English Standard Version
Plunder the silver, plunder the gold! There is no end of the treasure or of the wealth of all precious things.
King James Bible
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.
American Standard Version
Take ye the spoil of silver, take the spoil of gold; for there is no end of the store, the glory of all goodly furniture.
Take ye the spoil of the silver, take the spoil of the gold: for there is no end of the riches of all the precious furniture.
English Revised Version
Take ye the spoil of silver, take the spoil of gold: for there is none end of the store, the glory of all pleasant furniture.
Webster's Bible Translation
Take ye the spoil of silver, take the spoil of gold: for there is no end of the store and glory out of all the pleasant furniture.
Nahum 2:9 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The word of the Lord came to Jonah the second time, to go to Nineveh and proclaim to that city what Jehovah would say to him. קריאה: that which is called out, the proclamation, τὸ κήρυγμα (lxx). Jonah now obeyed the word of Jehovah. But Nineveh was a great city to God (lē'lōhı̄m), i.e., it was regarded by God as a great city. This remark points to the motive for sparing it (cf. Jonah 4:11), in case its inhabitants hearkened to the word of God. Its greatness amounted to "a three days' walk." This is usually supposed to refer to the circumference of the city, by which the size of a city is generally determined. But the statement in Jonah 3:4, that "Jonah began to enter into the city the walk of a day," i.e., a day's journey, is apparently at variance with this. Hence Hitzig has come to the conclusion that the diameter or length of the city is intended, and that, as the walk of a day in Jonah 3:4 evidently points to the walk of three days in Jonah 3:3, the latter must also be understood as referring to the length of Nineveh. But according to Diod. ii. 3 the length of the city was 150 stadia, and Herodotus (v. 53) gives just this number of stadia as a day's journey. Hence Jonah would not have commenced his preaching till he had reached the opposite end of the city. This line of argument, the intention of which is to prove the absurdity of the narrative, is based upon the perfectly arbitrary assumption that Jonah went through the entire length of the city in a straight line, which is neither probable in itself, nor implied in בּוא בעיר. This simply means to enter, or go into the city, and says nothing about the direction of the course he took within the city. But in a city, the diameter of which was 150 stadia, and the circumference 480 stadia, one might easily walk for a whole day without reaching the other end, by winding about from one street into another. And Jonah would have to do this to find a suitable place for his preaching, since we are not warranted in assuming that it lay exactly in the geographical centre, or at the end of the street which led from the gate into the city. But if Jonah wandered about in different directions, as Theodoret says, "not going straight through the city, but strolling through market-places, streets, etc.," the distance of a day's journey over which he travelled must not be understood as relating to the diameter or length of the city; so that the objection to the general opinion, that the three days' journey given as the size of the city refers to the circumference, entirely falls to the ground. Moreover, Hitzig has quite overlooked the word ויּחל in his argument. The text does not affirm that Jonah went a day's journey into the city, but that he "began to go into the city a day's journey, and cried out." These words do not affirm that he did not begin to preach till after he had gone a whole day's journey, but simply that he had commenced his day's journey in the city when he found a suitable place and a fitting opportunity for his proclamation. They leave the distance that he had really gone, when he began his preaching, quite indefinite; and by no means necessitate the assumption that he only began to preach in the evening, after his day's journey was ended. All that they distinctly affirm is, that he did not preach directly he entered the city, but only after he had commenced a day's journey, that is to say, had gone some distance into the city. And this is in perfect harmony with all that we know about the size of Nineveh at that time. The circumference of the great city Nineveh, or the length of the boundaries of the city of Nineveh in the broadest sense, was, as Niebuhr says (p. 277), "nearly ninety English miles, not reckoning the smaller windings of the boundary; and this would be just three days' travelling for a good walker on a long journey." "Jonah," he continues, "begins to go a day's journey into the city, then preaches, and the preaching reaches the ears of the king (cf. Jonah 3:6). He therefore came very near to the citadel as he went along on his first day's journey. At that time the citadel was probably in Nimrud (Calah). Jonah, who would hardly have travelled through the desert, went by what is now the ordinary caravan road past Amida, and therefore entered the city at Nineveh. And it was on the road from Nineveh to Calah, not far off the city, possibly in the city itself, that he preached. Now the distance between Calah and Nineveh (not reckoning either city), measured in a straight line upon the map, is 18 1/2 English miles." If, then, we add to this, (1) that the road from Nineveh to Calah or Nimrud hardly ran in a perfectly straight line, and therefore would be really longer than the exact distance between the two parts of the city according to the map, and (2) that Jonah had first of all to go through Nineveh, and possibly into Calah, he may very well have walked twenty English miles, or a short day's journey, before he preached. The main point of his preaching is all that is given, viz., the threat that Nineveh would be destroyed, which was the point of chief importance, so far as the object of the book was concerned, and which Jonah of course explained by denouncing the sins and vices of the city. The threat ran thus: "Yet forty days, and Nineveh will be destroyed." נהפּך, lit., overturned, i.e., destroyed from the very foundations, is the word applied to the destruction of Sodom and Gomorrah. The respite granted is fixed at forty days, according to the number which, even as early as the flood, was taken as the measure for determining the delaying of visitations of God.
(Note: The lxx, however, τρεῖς ἡμέρας, probably from a peculiar and arbitrary combination, and not merely from an early error of the pen. The other Greek translators (Aquil., Symm., and Theodot.) had, according to Theodoret, the number forty; and so also had the Syriac.)
Treasury of Scripture Knowledge
for there is none end of the store. or, and their infinite store, etc.
pleasant furniture. Heb. vessels of desire.
cargo of gold, silver, jewels, pearls, fine linen, purple cloth, silk, scarlet cloth, all kinds of scented wood, all kinds of articles of ivory, all kinds of articles of costly wood, bronze, iron and marble,
"Alas, alas, for the great city that was clothed in fine linen, in purple and scarlet, adorned with gold, with jewels, and with pearls!
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