Nahum (Nâ'hum), consolation. One of the twelve minor prophets. In Nahum 1:1 he is called an Elkoshite. Some refer this name to a place in Galilee, others to a village on the Tigris. The intimate acquaintance the book shows with Syrian affairs makes it probable that Nahum lived an exile in Assyria, and perhaps at the village on the Tigris. Nahum prophesied before the destruction of Nineveh, which he predicts, and probably in the reign of Hezekiah.

Book of. It is a poem of great sublimity, and admirable for the elegance of its imagery. It describes with much beauty and poetic force the siege and destruction of Nineveh as a punishment for her wickedness. Nah. chaps. 2 and 3.

A book of the Old Testament, written between 666 or 662 B.C., when Assurbanipal took Thebes, and the fall of Ninive (606). The author calls himself the Elcesite. The suggestion (since the 16th century) that Elcese, or Elcesai, was in Assyria, as well as the older theory that it was in Galilee are not very probable. The prophet was probably a Judean, living under Manasses. Israel was already destroyed, Juda humbled, Manasses probably a prisoner in Assyria (2Par., 33). To console his people he foretells the fall of Ninive, hence the title, "Burden of Ninive," a book of vision. It is a poetical masterpiece.

"consolation" and "vengeance", to Israel and Israel's foe respectively. The two themes alternate in Nahum 1; as the prophecy advances, vengeance on Assyria predominates.

Country. "The Elkoshite" (Nahum 1:1), from Elkosh or Elkesi a village of Galilee pointed out to Jerome (Preface in Nahum). Capernaum, "village of Nahum," seemingly takes its name from Nahum having resided in the neighbourhood, though born in Elkosh. The allusions in Nahum indicate local acquaintance with Palestine (Nahum 1:4; Nahum 1:15; Nahum 2:2) and only general knowledge of Nineveh (Nahum 2:4-6; Nahum 3:2-3). This confutes the notion that the Alkush (resembling the name Elkosh), E. of the Tigris and N. of Mosul, is Nahum's place of birth and of burial, though Jewish pilgrims visit it as such.

DATE. Hezekiah's time was that in which trust in Jehovah and the observance of the temple feasts prevailed as they did not before or after. So in Nahum 1:7; Nahum 1:15, "Jehovah is a stronghold in the day of trouble; and He knoweth (with approval) them that trust in Him ... O Judah, keep thy solemn feasts." Moreover Nahum has none of the reproofs for national apostasy which abound in the other prophets. Nahum in Elkosh of Galilee was probably among those of northern Israel, after the deportation of the ten tribes, who accepted Hezekiah's earnest invitation to keep the Passover at Jerusalem (2 Chronicles 30). His graphic description of Sennacherib and his army (2 Chronicles 1:9-12) makes it likely he was near or in Jerusalem at the time.

Hence, the number of phrases corresponding to those of Isaiah (Nahum 1:8-9, compare Isaiah 8:8; Isaiah 10:23; Nahum 2:10 with Isaiah 24:1; Isaiah 21:3; Nahum 1:15 with Isaiah 52:7). The prophecy in Nahum 1:14, "I will make it (namely, 'the house of thy gods,' i.e. Nisroch) thy grave," foretells Sennacherib's murder 20 years after his return from Palestine, "as he was worshipping in the house of Nisroch his god" (Isaiah 37:38). He writes while Assyria's power was yet unbroken (Nahum 1:12; Nahum 2:11-13; Nahum 3:1, "the bloody city, full of lies ... the prey departeth not": Nahum 3:15-17). The correspondence of sentiments in Nahum with those of Isaiah and Hezekiah implies he wrote when Sennacherib was still besieging and demanding the surrender of Jerusalem (Nahum 1:2 ff, with 2 Kings 19:14-15; Nahum 1:7 with 2 Kings 18:22; 2 Kings 19:19; 2 Kings 19:31; 2 Chronicles 32:7-8; Nahum 1:9; Nahum 1:11 with 2 Kings 19:22; 2 Kings 19:27-28; Nahum 1:14 with 2 Kings 19:6-7; Nahum 1:15 and Nahum 2:1-2 with 2 Kings 19:32-33; Nahum 2:13, "the voice of thy messengers shall no more be heard," namely, Rabshakeh the bearer of Sennacherib's haughty message, with 2 Kings 19:22-23).

The historical facts presupposed in Nahum are Judah's and Israel's humiliation by Assyria (Nahum 2:2); the invasion of Judah (Nahum 1:9-11); the conquest of No-Amon or Thebes in Upper Egypt, probably by Sargon (Isaiah 20) who, fearing lest Egypt should join Palestine against him, undertook an expedition against it, 717-715 B.C. (Nahum 3:8-10). Tiglath Pileser and Shalmaneser had carried away Israel. Judah was harassed by Syria, and oppressed by Ahaz's payments to Tiglath Pileser (2 Chronicles 28; Isaiah 8-9). As Nahum refers in part prophetically to Sennacherib's (Sargon's successor) last attempt on Judah ending in his host's destruction, in part as matter of history (Nahum 1:9-13; Nahum 2:13), he must have prophesied about 713-710 B.C., 100 years before the event foretold, namely, the overthrow of Nineveh by the joint forces of Cyaxares and Nabopolassar in the reign of Chyniladanus, 625 or else 603 B.C.

The name "Huzzab" (Nahum 2:7) answers to Adiabene, from the Zab or Diab river on which that region lay; a personification of Assyria, and seems to be an Assyrian word. So the original words, minzaraik , taphsarika , for "crowned" or "princes" (Nahum 3:17) and "captains" or "satraps " (also in Jeremiah 51:27); contact with Assyria brought in these words. Nahum 2:18, "the faces gather blackness," corresponds to Isaiah 13:8; Joel 2:6; Joel is probably the original. Nahum 1:6 with Joel 2:7; Amos 2:14; Nahum 1:3 with Joel 2:13; the mourning dove, Nahum 2:7, with Isaiah 38:14; the first ripe figs, Nahum 3:12, with Isaiah 28:4; Nahum 3:13 with Isaiah 19:16; Nahum 3:4 with Isaiah 23:15; Nahum 2:4-5; Nahum 2:14 with Isaiah 22:7; Isaiah 36:9; Micah 1:13; Micah 5:10.

The Assyrians, by just retribution, in turn should experience themselves what they caused to Israel and Judah (compare also Nahum 1:3 with Jonah 4:2; Nahum 1:13 with Isaiah 10:26-27; Nahum 1:8 with Isaiah 10:21-22; Isaiah 8:8; Nahum 1:9; Nahum 1:11 with Isaiah 37:23; Nahum 3:10 with Isaiah 13:16; Nahum 2:2 with Isaiah 24:1; Nahum 3:5 with Isaiah 47:2-3; Nahum 3:7 with Isaiah 51:19). Plainly, Nahum is the last of the prophets of the Assyrian period. Jeremiah borrows from, and so stamps with inspiration, Nahum (Jeremiah 10:19 compare Nahum 3:19; Jeremiah 13:26 compare Nahum 3:5; Jeremiah 50:37; Jeremiah 51:30, compare Nahum 3:13). Nahum is seventh in position in the canon, and seventh in date.

Subject matter. "The burden of Nineveh." The three chapters form one consecutive whole, remarkable for unity of aim. Nahum encourages his countrymen with the assurance that, alarming as their position seemed, assailed by the mighty foe which had already carried captive the ten tribes, yet that not only should the Assyrian fail against Jerusalem, but Nineveh and his own empire should fall; and this not by chance, but by Jehovah's judgment for their iniquities.

STYLE. Clear and forcible. Several phases of an idea are presented in the briefest sentences; as in the sublime description of God in the beginning, the overthrow of Nineveh, and that of No Amon. Melting softness and delicacy alternate with rhythmical, sonorous, and majestic diction, according as the subject requires; the very sound of the words conveys to the ear the sense (Nahum 2:4; Nahum 3:3). Paronomasia or verbal assonance is another feature of likeness to Isaiah, besides those already mentioned (Nahum 1:3; Nahum 1:6; Nahum 1:10; Nahum 2:2-3; Nahum 2:11; Nahum 3:2).

(See NAHUM (2).)

1 Chronicles 4:19.

Nahum prophesied, according to some, in the beginning of the reign of Ahaz (B.C. 743). Others, however, think that his prophecies are to be referred to the latter half of the reign of Hezekiah (about B.C. 709). This is the more probable opinion, internal evidences leading to that conclusion. Probably the book was written in Jerusalem (soon after B.C. 709), where he witnessed the invasion of Sennacherib and the destruction of his host (2 Kings 19:35 ). The subject of this prophecy is the approaching complete and final destruction of Nineveh, the capital of the great and at that time flourishing Assyrian empire. Assur-bani-pal was at the height of his glory. Nineveh was a city of vast extent, and was then the centre of the civilzation and commerce of the world, a "bloody city all full of lies and robbery" (Nahum 3:1 ), for it had robbed and plundered all the neighbouring nations. It was strongly fortified on every side, bidding defiance to every enemy; yet it was to be utterly destroyed as a punishment for the great wickedness of its inhabitants.

Jonah had already uttered his message of warning, and Nahum was followed by Zephaniah, who also predicted (Zephaniah 2:4-15 ) the destruction of the city, predictions which were remarkably fulfilled (B.C. 625) when Nineveh was destroyed apparently by fire, and the Assyrian empire came to an end, an event which changed the face of Asia. (See NINEVEH .)

NAHUM

I. The Man. The word Nahum means ‘full of comfort’ and is probably a contraction of e longer Heb. term meaning ‘God is a comforter.’ Of the man so named nothing is certainly known. He is called’ the Elkoshite ,’ but the exact meaning of the term cannot at present be determined. It is made in the Targum a kind of patronymic, recording the assumed descent of the prophet from an unknown ancestor Koshi It is more likely to preserve the name of the prophet’s birthplace or place of residence, of which the identification is still lacking. Three or four conjectures have been made.

(1) The prophet’s tomb is shown at Elkosh , 24 miles to the N. of Nineveh; and accordingly he is said to have lived there, a descendant of a member of the ten tribes who was deported in b.c. 721. But the tradition that buries Nahum there is not met with before the 16th cent., and is sufficiently accounted for by the interest in the city shewn by the prophet.

(2) Capernaum is really a transliteration of Heb. words which mean ‘village of Nahum.’ But a Galilæn origin for our prophet is unlikely ( John 7:52 ), and is not supported by any allusions in the prophecy.

(3) The same objection applies to Jerome’s identification of Elkosh with a village Elkozeh in N. Galilee, which on other grounds is precarious.

(4) The most probable tradition associates Nahum with Elkosh ‘of the tribe of Simeon,’ and locates the hamlet near Beth-Gabre , the modern Beit-Jibrîn , about half-way between Jerusalem and Gaza. The tradition occurs in a Syriac version of the biographies of the prophets, ascribed to Epiphanius, bishop of Salamis in Cyprus towards the close of the 4th cent., but probably of much later date.

II. The Book

1. Analysis of contents. In the analysis of the book, a line of division can be best drawn at the close of Nahum 2:2 . The latter section is the actual prophecy or oracle. It is preceded by a psalm or proem consisting of two parts, of which the one is general in its assertion of God’s universal judgment, the other particular in its specific messages to Judah and to Assyria. Jehovah as the jealous Avenger is the opening theme. This fact holds good of His administration ( Nahum 1:3 ); and as He passes on to the overthrow of the wicked, physical proofs of His power become evident everywhere ( Nahum 1:4-6 ). Tenderness towards those who wait upon Him, but an overwhelming flood upon His enemies ( Nahum 1:7-10 ), are the two great characteristics of His rule. ‘What think ye of Jehovah?’ ( Nahum 1:9 , where RV [Note: Revised Version.] does not preserve the sequence of thought) is the point of passage to the section dealing with His particular acts, in which section either the text is corrupt through the displacement of some of the verses, or the two messages, of deliverance to Judah ( Nahum 1:13 ; Nahum 1:15 , Nahum 2:2 ) and of vengeance upon Israel ( Nahum 1:11 f., Nahum 1:14 , Nahum 2:1 , were meaot to be entangled in repeated antitheses. Already the bearer of the good news is speeding over the hills ( Nahum 1:15 ; cf. Isaiah 52:7 , Romans 10:15 ).

The oracle proper consists also of two sections, corresponding with the division into chapters. The second chapter is a swift and vivid description of the siege of Nineveh, its capture and sack, with the complete desolation that followed.

A second oracle is contained in the third chapter, which there is no need to regard as compacted of several prophecies, but of which the unity in theme and sequence of thought is conspicuous. The mention of the city of blood, full of lies and rapine, is followed by one of the most vivid battle-pictures in Heb. literature (Nahum 3:2 f.). The cause of destruction is to be found in the diplomatic barlotry, whereby nations and races had been lured and sold; and so richly merited will be the woe, that none will be left or disposed to pity or bemoan Nineveh ( Nahum 3:7 ). The analogy of No-amon (Thebes) makes it certain that a similar fate is awaiting the Assyrian city ( Nahum 3:8 ff.). Her outposts and defences are already falling before the invader, just as the first-ripe figs fall at the mere shaking of a fig-tree; and her people have become women ( Nahum 3:12 f.). The time to prepare for the siege is past, adds the prophet, with his sarcastic appeal, ‘Tread the mortar, lay hold of the brick-mould.’ The swarming merchants, the ‘crowned ones’ (floating foreign population, according to Wellhausen; more probably the princes and prosperous men, cf. Isaiah 10:8 ), the ‘marshals’ or high officials, are like locusts or grasshoppers, that camp in the hedges and walls, but vanish with the sunrise. Finally, the prophet addresses the king himself, and on the eve of the destruction of the city proclaims her disappearance from history amidst the joy of all who had suffered under her tyranny: ‘There is no assuaging of thy hurt … all that hear the bruit of thee clap the hands over thee.’

2. Authenticity of the first chapter . That Nahum was the author of the two oracles is hardly open to question, but of late years some doubt has been thrown upon the authenticity of the prologue. Against Nahum’s authorship the plea is of a technical character, that the first chapter is really, in Heb., an alphabetic poem, and that its right metrical division yields, with a few alterations and transpositions, a series of stanzas, of which the first words commence with the letters of the Heb. alphabet in order. This plea is followed by the statement that such a literary form points to a late origin; and consequently the prologue is held to have been composed or constructed in the post-exilic period, and prefixed as an appropriate Introduction to the oracle of Nahum on account of its expression of the general principle of God’s avenging justice, of which the drama of Nineveh was supposed to afford a striking illustration.

On the other side, the re-arrangements necessary to restore an alphabetical form are difficult, though perhaps possible as far as Nahum 1:9 , after which resort has to be had to processes that are scientifically indefensible. The order of the verses and of the words within the verses has to be altered, words are omitted or introduced with freedom, and on the whole A. B. Davidson’s verdict stands that the attempt to restore the alphabetical form ‘can never be more than an academical exercise.’

Even if an alphabetical form be conceded, a necessary lateness of date cannot be successfully inferred. Instances of the use of such a form occur, e.g ., in Psalms 9:10 , where the tone and teaching are distinctly pre-exilic; and history would allow of the appearance of such a form, or at least of tentative efforts at its construction, at a comparatively early period in the development of a literature. The language and atmosphere of the prologue are those of the succeeding oracles. Alleged parallels with the post-exilic psalms are in reality parallels with earlier writings, which possibly supplied both Nahum and the writers of the psalms in question with their common phrases. Vividness and force, severity towards sin, fervent confidence in God, are features of all three chapters, which are further knit together by their theme, the first setting up God’s throne of judgment and announcing His sentence on Nineveh, the others portraying the execution of that sentence. And the attempts to destroy the unity of the book, able as they have been and full of valuable contributions to its exegesis and to Biblical science generally, must be regarded as having so far failed.

3. Date . The question of the authenticity of the first chapter does not seriously affect the further question of the date at which Nahum composed the two oracles by general consent ascribed to him. Two points may be fixed at once; and in the period between them the actual date must be found. Nahum prophesied after the capture of No-amon or Thebes ( Nahum 3:8-10 ) by Ashurbanipal in b.c. 664 663, but before the fall of Nineveh in b.c. 606. The interval, within which the exact date must be sought, may be shortened with great probability. Ashurbanipal’s brilliant reign terminated in b.c. 626, and before that date there cannot be said to have been any great decline in the strength of Assyria. The Medes and the Scythians were beginning to threaten the empire, but its most serious difficulties arose from dynastic rivalries and the revolt of Ashurbanipal’s brother. Had that revolt been the occasion of Nahum’s prophecy, he would have directed his words against the king in person and not against the city. After the death of Ashurbanipal the Medes rapidly grew in strength, and laid siege to Nineveh, but were called away by an invasion of their own country; and the city was spared for nearly twenty years. The right date for Nahum seems to be a little after the death of Ashurbanipal, when the signs of Assyrian weakness were multiplying, and the outlying parts of the empire had already recovered their independence or been appropriated by other powers. At a later date the language of a prophet in Judah would be likely to be affected by the Deuteronomic style, of which there are no traces in Nahum; an earlier date would fail to supply the historic conditions, which are always an essential feature of Jewish prophecy. About 623 or 624 Nahum would need no great discernment to see the approaching fall of Assyria, and in the equipment and quick movements of the Medes and Scythians he would find the imagery which he uses to such good effect in his oracles.

4. Literary character and religious value . Picturesqueness and force have been described as the most prominent characteristics of Nahum’s poety. Compact thought, vivid description ( Nahum 2:3-5 , Nahum 3:2 f.), effective imagery ( Nahum 2:11 f., Nahum 3:17 f.) separate him sufficiently from the prophets of the Chaldæan period, and give him a position not far behind that of Isaiah. Obscurity is sometimes met with ( e.g . Nahum 1:10 , Nahum 2:8 ), but the cause is probably quite as often the high specific gravity of the sentence as an error in transcription. Findlay says ( Books of the Prophets , II. 191) that Nahum is neglected by the Bible-reader, as though the story of Nineveh had little connexion with the progress of the Kingdom of God, and were merely a complete and isolated fact of the past with no relation to present needs. Yet if Nahum is not a religious teacher like Micah or Isaiah, he focuses the truth of God’s moral government of the world, concentrating the light upon a single typical instance; and he does not fail to defend confidence in God as the eventual Avenger of wrong and the perpetual defence of those who love Him. Where he differs chiefly from the other prophets is in the complete outwardness of his gaze. He has no eye for the shortcoming or sin of Judah, and no revelation to make of the inner history or moral character of his own generation. In this respect he contrasts especially with his contemporary Zephaniah, who also looked for the collapse of the Assyrian kingdom, but saw clearly a similar fate about to overtake the sinners of Israel. For Nahum, Nineveh fills up the whole canvas. The prophecy is a stern song of war, a shout of triumph over the conquered and slain; and though thereby it stands in contrast with the kindlier temper and spirit of the NT, in which no citation from the book occurs, it accords well with the traditions of its own age. And its great lesson, from which attention is not allowed to be diverted, is that the mills of God grind ‘exceeding small,’ and for nations as for individuals ‘sin, when it is full grown, bringeth forth death’ ( James 1:15 ).

R. W. Moss.

At the time of Nahum’s prophecy, Assyria had passed the peak of its power and was heading for inevitable conquest by the rising power of Babylon. Nahum, as God’s spokesman, announced a fitting judgment on Assyria, enlivening his message with graphic descriptions of the destruction of Assyria’s capital, Nineveh.

Background to the book

About one hundred years previously, Assyria had conquered the northern kingdom Israel and taken its people into captivity (722 BC; 2 Kings 17:6). It then applied pressure to the southern kingdom Judah. Through the reign of one Judean king after another, tension and conflict existed between Judah and Assyria (2 Kings 16:7-20; 2 Kings 18:7-37; 2 Kings 19; 2 Chronicles 28:20-21; 2 Chronicles 30:6; 2 Chronicles 33:11).

By the time Josiah became king of Judah (640 BC), Assyria had weakened sufficiently for Josiah to carry out extensive political and religious reforms in Judah. Nahum was most likely one of those prophets who began to preach in Judah during the revival of prophetic activity that occurred during Josiah’s reign.

Most nations of the region had at some time suffered from the brutality of Assyria (Nahum 3:19). Nahum, who had been deeply stirred over Assyria’s injustice and cruelty, had a feeling of satisfaction that at last a fitting divine judgment was to fall upon the ruthless oppressor (Nahum 2:10; Nahum 2:13; Nahum 3:5-7; Nahum 3:19). Nineveh was conquered by the armies of Babylon in 612 BC.

Summary of the book

Nahum opens his book with striking word-pictures showing that God takes vengeance on those who fight against him, though he protects those who trust in him (1:1-15). The prophet then describes the coming attack on Nineveh (2:1-9), which is to be punished because of the fierce cruelty with which it destroyed its victims (2:10-13). A third poem gives a further description of Nineveh’s overthrow. The reason given this time is the nation’s unrestrained greed for wealth and power (3:1-19).

(a) (6th century BCE) A contemporary of Joel and Habakkuk, he prophesied during the reign of King Manasseh. (b) A common Jewish first name.

Nahum, the book of: The book of Tanach containing Nahum's prophecies, foretelling the downfall of the Assyrian empire.

(early 2century CE) Mishnaic sage, resident of Gimzo, teacher of Rabbi Akiba. He was called "Ish Gamzu" (literally, the man of "gam zu") because of his motto, Gam zu letovah (�This, too, is for the best�). He suffered great poverty and illness, yet always remained joyous.

(nay' huhm) Personal name meaning, “comfort, encourage.” Hebrew prophet and the Old Testament book that contains some of his messages. Very little biographical information is known about the prophet Nahum. He is called an Elkoshite (Nahum 1:1 ), but the location of Elkosh is—unknown.

The date of the prophet's ministry can be placed between 600,700 B.C. by two events mentioned in his book. Nahum 3:8 refers to the destruction of the Egyptian capital, No-amon or Thebes, in 663 B.C. and indicates that the prophet was active after this time. In Nahum 2:1 , he looked forward to the destruction of Nineveh which took place in 612 B.C. Nahum, therefore, prophesied after 650 B.C., probably close to the time of the fall of Nineveh.

Historical Background Since about 730 B.C., Israel and Judah had been Assyrian vassals. Almost a century later, the Assyrian Empire began its decline. Many vassal nations revolted along with Josiah of Judah (2 Kings 22-23 ). A coalition of Medes, Babylonians, and Scythians attacked Assyrians and in 612 B.C. destroyed the capital, Nineveh. The Assyrians formed a coalition with the Egyptians, but in 605 B.C., they were defeated. See 2 Kings 22-23 .

The Prophet's Message The Assyrian oppression created a troubling question. How could God allow such inhumanity to go unanswered? Nahum responded to Assyrian tyranny with a message marked by its vivid language. Assyria's might had been heavy upon Judah, but Nahum announced that God would destroy them.

The book opens with an affirmation of God as an avenging God. The fierceness of His wrath is pictured in terms of the destruction of nature. For over a century, the Assyrians seemed to have had an uncontrolled reign, but now God was responding. His judgment is likened to an approaching storm. Perhaps the people of Judah doubted God's justness since Assyria seemed to have no restraints. Nahum, however, sought to dispel this notion.

The second chapter graphically portrays the future fall of Assyria's capital, Nineveh. Such an event must have been hard for the people to imagine. Nineveh was a massive city with a defensive wall that measured eight miles in circumference and ranged in height from 25 to 60 feet. A moat also surrounded it. Yet, Nahum, poetically affirmed the city's fall. The enemy would rush upon the city with their chariots (Nahum 2:4 ), and the gates would be unable to keep them out (Nahum 2:5 ). The great city would be plundered (Nahum 2:7-10 ).

The Book of Nahum closes with more threats against Nineveh. Ironically, as Assyria had destroyed Thebes in 663 B.C., so the same fate would befall Nineveh (Nahum 3:8-11 ). Preparations for a siege on the city are alluded to in Nahum 3:14 . Water would be stored and fortifications strengthened by the addition of more mud bricks. Yet, these preparations would not keep away God's devastating judgment.

While the Book of Nahum is harsh and deals with the unpleasantness of war, it served to give hope to the people of Judah. They had been subjected to the cruel domination of Assyria for over a century, but now their faith in God to act on their behalf could be bolstered through God's response. God's justness was reaffirmed.

Outline

I. The Sovereign God Makes Himself Known (Nahum 1:1-11 )

A. The jealous, patient Lord takes vengeance on His adversaries (Nahum 1:1-3 ).

B. The earth quakes at the arrival of God (Nahum 1:4-5 ).

C. Who can endure the heat of God's anger? (Nahum 1:6 ).

D. The good Lord is a refuge for His troubled, trusting people (Nahum 1:7 ).

E. God protects those who seek Him but will destroy the enemy (Nahum 1:8-9 ).

F. The enemy must drink the cup of God's wrath (Nahum 1:10-11 ).

II. In the Enemy's Fall, God Offers Hope for His Oppressed People (Nahum 1:12-15 ).

A. God can defeat the enemies no matter how strong and numerous they are (Nahum 1:12-13 ).

B. God judges the enemy because of its false gods (Nahum 1:14 ).

C. God calls His delivered people to grateful worship (Nahum 1:15 ).

III. God Will Bring Judgment Upon His Wicked Enemy (Nahum 2:1-3:19 ).

A. The enemy will fall, but God's people will be restored (Nahum 2:1-2 ).

B. Armies and wealth cannot prevent God's judgment (Nahum 2:3-12 ).

C. When God declares war, the enemy is helpless (Nahum 2:13 ).

D. God humiliates wicked peoples (Nahum 3:1-19 ).

Scott Langston

Nahum is a biblical book that Christians find easy to avoid. In the first place, it is among the shortest of the Minor Prophets and is overshadowed by Micah, which precedes it and contains some well-known messianic prophecies. The Book of Nahum can be off-putting and even revolting to Christians who know Jesus' teaching about turning the other cheek (Matthew 5:39 ) and putting a sword back in its place (Matthew 26:52 ). After all, the prophet exults in the violent downfall of the city of Nineveh and the death of its inhabitants. The book's structure works hand-in-hand, however, with its content to present a theological message of lasting value that can stir the Christian to deeper faith and obedience today.

In Its Old Testament Setting . Nahum must have been written after 663 b.c. because it mentions the fall of Thebes (3:8), which took place at that time. If taken seriously as a prophecy, the book's message must have been presented to the people before 612 b.c., the year Nineveh fell to the invading army made up of Babylonians and Medes. Perhaps it is significant for dating that Assyria is called "intact" in 1:12. This description may point to a date before 626 b.c. when Assyria's vulnerable position became public.

Thus, the historical context of the book may be described at least in broad outline. By the mid-seventh century b.c., Assyria had been the dominant power in the Near East for centuries. Nahum's obvious anger may be understood against the background of the cruel Assyrian oppression that God's people, as well as other nations, had suffered.

The book begins with a hymn of praise to God the divine warrior. This hymn is similar in several ways to the hymns of victory identified in the Psalter (Psalm 24,68 , 96,98 ). It praises the Lord, who brings judgment against his enemies (1:2-6) and salvation to h is people (1:7-8). At this point in the book God's enemies and people are not specifically named, but are only generally described.

The themes of salvation and judgment continue into the next major section of the prophecy (1:9-2:2), where the writer magnificently interweaves oracles of judgment and salvation. The objects of salvation and judgment are still not named (with the exception of Judah in 1:15); rather, the second-person pronoun occurs throughout the section. This delay of precise identification causes the reader to be more attentive and also produces a dramatic sense of suspense. Salvation-oracles occur in 1:12-13,15, and 2:2; judgment-oracles are found in 1:9-11,14, and 2:1.

The interweaving judgment- and salvation-oracles are followed by a prophetic vision in which Nahum describes the future downfall of the city as if he were there. He sees the invading chariots (2:4), the advancing troops (v. 5), the collapse of the gates and palace (v. 6), and the plundering of the city (v. 9).

This representation of the fall of the city evokes a series of taunts and woes directed toward Nineveh. The once proud lion of city is now without prey (2:11-13). It is likened to a whore who has been caught and now faces public ridicule (3:4-6). Between these two metaphorical taunts stands a woe-oracle (3:1-3). This oracle finds its origin in a funeral ritual, but here no sympathy or sense of loss is expressed. The only intention is to threaten and curse. Nineveh is as "good as dead."

The metaphorical taunts are followed by a historical taunt. Nineveh feels invulnerable, but then so did Thebes and look what happened to that bastion of Egyptian strength (3:8-10).

Insult follows insult in the next section (3:11-15c). Nineveh's fortresses are "ripe figs" about to be eaten and her troops are like women. Nahum closes the long series of taunts by comparing Assyria to a locust horde (3:15d-17). In the Bible, locusts are agents of destruction and are used to depict a devastating army (see Joel 1:2-12 ; 2:1-11 ). Here another characteristic of locusts is highlighted: their tendency to fly away.

Appropriately, the book closes with a dirge (3:18-19). The frenzy of staccato visions, of war and sharp insults gives way to calm, mournful expression. As with the woe-oracle, the dirge has its origin in funerary mourning. It is relief and joy, however, not sadness and compassion that are felt at this funeral.

Nahum brought his generation a message from God about his relationship with his people: God is a warrior who is coming to free his people from the oppressive dominance of wicked Assyria. At another time, God had shown compassion toward that city, but now is the time for the judgment of God's enemies and the salvation of his people.

From a New Testament Perspective . The theological value of this book for the Christian church has often been overlooked. The prophecy seems narrow. Nahum speaks an oracle of doom against Assyria, a nation that existed in the distant past. The book's releance for today is difficult to grasp.

Close attention to the literary structure of the book will draw our attention back to its beginning. Before specific application is made to Judah and Assyria, Nahum presents us with a hymn that focuses on God as the saving and judging divine warrior (1:2-8). This picture of God is applicable for all times—he is the warrior who judges evil.

The Book of Nahum thus fits into an unfolding drama of God's warring activity as it is described from Exodus to Revelation. By the time of Nahum, the Israelites were well aware of God as the divine warrior. He had rescued their forefathers from bondage and judged the Egyptians at the Red Sea. He had also turned against his people in righteous judgment at the time of Samuel's youth and the exile of the northern kingdom.

The divine warrior theme in the New Testament grows out of the motif as we have seen it in the Old. At the end of the Old Testament period the prophets looked forward to the coming of a mighty warlike deliverer (Zechariah 14 ) who would deliver the people of Israel out of their oppression. John the Baptist expected the imminent arrival of such a Messiah: "You brood of vipers! Who warned you to flee from the coming wrath? Produce fruit in keeping with repentance. And do not think you can say to yourselves, We have Abraham as our father.' I tell you that out of these stones God can raise up children for Abraham. The ax is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire" (Matthew 3:7-10 ). When Jesus appeared, however, he did not match John's expectations. Instead of bringing an immediate and violent judgment, Jesus healed the sick and exorcised demons. Later, when John was in prison, he began to doubt Jesus' identity; so John sent two of his followers to question Jesus (Matthew 11:1-19 ). Jesus responded with more healings and exorcisms. By his actions, Jesus was letting John know that he was the divine warrior whom John expected. The warfare, however, was more intense than John had imagined. Jesus waged holy war, not against the flesh-and-blood enemies of Israel, but against Satan himself. This warfare culminated in the crucifixion, resurrection, and ascension (Ephesians 4:7-13 ; Colossians 2:13-16 ), at which time Jesus defeated Satan.

While the victory was won on the cross, the warfare will not be complete until the end of time. Thus, the church struggles even today against Satan and evil. As the Old Testament people were commanded to wage war against the Canaanites, so our mandate is to resist the devil (Ephesians 6:10-20 ).

Nahum reveals God as a warrior who fights for his people. As New Testament Christians, we recognize that Jesus Christ empowers the church to fight evil today. When we read the Book of Nahum in conjunction with the Book of Revelation, we are reminded that Jesus Christ is coming again at the end of time to put an end to all evil, whether spiritual or human (Revelation 19:11-21 ).

Tremper Longman III

See also Israel ; Prophet, Prophetess, Prophecy

Bibliography . D. W. Baker, Nahum, Habakkuk, and Zephaniah: An Introduction and Commentary ; K. J. Cathcart, Biblical Studies in Contemporary Thought: The Tenth AnNIVersary Commemorative Volume of the Trinity College Bible Institute 1966-1975, pp. 68-76; idem, CBQ 35 (1973): 179-87; T. H. Glasson, ExpT 81 (1969-70): 54-55; W. C. Graham, AJSL 44 (1927-28): 37-48; D. R. Hillers, Treaty-Curses and the Old Testament Prophets ; W. Janzen, Mourning Cry and Woe Oracle ; B. O. Long, JBL 95 (1976): 230-54; T. Longman III, WTJ 44 (1982): 290-307; idem, JETS 27 (1984): 267-74; idem, Reformed Theological Journal 1 (1985): 13-24; idem, The Minor Prophets, vol. 2; J. M. P. Smith, A Critical and Exegetical Commentary on the Books of Micah, Zephaniah, and Nahum .

Nothing is known of the personal history of this prophet: he is called 'the Elkoshite,' which is supposed to refer to a place named Elkosh in Galilee. There is no reference to dates in the prophecy, but it is generally placed at about B.C. 714, when Sennacherib invaded Judaea. 2 Kings 18:13 . The prophecy is against Nineveh, and foretells its destruction, though, like other prophecies, it has an application to the future, when 'Assyria' will again be the open enemy of Israel.

The prophecy opens with the character of Jehovah in government. He is slow to anger, but He is jealous, and His revenge is furious. He is good, and a safe refuge in the day of trouble for those that trust in Him; but, as to His enemies, with an overflowing flood He will make an utter end of their place. Not only is the destruction of Nineveh foretold, but the Assyrian nation also should come to a full end.

One who had come out to oppress Israel, was a wicked counsellor, who imagined evil, not only against Judah, but against Jehovah: he should be cut off. Compare the insulting language of Rab-shakeh, the general of the king of Assyria: at first he said that Jehovah had sent him, and then treated the God of Israel as no better than the heathen gods, who had not been able to protect their worshippers. 2 Kings 18:25,32,33 . But there was good news for Judah; God would break the yoke of Assyria off their necks. They might keep their solemn feasts. The enemy should no more pass through. What took place in Hezekiah's day was but a type of the latter-day fulfilment of this chapter: cf. Nahum 1:10 and 2 Kings 19:35 ; and in this way we see the scope of prophecy and not simply the immediate events that gave rise to it.

Nahum 2 concerns the city of Nineveh directly. God had allowed Jacob to be disciplined and 'emptied out;' but now Nineveh must be dealt with. It is exhorted to make good its defence, yet the gates of the rivers should be opened, and the palace should be dissolved. Here it is not the 'gates of the city,' as when Babylon was taken, but 'the gates of the rivers.' This may refer to the Tigris and the canals that watered the city. The overflowing river, it is said, caused a breach in the sun-dried brick walls.

"Huzzab shall be led away captive." Nahum 2:7 . This name is supposed by some to be symbolical of Nineveh, the one 'established,' or 'held to be impregnable,' as in the margin ; others, however, believe it refers to the reigning queen, who should be led captive with her maids. The spoil which had been taken in many wars was great, but should now enrich others. The reference to the lions, and the strangling, and the filling the dens with ravin, possibly applied to the cruelties which the Assyrians inflicted on their prisoners, and which are depicted by themselves on their monuments. Truly, as said in Nahum 3 , it was a 'bloody city.' The following verses, as also Nahum 2:3,4 , show that it was a warlike nation, ever seeking to enrich itself by the spoil of other nations, among which were Israel and Judah. It should not only be brought down, but should be made vile and a gazing-stock. Nahum 3:8-10 show that as 'populous No' (the renowned Thebes, with its hundred gates), had been brought to nought (probably by Sargon, king of Assyria), so should Nineveh fall. The gates of the land should be left open for their enemies, and as the cankerworm, the locust, and the grasshopper destroy vegetation, so should be their desolation. Fire is spoken of several times, and the explorations that have been made at the ruins of Nineveh abundantly prove that fire did its destructive work. The denunciations close with, "There is no healing of thy bruise; thy wound is grievous: all that hear the bruit of thee shall clap the hands over thee: for upon whom hath not thy wickedness passed continually?" The ruins show how complete and lasting was God's judgement on the guilty city. See NINEVEH.

Comforter; penitent

is supposed to have been a native of Elcosh or Elcosha, a village in Galilee, and to have been of the tribe of Simeon. There is great uncertainty about the exact period in which he lived; but it is generally allowed that he delivered his predictions between the Assyrian and Babylonian captivities, and probably about B.C. 715. They relate solely to the destruction of Nineveh by the Babylonians and Medes, and are introduced by an animated display of the attributes of God. Of all the minor prophets, says Bishop Lowth, none seems to equal Nahum in sublimity, ardour, and boldness. His prophecy forms an entire and regular poem. The exordium is magnificent and truly August. The preparation for the destruction of Nineveh, and the description of that destruction, are expressed in the most glowing colours; and at the same time the prophet writes with a perspicuity and elegance which have a just claim to our highest admiration.

One of the lesser prophets. He was a native of Elkoshai, a village in Galilee. His name signifies comforter. See his prophecy. (Nahum 1:1-15)

Consolation, the seventh of the twelve minor prophets. The circumstances of Nahum's life are unknown, except that he was a native of Elkosh, which probably was a village in Galilee. His prophecy consists of three chapters, which form one discourse, in which he foretells the destruction of Nineveh in so powerful and vivid a manner, that he might seem to have been on the very spot. The native elegance, fire, and sublimity of his style are universally admired.

Opinions are divided as to the time in which Nahum prophesied. The best interpreters adopt Jerome's opinion, that he foretold the destruction of Nineveh in the time of Hezekiah, after the war of Sennacherib in Egypt mentioned by Berosus. Compare Isaiah 20:6 Nahum 3:8 . Nahum speaks of the taking of shakeh, and of the defeat of Sennacherib, as things that were past. He implies that the tribe of Judah was still in their own country, and that they there celebrated their festivals. He notices also the captivity and dispersion of the ten tribes.

NAHUM.—An ancestor of Jesus, Luke 3:25.