TRV
Translation
King James Version
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.
Complete Jewish Bible
The chariots rush madly about in the streets, jostling each other in the open places; their appearance is like torches, they run here and there like lightning.
Berean Standard Bible
The chariots dash through the streets; they rush around the plazas, appearing like torches, darting about like lightning.
American Standard Version
The chariots rage in the streets; they rush to and fro in the broad ways: the appearance of them is like torches; they run like the lightnings.
World English Bible Messianic
The chariots rage in the streets. They rush back and forth in the broad ways. Their appearance is like torches. They run like the lightnings.
Geneva Bible (1599)
The charets shall rage in the streetes: they shall runne to and from in the hie wayes: they shall seeme like lampes: they shall shoote like the lightning.
Young's Literal Translation
In out-places shine do the chariots, They go to and fro in broad places, Their appearances are like torches, As lightnings they run.
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Commentary on Nahum 2 verses 1–10
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, Nah 2:1. 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. 1:23. 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 (Nah 2:2): 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 (Nah 2:4): 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 (Nah 2:6); 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 (Nah 2:7): 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 (Eze 7:16), noted for their mourning, Isa 38:14; Isa 59:11. 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 (Nah 2:8): Nineveh is of old like a pool of water, replenished with people as a pool with water (and waters signify multitudes, Rev 17:15), 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 (Jon 4:11), 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 (Nah 2:9); 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 27:16, Job 27:17. Thus this rich city is empty, and void, and waste, Nah 2:10. 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 5:6), 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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
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JeromeAD 420
Commentary on Nahum
(Verse 3 and following) The shield of the strong is ablaze, the men of the army in scarlet; the fiery chariots are on the day of its preparation; and the drivers are asleep, they are disturbed on the journey, the chariots collide in the streets. Their appearance is like torches, like lightning running to and fro. They will remember their mighty men, they will rush on their way, they will quickly climb its walls, and the shelter will be prepared. The gates of the rivers are opened, and the temple is laid waste to the ground, and the captive soldier is taken away, and her maidservants threatened, moaning like doves, murmuring in their hearts. LXX: The arms of his power are from men, strong men mocking in fire, the reins of their chariots on the day of his preparation, and the horsemen will fear in the exits: and the chariots will be confounded, and they will collide in the streets. Their appearance is like lamps of fire, and like running lightning, and their nobles will be remembered, and they will flee in the days, and they will be weakened on their journey, and they will hasten to the walls, and they will prepare their defenses: the gates of the cities are open, and the royal palaces have fallen, and the wealth has been revealed; and she herself ascended, and her maids were led like doves speaking in their hearts. According to the history, the order follows against Nineveh, and the army of the Babylonians coming against it is described. Moreover, what it says: fiery reins of chariots, in burning cords, signifies the preparedness of speed, and is narrated as the parade of those preparing for battle. And now the Scripture weaves together things that Israel once suffered, things that Assyria did, and things that the Babylonians practice against the Assyrians. Therefore, he says, it is not surprising that they come so quickly to devastate, since the charioteers and strong men, either before or after, have been put to sleep, either in Israel or in Assyria. And returning to the order of description: The multitude of those coming is so great, that the marching column is mixed together on the path, and cannot be distinguished. The chariots themselves, while not finding the way, collide with each other in the streets due to the multitude. The appearance of the Babylonians is like lamps, like lightning running around, so that they terrify their enemies before they defeat them with the sword. Then Assyria will remember its strong ones, and will seek out those who fell on the journeys, and will quickly climb the walls of Nineveh, and because of the very long siege will prepare tents to drive away the heat. But what does it profit to build a house, unless the Lord builds it? What does it profit to close the gates, which the Lord opens? The gates of Nineveh are open, which had a multitude of citizens like rivers, and its temple, that is, its kingdom, is destroyed, and its soldiers are taken captive, that is, they are all led into Babylon. But understand that the handmaids of Nineveh, by metaphor, are the smaller cities, villages, and castles. Indeed, even the captive women will threaten before the faces of the victors; and there will be so great a terror that not even a sob or a wail of pain will burst forth, but they will silently groan within themselves and, with a muffled murmur, swallow their tears in the manner of cooing doves. This is according to Hebrew tradition. Now let us come to the translators of the Septuagint. They examined, who shook off Jacob and Israel, and dispersed their scourges; they also broke the weapons which they had been accustomed to have in order to hurl insults, and with which they had oppressed the weak; and not only did they do this, but they also burned the strong men who were mocking in the fire. Consider if you can say that strong men deride in the fire, the opposite strengths that serve as burning darts of the devil, who once had strong men deriding in the fire Jacob and Israel, having chariots and horses on which they were carried swiftly into battle on the day of their preparation. Therefore, the reins of these chariots and the horsemen will be confused on their journeys, and they will collide in the streets, when the illumination of the Lord shines upon Jacob and Israel, both demons and those who serve their will, will be overthrown by the Lord. We can understand these things by his coming, when brave men and charioteers and horsemen were speaking: What have we to do with you, Son of David? Have you come here to torment us before the time? (Matth. VIII, 29) But since we have once received a prophecy against Nineveh concerning the end of the world, it is better that we say that the weapons of the power of the devil were then taken away from men, and his strong ministers, who deceived men in fire. For all those who adulterate, their hearts are like an oven; the chains by which they were led into vices and the chariot's wheels will be released. The horsemen will be fearful at the exits, which is at the end of the world, and they will be confused and the chariots will collide in the streets. For although there is a wide and spacious road that leads to death, they will not be able to find the right path due to the pressure of time. They will collide with each other and yet continue to breathe out their old fury, flashing here and there like lightning. I saw, said the Lord, Satan falling like lightning from heaven (Luke 10:18). When the devil and all his officials understand this, they will remember the end that was predicted in the past, and they will flee in those days. For they will not move about at night, but as the day dawns, darkness will be driven away, and they will be weakened on their journey, making no progress and not fulfilling their efforts, and they will hasten to the walls. Indeed, such a great terror of the coming Lord will invade them, and they will be so weak to resist that they will flee to the ends of the world, where the world is enclosed and surrounded like walls, and they will prepare themselves to resist. When someone flees from an enemy, not daring to resist them, and comes to a solitary place, if by chance the enemy pursues them, they are forced to fight back out of necessity. But as they ponder these things, everything they have obtained and possessed will be brought forth and the doors they had closed will be opened, and their kingdoms will fall, and their wealth, that is, their riches, will be revealed. However, the substance of the world itself and all its servants, after they submit themselves to Christ and begin to serve Him, will be led joyfully and with gladness, and from the depths of their hearts they will believe, so that they may be compared to the cleanliness of doves, and they will murmur or speak in their hearts. And then will be fulfilled what is said in the sixty-seventh psalm about the victory of the Savior: He ascended on high, he led captivity captive.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Nahum 2:4 presents a vivid and terrifying prophetic vision of the impending destruction of Nineveh, the formidable capital of the Assyrian Empire. This verse dramatically portrays the overwhelming and chaotic nature of the invading army's chariots, depicting them as raging, colliding, and moving with the speed and destructive force of fire and lightning, emphasizing the certainty and ferocity of God's judgment against a city renowned for its cruelty and oppression.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Nahum 2:4 is replete with powerful literary devices that amplify its prophetic message. The most prominent are Simile and Metaphor, which are used to convey the speed, chaos, and destructive power of the invading chariots. The chariots are explicitly compared to "torches" and "lightnings," illustrating their rapid movement, their flashing appearance, and their fiery, consuming nature. Personification is also evident as the chariots are said to "rage" and "justle," imbuing inanimate objects with violent, uncontrollable human (or animalistic) fury, thereby intensifying the sense of a living, malevolent force. This vivid imagery creates a strong sense of Hyperbole, exaggerating the scene to emphasize the overwhelming and terrifying nature of the assault, making the destruction of Nineveh seem inevitable and absolute. The cumulative effect of these devices is a dramatic and terrifying portrayal of divine judgment.
THEOLOGICAL AND THEMATIC CONNECTIONS
Nahum 2:4, while describing a specific historical event, resonates with profound theological truths about God's character and His interaction with human history. It powerfully illustrates God's absolute sovereignty over nations and His unwavering commitment to justice. The chaotic and overwhelming destruction of Nineveh, a city synonymous with oppression and idolatry, serves as a stark reminder that no earthly power, however mighty or secure, can ultimately escape divine accountability for its wickedness. This passage affirms that God sees injustice, hears the cries of the oppressed, and will, in His perfect timing, bring about righteous judgment. It underscores the principle that pride and cruelty inevitably lead to downfall, and that God uses even the most fearsome human instruments to accomplish His holy purposes.
REFLECTION AND APPLICATION
Nahum 2:4, with its terrifying imagery of divine judgment, offers several profound reflections for contemporary believers. Firstly, it reminds us that God is a God of justice who actively intervenes in human history. For those who feel oppressed, marginalized, or subjected to injustice, this passage offers immense hope and assurance that God sees, God cares, and God will ultimately bring about righteousness and recompense. No injustice goes unnoticed by the sovereign Lord. Secondly, for those in positions of power, influence, or authority, it serves as a sobering warning against arrogance, cruelty, and unrighteousness. The fall of Nineveh demonstrates that earthly might is fleeting and subject to divine reckoning. Finally, the suddenness and overwhelming nature of Nineveh's destruction can prompt us to consider our own spiritual vigilance. Just as Nineveh was caught off guard, so too can we be unprepared for the unexpected turns of life or the ultimate return of Christ. This calls us to live lives of humility, repentance, and faithful obedience, recognizing that our ultimate security rests not in earthly strength, but in the steadfast love and justice of God.
Questions for Reflection
FAQ
What was the significance of chariots in ancient warfare, and why are they highlighted in Nahum 2:4?
Answer: In the ancient Near East, chariots were the premier military technology, akin to modern tanks or fighter jets. They were fast, powerful, and could deliver archers or spearmen quickly into battle, disrupting enemy formations and causing widespread panic. Empires like Assyria heavily relied on their formidable chariot divisions to project power and conquer territories. Nahum 2:4 highlights them precisely because they symbolized Assyrian military might and terror. By depicting these very chariots as "raging," "justling," and moving with chaotic, destructive force within Nineveh's streets, the prophet underscores the complete reversal of fortune. The instrument of Assyrian oppression becomes the means of their own judgment, emphasizing the overwhelming and inescapable nature of their defeat. It signifies that even their greatest strength would be turned against them by divine decree.
How does the fall of Nineveh, as described in Nahum, relate to earlier prophecies or God's character?
Answer: The fall of Nineveh, vividly detailed in Nahum, stands as a powerful testament to God's consistent character as a righteous judge and sovereign ruler over all nations. While the Book of Jonah famously records God's mercy towards Nineveh after their repentance, Nahum's prophecy comes centuries later, after Nineveh had reverted to its cruel and idolatrous ways. This demonstrates that while God is merciful and slow to anger, His patience is not infinite, and He will ultimately hold nations accountable for their wickedness and oppression, especially against His people. The prophecy in Nahum fulfills the principles of divine justice articulated throughout the Old Testament, such as in Deuteronomy 32:35 or Psalm 7:11. It confirms that God's word is true and His judgments are certain, even against the most formidable of human empires.
CHRIST-CENTERED FULFILLMENT
While Nahum 2:4 speaks of a historical judgment against Nineveh, its underlying themes find profound Christ-centered fulfillment. The "raging" and "lightning-like" chariots foreshadow the ultimate, decisive victory of Christ over all forces of evil and oppression. Just as Nineveh's seemingly invincible power was shattered by an overwhelming force, so too will every earthly kingdom and every stronghold of sin ultimately bow before the King of kings. The "Day of the Lord" described in the Old Testament, often marked by sudden and overwhelming judgment, finds its ultimate culmination in the return of Christ. He will come not in chariots of war, but with divine power and glory, as described in Matthew 24:27 ("For as the lightning comes from the east and flashes to the west, so will be the coming of the Son of Man"). This final, decisive judgment will establish His eternal kingdom, where justice will fully prevail and all wickedness will be consumed, as seen in Revelation 19:11-16. Thus, Nahum's prophecy of Nineveh's fall points to the greater triumph of Christ, who brings both judgment upon sin and salvation to those who trust in Him, ultimately fulfilling God's righteous purposes for all creation.