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Commentary Index | Return to PrayerRequest.comKeil and Delitzsch Commentary - Nahum 2:3 - 2:3
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After assigning this reason for the divine purpose concerning Asshur, the prophet proceeds in Nah 2:3. to depict the army advancing towards Nineveh, viz., in Nah 2:3 its appearance, and in Nah 2:4 the manner in which it sets itself in motion for battle. Nah 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. Nah 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 gibboÌ„reÌ„huÌ„ (His heroes) might be taken as referring to meÌ„phı̄ts in Nah 2:1 (2); but it is more natural to refer it to Jehovah in Nah 2:2 (3), as having summoned the army against Nineveh (cf. Isa 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). ×Ö·× Ö°×©Öµ×י־חַיִל are not fighting men generally, i.e., soldiers, but brave men, heroes (cf. Jdg 3:29; 1Sa 31:12; 2Sa 11:16, equivalent to beneÌ„ chayil in 1Sa 18:17, etc.). מְתֻלָּעִי×, ἁπ. λεγ., a denom. of תּוֹלָע, 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.â€)
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 Jos 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 ×‘Ö°Ö¼×™×•Ö¹× ×”Ö²×›Ö´×™× ×•Ö¹, in the day of his equipment. הֵכִין, to prepare, used of the equipping of an army for an attack or for battle, as in Jer 46:14; Eze 7:14; Eze 38:7. The suffix refers to Jehovah, like that in גִּבּוֹרֵיהוּ; compare Isa 13:4, where Jehovah raises an army for war with Babylon. HabberoÌ„shı̄m, the cypresses, are no doubt lances or javelins made of cypress-wood (Grotius and others), not magnates (Chald., Kimchi, and others), or viri hastati. הָרְעָלוּ, to be swung, or brandished, in the hands of the warriors equipped for battle. The army advances to the assault (Nah 2:4), and presses into the suburbs. The chariots rave (go mad) in the streets. הִתְהוֹלֵל, to behave one's self foolishly, to rave, used here as in Jer 46:9 for mad driving, or driving with insane rapidity (see 2Ki 9:20). הִשְ×תַּקְשֵ×ק, hithpalel of שָ×קַק, to run (Joe 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. חוּצוֹת and רְחֹבוֹת are roads and open spaces, not outside the city, but inside (cf. Amo 5:16; Psa 144:13-14; Pro 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 מַרְ×ֵיהֶן can only refer to הָרֶכֶב, notwithstanding the fact that elsewhere רֶכֶב is always construed as a masculine, and that it is so here in the first clauses. For the suffix cannot refer to רְחֹבוֹת (Hoelem. and Strauss), because הָרֶכֶב 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 Nah 2:3), and occupied by warriors in splendid clothes and dazzling armour, might very well be compared to torches and flashing lightning. רֹצֵץ, pilel of רוּץ (not poel of רָצַץ, Jdg 10:8), cursitare, used of their driving with lightning-speed.