Woe or calamity is pronounced upon Nineveh, the “city of bloods” or the metropolis that had been responsible for shedding an abundance of blood through aggressive warfare. It was also a city of deception or falsehood. Nations that were ensnared into entering alliances with the Assyrians as the means for contributing to their security found themselves deceived. These nations came under the harsh Assyrian yoke, compelling them to pay burdensome tributes. Any failure to do so resulted in being submitted to punitive military action. Nineveh was also guilty of robbery, for the wealth of the city had been accumulated through the violence of war or the threat of such violence. Prey or the spoils of war continued to flow into Nineveh, and so it was a city from which prey did not depart. (3:1; see the Notes section.)

From Nineveh, the Assyrian monarch and his warriors set out to conquer. This meant that the common sound to be heard was that of the whip used to drive the horses, the rapid turning of the chariot wheels, the galloping of the horse, and the bouncing of the racing chariot. (3:2)

One would see the mounted horseman (a “horseman mounting” [LXX], the “flame” or glittering blade of a sword, and the “lightning” or flash of a spear. During the course of the battle, many of those being attacked would be wounded or slain, leaving a mass of corpses on the ground. There would be “no end” or limit to the number of dead bodies. As the warriors advanced, they would stumble on the numerous corpses. (3:3; see the Notes section for comments on the Septuagint.)

Nineveh is likened to a prostitute. Her “harlotries” were great or abundant, for the Assyrians ensnared many nations. She is described as “good,” “pleasant,” or “agreeable” of “elegance,” “grace,” or “appearance.” In this context, the thought seems to be that Nineveh appeared to be attractive and alluring, prompting the rulers of various nations to conclude that entering into an alliance with Assyria would serve to protect them against attacks from other nations. The wording in the Septuagint may be understood to mean that Nineveh was “beautiful” and “agreeable” or alluring. The appearance was deceptive, for an alliance came at a high price — exorbitant tribute and military action for failure to pay. Nineveh was a “mistress of sorceries,” putting the rulers and leaders of other nations under her spell as if they had been given a drugged potion that clouded their reasoning faculties and deluded them into thinking that an alliance with Assyria would greatly benefit them. Possibly because of what the Assyrians did when taking survivors of warfare into exile and dealing with them as slaves, Nineveh is spoken of as selling nations through her harlotries and families through her sorceries or enchantments. (3:4)

The opening “look” focuses on YHWH’s view of Nineveh on account of her “harlotries,” acting like a prostitute when ensnaring peoples and nations into entering treacherous alliances. YHWH, the “God of hosts” (“Lord God the Almighty” [LXX]), the God with hosts of angels in his service, is represented as saying that he was against Nineveh. He would humiliate her like a woman whose skirt is pulled over her face, exposing her naked and shameful condition. The Septuagint refers to uncovering her behind to her face, which could denote that she would be made to look upon her disgrace. People of other nations and kingdoms would then see Nineveh naked or exposed and disgraced as a conquered and devastated city. (3:5)

Because of what YHWH would permit to befall Nineveh, he is represented as casting “detestable things” or filth on her and disgracing her. He would treat her with contempt and make her a “spectacle” (example [parádeigma (LXX)]), letting the conquerors transform her into a desolate site. According to the Septuagint (in Rahlfs’ printed text), he would toss filth upon Nineveh corresponding to her acts of uncleanness or her impurities. Nineveh had behaved like a prostitute and would experience the humiliating treatment like that meted out to a rejected prostitute. (3:6)

All those who would see Nineveh in a devastated state would hurry away (“come down” [LXX]) from the place as if it were a haunted site. Acknowledging that Nineveh had indeed been reduced to a waste, those seeing the site would wonder as to who could possibly be grieved for her and seek comforters for her. The Septuagint also mentions that people would speak of the conquered city as “wretched” or “miserable” Nineveh. (3:7)

To illustrate the certainty of the future conquest of Nineveh, a question is raised as to whether the city was any better (possibly with reference to its defenses and its defenders) than the Egyptian city of Thebes or No-amon (City of Amon, the principal deity), situated about 415 miles (c. 668 kilometers) south of Alexandria. Despite the city’s defensive measures, the Assyrians, under the command of King Ashurbanipal, succeeded in completely devastating No-amon. The plural form of the Hebrew word ye’óhr preceded by a preposition may be understood to identify the city’s location as being either “by” or “among” the streams or the canals of the Nile. Nineveh’s location was likewise on a river, the Tigris. Both the Hebrew text and the Septuagint indicate that water surrounded No-amon. According to the Hebrew text, the city’s rampart was the “sea.” The designation “sea” may refer to the Nile that resembled a sea at flood stage, and water from this sea could have been utilized to fill a moat as part of the city’s defenses, thus making “water” the “wall” for the city. (3:8; see the Notes section regarding the Septuagint rendering and the introduction for additional comments about the Assyrian conquest.)

Besides defenses, No-amon had allies. Cush or Ethiopia, primarily applying to the warriors from there, supplied “might” or “strength” for the Egyptian city. The Septuagint refers to Ethiopia as “her strength” or the city’s might. Moreover, all of Egypt (Mizraim) had warriors to defend No-amon. Therefore, Egypt is included as part of the available strength. The combined might of Ethiopia and Egypt is described as having no “end” or limit. Among those providing additional assistance were Put and Libya in northern Africa. (3:9; see the Notes section for comments about the Septuagint rendering.)

Neither the defenses of No-amon nor the warriors from her allies were able to save the city from the Assyrian conquest. “She,” meaning people from the city, were taken captive and exiled. At the “head of all the streets” in the city, warriors dashed children to pieces. The triumphant forces cast lots for the honorable ones or nobles. This may have been for the purpose of determining who would come to possess them as slaves. According to the Septuagint, the victors would cast lots for the “glorious things” or the precious items. As for all the “great ones,” the prominent or influential ones of the city, they “were bound in fetters” as captives. (3:10)

Nineveh, like No-amon, would be reduced to the senseless state of a vulnerable intoxicated man. The city would come to be as if in hiding, unable to mount a successful defense against the attacking forces. According to the Septuagint, Nineveh would be “disregarded” or accounted as not amounting to anything. The city would come to be like someone seeking a protective stronghold from the enemy or, as expressed in the Septuagint, a “position” away from the enemies. (3:11)

All the fortresses or the strongly fortified parts of Nineveh are likened to fig trees bearing the first-ripe fruits. When tree branches on which there is fruit are shaken, the first-ripe figs “will fall into the mouth of the one eating.” The thought appears to be that the figs would be quickly and eagerly consumed. Likewise the fortifications of Nineveh would fall readily before the attacking forces that would then quickly seize the booty as one might consume the first-ripe figs dropping from the trees. (3:12; see the Notes section for comments about the Septuagint rendering.)

The introductory “look” serves to focus attention on what is about to be said. Faced with superior attacking forces, the people of Nineveh, particularly its defenders, would come to be like women or too weak to resist the aggressors. Nothing would hinder the progress of the invaders. The “gates” of the land are described as being open for the enemies, with fire having consumed the bars that secured the gates against entry. (3:13)

Nineveh, as representing the inhabitants of the city, is challenged to prepare for siege. She would need to draw water for herself so that a sufficient supply would be available for the duration of the conflict. Strongholds or fortifications would need to be strengthened. To produce the bricks for fortifications, people of Nineveh would need to step into the mud and trample the clay for it to have the proper consistency for making bricks. The Septuagint indicates that the clay should be trampled with straw. Adding straw facilitated working the clay and greatly increased the strength of the final product. According to the Hebrew text, the next imperative may be translated “strengthen the brick kiln” to handle the essential increased production or “grab the brick mold” to form the needed bricks. The Septuagint says that the clay is to be made stronger than brick or the usual mixture for producing bricks. (3:14)

All advance preparations to deal with the siege would prove to be in vain. “There” at the site fire would consume Nineveh. With the sword, Nineveh, meaning the inhabitants, would be cut off. In this manner, the sword would eat up Nineveh just like a locust (yéleq, probably a locust in its wingless stage) devours vegetation. Both the Hebrew and Greek words for “mouth” (peh and stóma) are also used to designate the “edge” of a sword. Accordingly, those slain by the sword may be spoken of as having been eaten or consumed by the sword. To deal with the approaching threat of attack, Nineveh is told to make herself heavy or numerous (kavéd) like the locust (’arbéh, probably designating the locust in its final winged state). A greater number of warriors and leaders, comparable to a locust swarm, would be needed to face the enemy. (3:15; see the Notes section.)

Nineveh is portrayed as having increased the number of traders or merchants (trade [LXX]) more than the “stars of the heavens [heaven (LXX)],” indicating that the city was the center of thriving commercial activity that contributed to its prosperity. In relation to the many traders, the significance of the reference to the “locust” (yéleq) is not readily apparent. Both the Hebrew word yéleq and the Greek term broúchos (LXX) probably designate a wingless stage of the locust. The Hebrew verb that follows is pashát, which word, depending on the context, has been defined as meaning “plunder,” “undress,” and “strip off.” Possibly the reference is to the wingless locust shedding its skin and then, as a winged locust, flying away. The thought could be that the traders, like locusts, would disappear from Nineveh, providing no assistance to the city. (3:16)

In view of the variety of possible meanings for the Hebrew verb pashát, the renderings of translations vary. “The locust sheds its skin and flies away.” (NRSV) “The locust spreads its wings and flies away.” (ESV) “They [the merchants] are like locusts that eat everything, then fly away.” (CEV) “Like locusts they [the merchants] strip the land and then fly away.” (NIV) “But now they [the merchants] are gone, like locusts that spread their wings and fly away.” (GNT, Second Edition) The Septuagint rendering may be translated, “The locust started moving and was spread out.” A possible meaning may be that the locust swarm, after setting itself in motion, spread out over an area, where it then consumed the vegetation. Another significance for the verb meaning “spread out” could be that the wings were spread out for flight. (3:16)

A suggested meaning for the Hebrew plural noun minnezarím is “courtiers,” and the Hebrew noun tiphsár has been understood to designate an administrative “official.” In being referred to as being “like the locust” (’arbéh, probably the locust in the winged stage), the courtiers or members of the royal court are revealed to be numerous. Likewise, there were many serving in an administrative capacity, for they are designated as being “like the locust [gohv] of locust [gohv].” The expression “locust of locust” may designate a locust swarm. On a cold day, locusts are numb and hide in the crevices of walls. When their bodies are warmed sufficiently by the the rays of the sun, they fly away. Courtiers and officials of Nineveh would be like locusts, making their escape from the city and not being there to render defensive aid. Like a locust swarm that disappears to an unknown location, these courtiers and officials would also come to be in an unknown place after their flight. (3:17; see the Notes section regarding the Septuagint rendering.)

The “shepherds” or leaders of the Assyrian monarch are depicted as “slumbering.” Instead of being alert and prepared to carry out their responsibilities as defenders and protectors of the people, they would be as if asleep, unable to do anything to counter the serious threat Nineveh would face. The “majestic ones,” possibly designating the outstanding warriors, are portrayed as settled down. This could mean that they were at ease and in no position to mount successful defensive action. According to the Septuagint rendering, the Assyrian monarch had put his “mighty ones” into a state of rest or sleep, lulling them into a false sense of security and rendering them ineffectual for dealing with a serious threat. As for the people, they were in a vulnerable state like sheep “scattered on the mountains,” with no one or no shepherd to gather them together so that they might be safe. The Septuagint says that the people had left for the mountains, and no one was there to receive them or to look out for them. (3:18)

There would be no alleviation for the crushing that the king of Assyria would experience. The inflicted “blow” or wound would be grievous — one from which there would be no recovery. “All those hearing the report” concerning what had befallen him would gleefully clap their hands at him, rejoicing over his calamitous fall. They would regard his ruin as just retribution for the “evil” he had inflicted on peoples and nations by engaging in ruthless military campaigns and exacting burdensome tribute from defeated nations and those having entered an alliance with him. The extensive suffering and misery the Assyrian monarch had caused is highlighted in the question, “Upon whom has not your evil passed continually?” (3:19)

Notes

In verse 1, the plural “bloods” (both in the Hebrew text and the Septuagint) indicates that the Assyrian warriors spilled much blood during military campaigns. The Septuagint refers to the city as being full of “unrighteousness” or “injustice.” It was not a place where one would have to search long to take hold of “prey” or booty.

According to the Septuagint rendering of verse 3 (Rahlfs’ printed text), the thought is completed in verse 4. After mentioning the multitude of the wounded, the Septuagint refers to “heavy” or severe “falling” and to there being “no end to her [Nineveh’s] nations.” This could mean that there was no limit to the number of nations that the Assyrians had conquered. The next sentence suggests that the Assyrians would experience a reversal. They would “become weak in their bodies from an abundance of harlotry.” Their actions in ensnaring nations and carrying out punitive warfare against those who did not meet their demands would prove to be their undoing, leading to the fall of Nineveh.

In verse 8, the Septuagint rendering departs significantly from the extant Hebrew text. The opening words of Rahlfs’ printed Greek text may be rendered, “Prepare a portion; tune a stringed instrument; prepare a portion, O Amon, the one dwelling among rivers,” streams, or canals. Nothing in the context makes it possible to establish just how these words may be understood.

The Septuagint, in verse 9, does not mention “Put.” Although referring to the Libyans as “her helpers” or the helpers of Thebes, the Septuagint does not apply the aspect about there being no “end” or limit to “strength,” but says that there “is no end of flight,” which could mean flight from the attacking forces.

In verse 12, the Septuagint does not refer to trees with the first-ripe figs but designates them as “fig trees having watchmen.” Perhaps this could be understood to indicate that the first-ripe figs are like “watchmen” that proclaim the start of the harvest.

The form of the Hebrew expression kavéd in verse 15 basically means “make yourself heavy.” This explains the Septuagint rendering, “you will be made heavy like a locust” (broúchos, probably a locust in its wingless stage). To “be made heavy” could mean to “be squashed.”

The Septuagint rendering of verse 17 differs in a number of ways from the extant Hebrew text. “The one commingled [with] you leaped like a small locust, like a locust alighting upon a hedge on days of frost. The sun rose, and it [the locust] hopped, and it did not know its place. Woe to them!” The “commingled one” could refer collectively to all the allies of the Assyrian monarch that would desert him like a locust that departs when the rising sun has sufficiently warmed its body. It may be that the phrase about not knowing its place does not refer to the locust. This phrase could mean that one would not know where the locust might have gone, just as the king of Assyria would have no knowledge about any of his allies when he needed them. The expression of woe or calamity could apply to the Assyrians.