Nah 3:5 | KD | STEP | The Lord will plunge Nineveh into shameful misery in consequence. Nah 3:5. “Behold, I come to thee, is the saying of Jehovah of hosts; and uncover thy skirts over thy face, and let nations see they nakedness, and kingdoms thy shame. Nah 3:6. And cast horrible things upon thee, and shame thee, and make thee a gazing-stock. Nah 3:7. And it comes to pass, every one who sees thee will flee before thee, and say, Is Nineveh laid waste? Who will bewail her? whence do I seek comforters for thee?” Nah 3:5. a as in . The punishment of Nineveh will correspond to her conduct. Her coquetry shall be repaid to her by the uncovering of her nakedness before the nations (cf. ; ; Hos 2:5). Gillâh , to uncover. Shūlı̄m , fimbriae , the skirts, borders, or lower end of the long sweeping dress (cf. ; ). על פּניך, over thy countenance, so that the train when lifted up is drawn over the face. מער, a contraction of מערה, from ערה, signifies in 1Ki 7:36 an empty space, here nakedness or shame equivalent to ערוה. This thought is carried out still further in literal terms in , Nah 3:7. Shiqqutsı̄m , objects of abhorrence, is used most frequently of idols; but here it is used in a more general sense for unclean or repulsive things, dirt and filth. Throwing dirt upon any one is a figurative expression for the most ignominious treatment or greatest contempt. Nibbēl , to treat contemptuously, not with words, as in Mic 7:6, but with deeds, equivalent to insult or abuse (cf. ). To make it כּראי, the object of sight, i.e., to give up to open shame, παραδειγματίζειν ( ). ראי, a pausal form of ראי, the seeing, here the spectacle, like θέατρον in 1Co 4:9. This is evident from , where ראיך contains a play upon ראי. Every one who looks at her will flee from her as an object of disgust. שׁדּדה, a rare form of the pual for שׁדּדה (for the fact, compare ). The last two clauses express the thought that no one will take pity upon the devastated city, because its fate is so well deserved; compare , where the same words are used of Jerusalem. Nineveh will not be able to protect herself from destruction even by her great power. The prophet wrests this vain hope away from her by pointing in Isa 51:8. to the fall of the mighty Thebes in Egypt.

‏ Nahum 3:5

The Lord will plunge Nineveh into shameful misery in consequence. Nah 3:5. “Behold, I come to thee, is the saying of Jehovah of hosts; and uncover thy skirts over thy face, and let nations see they nakedness, and kingdoms thy shame. Nah 3:6. And cast horrible things upon thee, and shame thee, and make thee a gazing-stock. Nah 3:7. And it comes to pass, every one who sees thee will flee before thee, and say, Is Nineveh laid waste? Who will bewail her? whence do I seek comforters for thee?” Nah 3:5. a as in Nah 2:13. The punishment of Nineveh will correspond to her conduct. Her coquetry shall be repaid to her by the uncovering of her nakedness before the nations (cf. Jer 13:26; Isa 47:3; Hos 2:5). Gillâh, to uncover. Shūlı̄m, fimbriae, the skirts, borders, or lower end of the long sweeping dress (cf. Exo 28:33-34; Isa 6:1). על פּניך, over thy countenance, so that the train when lifted up is drawn over the face. מער, a contraction of מערה, from ערה, signifies in 1Ki 7:36 an empty space, here nakedness or shame equivalent to ערוה. This thought is carried out still further in literal terms in Nah 3:6, Nah 3:7. Shiqqutsı̄m, objects of abhorrence, is used most frequently of idols; but here it is used in a more general sense for unclean or repulsive things, dirt and filth. Throwing dirt upon any one is a figurative expression for the most ignominious treatment or greatest contempt. Nibbēl, to treat contemptuously, not with words, as in Mic 7:6, but with deeds, equivalent to insult or abuse (cf. Jer 14:21). To make it כּראי, the object of sight, i.e., to give up to open shame, παραδειγματίζειν (Mat 1:19). ראי, a pausal form of ראי, the seeing, here the spectacle, like θέατρον in 1Co 4:9. This is evident from Nah 3:7, where ראיך contains a play upon ראי. Every one who looks at her will flee from her as an object of disgust. שׁדּדה, a rare form of the pual for שׁדּדה (for the fact, compare Jer 48:20). The last two clauses express the thought that no one will take pity upon the devastated city, because its fate is so well deserved; compare Isa 51:19, where the same words are used of Jerusalem. Nineveh will not be able to protect herself from destruction even by her great power. The prophet wrests this vain hope away from her by pointing in Isa 51:8. to the fall of the mighty Thebes in Egypt.