How does the Egyptian comparison frame Ninive’s warning?

The heading announces Ninive’s miserable destruction. Woe addresses the city of blood, lies, violence and rapine. Whips, wheels, horses, chariots and horsemen accompany shining sword, glittering spear, countless carcasses and falls upon the dead. The city is pictured as a beautiful harlot using witchcraft to sell nations and families. God reveals shame and nakedness to nations, casts abominations and makes her an example; observers flee and ask who will mourn or comfort her.

The comparison names populous Alexandria among rivers with waters as walls and sea as riches. The edition calls it No-Ammon, says Chaldeans destroyed it and Alexander rebuilt it as Alexandria, and preserves Diospolis as another proposed identity. Ethiopia and Egypt provide strength, Africa and Libyans help; yet captivity follows, children are dashed at street heads, nobles allocated by lots and great men fettered. Ninive too becomes drunk and despised and seeks enemy help.

Strongholds resemble fig trees with green figs falling when shaken. The people are likened to women, gates open and bars burn. Commands call for siege water, bulwarks, clay-working and bricks, yet fire and sword devour like the bruchus. Multitudes resemble bruchus and locust; merchandises exceed stars while the bruchus spreads and flies away. Guards and little ones resemble locusts on cold-day hedges that vanish at sunrise. The edition explains locusts of locusts as young locusts.

Assyria’s king is addressed: shepherds sleep, princes shall be buried, people hide in mountains without a gatherer. The destruction is not hidden and wound grievous. All hearing the fame clap hands, with a question about whom its wickedness has not continually touched. This is the oracle’s language, not a supplied clinical diagnosis or named deserters’ motives.