:1, Is 24:3-4; Zeph 1:15).
faces of all gather blackness--(See on Joel 2:6). CALVIN translates, "withdraw (literally, 'gather up') their glow," or flush, that is grow pale. This is probably the better rendering. So MAURER.
2:112:11: Ո՞ւր են մայրիք առիւծուցն եւ որսք կորեանց նոցա. ուր չոգա՛ւ առեւծն մտանել, կորիւն առիւծուն՝ եւ ո՛չ ոք էր որ զարհուրեցուցանէր[10691]։ [10691] Ոմանք. Եւ ոչ ոք էր որ երկեցուցանէր։
11 Ո՞ւր են առիւծների որջերն ու նրանց կորիւնների որսերը, ո՞ւր գնաց մտաւ առիւծը. չկար մէկը, որ վախեցնէր առիւծի կորիւնին:
11 Ո՞ւր է առիւծներուն բնակարանը Եւ առոյգ առիւծներուն արօտը։Արու առիւծը, մատակ առիւծը Ու առիւծին կորիւնը ո՞ւր կը պտըտէին։Զանոնք վախցնող չկայ։
Ո՞ւր են մայրիք առիւծուցն եւ [25]որսք կորեանց նոցա, ուր չոգաւ առեւծն մտանել``, կորիւն առիւծուն, եւ ոչ ոք էր որ զարհուրեցուցանէր:

2:11: Ո՞ւր են մայրիք առիւծուցն եւ որսք կորեանց նոցա. ուր չոգա՛ւ առեւծն մտանել, կորիւն առիւծուն՝ եւ ո՛չ ոք էր որ զարհուրեցուցանէր[10691]։
[10691] Ոմանք. Եւ ոչ ոք էր որ երկեցուցանէր։
11 Ո՞ւր են առիւծների որջերն ու նրանց կորիւնների որսերը, ո՞ւր գնաց մտաւ առիւծը. չկար մէկը, որ վախեցնէր առիւծի կորիւնին:
11 Ո՞ւր է առիւծներուն բնակարանը Եւ առոյգ առիւծներուն արօտը։Արու առիւծը, մատակ առիւծը Ու առիւծին կորիւնը ո՞ւր կը պտըտէին։Զանոնք վախցնող չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:112:11 Где теперь логовище львов и то пастбище для львенков, по которому ходил лев, львица и львенок, и никто не пугал их,
2:11 ἐκτιναγμὸς εκτιναγμος and; even ἀνατιναγμὸς ανατιναγμος and; even ἐκβρασμὸς εκβρασμος and; even καρδίας καρδια heart θραυσμὸς θραυσμος and; even ὑπόλυσις υπολυσις knee καὶ και and; even ὠδῖνες ωδιν contraction ἐπὶ επι in; on πᾶσαν πας all; every ὀσφύν οσφυς loins; waist καὶ και and; even τὸ ο the πρόσωπον προσωπον face; ahead of πάντων πας all; every ὡς ως.1 as; how πρόσκαυμα προσκαυμα pot
2:11 אַיֵּה֙ ʔayyˌē אַיֵּה where מְעֹ֣ון mᵊʕˈôn מָעֹון dwelling אֲרָיֹ֔ות ʔᵃrāyˈôṯ אֲרִי lion וּ û וְ and מִרְעֶ֥ה mirʕˌeh מִרְעֶה pasture ה֖וּא hˌû הוּא he לַ la לְ to † הַ the כְּפִרִ֑ים kkᵊfirˈîm כְּפִיר young lion אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הָלַךְ֩ hālaḵ הלך walk אַרְיֵ֨ה ʔaryˌē אַרְיֵה lion לָבִ֥יא lāvˌî לָבִיא lion שָׁ֛ם šˈām שָׁם there גּ֥וּר gˌûr גּוּר lion אַרְיֵ֖ה ʔaryˌē אַרְיֵה lion וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] מַחֲרִֽיד׃ maḥᵃrˈîḏ חרד tremble
2:11. ubi est habitaculum leonum et pascua catulorum leonum ad quam ivit leo ut ingrederetur illuc catulus leonis et non est qui exterreatWhere is now the dwelling of the lions, and the feeding place of the young lions, to which the lion went, to enter in thither, the young lion, and there was none to make them afraid?
11. Where is the den of the lions, and the feeding place of the young lions, where the lion the lioness walked, the lion’s whelp, and none made them afraid?
2:11. Where is the dwelling place of the lions, and the feeding ground of the young lions, to which the lion went, so as to open a way for the young lion, and so that there would be none to make them afraid?
2:11. Where [is] the dwelling of the lions, and the feedingplace of the young lions, where the lion, [even] the old lion, walked, [and] the lion’s whelp, and none made [them] afraid?
Where [is] the dwelling of the lions, and the feedingplace of the young lions, where the lion, [even] the old lion, walked, [and] the lion' s whelp, and none made [them] afraid:

2:11 Где теперь логовище львов и то пастбище для львенков, по которому ходил лев, львица и львенок, и никто не пугал их,
2:11
ἐκτιναγμὸς εκτιναγμος and; even
ἀνατιναγμὸς ανατιναγμος and; even
ἐκβρασμὸς εκβρασμος and; even
καρδίας καρδια heart
θραυσμὸς θραυσμος and; even
ὑπόλυσις υπολυσις knee
καὶ και and; even
ὠδῖνες ωδιν contraction
ἐπὶ επι in; on
πᾶσαν πας all; every
ὀσφύν οσφυς loins; waist
καὶ και and; even
τὸ ο the
πρόσωπον προσωπον face; ahead of
πάντων πας all; every
ὡς ως.1 as; how
πρόσκαυμα προσκαυμα pot
2:11
אַיֵּה֙ ʔayyˌē אַיֵּה where
מְעֹ֣ון mᵊʕˈôn מָעֹון dwelling
אֲרָיֹ֔ות ʔᵃrāyˈôṯ אֲרִי lion
וּ û וְ and
מִרְעֶ֥ה mirʕˌeh מִרְעֶה pasture
ה֖וּא hˌû הוּא he
לַ la לְ to
הַ the
כְּפִרִ֑ים kkᵊfirˈîm כְּפִיר young lion
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הָלַךְ֩ hālaḵ הלך walk
אַרְיֵ֨ה ʔaryˌē אַרְיֵה lion
לָבִ֥יא lāvˌî לָבִיא lion
שָׁ֛ם šˈām שָׁם there
גּ֥וּר gˌûr גּוּר lion
אַרְיֵ֖ה ʔaryˌē אַרְיֵה lion
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
מַחֲרִֽיד׃ maḥᵃrˈîḏ חרד tremble
2:11. ubi est habitaculum leonum et pascua catulorum leonum ad quam ivit leo ut ingrederetur illuc catulus leonis et non est qui exterreat
Where is now the dwelling of the lions, and the feeding place of the young lions, to which the lion went, to enter in thither, the young lion, and there was none to make them afraid?
11. Where is the den of the lions, and the feeding place of the young lions, where the lion the lioness walked, the lion’s whelp, and none made them afraid?
2:11. Where is the dwelling place of the lions, and the feeding ground of the young lions, to which the lion went, so as to open a way for the young lion, and so that there would be none to make them afraid?
2:11. Where [is] the dwelling of the lions, and the feedingplace of the young lions, where the lion, [even] the old lion, walked, [and] the lion’s whelp, and none made [them] afraid?
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
11-13. евр. 12-14. От страшного зрелища разрушения и опустошения пророк переносится мыслью к исчезнувшему величию древней Ниневии, и с чувством изумления и радости говорит о предстоящем исчезновении этого средоточия всевозможных сокровищ, добытых насилиями и неправдами, этого истинного логовища львов (ст. 11-12; ср. Соф III:3). В заключительном стихе (13, евр. 14) пророк дает знать читателям, что изреченное и еще изрекаемое есть еще пророчество, а не событие, но пророчество непреложно имеющее осуществиться: историческая роль Ассирии, как мировой державы, по неотвратимому суду Божию, безвозвратно окончится; гибель ее полная неизбежна. Таким образом, в этой строфе, как затем и следующей (III-й) главе не столько сообщается новых штрихов фактической стороны ожидающей Ниневию катастрофы, сколько дается указание внутренних и внешних мотивов этой последней.

11-12. В обычной у библейских писателей форме вопроса, не требующего ответа, но прямо предполагающего совершенное отсутствие предмета (ср. Ис ХIХ:12; ХXXIII:18, XXXIV:19; ХLII:13; 1: Кор I:20; Иер ХIII:20; Мал I:6; II:17: и др. ), пророк делает величественное и глубоко выразительное сравнение жестокой Ниневии и жителей ее с логовищем льва, который вообще у всех народов представляется, по хищничеству и превосходству силы, царем всех зверей (ср. Ис XV:9; Иер IV:7; Ам III:8). "Виталищем львов" называет пророк Ниневию, львами царей, львичищами - сынов их, а пажитию подвластные им города... У сих зверей в обычае удушать пойманных ими животных и приносить в пищу детям своим. И ассирияне, сокрушая целые царства других народов, собирали с них дани" (блаж. Феодорит, с. 14, 15). Глубокая верность употребленного пророком сравнения ассириян со львами и Ниневии с их логовищем совершенно оправдывается исторически известными характеристическими особенностями этого народа и его отношениями к современному ему миру, выступающими в таком именно свете, как у других священных писателей (Ис V:29, 30; Иep L:17; Иоил I и др. ), так и на собственных древних памятницах Ассирии: изображениями львов ассирияне любили украшать входы и двери, стены, сосуды, оружие, видя в этом, конечно, символ своей силы, могущества, так что фигура льва являлась как бы государственно-национальным ассирийским гербом; собственные свидетельства ассирийских царей о своих военных подвигах, читаемые на обелисках и других памятниках клинописи, вполне гармонируют с библейскими изображениями хищничества и жестокости ассириян в роли победителей.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 Where is the dwelling of the lions, and the feeding-place of the young lions, where the lion, even the old lion, walked, and the lion's whelp, and none made them afraid? 12 The lion did tear in pieces enough for his whelps, and strangled for his lionesses, and filled his holes with prey, and his dens with ravin. 13 Behold, I am against thee, saith the LORD of hosts, and I will burn her chariots in the smoke, and the sword shall devour thy young lions: and I will cut off thy prey from the earth, and the voice of thy messengers shall no more be heard.
Here we have Nineveh's ruin, 1. Triumphed in by its neighbours, who now remember against it all the oppressions and abuse of power it had been guilty of in its pomp and prosperity (v. 11, 12): Where is the dwelling of the lions? It is gone; there appear no remnants, no footsteps, of it. Where is the feeding place of the young lions, where they glutted themselves with prey? The princes of Nineveh had been as lions, as beasts of prey; cruel tyrants are no better, nay, in this respect much worse--that, being men, humanity is expected from them; nay, if they were indeed lions, they would not prey upon those of their own kind. Savis inter se convenit ursæ--Fierce bears agree together. But in the shape of men they had the cruelty of lions: they walked in Nineveh as a lion in the woods, and none made them afraid; every one stood in awe of them, and they were under no apprehensions of danger from any; though nobody loved them, every body feared them, and that was all they desired. Oderint, dum metuant--Let them hate, so that they do but fear. The king himself, as well as every prince, made it his business, by all the arts of violence and extortion, to enrich himself and raise his family; he did tear in pieces enough for his whelps (and no little would be enough for them) and he strangled for his lioness, killed all that came near him, and seized what they had for his children, for his wives and concubines, and filled his holes with prey and his dens with ravin, as lions are wont to do. Note, Many make it an excuse for their rapine and injustice that they have wives and children to provide for, whereas what is so got will never do them any good; those that fear the Lord, and get what they have honestly, shall not want a competency for themselves and theirs; verily they shall be fed, when the young lions, though dens and holes were filled with prey and ravin for them, shall lack, and suffer hunger, Ps. xxxiv. 10. 2. It is avowed by the righteous Judge of heaven and earth; it is his doing, and let all the world take notice that it is so (v. 13): Behold, I am against thee, saith the Lord of hosts. And what good can hosts do for her in her defence, when the Lord of hosts is against her for her destruction? The oppressors in Nineveh thought they only set their neighbours against them, who were not a match for them, and whom they could easily overpower; but it proved they set God against them, who is, and will be, the asserter of right and the avenger of wrong. God is against the princes of Nineveh, and then, (1.) These military preparations will stand them in no stead: I will burn their chariots in the smoke; he does not say in the fire, but, in contempt of them, the very smoke of God's indignation shall serve to burn their chariots; they shall be consumed as soon as the fire of his indignation is kindled, while as yet it does but smoke, and not flame out. Or, The drivers of the chariots shall be smothered and stifled with the smoke; then the chariots of their glory shall be the shame of their families, Isa. xxii. 18. (2.) Their children, the hopes of their families, shall be cut off: The sword shall devour the young lions, whom they were so solicitous to provide for by oppression and extortion. Note, It is just with God to deprive those of their children, or (which is all one) of comfort in them, that take sinful courses to enrich them, and (as has been said of some) damn their souls to make their sons gentlemen. (3.) The wealth they have heaped up by fraud and violence shall neither be enjoyed by them nor employed for them: I will cut off thy prey from the earth; not only thou shalt not be the better for it, but no one else shall. Some understand it of the disabling of them for the future to prey upon their neighbours. (4.) Their agents abroad shall not have that respect from their neighbours and that influence upon them which sometimes they had had: The voice of thy messengers shall no more be heard, no more be heeded, which some think refers to Rabshakeh, one of Nineveh's messengers, that had blasphemed the living God, an iniquity which was remembered against Nineveh long after. Those are not worthy to be heard again that have once spoken reproachfully of God.
Adam Clarke: Commentary on the Bible - 1831
2:11: Where is the dwelling of the lions - Nineveh, the habitation of bold, strong, and ferocious men.
The feeding place of the young lions - Whither her victorious and rapacious generals frequently returned to consume the produce of their success. Here they walked at large, and none made them afraid. Wheresoever they turned their arms they were victors; and all nations were afraid of them.
Albert Barnes: Notes on the Bible - 1834
2:11: Where is the dwelling of the lions, and the feeding place of the young lions? - Great indeed must be the desolation, which should call forth the wonder of the prophet of God. He asks "where is it?" For so utterly was Nineveh to be effaced, that its place should scarcely be known, and now is known by the ruins which have been buried, and are dug up. The messengers of her king had asked, "Where are the gods of Hamath and of Arpad? of Sepharvaim, Hena, and Ivah?" Kg2 18:34. And now of her it is asked, "Where is Nineveh?" It had "destroyed utterly all lands," and now itself is utterly destroyed. The lion dwelt, fed, walked there, up and down, at will; all was spacious and secure; he terrified all, and none terrified him; he tore, strangled, laid up, as he willed, booty in store; but when he had filled it to the full, he filled up also the measure of his iniquities, and his sentence came from God. Nineveh had set at nought all human power, and destroyed it; now, therefore, God appears in His own Person.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: the dwelling: Nah 3:1; Job 4:10, Job 4:11; Isa 5:29; Jer 2:15, Jer 4:7, Jer 50:17, Jer 50:44; Eze 19:2-8; Zep 3:3
none: Gen 49:9; Isa 31:4
Carl Friedrich Keil and Franz Delitzsch
2:11
Thus will the mighty city be destroyed, with its men of war and booty. Nahum 2:11. "Where is the dwelling of the lions and the feeding-place of the young lions, where the lion walked, the lioness, the lion's whelp, and no one frightened? Nahum 2:12. The lion robbing for the need of his young ones, and strangling for his lionesses, and he filled his dens with prey, and his dwelling-places with spoil. Nahum 2:13. Behold, O come to thee, is the saying of Jehovah of hosts, and I cause her chariots to turn in smoke, and thy young lions the sword devours; and I cut off thy prey from the earth, and the voice of thy messengers shall be heard no more." The prophet, beholding the destruction in spirit as having already taken place, looks round for the site on which the mighty city once stood, and sees it no more. This is the meaning of the question in Nahum 2:11. He describes it as the dwelling-place of lions. The point of comparison is the predatory lust of its rulers and their warriors, who crushed the nations like lions, plundering their treasures, and bringing them together in Nineveh. To fill up the picture, the epithets applied to the lions are grouped together according to the difference of sex and age. אריה is the full-grown male lion; לביא, the lioness; כּפיר, the young lion, though old enough to go in search of prey; גּוּר אריה, catulus leonis, the lion's whelp, which cannot yet seek prey for itself. וּמרעה הוּא, lit., "and a feeding-place is it," sc. the dwelling-place (הוּא pointing back to מעון) in this sense: "Where is the dwelling-place which was also a feeding-place for the young lions?" By the apposition the thought is expressed, that the city of lions was not only a resting-place, but also afforded a comfortable living. אשׁר is to be taken in connection with the following שׁם: in the very place where; and hâlakh signifies simply to walk, to walk about, not "to take exercise," in which case the kal would stand for piel. The more precise definition follows in ואין מחריד, without any one terrifying, hence in perfect rest and security, and undisturbed might (cf. Mic 4:4; Lev 26:6; Deut 28:26, etc.). Under the same figure Nahum 2:12 describes the tyranny and predatory lust of the Assyrians in their wars. This description is subordinate in sense to the leading thought, or to the question contained in the previous verse. Where is the city now, into which the Assyrians swept together the booty of the peoples and kingdoms which they had destroyed? In form, however, the verse is attached poetically in loose apposition to Nahum 2:12. The lion, as king of the beasts, is a very fitting emblem of the kings or rulers of Assyria. The lionesses and young lions are the citizens of Nineveh and of the province of Assyria, the tribe-land of the imperial monarchy of Assyria, and not the queens and princes, as the Chaldee explains it. Gōrōth with the o-inflection for gūrōth, as in Jer 51:38. Chōrı̄m, holes for hiding-places, or caves, not only applies to the robbers, in which character the Assyrians are exhibited through the figure of the lion (Hitzig), but also to the lions, which carry their prey into caves (cf. Bochart, Hieroz. i. 737). This destruction of Nineveh will assuredly take place; for Jehovah the Almighty God has proclaimed it, and He will fulfil His word. The word of God in Nahum 2:13 stamps the foregoing threat with the seal of confirmation. הנני אליך, behold I (will) to thee (Nineveh). We have not to supply אבוא here, but simply the verb. copul., which is always omitted in such sentences. The relation of the subject to the object is expressed by אל (cf. Nahum 3:5; Jer 51:25). הבערתּי בעשׁן, I burn into smoke, i.e., so that it vanishes into smoke (cf. Ps 37:20). רכבּהּ, her war-chariots, stands synecdochically for the whole of the apparatus of war (Calvin). The suffix in the third person must not be altered; it may easily be explained from the poetical variation of prophetic announcement and direct address. The young lions are the warriors; the echo of the figure in the previous verse still lingers in this figure, as well as in טרפּך. The last clause expresses the complete destruction of the imperial might of Assyria. The messengers of Nineveh are partly heralds, as the carriers of the king's commands; partly halberdiers, or delegates who fulfilled the ruler's commands (cf. 3Kings 19:2; 4Kings 19:23). The suffix in מלאככה is in a lengthened form, on account of the tone at the end of the section, analogous to אתכה in Ex 29:35, and is not to be regarded as an Aramaeism or a dialectical variation (Ewald, 258, a). The tsere of the last syllable is occasioned by the previous tsere. Jerome has summed up the meaning very well as follows: "Thou wilt never lay countries waste any more, nor exact tribute, nor will thy messengers be heard throughout thy provinces." (On the last clause, see Ezek 19:9.)
Geneva 1599
2:11 Where [is] the (l) dwelling of the lions, and the feedingplace of the young lions, where the lion, [even] the old lion, walked, [and] the lion's whelp, and none made [them] afraid?
(l) Meaning, Nineveh, whose inhabitants were cruel like the lions, and given to all oppression, and spared no violence or tyranny to provide for their wives and children.
John Gill
2:11 Where is the dwelling of the lions?.... Of the kings of Assyria, comparable to lions for their strength, courage, and cruelty, tyranny, and oppression; such as Pul, Tiglathpileser, Shalmaneser, and Sennacherib. So the Targum,
"where are the habitations of kings?''
these are the words, either of the prophet, or of the people that had seen this city in its glory, and now see it in its ruins; and so desolate and waste, as that it could scarcely be said where it once stood:
and the feedingplace of the young lions? the sons of the kings of Assyria, the princes of the blood, and who were of the same blood, temper, and disposition of their ancestors, and were born, brought up, and educated, in Nineveh the royal city. So the Targum,
"and the dwelling houses of the princes,''
or governors:
where the lion, even the old lion, walked: not Nebuchadnezzar, as Jerom, who entered into Nineveh the den of those lions, or seat of the Assyrians, and took it, and walked about in it, as the conqueror and possessor of it; but rather Nimrod, that old lion and tyrant, if he was the first founder of this city, as some say; though it does not seem so much to design any particular person, but the kings of Assyria in general, even the most cruel and savage, as the old lion is. So the Targum in the plural number,
"whither the kings went;''
and the lion's whelp, and none made them afraid: there were none to resist their power, curb their insolence, and put a stop to their cruelty and oppression; or make them afraid of pursuing such methods. The Targum is,
"there they leave their children, even as a lion that continues in hunting with confidence, and there is none that terrifies.''
John Wesley
2:11 Of the lions - Tyrants and bloody warriors.
Robert Jamieson, A. R. Fausset and David Brown
2:11 dwelling of . . . lions--Nineveh, the seat of empire of the rapacious and destructive warriors of various ranks, typified by the "lions," "young lions," "old lion" (or lioness [MAURER]), "the lion's whelp." The image is peculiarly appropriate, as lions of every form, winged, and sometimes with the head of a man, are frequent in the Assyrian sepulchres. It was as full of spoils of all nations as a lion's den is of remains of its prey. The question, "Where," &c., implies that Jehovah "would make an utter end of the place," so that its very site could not be found (Nahum 1:8). It is a question expressing wonder, so incredible did it then seem.
2:122:12: Առեւծ որսացա՛ւ բաւական կորեանց իւրոց, եւ հեղձո՛յց կորեանց իւրոց. եւ ելից զմայրիս իւր որսով, եւ զբնակութիւն իւր յափշտակութեամբ։
12 Առիւծը բաւական որս արեց իր կորիւնների համար, որս խեղդեց իր կորիւնների համար, իր բոյնը լցրեց որսով եւ իր որջը՝ յափշտակուած բաներով:
12 Առիւծը իր կորիւններուն բաւական եղածին չափ կը պատառէր Ու իր մատակ առիւծներուն համար կը խեղդէր։Իր մորիները՝ որսով, Իր բնակարանները յափշտակութեամբ կը լեցնէր։
Առեւծ որսացաւ բաւական կորեանց իւրոց, եւ հեղձոյց կորեանց իւրոց, եւ ելից զմայրիս իւր որսով, եւ զբնակութիւն իւր յափշտակութեամբ:

2:12: Առեւծ որսացա՛ւ բաւական կորեանց իւրոց, եւ հեղձո՛յց կորեանց իւրոց. եւ ելից զմայրիս իւր որսով, եւ զբնակութիւն իւր յափշտակութեամբ։
12 Առիւծը բաւական որս արեց իր կորիւնների համար, որս խեղդեց իր կորիւնների համար, իր բոյնը լցրեց որսով եւ իր որջը՝ յափշտակուած բաներով:
12 Առիւծը իր կորիւններուն բաւական եղածին չափ կը պատառէր Ու իր մատակ առիւծներուն համար կը խեղդէր։Իր մորիները՝ որսով, Իր բնակարանները յափշտակութեամբ կը լեցնէր։
zohrab-1805▾ eastern-1994▾ western am▾
2:122:12 лев, похищающий для насыщения щенков своих, и задушающий для львиц своих, и наполняющий добычею пещеры свои и логовища свои похищенным?
2:12 ποῦ που.1 where? ἐστιν ειμι be τὸ ο the κατοικητήριον κατοικητηριον settlement τῶν ο the λεόντων λεων lion καὶ και and; even ἡ ο the νομὴ νομη grazing; spreading ἡ ο the οὖσα ειμι be τοῖς ο the σκύμνοις σκυμνος who; what ἐπορεύθη πορευομαι travel; go λέων λεων lion τοῦ ο the εἰσελθεῖν εισερχομαι enter; go in ἐκεῖ εκει there σκύμνος σκυμνος lion καὶ και and; even οὐκ ου not ἦν ειμι be ὁ ο the ἐκφοβῶν εκφοβεω terrify
2:12 אַרְיֵ֤ה ʔaryˈē אַרְיֵה lion טֹרֵף֙ ṭōrˌēf טרף tear בְּ bᵊ בְּ in דֵ֣י ḏˈê דַּי sufficiency גֹֽרֹותָ֔יו ḡˈōrôṯˈāʸw גֹּור lion's whelp וּ û וְ and מְחַנֵּ֖ק mᵊḥannˌēq חנק strangle לְ lᵊ לְ to לִבְאֹתָ֑יו livʔōṯˈāʸw לְבָאָה lionness וַ wa וְ and יְמַלֵּא־ yᵊmallē- מלא be full טֶ֣רֶף ṭˈeref טֶרֶף prey חֹרָ֔יו ḥōrˈāʸw חֹר hole וּ û וְ and מְעֹֽנֹתָ֖יו mᵊʕˈōnōṯˌāʸw מָעֹון dwelling טְרֵפָֽה׃ ṭᵊrēfˈā טְרֵיפָה prey
2:12. leo cepit sufficienter catulis suis et necavit leaenis suis et implevit praeda speluncas suas et cubile suum rapinaThe lion caught enough for his whelps, and killed for his lionesses: and he filled his holes with prey, and his den with rapine.
12. The lion did tear in pieces enough for his whelps, and strangled for his lionesses, and filled his caves with prey, and his dens with ravin.
2:12. The lion seized enough for his young, and killed enough for his lionesses, and he filled his caves with prey, and his den with spoils.
2:12. The lion did tear in pieces enough for his whelps, and strangled for his lionesses, and filled his holes with prey, and his dens with ravin.
The lion did tear in pieces enough for his whelps, and strangled for his lionesses, and filled his holes with prey, and his dens with ravin:

2:12 лев, похищающий для насыщения щенков своих, и задушающий для львиц своих, и наполняющий добычею пещеры свои и логовища свои похищенным?
2:12
ποῦ που.1 where?
ἐστιν ειμι be
τὸ ο the
κατοικητήριον κατοικητηριον settlement
τῶν ο the
λεόντων λεων lion
καὶ και and; even
ο the
νομὴ νομη grazing; spreading
ο the
οὖσα ειμι be
τοῖς ο the
σκύμνοις σκυμνος who; what
ἐπορεύθη πορευομαι travel; go
λέων λεων lion
τοῦ ο the
εἰσελθεῖν εισερχομαι enter; go in
ἐκεῖ εκει there
σκύμνος σκυμνος lion
καὶ και and; even
οὐκ ου not
ἦν ειμι be
ο the
ἐκφοβῶν εκφοβεω terrify
2:12
אַרְיֵ֤ה ʔaryˈē אַרְיֵה lion
טֹרֵף֙ ṭōrˌēf טרף tear
בְּ bᵊ בְּ in
דֵ֣י ḏˈê דַּי sufficiency
גֹֽרֹותָ֔יו ḡˈōrôṯˈāʸw גֹּור lion's whelp
וּ û וְ and
מְחַנֵּ֖ק mᵊḥannˌēq חנק strangle
לְ lᵊ לְ to
לִבְאֹתָ֑יו livʔōṯˈāʸw לְבָאָה lionness
וַ wa וְ and
יְמַלֵּא־ yᵊmallē- מלא be full
טֶ֣רֶף ṭˈeref טֶרֶף prey
חֹרָ֔יו ḥōrˈāʸw חֹר hole
וּ û וְ and
מְעֹֽנֹתָ֖יו mᵊʕˈōnōṯˌāʸw מָעֹון dwelling
טְרֵפָֽה׃ ṭᵊrēfˈā טְרֵיפָה prey
2:12. leo cepit sufficienter catulis suis et necavit leaenis suis et implevit praeda speluncas suas et cubile suum rapina
The lion caught enough for his whelps, and killed for his lionesses: and he filled his holes with prey, and his den with rapine.
12. The lion did tear in pieces enough for his whelps, and strangled for his lionesses, and filled his caves with prey, and his dens with ravin.
2:12. The lion seized enough for his young, and killed enough for his lionesses, and he filled his caves with prey, and his den with spoils.
2:12. The lion did tear in pieces enough for his whelps, and strangled for his lionesses, and filled his holes with prey, and his dens with ravin.
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Adam Clarke: Commentary on the Bible - 1831
2:12: The lion did tear - This verse gives us a striking picture of the manner in which the Assyrian conquests and depredations were carried on. How many people were spoiled to enrich his whelps - his sons, princes, and nobles! How many women were stripped and slain, whose spoils went to decorate his lionesses - his queen, concubines, and mistresses. And they had even more than they could assume; their holes and dens - treasure-houses, palaces, and wardrobes - were filled with ravin, the riches which they got by the plunder of towns, families, and individuals. This is a very fine allegory, and admirably well supported.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: and filled: Psa 17:12; Isa 10:6-14; Jer 51:34
John Gill
2:12 The lion did tear in pieces enough for his whelps,.... The metaphor is still continued; and the kings of Assyria are compared to lions that hunt for their prey, and, having found it, tear it in pieces, and carry home a sufficiency for their whelps. It is a notion that is advanced by some writers, as Herodotus (p), that the lioness, the strongest and boldest creature, brings forth but once in its life, and then but one; which Gellius (q) confutes by the testimonies of Homer and Aristotle; and it appears from the prophet here to be a false one, as well as from Ezek 19:2 thus the Assyrians made war on other nations, and pillaged and plundered them, to enlarge their dominions, provide for their posterity, and enrich their children:
and strangled for his lionesses; that is, strangled other beasts, as the lion first does, when it seizes a creature, and then tears it in pieces, and brings it to the she lion in the den with its whelps. These "lionesses" design the wives and concubines of the kings of Assyria, among whom they parted the spoils of their neighbours. So the Targum,
"kings bring rapine to their wives, and a prey to their children;''
that is, riches, which they have taken from others by force and rapine: thus Cicero (r) observes of the kings of Persia and Syria, that they had many wives, and gave cities to them after this manner; this city for their headdress, this for the neck, and the other for the hair; the expenses of them:
and filled his holes with prey, and his dens with ravine; as the lion fills his dens and lurking holes with the prey he has seized and ravened; so the kings of Assyria filled their palaces, treasures, magazines, towers, cities, and towns, with the wealth and riches they took by force from other nations; as the Targum,
"and they filled their treasuries with rapine, and their palaces with spoil.''
(p) Thalia, sive l. 3. c. 108. (q) Noctes Atticae, l. 13. c. 7. (r) Orat. 8. in Verrem, l. 3. p. 509.
John Wesley
2:12 Did tear - Formerly fell upon his neighbour nations. His lionesses - Queens, concubines, or ladies in the Assyrian court.
Robert Jamieson, A. R. Fausset and David Brown
2:12 prey . . . ravin--different kinds of prey. Compare Is 3:1, "the stay and the staff."
2:132:13: Ահաւասիկ ե՛ս ՚ի վերայ քո՝ ասէ Տէր ամենակալ, եւ այրեցի՛ց ծխով զբազմութիւն քո՝ եւ կերիցէ սուր զառեւծս քո. եւ բարձից յերկրէ զորս քո. եւ ո՛չ եւս լուիցին գո՛րծք քո[10692]։[10692] Ոսկան. Զորսս քո։ Ուր օրինակ մի. Զօրս քո։
13 «Ահա ես քո դէմ եմ, - ասում է Ամենակալ Տէրը, - ծխով կ’այրեմ քո զօրքերը, սուրը կ’ուտի քո առիւծներին, երկրից կը վերացնեմ քո որսը, եւ այլեւս չեն լսուի քո գործերը»:
13 «Ահա ես քեզի դէմ եմ, կ’ըսէ զօրքերու Տէրը, Եւ քու կառքերդ պիտի այրեմ ու ծուխի պիտի դարձնեմ։Սուրը պիտի ուտէ քու առոյգ առիւծներդ։Քու որսդ երկրի վրայէն պիտի ջնջեմ Եւ քու դեսպաններուդ ձայնը անգամ մըն ալ պիտի չլսուի»։
Ահաւասիկ ես ի վերայ քո, ասէ Տէր ամենակալ, եւ այրեցից ծխով [26]զբազմութիւն քո``, եւ կերիցէ սուր զառեւծս քո. եւ բարձից յերկրէ զորս քո, եւ ոչ եւս լուիցին [27]գործք քո:

2:13: Ահաւասիկ ե՛ս ՚ի վերայ քո՝ ասէ Տէր ամենակալ, եւ այրեցի՛ց ծխով զբազմութիւն քո՝ եւ կերիցէ սուր զառեւծս քո. եւ բարձից յերկրէ զորս քո. եւ ո՛չ եւս լուիցին գո՛րծք քո[10692]։
[10692] Ոսկան. Զորսս քո։ Ուր օրինակ մի. Զօրս քո։
13 «Ահա ես քո դէմ եմ, - ասում է Ամենակալ Տէրը, - ծխով կ’այրեմ քո զօրքերը, սուրը կ’ուտի քո առիւծներին, երկրից կը վերացնեմ քո որսը, եւ այլեւս չեն լսուի քո գործերը»:
13 «Ահա ես քեզի դէմ եմ, կ’ըսէ զօրքերու Տէրը, Եւ քու կառքերդ պիտի այրեմ ու ծուխի պիտի դարձնեմ։Սուրը պիտի ուտէ քու առոյգ առիւծներդ։Քու որսդ երկրի վրայէն պիտի ջնջեմ Եւ քու դեսպաններուդ ձայնը անգամ մըն ալ պիտի չլսուի»։
zohrab-1805▾ eastern-1994▾ western am▾
2:132:13 Вот, Я на тебя! говорит Господь Саваоф. И сожгу в дыму колесницы твои, и меч пожрет львенков твоих, и истреблю с земли добычу твою, и не будет более слышим голос послов твоих.
2:13 λέων λεων lion ἥρπασεν αρπαζω snatch τὰ ο the ἱκανὰ ικανος adequate; sufficient τοῖς ο the σκύμνοις σκυμνος he; him καὶ και and; even ἀπέπνιξεν αποπνιγω choke; drown τοῖς ο the λέουσιν λεων lion αὐτοῦ αυτος he; him καὶ και and; even ἔπλησεν πληθω fill; fulfill θήρας θηρα hunt; game νοσσιὰν νοσσια brood αὐτοῦ αυτος he; him καὶ και and; even τὸ ο the κατοικητήριον κατοικητηριον settlement αὐτοῦ αυτος he; him ἁρπαγῆς αρπαγη rapacity; snatching
2:13 הִנְנִ֣י hinnˈî הִנֵּה behold אֵלַ֗יִךְ ʔēlˈayiḵ אֶל to נְאֻם֙ nᵊʔˌum נְאֻם speech יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service וְ wᵊ וְ and הִבְעַרְתִּ֤י hivʕartˈî בער burn בֶֽ vˈe בְּ in † הַ the עָשָׁן֙ ʕāšˌān עָשָׁן smoke רִכְבָּ֔הּ riḵbˈāh רֶכֶב chariot וּ û וְ and כְפִירַ֖יִךְ ḵᵊfîrˌayiḵ כְּפִיר young lion תֹּ֣אכַל tˈōḵal אכל eat חָ֑רֶב ḥˈārev חֶרֶב dagger וְ wᵊ וְ and הִכְרַתִּ֤י hiḵrattˈî כרת cut מֵ mē מִן from אֶ֨רֶץ֙ ʔˈereṣ אֶרֶץ earth טַרְפֵּ֔ךְ ṭarpˈēḵ טֶרֶף prey וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִשָּׁמַ֥ע yiššāmˌaʕ שׁמע hear עֹ֖וד ʕˌôḏ עֹוד duration קֹ֥ול qˌôl קֹול sound מַלְאָכֵֽכֵה׃ ס malʔāḵˈēḵē . s מַלְאָךְ messenger
2:13. ecce ego ad te dicit Dominus exercituum et succendam usque ad fumum quadrigas eius et leunculos tuos comedet gladius et exterminabo de terra praedam tuam et non audietur ultra vox nuntiorum tuorumBehold I come against thee, saith the Lord of hosts, and I will burn thy chariots even to smoke, and the sword shall devour thy young lions: and I will cut off thy prey out of the land, and the voice of thy messengers shall be heard no more.
13. Behold, I am against thee, saith the LORD of hosts, and I will burn her chariots in the smoke, and the sword shall devour thy young lions: and I will cut off thy prey from the earth, and the voice of thy messengers shall no more be heard.
2:13. Behold, I will come to you, says the Lord of hosts, and I will burn your chariots even to smoke, and the sword will devour your young lions. And I will exterminate your prey from the land, and the voice of your messengers shall no longer be heard.
2:13. Behold, I [am] against thee, saith the LORD of hosts, and I will burn her chariots in the smoke, and the sword shall devour thy young lions: and I will cut off thy prey from the earth, and the voice of thy messengers shall no more be heard.
Behold, I [am] against thee, saith the LORD of hosts, and I will burn her chariots in the smoke, and the sword shall devour thy young lions: and I will cut off thy prey from the earth, and the voice of thy messengers shall no more be heard:

2:13 Вот, Я на тебя! говорит Господь Саваоф. И сожгу в дыму колесницы твои, и меч пожрет львенков твоих, и истреблю с земли добычу твою, и не будет более слышим голос послов твоих.
2:13
λέων λεων lion
ἥρπασεν αρπαζω snatch
τὰ ο the
ἱκανὰ ικανος adequate; sufficient
τοῖς ο the
σκύμνοις σκυμνος he; him
καὶ και and; even
ἀπέπνιξεν αποπνιγω choke; drown
τοῖς ο the
λέουσιν λεων lion
αὐτοῦ αυτος he; him
καὶ και and; even
ἔπλησεν πληθω fill; fulfill
θήρας θηρα hunt; game
νοσσιὰν νοσσια brood
αὐτοῦ αυτος he; him
καὶ και and; even
τὸ ο the
κατοικητήριον κατοικητηριον settlement
αὐτοῦ αυτος he; him
ἁρπαγῆς αρπαγη rapacity; snatching
2:13
הִנְנִ֣י hinnˈî הִנֵּה behold
אֵלַ֗יִךְ ʔēlˈayiḵ אֶל to
נְאֻם֙ nᵊʔˌum נְאֻם speech
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
וְ wᵊ וְ and
הִבְעַרְתִּ֤י hivʕartˈî בער burn
בֶֽ vˈe בְּ in
הַ the
עָשָׁן֙ ʕāšˌān עָשָׁן smoke
רִכְבָּ֔הּ riḵbˈāh רֶכֶב chariot
וּ û וְ and
כְפִירַ֖יִךְ ḵᵊfîrˌayiḵ כְּפִיר young lion
תֹּ֣אכַל tˈōḵal אכל eat
חָ֑רֶב ḥˈārev חֶרֶב dagger
וְ wᵊ וְ and
הִכְרַתִּ֤י hiḵrattˈî כרת cut
מֵ מִן from
אֶ֨רֶץ֙ ʔˈereṣ אֶרֶץ earth
טַרְפֵּ֔ךְ ṭarpˈēḵ טֶרֶף prey
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִשָּׁמַ֥ע yiššāmˌaʕ שׁמע hear
עֹ֖וד ʕˌôḏ עֹוד duration
קֹ֥ול qˌôl קֹול sound
מַלְאָכֵֽכֵה׃ ס malʔāḵˈēḵē . s מַלְאָךְ messenger
2:13. ecce ego ad te dicit Dominus exercituum et succendam usque ad fumum quadrigas eius et leunculos tuos comedet gladius et exterminabo de terra praedam tuam et non audietur ultra vox nuntiorum tuorum
Behold I come against thee, saith the Lord of hosts, and I will burn thy chariots even to smoke, and the sword shall devour thy young lions: and I will cut off thy prey out of the land, and the voice of thy messengers shall be heard no more.
13. Behold, I am against thee, saith the LORD of hosts, and I will burn her chariots in the smoke, and the sword shall devour thy young lions: and I will cut off thy prey from the earth, and the voice of thy messengers shall no more be heard.
2:13. Behold, I will come to you, says the Lord of hosts, and I will burn your chariots even to smoke, and the sword will devour your young lions. And I will exterminate your prey from the land, and the voice of your messengers shall no longer be heard.
2:13. Behold, I [am] against thee, saith the LORD of hosts, and I will burn her chariots in the smoke, and the sword shall devour thy young lions: and I will cut off thy prey from the earth, and the voice of thy messengers shall no more be heard.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. (евр. 14. ) Недоумение, невольно возникающее у читателя при изображении контраста между непобедимою силою хитрой Ниневии и бесследным исчезновением ее с лица земли (ст. 11-12), пророк разрешает указанием на суд всемогущего Бога (ср. III:5a). При этом, "поелику пророк выше в переносном смысле упомянул о львах и львичищах, о ловитве и пажити; то сообразно с сим и истребление ассириян предвозвещает иносказательно. И поелику ловцы, когда звери скрываются в каких-нибудь пещерах и не хотят показаться наружу, поднося дым ко входам в пещеры, принуждают их выходить, и выходящего зверя принимают на копья; то соответственное сим сказал Бог, что все множество предаст дыму, и львов мечу: означает же сим сожжение города и убиение царей, после чего и ловитва кончилась" (блаж. Феодорит, с. 15). Образная доселе речь пророка в заключительной фразе стиха переходит уже впрямую весть безвозвратной гибели ассирийского владычества: "и не будет более слышим голос послов твоих", что блаж. Иероним перефразирует так: Ты не будешь более опустошать земель и взыскивать дани, и не будут слышаны в странах посланцы твои" (с. 289), т. е. послы ассирийского царя, разносившие его повеления к подвластным народам и требовавшие беспрекословного подчинения их воле и повелениям своего повелителя; таков был известный Рабсак (4: Цар ХVIII:17:-37; Ис XXXVI:13-20).

Таков суд над Ниневию всемогущего Бога - Господа Саваофа, евр. Иегова-Цебаот. Известно тройственное значение этого имени Божия: в отношении полчищ Израиля (Исх VI:26; VII:4), в приложении к светилам небесным (Ис XL 26; Соф I:5: и др. ) и особенно - о воинстве Ангелов (3: Цар XXII:19; Ис XXIV:21, ср. в книге проф. свящ. А. А. Глаголева, Ветхозаветное библейское учение об Ангелах. Киев, 1900, с. 238-256). Ввиду существовавшего у ассириян культа светил небесных, наименование Бога Израилева Иеговою Саваофом, само собою должно было указывать ассириянам, что ничто уже не может спасти их от руки этого Бога есть единый владыка самих их богов (см. Втор X:17).
Adam Clarke: Commentary on the Bible - 1831
2:13: Behold, I am against thee - Assyria, and Nineveh its capital. I will deal with you as you have dealt with others.
The voice of thy messengers - Announcing thy splendid victories, and the vast spoils taken - shall no more be heard - thou and thy riches, and ill-got spoils, shall perish together.
Albert Barnes: Notes on the Bible - 1834
2:13: Behold I, Myself, am against thee - (Literally, "toward thee"). God, in His long-suffering, had, as it were, looked away from him; now He looked toward (as in Psa 37:20) him, and in His sight what wicked one should stand? "Saith the Lord of hosts," whose power is infinite and He changes not, and all the armies of heaven, the truly angels and evil spirits and men are in His Hand, whereto He directs or overrules them. "And I will burn her chariots in the smoke." The Assyrian sculptures attest how greatly their pride and strength lay in their chariots. They exhibit the minute embellishment of the chariots and horses . Almost inconceivably light for speed, they are pictured as whirled onward by the two or, more often, three powerful steeds with eye of fire , the bodies of the slain (or, in peace, the lion ) under their feet, the mailed warriors, with bows stretched to the utmost, shooting at the more distant foe.
Sennacherib gives a terrific picture of the fierceness of their onslaught. "The armor, the arms, taken in my attacks, swam in the blood of my enemies as in a river; the war-chariots, which destroy man and beast, had, in their course, crushed the bloody bodies and limbs" . All this their warlike pride should be but fuel for fire, and vanish in smoke, an emblem of pride, swelling, mounting like a column toward heaven, disappearing. Not a brand shall then be saved out of the burning; nothing half-consumed; but the fire shall burn, until there be nothing left to consume, as, in Sodom and Gomorrah, "the smoke of the country went up as the smoke of a furnace. And the sword of the vengeance of God shall devour the young lions" Gen 19:28, his hope for the time to come, the flower of his youth; "and I will cut off thy prey," what thou hast robbed, and so that thou shouldest rob no more, but that thy spoil should utterly cease from "the earth, and the voice of thy messengers shall be no more heard," such as Rabshakeh, whereby they insulted and terrified the nations and blasphemed God.
In the spiritual sense, Nineveh being an image of the world, the prophecy speaks of the inroad made upon it through the Gospel, its resistance, capture, desolation, destruction. First, He that "ruleth with a rod of iron," came and denounced "woe to it because of offenses;" then His mighty ones in His Name. Their shield is red, "the shield of faith," kindled and glowing with love. Their raiment too is red, because they wash it in the Blood of the Lamb, and conquer through the Blood of the Lamb, and many shed their own blood "for a witness to them." "The day of His preparation" is the whole period, until the end of the world, in which the Gospel is preached, of which the prophets and apostles speak, as the day of salvation Isa 49:8; Co2 6:2; to the believing world a day of salvation; to the unbelieving, of preparation for judgment. All which is done, judgments, mercy, preaching, miracles, patience of the saints, martyrdom, all which is spoken, done, suffered, is part of the one preparation for the final judgment. The chariots, flashing with light as they pass, are "the chariots of salvation" Hab 3:8, bearing the brightness of the doctrine of Christ and the glory of His truth throughout the world, enlightening while they wound; the "spears" are the word of God, slaying to make alive.
On the other hand, in resisting, the world clashes with itself. It would oppose the Gospel, yet knows not how; is "maddened with rage, and gnashes its teeth, that it can pRev_ail nothing" . On the broad ways which lead to death, where "Wisdom uttereth her voice" and is not heard, it is hemmed in, and cannot find a straight path; its chariots dash one against another, and yet they breathe their ancient fury, and run to and fro like lightning, as the Lord saith, "I beheld Satan, as lightning, fall from heaven" Luk 10:18. Then shall they "remember their mighty ones," all the might of this world which they ascribed to their gods, their manifold triumphs, whereby in pagan times their empire was established; they shall gather strength against strength, but it shall be powerless and real weakness. While they prepare for a long siege, without hand their gates give way; the kingdom falls, the world is taken captive by a blessed captivity, suddenly, unawares, as one says in the second century ; "Men cry out that the state is beset, that the Christians are in their fields, in their forts, in their islands!" These mourn over their past sins, and beat their breasts, in token of their sorrow; yet sweeter shall be the plaint of their sorrow, than any past joy.
Sit they shall mourn as doves, and their mourning is as melody and the voice of praise in the ear of the Most High. One part of the inhabitants of the world being thus blessedly taken, the rest are fled. So in all nearness of God's judgments, those who are net brought nearer, flee further. "They flee, and look not back, and none heareth the Lord speaking, "Return, ye backsliding children, and I will heal your backslidings" Jer 3:22. So then, hearing not His Voice, stand, stand, they flee away from His presence in mercy, into darkness for ever. Such is the lot of the inhabitants of the world; and what is the world itself? The prophet answers what it has been. A pool of water, into which all things, the riches and glory, and wisdom, and pleasures of this world, have flowed in on all sides, and which gave back nothing. All ended in itself. The water came from above, and became stagnant in the lowest part of the earth. "For all the wisdom of this world, apart from the sealed fountain of the Church, and of which it cannot be said, the streams thereof make glad the city of God nor are of those waters which, above the heavens, praise the Name of the Lord, however large they may seem, yet are little, and are enclosed in a narrow bound" Luk 10:18.
These either are hallowed to God, like the spoils of Egypt, as when the eloquence of Cyprian was won through the fishermen , or the gold and silver are offered to Him, or they are left to be wasted and burned up. "All which is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, all under the sun," remain here. : "If they are thine, take them with thee. When be dieth, he shall carry nothing away, his glory shall not descend after him" Psa 49:17. True riches are, not wealth, but virtues, which the conscience carries with it, that it may be rich foRev_er." The seven-fold terrors Nah 2:10, singly, may have a good sense , that the stony heart shall be melted, and the stiff knees, which before were not bent to God, be bowed in the Name of Jesus. Yet more fully are they the deepening horrors of the wicked in the Day of Judgment, when "men's hearts shall fail them for fear and for looking after those things which are coming on the earth" Luk 21:26, closing with the everlasting confusion of face, "the shame and everlasting contempt," to which the wicked shall rise.
As the vessel over the fire is not cleansed, but blackened, so through the judgments of God, whereby the righteous are cleansed, the wicked gather but fresh defilement and hate. Lastly, the prophet asks, "Where is the dwelling of those who had made the world a den of ravin, where the lion," even the devil who is "a roaring lion," and all antichrists Jo1 2:18, destroyed at will; where Satan made his dwelling in the hearts of the worldly, and "tore in pieces for his whelps," i. e., killed souls of men and gave them over to inferior evil spirits to be tormented, and "filled his holes with prey," the pit of hell with the souls which he deceived? . The question implies that they shall not be. "They which have seen him shall say, Where is he?" Job 20:7. God Himself answers, that He Himself will come against it to judgment, and destroy all might arrayed against God; and Christ shall "smite the Wicked one with the rod of His Mouth" Isa 11:4, and the "sharp two-edged sword out of His mouth shall smite all nations" Rev 1:16; Rev 19:15, Rev 19:21, "and the smoke of their torment ascendeth up foRev_er and ever" Rev 14:11; and it should no more oppress, nor "any messenger of Satan" go forth to harass the saints of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: I am: Nah 3:5; Jer 21:13, Jer 50:31, Jer 51:25; Eze 5:8, Eze 26:3, Eze 28:22, Eze 29:3, Eze 29:10; Eze 35:3, Eze 38:3, Eze 39:1
I will burn: Jos 11:9; Kg2 19:23; Psa 46:9
and the sword: Isa 31:8, Isa 31:9, Isa 37:36-38
I will cut: Nah 3:1, Nah 3:12; Isa 33:1-4, Isa 49:24, Isa 49:25
the voice: Kg2 18:17, Kg2 18:19, Kg2 18:27-35, Kg2 19:9, Kg2 19:23; Ch2 32:9-16, Ch2 32:19
Geneva 1599
2:13 Behold, I [am] against thee, saith the LORD of hosts, and I will burn her chariots in the (m) smoke, and the sword shall devour thy young lions: and I will cut off thy prey from the earth, and the voice of thy (n) messengers shall no more be heard.
(m) That is, as soon as my wrath begins to burn.
(n) Signifying the heralds, who were accustomed to proclaim war. Some read, "of you gum teeth", with which Nineveh was accustomed to bruise the bones of the poor.
John Gill
2:13 Behold, I am against thee, saith the Lord of hosts,.... Against Nineveh, and the whole Assyrian empire, for such rapine, violence, and oppression, their kings had been guilty of; and if he, who is the Lord of hosts, of all the armies of heaven and earth, was against them, nothing but ruin must inevitably ensue: or, "I come unto thee" (s); or will shortly come unto thee, and reckon with thee for all this; will visit thee in a way of wrath and vengeance. The Targum is,
"behold, I will send my fury upon thee:''
and I will burn her chariots in the smoke; either those in which the inhabitants of Nineveh rode in great splendour about the city; or those which were used in war with their enemies; and this he would do "in the smoke"; or, "unto smoke", as the Vulgate Latin version; or, "into smoke", as the Syriac (t); easily, quickly, at once, suddenly, so that they should evaporate into smoke, and be no more; or, with fire, as the Targum; that is, as Kimchi interprets it, with a great fire, whose smoke is seen afar off; and may be figuratively understood of the smoke of divine wrath, as Aben Ezra explains it:
and the sword shall devour thy young lions; the swords of the Medes and Chaldeans shall destroy the princes, the sons of their king. The Targum interprets this of towns or villages destroyed thereby:
and I will cut thy prey from the earth; cut them off that they should no more prey upon their neighbours; and what they had got should be taken away from them, and be of no use to them:
and the voice of thy messengers shall no more be heard; in foreign courts, demanding homage and subjection; exacting and collecting tribute; blaspheming the God of heaven, and menacing his people, as Rabshakeh, a messenger of one of these kings, did; and which is mentioned by most of the Jewish commentators as being then a recent thing. Some render it, "the voice", or "noise of thy jaw teeth" (u); alluding to the lion's breaking the bones of its prey, which is done with a great noise; signifying that such cruelty and oppression the Assyrians had been guilty of should be used no more; or rather, as R. Judah ben Balaam observes, as it signifies the noise of the teeth devouring the prey, it is as if it was said, I will cut off thy prey from the earth; and Ben Melech says that, in the Persian language, grinding stones are expressed by this word, and teeth are called grinders; see Eccles 12:3.
(s) "ad te venturus sum", Vatablus; "ego ad te venio", Drusius. (t) "in fumum", Junius & Tremellius, Piscator. (u) "vox dentium molarium", Calvin.
John Wesley
2:13 I will burn her - Nineveh. In the smoke - The city being first plundered, then burnt; these chariots were burnt in that smoke. Thy prey - Cause thee to cease from making a prey any more. Thy messengers - Embassadors or muster - masters. Probably this refers to Rabshaketh who had blasphemed the living God. Those are not worthy to be heard again, that have once spoken reproachfully against God.
Robert Jamieson, A. R. Fausset and David Brown
2:13 burn . . . in the smoke--or (so as to pass) "into smoke," that is, "entirely" [MAURER], (Ps 37:20; Ps 46:9). CALVIN, like English Version, explains, As soon as the flame catches, and the fire smokes, by the mere smoke I will burn her chariots.
cut off thy prey from the earth--Thou shalt no more carry off prey from the nations of the earth.
the voice of thy messengers . . . no more . . . heard--No more shall thy emissaries be heard throughout thy provinces conveying thy king's commands, and exacting tribute of subject nations.