THE BOOK OF
NAHUM

Title

The book’s title is taken from the prophet’s oracle against Nineveh, the capital of Assyria. Nahum means “comfort” or “consolation” and is a short form of Nehemiah (“comfort of Yahweh”). Nahum is not quoted in the NT, although there may be an allusion to Nahum 1:15 in Romans 10:15 (cf. Is. 52:7).

Author and Date

The significance of the writing prophets was not their personal lives; it was their message. Thus, background information about the prophet from within the prophecy is rare. Occasionally, one of the historical books will shed additional light. In the case of Nahum, nothing is provided except that he was an Elkoshite (1:1), referring either to his birthplace or his place of ministry. Attempts to identify the location of Elkosh have been unsuccessful. Suggestions include Al Qosh, situated in northern Iraq (thus Nahum would have been a descendant of the exiles taken to Assyria in 722 B.C.), Capernaum (“town of Nahum”), or a location in southern Judah (cf. 1:15). His birthplace or locale is not significant to the interpretation of the book.

With no mention of any kings in the introduction, the date of Nahum’s prophecy must be implied by historical data. The message of judgment against Nineveh portrays a nation of strength, intimating a time not only prior to her fall in 612 B.C., but probably before the death of Ashurbanipal in 626 B.C., after which Assyria’s power declined rapidly. Nahum’s mention of the fall of No Amon, also called Thebes (3:8–10), in 663 B.C. (at the hands of Ashurbanipal) appears to be fresh in their minds; and there is no mention of the rekindling that occurred ten years later, suggesting a mid-seventh century B.C. date during the reign of Manasseh (c. 695–642 B.C.; cf. 2 Kin. 21:1–18).

Background and Setting

A century after Nineveh repented at the preaching of Jonah, she returned to idolatry, violence, and arrogance (3:1–4). Assyria was at the height of her power, having recovered from Sennacherib’s defeat (701 B.C.) at Jerusalem (cf. Is. 37:36–38). Her borders extended all the way into Egypt. Esarhaddon had recently transplanted conquered peoples into Samaria and Galilee in 670 B.C. (cf. 2 Kin. 17:24; Ezra 4:2), leaving Syria and Palestine very weak. But God brought Nineveh down under the rising power of Babylon’s king Nabopolassar and his son, Nebuchadnezzar (c. 612 B.C.). Assyria’s demise turned out just as God had prophesied.

Historical and Theological Themes

Nahum forms a sequel to the Book of Jonah, who prophesied over a century earlier. Jonah recounts the remission of God’s promised judgment toward Nineveh, while Nahum depicts the later execution of God’s judgment. Nineveh was proud of her reputed invulnerable city, her walls reaching 100 feet high and with a moat 150 feet wide and 60 feet deep; but Nahum established the fact that the sovereign God (1:2–5) would bring vengeance upon those who violated His law (1:8, 14; 3:5–7). The same God had a retributive judgment against evil which is also redemptive, bestowing His loving kindnesses upon the faithful (cf. 1:7, 12, 13, 15; 2:2).

The prophecy brought comfort to Judah and all who feared the cruel Assyrians. Nahum said Nineveh would end “with an overflowing flood” (1:8), and this happened when the Tigris River overflowed to destroy enough of the walls to let the Babylonians through. Nahum also predicted that the city would be hidden (3:11). After its destruction in 612 B.C., the site was not rediscovered until 1842 A.D.

Interpretive Challenges

Apart from the uncertain identity of Elkosh (cf. Introduction: Author and Date), the prophecy presents no real interpretive difficulties. The book is a straightforward prophetic announcement of judgment against Assyria and her capital Nineveh for cruel atrocities and idolatrous practices.

I. SUPERSCRIPTION (1:1)

1:1 burden. The prophecy is heavy because it is a message of doom. Nahum was only the messenger of this divine oracle of judgment on Nineveh. See notes on Isaiah 13:1; Habakkuk 1:1.

II. DESTRUCTION OF NINEVEH DECLARED (1:2–15)

A. God’s Power Illustrated (1:2–8)

1:2–8 Nahum, defining God’s power in general, establishes the fact that He is omnipotent, a holy and jealous God who will punish the wicked and avenge His own.

1:2 jealous. This attribute, often used of God’s burning zeal for His wife Israel, emphasizes His passionate reaction against anyone guilty of spiritual adultery. Possibly, the captivity of the ten northern tribes (722 B.C.) or the invasion of Sennacherib (701 B.C.) is in view here.

1:3 slow to anger. The jealousy of verse 2 should not suggest that God is quick to anger; rather, He is longsuffering (cf. Ex. 34:6; Num. 14:18). God had extended His forbearance to Nineveh at least a century earlier in response to their repentance at Jonah’s preaching (cf. Jon. 3:10; 4:2). But although patient, His justice will eventually punish the wicked. whirlwind . . . storm . . . clouds. These figures frequently describe the Lord’s appearances (theophanies), often in judgment (cf. Ex. 19:9, 16; Ps. 83:15; Is. 29:6; Joel 2:2; 1 Thess. 4:17). Nature serves as the theater in which His power and majesty is showcased.

1:4 God’s mighty power is revealed when He rebukes the sea, as in the crossing of the Red Sea (Ex. 14:15–25) and when He withholds His rain from the fertile valleys and coastal highlands. Bashan . . . Carmel . . . Lebanon. Bashan, located below Mount Hermon, east of the Jordan River was known for her lush pastures (Mic. 7:14). Carmel, along the coast of Canaan, became synonymous with fruitfulness (Song 7:5). Lebanon was renowned for her beautiful cedars (1 Kin. 5:14–18). Yet, they too would wither before the infinite strength of the omnipotent Judge.

1:5 The violent shaking of the earth provides another evidence of the Lord’s awesome power, as even the most stable features of earth tremble.

1:6 This series of rhetorical questions summarizes verses 2–5; His power and resolve to spew His wrath on Nineveh is irresistible, melting all opposition before it.

1:7 In contrast to verse 6, Nahum eased the fury by adding that God was compassionate, a mighty fortress (cf. Ps. 46:1) to those who put their hope in Him (cf. Is. 33:2–4; 37:3–7, 29–38). The verse foreshadowed the vindication of Judah in verses 12b, 13, 15; 2:2.

1:8 flood . . . darkness. Nahum described Nineveh’s actual judgment metaphorically as an engulfing flood and darkness from which none can escape. See note on 2:6; cf. Introduction: Historical and Theological Themes.

B. God’s Punishment Started (1:9–15)

1:9–15 Having established God’s power and sovereign right to judge in general, Nahum announced God’s specific judgment upon Nineveh, interweaving expressions of blessing and hope for Israel within the oracles of doom upon the wicked nation. The sovereign Judge not only punishes (vv. 9–12a, 14) but also saves (vv. 12b, 13, 15).

1:9 conspire. All Assyrian attempts to foil God’s judgment would end in futility (cf. Ps. 2). Their affliction of His people would not be allowed to occur again (cf. v. 12). Their end was determined.

1:11 wicked counselor. The phrase, lit. “counselor of Belial” (see notes on Deut. 13:13; 2 Cor. 6:15 ), suggests satanic influence on the leadership, identified as the king of Assyria (cf. 3:18). Specific reference could be to Ashurbanipal (669–633 B.C.) or, more likely, to Sennacherib (705–681 B.C.), who invaded Judah in 701 B.C. and of whom Isaiah speaks in similar language (Is. 10:7).

1:12 Thus says the LORD. Used as a common prophetic formula to introduce God’s unequivocal message, it occurs only here in Nahum. Verse 12a, written in the third person, denotes the enemy; while in verse 12b, the chosen people of God are spoken of in the second person. The safety of a walled city and massive numbers (“many”) would not be a sufficient defense. “In this manner” harkens back to verses 7–10.

1:12b, 13 I will afflict you no more. Judah was to be no longer oppressed by Assyria.

1:14 Three judgments on Assyria were pronounced. First, the king of Assyria, representing the nation, would become destitute of descendants. Second, the gods by which they received their authority would be destroyed. Third, the king would be put to death (cf. the fall of Nineveh in 612 B.C.).

1:15 mountains . . . feet. The verse echoes Isaiah 52:7, where it refers to those who announced the deliverance from Babylon. The theme of good tidings and peace reverberates throughout the message of the NT (cf. Luke 2:10; Is. 61:1 with Luke 4:16–21; Rom. 10:15; Eph. 2:14–18). appointed feasts. During a siege, people were prevented from going up to Jerusalem to celebrate her annual feasts (cf. Num. 28; 29). With the destruction of Assyria, Judah was called upon to celebrate her feasts and to pay the vows made while under siege (cf. Ps. 116:14, 17, 18).

III. DESTRUCTION OF NINEVAH DETAILED (2:1–13)

2:1–13 Nineveh’s fall in 612 B.C. at the hands of Nebuchadnezzar of Babylon, though still future in Nahum’s day, is described vividly in present-tense terms.

A. The City Is Assaulted (2:1–10)

2:1 scatters. Assyria had made a practice of dispersing captives to many nations; now, she would receive similar judgment. Man . . . Watch . . . Strengthen! The prophet, with irony and satire, ordered the Assyrians to prepare for the coming invasion from Babylon.

2:2 excellence of Jacob . . . Israel. This is not a reference to the southern and northern tribes, since the northern tribes had been overrun by Assyria almost a century earlier, but these are titles of honor for Judah, remembering the day when Jacob received God’s blessing at Peniel (Gen. 32:27, 28) and had his name changed to Israel. Together, they signify the nation’s restoration to the promised position. emptiers have emptied them. Assyria had repeatedly “emptied” the land, destroying its fruitful vineyards and economic lifeblood.

2:3 shields . . . made red. Shields were either overlaid with copper, whose reflections of sunshine would make the army appear larger and strike terror in the enemy, or they were covered with hide that was dyed red, so as to extinguish fiery arrows and to minimize the sight of blood. “Scarlet” clothing would have similar benefits. spears are brandished. Warriors, denoting their eagerness and readiness for battle, would energetically wave their weapons.

2:4 Confusion reigned in Nineveh, where battle preparations were hurriedly made.

2:5 They make haste to her walls. This may continue the thought of verse 4, depicting Nineveh’s royalty and military leaders dashing to one of her many defense towers which, according to the Greek historian Diodorus Siculus, numbered 1,500 and reached a height of 200 feet. It is also possible that the latter part of the verse is a description of the attackers preparing to erect a “mantelet,” a small fortress-type box in which soldiers rode for protection as they advanced to the wall.

2:6 gates of the rivers. Nineveh, lying at the confluence of three rivers (the Tigris and two smaller rivers), constructed dams to minimize the damage of seasonal flooding to her walls. The latter part of verse 6 suggests that these dam gates were opened, causing the walls to be dissolved and the palace to be taken (cf. Introduction: Historical and Theological Themes; 1:8).

2:7 She shall be led away captive. The goddess of Nineveh, probably Ishtar, was taken away by her attackers to demonstrate the superiority of their gods (cf. 1 Sam. 4:1–11). The temple prostitutes (“maidservants”) mourned the fate of their goddess.

2:8 pool of water. Though Nineveh was like an oasis in the desert that attracted many people, they fled from the devastation.

2:9 Take spoil. Spoils abounded in Nineveh, but it was her turn to be plundered.

2:10 heart melts. The great city of Nineveh, lying in ruin, evoked fear and terror in those who observed it (cf. Dan. 5:6).

B. The City Is Discredited (2:11–13)

2:11–13 Where is. Archeologists have found a carving from a palace showing an Assyrian king on a lion hunt. Nahum rhetorically asks where Nineveh has gone. No longer describing Nineveh’s fall, he taunted her, ridiculing her fall from power and glory. Like a pride of lions, with plenty to eat and in fear of no enemy, Nineveh ruthlessly “tore in pieces” her prey. She herself will become prey for another nation, under the sovereign direction of God. “I am against you” should be the most feared words a nation could receive from God.

2:13 burn your chariots. Nineveh, known for burning the captured cities, would receive the same fate. your messengers. The voice of the messengers who carried the edicts of the mighty king of Assyria to the captured nations would become mute.

IV. DESTRUCTION OF NINEVEH DEMANDED (3:1–19)

3:1–19 The prophet Nahum, asserting that the destruction of Nineveh was justly deserved, makes three charges against her (vv. 1, 4, 8–10), followed by the consequences (vv. 2, 3, 5–7, 11–19).

A. The First Charge (3:1–3)

3:1 bloody city. The first accusation was a charge well documented in history. Assyria proved to be an unusually cruel, bloodthirsty nation. lies. Assyria employed falsehood and treachery to subdue her enemies (cf. 2 Kin. 18:28–32). robbery. See 2:11, 12. Preying upon her victims, she filled her cities with the goods of other nations.

3:2, 3 These verses reach back to the scene portrayed in 2:3–5. Assyria was so overrun that she is filled with corpses, causing the defenders to stumble over them.

B. The Second Charge (3:4–7)

3:4 The second charge against Nineveh was spiritual and moral harlotry. The nation was likened to a beautiful prostitute who seduced the nations with her illicit enticements.

3:5, 6 Nineveh would be publicly exposed, resulting in shame and humiliation.

3:7 Nineveh is laid waste! Instead of mourning, there would be rejoicing at her fall. None would be found to comfort her; she would bear her misery alone.

C. The Third Charge (3:8–19)

3:8–10 Nahum sets forth the third and final charge against Nineveh: they hadn’t learned from No Amon. Also known as Thebes, No Amon was the great capital of southern Egypt, 400 miles south of Cairo. One of the most magnificent ancient civilizations of the world, it was renowned for its 100 gates, a temple measuring 330 feet long and 170 feet wide, and its network of canals. It fell to Ashurbanipal of Assyria in 663 B.C. Like No Amon by the Nile, Nineveh was situated by the Tigris River, enjoying the security of conquered nations around her. However, her end would be like that of No Amon.

3:9 Ethiopia . . . Egypt . . . Put . . . Lubim. No Amon was well protected on all sides, nestled between lower Egypt on the north and Ethiopia on the south. The location of Put is best identified in the general vicinity of North Africa. Josephus, the first-century Jewish historian, says that Put, the third son of Ham (Gen. 10:6), was the founder of Libya. Lubim has been identified with the area of modern Libya as well.

3:11 drunk. As predicted (cf. 1:10), Nineveh would be made to drink of God’s wrath, making her drunk and defenseless to His judgment.

3:12, 13 Nahum used a series of metaphors to emphasize that Nineveh’s strong defenses would be easily overrun. Their walls would be like ripe fruit that falls at the slightest shaking and their battle forces like weak women.

3:14, 15 The prophet taunted the people with sarcasm, urging them to prepare for battle, to fortify the city’s defenses, only to be destroyed. As the locust leaves nothing, stripping all the foliage, so there would be nothing left of Nineveh (cf. Amos 7:1).

3:16 multiplied your merchants. Nineveh had multiplied her merchants, bringing immense wealth, which only provides more to destroy.

3:17 locusts. Not only was Nineveh’s commercial strength gone (v. 16), but her governing resources disappeared as well. After camping for the night within the massive walls of this great citadel, the locusts, depicting Assyria’s leadership, flew away with the first rays of warm sunshine in search of food.

3:18 slumber . . . rest The Assyrian leaders and army, described in terms of exhaustion and sleep, were dead; the people were scattered. There were none left to help against the invasion of the Babylonians, to whom they fell in 612 B.C.

3:19 The destiny of Nineveh was certain. She had received the death blow; she would not recover. And all who hear of it would rejoice. Assyria had devastated the nations with her atrocities and cruelties; consequently, the news of her downfall brought happiness and mirth among the nations.

Further Study

Feinberg, Charles L. The Minor Prophets. Chicago: Moody, 1980.

Kaiser, Walter C., Jr. The Book of Nahum, in vol. 23 of The Preacher’s Commentary. Nashville: Thomas Nelson, 1992.