Nahum 3:15
Parallel Verses
English Standard Version
There will the fire devour you; the sword will cut you off. It will devour you like the locust. Multiply yourselves like the locust; multiply like the grasshopper!

King James Bible
There shall the fire devour thee; the sword shall cut thee off, it shall eat thee up like the cankerworm: make thyself many as the cankerworm, make thyself many as the locusts.

American Standard Version
There shall the fire devour thee; the sword shall cut thee off; it shall devour thee like the canker-worm: make thyself many as the canker-worm; make thyself many as the locust.

Douay-Rheims Bible
There shall the fire devour thee: thou shalt perish by the sword, it shall devour thee like the bruchus: assemble together like the bruchus, make thyself many like the locust.

English Revised Version
There shall the fire devour thee; the sword shall cut thee off, it shall devour thee like the cankerworm: make thyself many as the cankerworm, make thyself many as the locust.

Webster's Bible Translation
There shall the fire devour thee; the sword shall cut thee off, it shall eat thee up like the canker-worm: make thyself many as the canker-worm, make thyself many as the locusts.

Nahum 3:15 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

On the rising of the dawn of the very next day, God appointed a worm, which punctured the miraculous tree so that it withered away; and when the sun arose He also appointed a sultry east wind, and the sun smote upon Jonah's head, so that he fainted away. Chărı̄shıth, from chârash, to be silent or quiet, is to be taken when used of the wind in the sense of sultry, as in the Chaldee (lxx συγκαίων). The meaning ventus, qualis flat tempore arandi, derived from chârish, the ploughing (Abulw.), or autumnal east wind (Hitzig), is far less suitable. When Jonah fainted away in consequence of the sun-stroke (for hith‛allēph, see at Amos 8:13), he wished himself dead, since death was better for him than life (see Jonah 4:3). ישׁאל את־נפשׁו למוּת, as in 1 Kings 19:4, "he wished that his soul might die," a kind of accusative with the infinitive (cf. Ewald, 336, b). But God answered, as in Jonah 4:4, by asking whether he was justly angry. Instead of Jehovah (Jonah 4:4) we have Elohim mentioned here, and Jehovah is not introduced as speaking till Jonah 4:9. We have here an intimation, that just as Jonah's wish to die was simply an expression of the feelings of his mind, so the admonitory word of God was simply a divine voice within him setting itself against his murmuring. It was not till he had persisted in his ill-will, even after this divine admonition within, that Jehovah pointed out to him how wrong his murmuring was. Jehovah's speaking in Jonah 4:9 is a manifestation of the divine will by supernatural inspiration. Jehovah directs Jonah's attention to the contradiction into which he has fallen, by feeling compassion for the withering of the miraculous tree, and at the same time murmuring because God has had compassion upon Nineveh with its many thousands of living beings, and has spared the city for the sake of these souls, many of whom have no idea whatever of right or wrong. Chastâ: "Thou hast pitied the Qiqayon, at which thou hast not laboured, and which thou hast not caused to grow; for (שׁבּן equals אשׁר בּן) son of a night" - i.e., in a night, or over night - "has it grown, and over night perished, and I should not pity Nineveh?" ואני is a question; but this is only indicated by the tone. If Jonah feels pity for the withering of a small shrub, which he neither planted nor tended, nor caused to grow, shall God not have pity with much greater right upon the creatures whom He has created and has hitherto sustained, and spare the great city Nineveh, in which more than 120,000 are living, who cannot distinguish their right hand from the left, and also much cattle? Not to be able to distinguish between the right hand and the left is a sign of mental infancy. This is not to be restricted, however, to the very earliest years, say the first three, but must be extended to the age of seven years, in which children first learn to distinguish with certainty between right and left, since, according to M. v. Niebuhr (p. 278), "the end of the seventh year is a very common division of age (it is met with, for example, even among the Persians), and we may regard it as certain that it would be adopted by the Hebrews, on account of the importance they attached to the number seven." A hundred and twenty thousand children under seven years of age would give a population of six hundred thousand, since, according to Niebuhr, the number of children of the age mentioned is one-fifth the whole population, and there is no ground for assuming that the proportion in the East would be essentially different. This population is quite in accordance with the size of the city.

(Note: "Nineveh, in the broader sense," says M. v. Niebuhr, "covers an area of about 400 English square miles. Hence there were about 40,000 persons to the square mile. Jones (in a paper on Nineveh) estimates the population of the chief city, according to the area, at 174,000 souls. So that we may reckon the population of the four larger walled cities at 350,000. There remain, therefore, for the smaller places and the level ground, 300,000 men on about sixteen square miles; that is to say, nearly 20,000 men upon the square mile." He then shows, from the agricultural conditions in the district of Elberfeld and the province of Naples, how thoroughly this population suits such a district. In the district of Elberfeld there are, in round numbers, 22,000 persons to the square mile, or, apart from the two large towns, 10,000. And if we take into account the difference in fertility, this is about the same density of population as that of Nineveh. The province of Naples bears a very great resemblance to Nineveh, not only in the kind of cultivation, but also in the fertility of the soil. And there, in round numbers, 46,000 are found to the square mile, or, exclusive of the capital, 22,000 souls.)

Children who cannot distinguish between right and left, cannot distinguish good from evil, and are not yet accountable. The allusion to the multitude of unaccountable children contains a fresh reason for sparing the city: God would have been obliged to destroy so many thousand innocent ones along with the guilty. Besides this, there was "much cattle" in the city. "Oxen were certainly superior to shrubs. If Jonah was right in grieving over one withered shrub, it would surely be a harder and more cruel thing for so many innocent animals to perish" (Calvin). "What could Jonah say to this? He was obliged to keep silence, defeated, as it were, by his own sentence" (Luther). The history, therefore, breaks off with these words of God, to which Jonah could make no reply, because the object of the book was now attained, - namely, to give the Israelites an insight into the true nature of the compassion of the Lord, which embracers all nations with equal love. Let us, however, give heed to the sign of the prophet Jonah, and hold fast to the confession of Him who could say of Himself, "Behold, a greater than Jonah is here!"

Nahum 3:15 Parallel Commentaries

Treasury of Scripture Knowledge

shall the.

Nahum 3:13 Behold, your people in the middle of you are women: the gates of your land shall be set wide open to your enemies...

Nahum 2:13 Behold, I am against you, said the LORD of hosts, and I will burn her chariots in the smoke...

Zephaniah 2:13 And he will stretch out his hand against the north, and destroy Assyria; and will make Nineveh a desolation, and dry like a wilderness.

it.

Joel 1:4 That which the palmerworm has left has the locust eaten; and that which the locust has left has the cankerworm eaten...

Joel 2:25 And I will restore to you the years that the locust has eaten, the cankerworm, and the caterpillar, and the palmerworm...

make thyself many as the locusts.

Exodus 10:13-15 And Moses stretched forth his rod over the land of Egypt, and the LORD brought an east wind on the land all that day...

Cross References
Isaiah 66:15
"For behold, the LORD will come in fire, and his chariots like the whirlwind, to render his anger in fury, and his rebuke with flames of fire.

Isaiah 66:16
For by fire will the LORD enter into judgment, and by his sword, with all flesh; and those slain by the LORD shall be many.

Jeremiah 51:14
The LORD of hosts has sworn by himself: Surely I will fill you with men, as many as locusts, and they shall raise the shout of victory over you.

Joel 1:4
What the cutting locust left, the swarming locust has eaten. What the swarming locust left, the hopping locust has eaten, and what the hopping locust left, the destroying locust has eaten.

Amos 7:1
This is what the Lord GOD showed me: behold, he was forming locusts when the latter growth was just beginning to sprout, and behold, it was the latter growth after the king's mowings.

Nahum 2:13
Behold, I am against you, declares the LORD of hosts, and I will burn your chariots in smoke, and the sword shall devour your young lions. I will cut off your prey from the earth, and the voice of your messengers shall no longer be heard.

Nahum 3:13
Behold, your troops are women in your midst. The gates of your land are wide open to your enemies; fire has devoured your bars.

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