NAHUM, the seventh of the twelve minor prophets, was a native of Elkoshai, a little village of Galilee, whose ruins were still in being in the time of St. Jerome. However there are some who think that Elkoshai is rather the name of his father, and that the place of his birth was Bethabor, or Bethabara, beyond Jordan. They used to show the tomb of the prophet at a village called Beth-gabre, now called Gibbin, near Emmaus. The Chaldee calls him Nahum of Beth-koshi, or of Beth-kitsi; but the situation of this place is as much unknown as that of Elkoshai. The particular circumstances of the life of Nahum are altogether unknown. His prophecy consists of three chapters, which make up but one discourse, wherein he foretells the destruction of Nineveh. He describes it in so lovely and pathetic a manner, that he seems to have been upon the spot to declare to the Ninevites the destruction of their city. Opinions are divided as to the time in which he prophesied. Josephus will have it that he foretold the fall of Nineveh one hundred and fifteen years before it happened, which will bring the time of Nahum to that of King Ahaz. The Jews say that he prophesied under Manasseh. We are inclined to be of St. Jerome's opinion, that he foretold the destruction of Nineveh in the time of Hezekiah, and after the war of Sennacherib in Egypt, mentioned by Berosus. Nahum speaks plainly of the taking of No-Ammon, a city of Egypt; of the haughtiness of Rabshakeh; of the defeat of Sennacherib; and he speaks of them as things that were past. He supposes that the Jews were still in their own country, and that they there celebrated their festivals. He speaks of the captivity, and of the dispersion of the ten tribes. All these evidences convince us that Nahum cannot be placed before the fifteenth year of Hezekiah, since the expedition of Sennacherib against this prince was in the fourteenth year of his reign. This prophet gives us a fine description of the destruction of Nineveh. He says that this city should be ruined by a deluge of waters, which should overflow it and demolish its walls. Diodorus Siculus and Athenæus relate, that during the time this city was besieged by Belesis and by Arbaces, under Sardanapalus, the river Tigris swelled so as to overthrow twenty furlongs of the walls of Nineveh. But as the siege mentioned by Nahum was long after the taking of Nineveh under Sardanapalus, it must needs be that the same thing hap pened to Nineveh at the second and last siege, under Nebuchadnezzar and Astyages. Probably the besiegers at this second siege determined the course of the waters, and brought on the same fate to the city by the same means as at the first siege. And as the walls of those ancient cities were generally formed of brick kneaded with straw and baked in the sun, a flood of waters could easily effect their dissolution. Babylon was built in the same manner; and this is the reason why scarcely any vestiges of those cities are to be found. See on chap. iii. 14. The time of the prophet's death is not known. The Greek meneologies and the Latin INTRODUCTION TO THE BOOK OF NAHUM. martyrologies place his festival on the first of December. Petrus Natalis places it on the twenty-fourth of the same month, which he says was the day of his death, without acquaint ing us whence he had learned this circumstance. The conduct and imagery of this prophetical poem are truly admirable. The exordium sets forth with grandeur the justice and power of God, tempered by lenity. and goodness, chap. i. 1–8. A sudden address to the Assyrians follows; and a prediction of their perplexity and overthrow, as devisers of evil against the true God, ver. 9-11. Jehovah himself then proclaims freedom to his people from the Assyrian yoke, and the destruction of the Assyrian idols, Upon which the prophet, in a most lively manner, turns the attention of Judah to the approach of the messenger who brings such glad tidings, and bids her celebrate her festivals and offer her thank-offerings, without fear of so powerful an adversary, ver. 12-14. ver. 15. Chap. ii. In the next place Nineveh is called on to prepare for the approach of her enemies, as instruments in the hands of Jehovah; and the military array and muster of the Medes and Babylonians, their rapid approach to the city, the process of the siege, the capture of the place, the captivity, lamentation, and flight of the inhabitants, the sacking of the wealthy city, and the consequent desolation and terror, are described in the true spirit of Eastern poetry, and with many pathetic, vivid, and sublime images, ver. 1-10. A grand and animated allegory succeeds this description, ver. 11, 12; which is explained and applied to the city of Nineveh in ver. 13. Chap. iii. The prophet denounces a wo against Nineveh for her perfidy and violence, and strongly places before our eyes the number of her chariots and cavalry, her burnished arms, and the great and unrelenting slaughter which she spread around her, ver. 1–3. He assigns her idolatries as one cause of her ignominious and unpitied fall, ver. 4–7. He foretells that No-Ammon, (the Diospolis in the Delta,) her rival in populousness, confederacies, and situation, should share a like fate with herself, ver. 8-11; and beautifully illustrates the ease with which her strong holds should be taken, ver. 12, and her pusillanimity during the siege, ver. 13. He pronounces that all her preparations, ver. 14, 15, her numbers, her opulence, her multitude of chief men, would be of no avail, ver. 15-17. He foretells that her tributaries would desert her, ver. 18. He concludes with a proper epiphonema; the topics of which are, the greatness and incurableness of her wound, and the just triumph of others over her on account of her extensive oppressions, ver. 19. To sum up all with the decisive judgment of an eminent critic: "Not one of the minor prophets equals the sublimity, genius, and spirit of Nahum. Besides, his prophecy is a perfect poem. The exordium is exceedingly majestic. The apparatus for the destruction of Nineveh, and the description of that catastrophe, are painted in the most glowing colours, and are admirably clear and powerful." Lowth, Prælect. Heb. xxi., p. 282. It must be farther observed, that this prophecy was highly interesting to the Jews; as the Assyrians had often ravaged their country, and I suppose had recently destroyed the kingdom of Israel. See Calmet. 733 PROPHET NA HU M. Chronological Notes relative to this Book, upon the supposition that it was written about seven hundred and thirteen years before the commencement of the Christian era. Year from the Creation, according to Archbishop Usher, 3291.-Year of the Julian Period, 4001.-Year since the Flood, 1635.-Year from the vocation of Abram, 1208.-Year since the first celebration of the Olympic games in Elis by the Idæi Dactyli, 741.-Year from the destruction of Troy, according to the general computation of chronologers, 471.-Year since the commencement of the kingdom of Israel, by the Divine appointment of Saul to the regal dignity, 383.-Year from the foundation of Solomon's temple, 299.-Year since the division of Solomon's-monarchy into the kingdoms of Israel and Judah, 263. -Year since the restoration of the Olympic games at Elis by Lycurgus, Iphitus, and Cleosthenes, 172.Year from the foundation of the kingdom of Macedon by Caranus, 102.-Year from the commencement of the reign of Ardysus over Lydia, 84.-Year since the conquest of Corœbus at Olympia, usually called the first Olympiad, 64.-Fourth year of the sixteenth Olympiad.-Year from the building of Rome, according to the Varronian computation, 41.-Year from the building of Rome, according to Cato and the Fasti Consulares, 40.-Year from the building of Rome, according to Polybius the historian, 39.-Year from the building of Rome, according to Fabius Pictor, 35.-Year of the era of Nabonassar, 35.-Year since the destruction of the kingdom of Israel by Shalmaneser, king of Assyria, 9.-Year before the birth of Christ, 709.-Year before the vulgar era of Christ's nativity, 713.-Cycle of the Sun, 25.-Cycle of the Moon, 11.-Eleventh year of Zeuxidamus, king of Lacedæmon, of the family of the Proclidae.-Twelfth year of Eurycrates, king of Lacedæmon, of the family of the Eurysthenida.-Sixth year of Gyges, king of Lydia.-Tenth year of Hippomenes, decennial archon of the Athenians.-Second year of Cordiccas, governor of the Medes, according to some chronologers.-Seventeenth year of Perdiccas, king of Macedon.Third year of Numa Pompilius, the second king of Rome.-Fourteenth year of Hezekiah, king of Judah. CHAPTER I. This chapter opens the prophecy against the Assyrians and their metropolis with a very magnificent description of the infinite justice, tender compassion, and uncontrollable power of God, 1-8. To this succeeds an address to the Assyrians; with a lively picture of their sudden overthrow, because of their evil device against Jerusalem, 9-11. Then appears Jehovah himself, proclaiming deliverance to his people from the Assyrian yoke, and the destruction of the Assyrian idols, 12-14; upon which the prophet, with great emphasis, directs the attention of Judah to the approach of the messenger who brings such glad tidings; and exultingly bids his people to celebrate their solemn feasts, and perform their vows, as a merciful Providence would not suffer these enemies of the Jewish state to prevail against them, 15. the LORD A. M. cir. 3291. THE burden of Nineveh. The LORD revengeth; the Elkoshite. с d 2 b God is jealous, and the b Or, The LORD is a jealous God, and a c Exod. xx. 5; xxxiv. 14; Deut. iv. 24; Josh. NOTES ON CHAP. I. Verse 1. The burden of Nineveh.] N massa not only signifies a burden, but also a thing lifted up, pronounced, or proclaimed; also a message. It is xxiv. 19. B. C. cir. 713. Ol. cir. XVI. 4. R. Roman., cir. annum 3. d Deut. xxxii. 35; Psa. xciv. 1; Isa. lix. 11. c Heb. that hath fury. used by the prophets to signify the revelation which they have received from God to deliver to any particular people: the oracle-the prophecy. Here it signifies the declaration from God relative to the over k 4 i He rebuketh the sea, and maketh it dry, and drieth up all the rivers: Bashan languisheth, and Carmel, and the flower of Lebanon languisheth. 5 The mountains quake at him, and m the hills melt, and the earth is burned at his all that dwell therein. can B. C. cir. 713. cir. annum. 3. 6 Who can stand before his • who indignation? and abide in the fierceness of his anger? a his fury is poured out like fire, and the rocks are thrown down by him. S 7 The LORD is good, a strong hold. in the day of trouble; and the knoweth them that trust in him. The clouds are the dust of his feet.] This is spoken in allusion to a chariot and horses going on with extreme rapidity: they are all enveloped in a cloud of dust. So Jehovah is represented as coming through the circuit of the heavens as rapidly as lightning; the clouds surrounding him as the dust does the chariot and horses. As the Assyrians under Pul, Tiglath-pileser, and Shalmaneser, three of their kings, had been employed by a just God for the chastisement of his disobedient people; the end being now accomplished by them, God is about to burn the rod wherewith he corrected Israel; and Nineveh, the capital of the Assyrian empire, is to be destroyed. This prediction appears to have been accomplished a short time after this by Nebuchad-Red Sea and Jordan. nezzar and Cyaxares, the Ahasuerus of Scripture. Nahum, Nachum, signifies comforter. The name was very suitable, as he was sent to comfort the people, by showing them that God was about to destroy their adversaries. Verse 2. God is jealous] For his own glory. And-revengeth] His justice; by the destruction of his enemies. Verse 4. He rebuketh the sea] The Red Sea, and the rivers: probably an allusion to the passage of the The description of the coming of Jehovah, from the third to the sixth verse, is dreadfully majestic. He is represented as controlling universal nature, The sea and the rivers are dried up; the mountains tremble, the hills melt, and the earth is burnt at his presence. Bashan, Carmel, and Lebanon are withered and languish: streams of fire are poured out, and the rocks are cast down to make him a passage. If, And is furious] So powerful in the manifestations then, the seas, the rivers, the mountains, the hills, the of his judgments, that nothing can stand before him. rocks, and the earth itself, fail before Jehovah, or flee He reserveth wrath] Though they seem to pros-from his presence, how shall Nineveh and the Assyrian per for a time, and God appears to have passed by empire stand before him? their crimes without notice, yet he reserveth-treasureth up—wrath for them, which shall burst forth in due time. Verse 3. The Lord is slow to anger] He exercises much longsuffering towards his enemies, that this may lead them to repentance. And it is because of this longsuffering that vengeance is not speedily executed on every evil work. Verse 7. The Lord is good] In the midst of judgment he remembers mercy; and among the most dreadful denunciations of wrath he mingles promises of mercy. None that trust in him need be alarmed at these dreadful threatenings; they shall be discriminated in the day of wrath, for the Lord knoweth them that trust in him. Verse 8. But with an overrunning flood] Bishop Great in power] Able at all times to save or to Newcome thinks this may refer to the manner in which destroy. The Lord hath his way in the whirlwind and in the storm] These are the effects of his power; and when they appear unusual, they may be considered as the immediate effects of his power and although he be in them to punish and destroy, he is in them to direct their course, to determine their operations, and to defend his followers from being injured by their violence. The pestilential wind which slew one hundred and eighty-five thousand of the Assyrians did not injure one Israelite. See 2 Kings xix. 35. Nineveh was taken. The Euphrates overflowed its banks, deluged a part of the city, and overturned twenty stadia of the wall; in consequence of which the desponding king burnt himself, and his palace, with his treasures.-Diodor. Sic., Edit. Wessel., p. 140, lib. ii., s. 27. Darkness shall pursue] Calamity. All kinds of calamity shall pursue them till they are destroyed. Verse 9. Affliction shall not rise up the second time.] There shall be no need to repeat the judgment; with one blow God will make a full end of the business. Jehovah proclaims deliverance A, M. cir. 3291. Ol. cir. XVI. 4. NAHUM. w he will make an utter end: 10 For while they be folden together as thorns, and while they are drunken as drunkards, z they shall be devoured as stubble fully dry. to his people. A. M. cir. 3291. B. C. cir. 713. 13 For now will I Ol. cir. XVI. 4. Numa Pompilii, R. Roman., cir. annum 3. a commandment concerning thee, that no more of thy name be sown out of the house of thy gods will I cut off the graven image 11 There is one come out of thee, that and the molten image: hI will make thy imagineth evil against the LORD, a wicked grave; for thou art vile. counsellor. C b d a 12 Thus saith the LORD; Though they be quiet, and likewise many, yet thus shall they be cut down, when he shall pass through. Though I have afflicted thee, I will afflict thee no more. w 1 Sam. iii. 12.- 2 Sam. xxiii. 6, 7.- -y Chap. iii. 11. Mal. iv. 1.2 Kings xix. 22, 23.- bHeb. a counsellor of Belial. c Or, If they would have been at peace, so should they have been many, and so should they have been shorn, and he should Verse 10. While they be folden together] However united their counsels may be, they shall be as drunken men-perplexed and unsteady in all their resolutions; and before God's judgments they shall be as dry thorns before a devouring fire. Verse 11. Imagineth evil against the Lord] Such were Pul, 2 Kings xv. 10; Tiglath-pileser, 2 Kings xv. 29; Shalmaneser, 2 Kings xvii. 6; and Sennacherib, 2 Kings xviii. 17, and xix. 23. A wicked counsellor.] Sennacherib shakeh. 15 Behold upon the mountains the feet of him that bringeth good tidings, that publisheth peace! O Judah, keep thy solemn feasts, perform thy vows: for them wicked shall no more pass through thee; he is utterly cut off. have passed away. This refers to the tribute which the Jews were obliged I will make thy grave; for thou art vile] I think this is an address to the Assyrians, and especially to Sennacherib. The text is no obscure intimation of the fact. The house of his gods is to be his grave: and we know that while he was worshipping in the and Rab- house of his god Nisroch, his two sons, Adrammelech and Sharezer, smote him there that he died, 2 Kings xix. 37. Verse 12. Though they be many] Sennacherib invaded Judea with an army of nearly two hundred thousand men. Thus shall they be cut down] The angel of the Lord (a suffocating wind) slew of them in one night one hundred and eighty-five thousand, 2 Kings xix. 35. Verse 13. Now will I break his yoke from off thee] Verse 15. Behold upon the mountains] Borrowed probably from Isa. lii. 7, but applied here to the messengers who brought the good tidings of the destruction of Nineveh. Judah might then keep her solemn feasts, for the wicked Assyrian should pass through the land no more; being entirely cut off, and the imperial city razed to its foundations. CHAPTER II. Nineveh is now called upon to prepare for the approach of her enemies, the instruments of Jehovah's vengeance, 1: and the military array and muster, the very arms and dress, of the Medes and Babylonians in the reigns of Cyaxares and Nabopolassar; their rapid approach to the city; the process of the siege, and the inundation of the river; the capture of the place; the captivity, lamentation, and flight of the inhabitants; the sacking of this immense, wealthy, and exceedingly populous city; and the consequent desolation and terror, are all described in the pathetic, vivid, and sublime imagery of Hebrew poetry, 2-10. This description is succeeded by a very beautiful and expressive allegory, 11-12; which is immediately explained, and applied to the city of Nineveh, 13. It is thought by some commentators that the metropolitan city of the Assyrian empire is also intended by the tender and beautiful simile, in the seventh verse, of a great princess led captive, with her maids of honour attending her, bewailing her and their own condition, by beating their breasts, and by other expressions of sorrow. 736 |