Text -- Nahum 2:6 (NET)

2:6 The sluice gates are opened; the royal palace is deluged and dissolves.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Nah 2:6

Of the city toward the river.

Wesley: Nah 2:6

Of the Tigris, upon which Nineveh stood.

Wesley: Nah 2:6

While the Chaldeans besieged Nineveh, a mighty deluge overthrew the walls of Nineveh, by the space of twenty furlongs, through which breach the besiegers made their entrance.

Wesley: Nah 2:6

As if melted, it shall drop to pieces.

JFB: Nah 2:6

The river wall on the Tigris (the west defense of Nineveh) was 4,530 yards long. On the north, south, and east sides, there were large moats, capable of being easily filled with water from the Khosru. Traces of dams ("gates," or sluices) for regulating the supply are still visible, so that the whole city could be surrounded with a water barrier (Nah 2:8). Besides, on the east, the weakest side, it was further protected by a lofty double rampart with a moat two hundred feet wide between its two parts, cut in the rocky ground. The moats or canals, flooded by the Ninevites before the siege to repel the foe, were made a dry bed to march into the city, by the foe turning the waters into a different channel: as Cyrus did in the siege of Babylon [MAURER]. In the earlier capture of Nineveh by Arbaces the Mede, and Belesis the Babylonian, DIODORUS SICULUS, [1.2.80], states that there was an old prophecy that it should not be taken till the river became its enemy; so in the third year of the siege, the river by a flood broke down the walls twenty furlongs, and the king thereupon burnt himself and his palace and all his concubines and wealth together, and the enemy entered by the breach in the wall. Fire and water were doubtless the means of the second destruction here foretold, as of the first.

JFB: Nah 2:6

By the inundation [HENDERSON]. Or, those in the palace shall melt with fear, namely, the king and his nobles [GROTIUS].

Clarke: Nah 2:6

The gates of the rivers shall be opened - I have already referred to this, see the note on Nah 1:8; but it will be necessary to be more particular. The account given by Diodorus Siculus, lib. ii., is very surprising. He begins thus: Ην δ ’ αυτῳ λογιον παραδεδομενον εκ προγονων, κ.τ.λ. - "There was a prophecy received from their forefathers, that Nineveh should not be taken till the river first became an enemy to the city. It happened in the third year of the siege, that the Euphrates [query, Tigris] being swollen with continued rains, overflowed part of the city, and threw down twenty stadia of the wall. The king then imagining that the oracle was accomplished, and that the river was now manifestly become an enemy to the city, casting aside all hope of safety, and lest he should fall into the hands of the enemy, built a large funeral pyre in the palace, ( εν τοις βασιλειοις ), and having collected all his gold and silver and royal vestments, together with his concubines and eunuchs, placed himself with them in a little apartment built in the pyre; burnt them, himself, and the palace together. When the death of the king (Sardanapalus) was announced by certain deserters, the enemy entered in by the breach which the waters had made, and took the city."Thus the prophecy of Nahum was literally fulfilled:"the gates of the river were opened, and the palace dissolved,"i.e., burnt.

Calvin: Nah 2:6

By the gates of the rivers the Prophet means that part of the city which was most fortified by the river Tigris; for the Tigris flowed close by the city. As then the Tigris was like the strongest defense, (for we know it to have been a most rapid river,) the Prophet ridicules the confidence of the Ninevites, who thought that the access of enemies could be wholly prevented in that part where the Tigris flowed. The gates then of the rivers are opened; that is, your river shall not prevent your enemies from breaking through and penetrating into your city.

We hence see, that the Prophet removes all the hindrances which might have seemed available to keep off enemies; and he did so, not so much for the sake of Nineveh as for the sake of his chosen people, that the Israelites and Jews might know, that that city was no less in the power of God than any other; for God can no less easily pass through rivers than go along the plain, where there is no obstacle. We now see why the Prophet says, that the gates of the rivers were opened: and then he adds, The palace is dissolved; that is, there will be no impediment to prevent the approach of enemies; for all the fortresses will melt away, and that of themselves, as though they were walls of paper, and the stones, as though they were water. He afterwards adds —

TSK: Nah 2:6

gates : Isa 45:1, Isa 45:2

dissolved : or, molten, 2Pe 3:10,2Pe 3:11

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Nah 2:6

The gates of the rivers shall be opened, and the palace shall be disolved - All gives way in an instant at the will of God; the strife is hushed; no more is said of war and death; there is no more resistance or bloodshed; no sound except the wailing of the captives, the flight of those who can escape, while the conquerors empty it of the spoil, and then she is left a waste. The swelling of the river and the opening made by it may have given rise to the traditional account of Ctesias, although obviously exaggerated as to the destruction of the wall. The exaggerated character of that tradition is not inconsistent with, it rather implies, a basis of truth. It is inconceivable that it should have been thought, that walls, of the thickness which Ctesias had described, were overthrown by the swelling of any river, unless some such event as Ctesias relates, that the siege was ended by an entrance afforded to the enemy through some bursting in of the river, had been true.

Nahum speaks nothing of the wall, but simply of the opening of "the gates of the river,"obviously the gates, by which the inhabitants could have access to the rivers , which otherwise would be useless to them except as a wall. These "rivers"correspond to the "rivers,"the artificial divisions of the Nile, by which No or Thebes was defended, or "the rivers of Babylon"Psa 137:1 which yet was washed by the one stream, the Euphrates. But Nineveh was surrounded and guarded by actual rivers, the Tigris and the Khausser, and, (assuming those larger dimensions of Nineveh, which are supported by evidences so various ) the greater Zab, which was "called the frantic Zab on account of the violence of its current.""The Zab contained (says Ainsworth ), when we saw it, a larger body of water than the Tigris, whose tributaries are not supplied by so many snow-mountains as those of the Zab."Of these, if the Tigris be now on a level lower than the rains of Nineveh, it may not have been so formerly.

The Khausser, in its natural direction, ran through Nineveh where, now as of old, it turns a mill, and must, of necessity, have been fenced by gates; else any invader might enter at will: as, in modern times, Mosul has its "gate of the bridge."A break in these would obviously let in an enemy, and might the more paralyze the inhabitants, if they had any tradition, that the river alone could or would be their enemy, as Nahum himself prophesied. Subsequently inaccuracy or exaggeration might easily represent this to be an overthrow of the walls themselves. It was all one, in which way the breach was made.

The palace shall be dissolved - The prophet unites the beginning and the end. The river-gates were opened; what had been the fence against the enemy became an entrance for them: with the river, there poured in also the tide of the people of the enemy. The palace, then, the imperial abode, the center of the empire, embellished with the history of its triumphs, sank, was disolved , and ceased to be. It is not a physical loosening of the sun-dried bricks by the stream which would usually flow harmless by; but the dissolution of the empire itself. : "The temple, that is, his kingdom was destroyed."The palaces both of Khorsabad and Kouyunjik lay near the Khausser and both bear the marks of fire .

Poole: Nah 2:6

The gates of the rivers of the city toward the river. Rivers, for river, or because of the greatness of Tigris, upon which Nineveh stood.

Shall be opened: it is reported by Diodorus Siculus, Biblioth. 1. 3. c. 7, that when the Chaldeans besieged Nineveh, a mighty deluge of waters overthrew the walls of Nineveh, by the space of twenty furlongs, or two miles and half, through which breach the besiegers made their entrance, so Nah 1:8 . Usher Annal. ad A.M. 3257. The overrunning flood may be literally understood: here the prophet expressly declares how Nineveh shall be ruined.

The palace either the royal stately palace of the Assyrian monarch; or the more stately temple of Nisroch, or Jupiter Belus, or some mighty bulwark raised there for defence.

Shall be dissolved as if melted; it shall drop to pieces, and they that were in, whether servants of the court, or votaries to the idol, or soldiers for defence of the fort, shall in haste, with fear of the danger, flee away.

Haydock: Nah 2:6

Gates; floodgates or channel of the Tigris overflowing, chap. i. 8. ---

Temple. Septuagint," palace."

Gill: Nah 2:6

The gates of the rivers shall be opened,.... Of Diava and Adiava, or Lycus and Caprus, between which, according to some writers ⁱ, Nineveh was situated; or the gates of the city, which lay nearest to the river Tigris, are meant; or that river itself, the plural for the singular, which overflowing, broke down the walls of the city for two and a half miles, and opened a way for the Medes and Chaldeans to enter in; of which see Nah 1:8,

and the palace shall be dissolved; by the inundation, or destroyed by the enemy; meaning the palace of the king, which might be situated near the river; or the temple of Nisroch the Assyrian deity, or Jupiter Belus; for the same word ^k signifies a temple as well as palace.

Commentary -- Verse Notes / Footnotes

NET Notes: Nah 2:6

¹ tn Or “river dam gates”; NAB, NIV, NRSV, NLT “river gates.”

sn Nineveh employed a system of dams and sluice gates to control the waters of the Tebiltu and Khoser Rivers which flowed through the city (R. C. Thompson and R. W. Hutchinson, A Century of Exploration at Nineveh, 120-132). However, the Tebiltu often flooded its banks inside the city, undermining palace foundations and weakening other structures. To reduce this flooding, Sennacherib changed the course of the Tebiltu inside the city. Outside the city, he dammed up the Khoser and created a reservoir, regulating the flow of water into the city through an elaborate system of double sluice gates (D. D. Luckenbill, Ancient Records of Assyria and Babylon, 99-100; J. Reade, “Studies in Assyrian Geography, Part I: Sennacherib and the Waters of Nineveh,” RA 72 [1978]: 47-72; idem, “Studies in Assyrian Geography, Part II: The Northern Canal System,” RA 72 [1978]: 157-80). According to classical tradition (Diodorus and Xenophon), just before Nineveh fell, a succession of very high rainfalls deluged the area. The Khoser River swelled and the reservoir was breached. The waters rushed through the overloaded canal system, breaking a hole twenty stades (about 2.3 miles or 3.7 km) wide in the city wall and flooding the city. When the waters receded, the Babylonians stormed into Nineveh and conquered the city (Diodorus Siculus, Bibliotheca Historica, 2.26-27, especially 27.1-3; Xenophon, Anabasis, 3.4.12; P. Haupt, “Xenophon’s Account of the Fall of Nineveh,” JAOS 28 [1907]: 65-83). This scenario seems to be corroborated by the archaeological evidence (A. T. Olmstead, History of Assyria, 637).

² tn Heb “and the palace melts.” The Niphal perfect נָמוֹג (namog, “is undulated”) from מוּג (mug, “to melt, to soften, to dissolve”) is sometimes used of material objects (earth, hills) being softened or eroded by water (Ps 65:11; Amos 9:13). Nahum pictures the river banks inside Nineveh overflowing in a torrent, crashing into the royal palace and eroding its limestone slab foundations.

sn Ironically, a few decades earlier, Sennacherib engaged in a program of flood control because the Tebiltu River often flooded its banks inside Nineveh and undermined the palace foundations. Sennacherib also had to strengthen the foundations of his palace with “mighty slabs of limestone” so that “its foundation would not be weakened by the flood of high water” (D. D. Luckenbill, Ancient Records of Assyria and Babylon, 99-100). At the time of the fall of Nineveh, the Palace of Ashurbanipal was located on the edge of the sharpest bend of the Khoser River as it flowed through the city; when the Khoser overflowed its banks, the palace foundation was weakened (J. Reade, “Studies in Assyrian Geography, Part I: Sennacherib and the Waters of Nineveh,” RA 72 [1978]: 51).

³ tn Or “the palace collapses and crumbles.” The Hophal perfect 3rd person masculine singular וְהֻצַּב (vÿhutsav) is from either I נָצַב (“to stand”; HALOT 715 s.v. I נצב; BDB 662 s.v. נָצַב) or II נָצַב (“to dissolve, weaken”; HALOT 715 s.v. II נצב). Many scholars who take וְהֻצַּב from I נָצָב (“to stand”) suggest that the meaning is “it is fixed; it is determined” (BDB 662 s.v. נָצַב). This is followed by several English versions: “it is decreed” (NIV, NRSV) and “it is fixed” (NASB). This is a rather awkward idea and does not seem to fit the context of the description of the destruction of the palace or the exile of the Ninevites. On the other hand, several scholars suggest that וְהֻצַּב is derived from נָצָב II (“to be weak”; cf. Ps 39:6; Zech 11:16;) which is related to Arabic nasiba (“to be weak”) or Arabic nasaba (“to suck out, to dissolve”) and Assyrian nasabu (“to suck out”); see W. H. F. Saggs, “Nahum and the Fall of Nineveh,” JTS 20 (1969): 220-21; R. D. Patterson, Nahum, Habakkuk, Zephaniah (WEC), 69-70. As a parallel word to נָמוֹג (namog, “is deluged” or “melts”), וְהֻצַּב (“is weakened” or “is dissolved”) describes the destructive effect of the flood waters on the limestone foundations of the palace. The verse divisions in the MT place וְהֻצַּב at the beginning of v. 7 ET [v. 8 HT]; however, it probably should be placed at the end of v. 6 ET [v. 7 HT] and connected with the last two words of the line: וְהַהֵיכָל נָמוֹג וְהֻצַּב (vÿhahekhal namog vÿhutsav, “the palace is deluged and dissolved”; see Patterson, 69-70). This is supported by several factors: (1) the gender of וְהֻצַּב is masculine, while the verbs in v. 7 are feminine: גֻּלְּתָה הֹעֲלָתָה (gullÿtah ho’alatah, “she is led into exile and taken away”); (2) the gender of the final verb in v. 6 is masculine: נָמוֹג (“[the palace] is deluged”); (3) both וְהֻצַּב and נָמוֹג are passive verbs (Niphal and Hophal); (4) both נָמוֹג (“is deluged”) and וְהֻצַּב (“is dissolved/weakened”) are parallel in meaning, describing the effects of flood waters on the limestone foundation of the royal palace; (5) this redivision of the lines produces a balanced 3+3 and 2+2 colon count in these two lines; and (6) this produces a balance of two verbs each in each colon. The meaning of וְהֻצַּב is notoriously difficult. Scholars offer over a dozen different proposals but only the most important are summarized here: (1) Most scholars take וְהֻצַּב as Hophal perfect 3rd person masculine singular with vav (ו) conjunction from I נָצַב (“to stand”), meaning “it is fixed; it is determined” (BDB 662 s.v. נָצַב). This is followed by several English versions: “it is decreed” (NIV, NRSV) and “it is fixed” (NASB). The LXX translation καὶ ἡ ὑπόστασις (kai Jh Jupostasi", “and the foundation”) reflects a reading of וְהֻצַּב with a meaning similar to its use in Gen 28:12 (“a stairway resting on the earth”) or a reading of וְהַמַּצָּב (vÿhammatsav) from the noun מַצָּב (matsav, “place of standing”; cf. BDB 662 s.v. מַצָּב; HALOT 620 s.v. מַצָּב). (2) The BHS editors suggest emending to Hophal perfect 3rd person feminine singular וְהֻצְאָה (vÿhuts’ah) from יָצָא (yatsa’, “to go out”), meaning “she is led out into exile” or “she is led out to be executed” (HALOT 427 s.v. יצא; see, e.g., Gen 38:25; Jer 38:22; Ezek 14:22; 38:8; 44:5; Amos 4:3). (3) Early Jewish interpreters (Targum Jonathan, Kimchi, Rashi) and modern Christian interpreters (e.g., W. A. Maier, Nahum, 259-62) view וְהֻצַּב as the proper name of an Assyrian queen, “Huzzab.” This is adopted by several English versions: “And Huzzab is exiled” (KJV, RV, NJPS). However, this view has been severely criticized by several scholars because no queen in Assyrian history is known by this name (G. R. Driver, “Farewell to Queen Huzzab!” JTS 16 [1965]: 296-98; W. H. F. Saggs, “Nahum and the Fall of Nineveh,” JTS 20 [1969]: 220). (4) Several scholars suggest that וְהֻצַּב is the Hophal perfect of II נָצַב which is related to Assyrian nasabu (“to suck out”) and Arabic nasaba (“to suck out; to dissolve”), as in Ps 39:6 and Zech 11:16. Taking גֻּלְּתָה (gullÿtah) as the noun “column-base” (see translator’s note on the word “exile” in this verse), Saggs translates the line as: “its column-base is dissolved” (W. H. F. Saggs, “Nahum and the Fall of Nineveh,” JTS 20 [1969]: 220-21). Patterson connects it to the last two words of the previous line: וְהַהֵיכָל נָמוֹג וְהֻצַּב, “The palace collapses and crumbles” (Patterson, 69-70). (5) Driver revocalizes it as the noun וְהַצֹּב (“and the [captive] train”) which he relates to the Arabic noun sub (“train”): “the train of captives goes into exile” (so NEB). This is reflected in the Greek text of the Minor Prophets from Nahal Heber which took וְהֻצַּב as “wagon, chariot.” (6) Cathcart suggests that the MT’s וְהֻצַּב may be repointed as וְהַצַּב which is related to Assyrian hassabu (“goddess”). (7) Several scholars emend to וְהַצְּבִי (vÿhatsÿvi, “the Beauty”) from צְבִי (tsÿvi, “beauty”) and take this as a reference to the statue of Ishtar in Nineveh (K. J. Cathcart, Nahum in the Light of Northwest Semitic [BibOr], 96-98; M. Delcor, “Allusions à la déesse Istar en Nahum 2,8?” Bib 58 [1977]: 73-83; T. Longman, “Nahum,” The Minor Prophets, 2:806). (8) R. L. Smith (Micah-Malachi [WBC], 82) derives consonantal והצב from נְצִיב (nitsiv, “pillar”; HALOT 716-17 s.v. נְצִיב) which is related to Assyrian nisibi which refers to the statue of a goddess.

Commentary -- Verse Range Notes

TSK Synopsis: Nah 2:1-13

1 The fearful and victorious armies of God against Nineveh.

MHCC: Nah 2:1-10

Nineveh shall not put aside this judgment; there is no counsel or strength against the Lord. God looks upon proud cities, and brings them down. Particular account is given of the terrors wherein the invading enemy shall appear against Nineveh. The empire of Assyria is represented as a queen, about to be led captive to Babylon. Guilt in the conscience fills men with terror in an evil day; and what will treasures or glory do for us in times of distress, or in the day of wrath? Yet for such things how many lose their souls!

Matthew Henry: Nah 2:1-10

Here is, I. An alarm of war sent to Nineveh, Nah 2:1. The prophet speaks of it as just at hand, for it is neither doubtful nor far distant: "Look about thee, and see, he that dashes in pieces has come up before thy face. Nebuchadnezzar, who is noted, and will be yet more so, for dashing nations in pieces, begins with thee, and will dissipate and disperse thee;"so some render the word. Babylon is called the hammer of the whole earth, Jer. 1:23. The attempt of Nebuchadnezzar upon Nineveh is public, bold, and daring: "He has come up before thy face, avowing his design to ruin thee; and therefore stand to thy arms, O Nineveh! keep the munition; secure thy towers and magazines: watch the way; set guards upon all the avenues to the city; make thy loins strong; encourage thy soldiers; animate thyself and them; fortify thy power mightily, as cities do when an enemy is advancing against them"(this is spoken ironically); "do the utmost thou canst, yet thou shalt not be able to put by the stroke of this judgment, for there is no counsel or strength against the Lord. "

II. A manifesto published, showing the causes of the war (Nah 2:2): The Lord has turned away the excellency of Jacob, as the excellency of Israel, that is, 1. The Assyrians have been abusive to Jacob, the two tribes (have humbled and mortified them), as well as to Israel, the ten tribes, have emptied them, and marred their vine-branches. For this God will reckon with them; though done long since, it shall come into the account now against that kingdom, and Nineveh the head-city of it. God's quarrel with them is for the violence done to Jacob. Or, (2.) God is now by Nebuchadnezzar about to turn away the pride of Jacob by the captivity of the two tribes, as he did the pride of Israel by their captivity; He has determined to do it, to bring emptiers upon them, and the enemy that is to do it must begin with Nineveh, and reduce that first, and humble the pride of that. God is looking upon proud cities, and abasing them, even those that are nearest to him. Samaria is humbled, and Jerusalem is to be humbled, and their pride brought low; and shall not Nineveh, that proud city, be brought down too? Emptiers have emptied the cities, and marred the vine-branches in the country of Jacob and Israel; and must not the excellency of Nineveh, that is so much her pride, be turned away too?

III. A particular account given in of the terrors wherein the invading enemy shall appear against Nineveh; every thing shall contribute to make him formidable. 1. The shields of his mighty men are made red, and probably their other arms and array, as if they were already tinctured with the blood they had shed, or intended hereby to signify they would put all to the sword; they hung out a red flag, in token that they would give no quarter. 2. The valiant men are in scarlet; not only red clothes, to intimate what bloody work they designed to make, but rich clothes, to intimate the wealth of the army, and that is the sinews of war. 3. The chariots shall be with flaming torches in the day of his preparation; when they are making their approaches, they shall fly as swiftly as lightning; the wheels shall strike fire upon the stones, and those that drive them shall drive furiously with a flaming indignation, as Jehu drove. Or they carried flaming torches with them in the open chariots, when they made their approach in the night, as Gideon's soldiers carried lamps in their pitchers, to be both a guide to themselves and a terror to their enemies, and with them to set all on fire wherever they went. 4. The fir-trees shall be terribly shaken; the great men of Nineveh, that overtop their neighbours, as the stately firs do the shrubs; or the very standing trees shall be made to shake by the violent concussions of the earth, which that great army shall cause. 5. The chariots of war shall be very terrible (Nah 2:4): They shall rage in the streets, that is, those that drive them shall rage; you would think the chariots themselves raged; they shall be so numerous, and drive with so much fury, that even in the broad ways, where, one would think, there should be room enough, they shall jostle one another; and these iron chariots shall be made so bright that in the beams of the sun they shall seem like torches in the night; they shall run like the lightnings, so swiftly, so furiously. Nebuchadnezzar's commanders are here called his worthies, his gallants (so the margin reads it), his heroes; those he shall recount, and order them immediately and without fail to render themselves at their respective posts, for he is entering upon action, is resolved to take the field immediately, and to open the campaign with the siege of Nineveh. His worthies shall remember (so some read it); they shall be mindful of the duty of their place, and the charge they have received, and shall thereby be made so intent upon their business that they shall stumble in their walks, shall make more haste than good speed; they stumble, but shall not fall; for they shall make haste to the wall thereof, shall open the trenches; and the defence, or the covered way, shall be prepared (something to shelter them from the darts of the besieged), and they shall so closely carry on the siege, and with so much vigour, that at length the gates of the rivers shall be opened (Nah 2:6); those gates of Nineveh which open upon the river Tigris (on which Nineveh was built) shall be first forced by, or betrayed to, the enemy, and by those gates they shall enter. And then the palace shall be dissolved, either the king's house or the house of Nisroch his god; the same word signifies both a palace and a temple. When the God of heaven goes forth to contend with a people, neither the palaces nor their kings, neither the temples nor their gods, can protect and shelter them, but must all inevitably fall with them.

IV. A prediction of the consequences of this; and it is easy to guess how dismal those will be. 1. The queen shall fall into the hands of the enemy (Nah 2:7): Huzzab shall be led away captive; she that was established (so some read it), thought herself safe because she was concealed and shut up in secret, shall be discovered (so the margin reads it) and shall be led away captive, in greater disgrace than that of common prisoners; she shall be brought up in a mock state, and her maids of honour shall lead her, because she is weak and faint, not able to bear such frights and hardships, which are doubly hard and frightful to those that have not been used to them; they shall attend her, not to speak cheerfully to her and to encourage her, but murmuring and moaning themselves, as with the voice of doves, the doves of the valleys (Eze 7:16), noted for their mourning, Isa 38:14; Isa 59:11. They shall be tabering upon their breasts, beating their own breasts in grief and vexation, as if they were drumming upon them, for so the word signifies. 2. The inhabitants, though numerous, shall none of them be able to make head against the invaders, or stand their ground (Nah 2:8): Nineveh is of old like a pool of water, replenished with people as a pool with water (and waters signify multitudes, Rev 17:15), or as those waters with fish; it was long ago a populous city; in Jonah's time there were 120,000 little children in it (Jon 4:11), and, ordinarily, cities and countries are increasing in their number every year; but, though they have so many hands to be employed in the public service, yet they shall not be able to inspire one another with courage, but they shall flee away like cowards. Their commanders shall do what they can to animate them; they shall cry, " Stand, stand, have a good heart on it, and we shall do well enough;" but none shall so much as look back; they shall not have the least spark of courage remaining, but every one shall think it is his wisest course to make his best of the opportunity to escape; they shall not so much as look back to see who calls for them. Note, God can dispirit the strongest and boldest, in the day of distress, so that they shall not be what one would expect from them, but like a pool of water, the water whereof is dried up and gone. 3. The wealth of the city shall become a prey, and all its rich furniture shall fall into the hands of the victorious enemy (Nah 2:9); they shall thus animate and excite one another to plunder: Take the spoil of silver; take the spoil of gold; thus the officers shall stir up the soldiers to improve their opportunity; here are silver and gold enough for them, for there is no end of the store of money and plate. Nineveh, having been of old like a pool of water, has gathered a vast deal of mud; and abundance of glory it has out of all the pleasant furniture, all the vessels of desire, which they have gloried in and which shall now be a prey and a pride to the conquerors. Note, Those who prepare raiment as the clay, and heap up silver as the dust, know not who may put on the raiment and divide the silver, Job 27:16, Job 27:17. Thus this rich city is empty, and void, and waste, Nah 2:10. See the vanity of worldly wealth; instead of defending its owners, it does but expose them, and enable their enemies to do them so much the more mischief. 4. The soldiers and people shall have no heart to appear for the defence of the city. Their spirits shall melt away like wax before the fire; their knees shall smite together (as Belshazzar's did, in his agony, Dan 5:6), so that they shall not be able to stand their ground, no, nor to make their escape; much pain shall be in all loins, as is the case in extreme frights, so that they shall not be able to hold up their backs. And the faces of them all shall gather blackness, like that of a pot that is every day over the fire; so the word signifies. Note, Guilt in the conscience will fill men with terror in an evil day, and those who place their happiness in the wealth of this world and set their hearts upon it think themselves undone when their silver, and their gold, and their pleasant furniture are taken from them.

Keil-Delitzsch: Nah 2:5-7

The Assyrian tries to repel this attack, but all in vain. Nah 2:5. "He remembers his glorious ones: they stumble in their paths; they hasten to the wall of it, and the tortoise is set up. Nah 2:6. The gates are opened in the rivers, and the palace is dissolved. Nah 2:7. It is determined: she is laid bare, carried off, and her maids groan like the cry of doves, smiting on their breasts." On the approach of the war-chariots of the enemy to the attack, the Assyrian remembers his generals and warriors, who may possibly be able to defend the city and drive back the foe. That the subject changes with yizkōr , is evident from the change in the number, i.e., from the singular as compared with the plurals in Nah 2:3 and Nah 2:4, and is placed beyond the reach of doubt by the contents of Nah 2:5., which show that the reference is to the attempt to defend the city. The subject to yizkōr is the Assyrian ( בּליּעל , Nah 2:1), or the king of Asshur (Nah 3:18). He remembers his glorious ones, i.e., remembers that he has 'addı̄rı̄m , i.e., not merely generals ( μεγιστᾶνες , lxx), but good soldiers, including the generals (as in Nah 3:18; Jdg 5:13; Neh 3:5). He sends for them, but they stumble in their paths. From terror at the violent assault of the foe, their knees lose their tension (the plural hălı̄khōth is not to be corrected into the singular according to the keri , as the word always occurs in the plural). They hasten to the wall of it (Nineveh); there is הסּכך set up: i.e., literally the covering one, not the defender, praesidium militare (Hitzig), but the tortoise, testudo .

(Note: Not, however, the tortoise formed by the shields of the soldiers, held close together above their heads (Liv. xxxiv. 9), since these are never found upon the Assyrian monuments (vid., Layard), but a kind of battering-ram, of which there are several different kinds, either a moveable tower, with a battering-ram, consisting of a light framework, covered with basket-work, or else a framework without any tower, either with an ornamented covering, or simply covered with skins, and moving upon four or six wheels. See the description, with illustrations, in Layard's Nineveh , ii. pp. 366-370, and Strauss's commentary on this passage.)

The prophet's description passes rapidly from the assault upon the city wall to the capture of the city itself (Nah 2:6). The opened or opening gates of the rivers are neither those approaches to the city which were situated on the bank of the Tigris, and were opened by the overflowing of the river, in support of which appeal has been made to the statement of Diodor. Sic. ii. 27, that the city wall was destroyed for the space of twenty stadia by the overflowing of the Tigris; for "gates of the rivers"cannot possibly stand for gates opened by rivers. Still less can it be those roads of the city which led to the gates, and which were flooded with people instead of water (Hitzig), or with enemies, who were pressing from the gates into the city like overflowing rivers (Ros.); nor even gates through which rivers flow, i.e., sluices, namely those of the concentric canals issuing from the Tigris, with which the palace could be laid under water (Vatabl., Burck, Hitzig, ed. 1); but as Luther renders it, "gates on the waters,"i.e., situated on the rivers, or gates in the city wall, which were protected by the rivers; "gates most strongly fortified, both by nature and art"(Tuch, de Nino urbe , p. 67, Strauss, and others), for n^e hârōth must be understood as signifying the Tigris and its tributaries and canals. At any rate, there were such gates in Nineveh, since the city, which stood at the junction of the Khosr with the Tigris, in the slope of the (by no means steep) rocky bank, was to some extent so built in the alluvium, that the natural course of the Khosr had to be dammed off from the plain chosen for the city by three stone dams, remnants of which are still to be seen; and a canal was cut above this point, which conducted the water to the plain of the city, where it was turned both right and left into the city moats, but had a waste channel through the city. To the south, however, another small collection of waters helped to fill the trenches. "The wall on the side towards the river consisted of a slightly curved line, which connected together the mouths of the trenches, but on the land side it was built at a short distance from the trenches. The wall on the river side now borders upon meadows, which are only flooded at high water; but the soil has probably been greatly elevated, and at the time when the city was built this was certainly river"(see M. v. Niebuhr, Geschichte Assurs u. Babels , p. 280; and the outlines of the plan of the ground oh which Nineveh stood, p. 284). The words of the prophet are not to be understood as referring to any particular gate, say the western, either alone, or par excellence , as Tuch supposes, but apply quite generally to the gates of the city, since the rivers are only mentioned for the purpose of indicating the strength of the gates. As Luther has correctly explained it, "the gates of the rivers, however firm in other respects, and with no easy access, will now be easily occupied, yea, have been already opened."The palace melts away, not, however, from the floods of water which flow through the open gates. This literal rendering of the words is irreconcilable with the situation of the palaces in Nineveh, since they were built in the form of terraces upon the tops of hills, either natural or artificial, and could not be flooded with water. The words are figurative. mūg , to melt, dissolve, i.e., to vanish through anxiety and alarm; and היכל , the palace, for the inhabitants of the palace. "When the gates, protected by the rivers, are broken open by the enemy, the palace, i.e., the reigning Nineveh, vanishes in terror"(Hitzig). For her sway has now come to an end.

הצּב : the hophal of נצב , in the hiphil , to establish, to determine (Deu 32:8; Psa 74:17; and Chald. Dan 2:45; Dan 6:13); hence it is established, i.e., is determined, sc. by God: she will be made bare; i.e., Nineveh, the queen, or mistress of the nations, will be covered with shame. גּלּתה is not to be taken as interchangeable with the hophal הגלה , to be carried away, but means to be uncovered, after the piel to uncover, sc. the shame or nakedness (Nah 3:5; cf. Isa 47:2-3; Hos 2:12). העלה , for העלה (see Ges. §63, Anm. 4), to be driven away, or led away, like the niph. in Jer 37:11; 2Sa 2:27.

(Note: Of the different explanations that have been given of this hemistich, the supposition, which dates back as far as the Chaldee, that huzzab signifies the queen, or is the name of the queen (Ewald and Rückert), is destitute of any tenable foundation, and is no better than Hitzig's fancy, that we should read והצּב , "and the lizard is discovered, fetched up,"and that this "reptile"is Nineveh. The objection offered to our explanation, viz., that it would only be admissible if it were immediately followed by the decretum divinum in its full extent, and not merely by one portion of it, rests upon a misinterpretation of the following words, which do not contain merely a portion of the purpose of God.)

The laying bare and carrying away denote the complete destruction of Nineveh. אמהתיה , ancillae ejus , i.e., Nini . The "maids"of the city of Nineveh personified as a queen are not the states subject to her rule (Theodor., Cyr., Jerome, and others), - for throughout this chapter Nineveh is spoken of simply as the capital of the Assyrian empire, - but the inhabitants of Nineveh, who are represented as maids, mourning over the fate of their mistress. Nâhag , to pant, to sigh, for which hâgâh is used in other passages where the cooing of doves is referred to (cf. Isa 38:14; Isa 59:11). כּקול יונים instead of כּיּונים , probably to express the loudness of the moaning. Tophēph , to smite, used for the smiting of the timbrels in Psa 68:26; here, to smite upon the breast. Compare pectus pugnis caedere , or palmis infestis tundere (e.g., Juv. xiii. 167; Virg. Aen. i. 481, and other passages), as an expression of violent agony in deep mourning (cf. Luk 18:13; Luk 23:27). לבבהן for לבביהן is the plural, although this is generally written לבּות ; and as the י is frequently omitted as a sign of the plural (cf. Ewald, §258, a ), there is no good ground for reading לבבהן , as Hitzig proposes.

Constable: Nah 1:15--Hab 1:1

III. Nineveh's destruction described 1:15--3:19

This second major part of Nahum contains another introduction and four descriptions of Nineveh's destruction. Having revealed general statements about Yahweh's judgment, Nahum next communicated more specific descriptions of Nineveh's demise. As in the previous section, he also gave promises of Israel's restoration.

"Nahum portrays [the] siege, reproduces its horrors and its savagery, its cruelties and mercilessness, in language so realistic that one is able to see it and feel it. First comes the fighting in the suburbs. Then the assault upon the walls. Then the capture of the city and its destruction."²⁴

The section begins, as the first major one did (cf. 1:2-8), with an emphasis on Yahweh who contrasts with the human destroyer of Nineveh. Humans can destroy, but it takes Yahweh to deliver. This section is also chiastic, as was 1:9-14.

Constable: Nah 2:3--Hab 1:1

B. Four descriptions of Nineveh's fall 2:3-3:19

The rest of the book contains four descriptions of Nineveh's fall that were evidently messages that Nahum delivered at various times in Judah.

Constable: Nah 2:3-7

1. The first description of Nineveh's fall 2:3-7

The first message sees the details of the siege of Nineveh taking place in the city when the enemy attacked, and it ends with the reaction of a segment of the populace (v. 7).

2:3 Nahum again focused on the destroyer (scatterer) of Nineveh (cf. v. 1). He described the siege and capture of Nineveh. The shields and uniforms of the soldiers who invaded Nineveh would be red. This was, really, a favorite color of the Median and Babylonian armies.³⁰ However, they may have been red with blood and or from the copper that they used to cover both shields and uniforms.³¹ Nahum saw the invading chariots flashing with steel. Scythed chariots were in use at this time in the ancient Near East, chariots with steel blades protruding from them and their wheels.³² Spears made out of cypress (pine) were long and straight, and Nineveh's invaders would brandish them showing their readiness for battle.³³

2:4 The invaders' chariots would race through Nineveh's streets and squares. So gleaming with red and steel would they be that they would look like torches or lightning darting to and fro. Since Nahum described the enemy advancing toward the city walls (v. 5), he may have seen these chariots darting through the suburban streets and squares outside the walls.³⁴

2:5 The Assyrian king would call on his nobles to defend the city, but they would stumble in their haste to do so. They would hurry to Nineveh's walls to set up some type of protective shield to deflect the attacker's arrows, spears, and stones.³⁵

2:6 The Tigris River flowed close to the walls of Nineveh, and two of its tributaries, the Khosr and the Tebiltu, passed through the city. Virtually all of Nineveh's 15 gates also contained passages for the waters from one of these tributaries or its canals. They were called "gates of the river."³⁶

Sennacherib had built a double dam and reservoir system to the north of the city to control the amount of water that entered it and to prevent flooding.³⁷ Nahum may have seen the invader opening these dam gates and flooding the city. However, ancient historians wrote that flooding from heavy rains also played a role in Nineveh's fall.

"Diodorus wrote that in the third year of the siege heavy rains caused a nearby river to flood part of the city and break part of the walls (Bibliotheca Historica 2. 26. 9; 2. 27. 13). Xenophon referred to terrifying thunder (presumably with a storm) associated with the city's capture (Anabasis, 3. 4. 12). Also the Khosr River, entering the city from the northwest at the Ninlil Gate and running through the city in a southwesterly direction, may have flooded because of heavy rains, or the enemy may have destroyed its sluice gate."³⁸

The palace the prophet saw washed away was perhaps that of Ashurbanipal, which stood in the north part of Nineveh.³⁹ However, Nineveh contained many palaces and temples, and the Hebrew word hekal, used here, describes both types of structures. Assyria had ruined many enemy cities, palaces, and temples, but now this fate would befall Nineveh.

2:7 The Lord's judgment of Nineveh had been determined. The city would be stripped of her treasures and they and their possessors would be carried off to other places. Even the slave girls, the bottom of the social scale, as well as the nobles (v. 5), the top, would lament the fall of the city. They would make mournful sounds and beat their breasts like doves that cooed and flapped their wings. Normally one would expect slaves in a city to rejoice at its destruction since that would mean their liberation. But life in Nineveh was good for some foreigners taken there as captives.

Guzik: Nah 2:1-13

Nahum 2 - Nineveh Conquered

"This chapter is a masterpiece of ancient literature, unsurpassed for its graphic portrayal of a military assault." (James Montgomery Boice)

A. The battle of Nineveh.

1. (1-2) A call to battle.

He who scatters has come up before your face. Man the fort! Watch the road! Strengthen your flanks! Fortify your power mightily. For the LORD will restore the excellence of Jacob like the excellence of Israel, for the emptiers have emptied them out and ruined their vine branches.

a. He who scatters: In his vision (Nahum 1:1), now the prophet sees a mighty army coming against the city of Nineveh.

b. For the LORD will restore the excellence of Jacob: In this case, part of God's restoration for His people is connected to judgment and destruction on their enemies, those who have emptied them out and ruined their vine branches. They now will face destruction from he who scatters.

2. (3-7) The battle decided

The shields of his mighty men are made red, the valiant men are in scarlet. The chariots come with flaming torches in the day of his preparation, and the spears are brandished. The chariots rage in the streets, they jostle one another in the broad roads; they seem like torches, they run like lightning. He remembers his nobles; they stumble in their walk; they make haste to her walls, and the defense is prepared. The gates of the rivers are opened, and the palace is dissolved. It is decreed: she shall be led away captive, she shall be brought up; and her maidservants shall lead her as with the voice of doves, beating their breasts.

a. The chariots come with flaming torches: Nahum can see it all in his vision. The battle for Nineveh is fierce and bloody, and though the defense is prepared they will be conquered.

i. The chariots rage in the streets, they jostle one another in the broad roads; they seem like torches, they run like lightning: Chuck Smith notes that some have taken this - erroneously - as a prophecy of the automobile and traffic congestion.

b. She shall be led away captive: The prophet not only sees the battle, he sees the outcome - Nineveh will fall before this mighty army, and she will be humbled and led away captive even as the Assyrians led other nations in captivity.

B. Nineveh in defeat.

1. (8-12) Nineveh brought low and spoiled.

Though Nineveh of old was like a pool of water, now they flee away. "Halt! Halt!" they cry; but no one turns back. Take spoil of silver! Take spoil of gold! There is no end of treasure, or wealth of every desirable prize. She is empty, desolate, and waste! The heart melts, and the knees shake; much pain is in every side, and all their faces are drained of color. Where is the dwelling of the lions, and the feeding place of the young lions, where the lion walked, the lioness and lion's cub, and no one made them afraid? The lion tore in pieces enough for his cubs, killed for his lionesses, filled his caves with prey, and his dens with flesh.

a. Nineveh of old was like a pool of water: Nahum says the troops defending Nineveh are like a pool of water that drains away to no use. They are useless in defending the city.

b. Take spoil of silver! Take spoil of gold! "An impressive confirmation of this prophecy is that nothing of all this gold and silver has been discovered in the ruins of Nineveh by archaeologists. Nineveh was indeed stripped bare." (Boice)

c. Where is the dwelling of the lions: The lion was one of the national emblems of the Assyrian Empire, and they crushed and plundered other nations like lions destroying prey. Now Nahum asks, "Where is the dwelling of the lions?" God has brought them low, who once were so mighty.

2. (13) The LORD vows to conquer Nineveh.

"Behold, I am against you," says the LORD of hosts, "I will burn your chariots in smoke, and the sword shall devour your young lions; I will cut off your prey from the earth, and the voice of your messengers shall be heard no more."

a. Behold, I am against you: What a terrible thing to hear from God! The principle of Romans 8:31 is true for the believer: If God is for us, who can be against us? Accordingly, the opposite is also true - if God is against you, then who can be for you?

i. Says the LORD of hosts: It is bad when God is against you; it is even worse when the LORD of hosts is against you. This title refers to God's place as Commander in Chief over all the armies of heaven.

b. The voice of your messengers shall be heard no more: Nineveh enjoyed its status as a power-center of the world, and relished the fact that the voice of her messengers commanded attention in palaces all over the world. That day would come to an end under the judgment of God.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Nahum (Book Introduction)

NAHUM means "consolation" and "vengeance"; symbolizing the "consolation" in the book for God's people, and the "vengeance" coming on their enemies. In the first chapter the two themes alternate; but as the prophet advances, vengeance on the capital of the Assyrian foe is the predominant topic. He is called "the Elkoshite" (Nah 1:1), from Elkosh, or Elkesi, a village of Galilee, pointed out to JEROME [Preface in Nahum] as a place of note among the Jews, having traces of ancient buildings. The name Capernaum, that is, "village of Nahum," seems to take its name from Nahum having resided in it, though born in Elkosh in the neighborhood. There is another Elkosh east of the Tigris, and north of Mosul, believed by Jewish pilgrims to be the birthplace and burial place of the prophet. But the book of Nahum in its allusions shows a particularity of acquaintance with Palestine (Nah 1:4), and only a more general knowledge as to Nineveh (Nah 2:4-6; Nah 3:2-3).

His graphic description of Sennacherib and his army (Nah 1:9-12) makes it not unlikely that he was in or near Jerusalem at the time: hence the number of phrases corresponding to those of Isaiah (compare Nah 1:8-9, with Isa 8:8; Isa 10:23; Nah 2:10, with Isa 24:1; Isa 21:3; Nah 1:15, with Isa 52:7). The prophecy in Nah 1:14 probably refers to the murder of Sennacherib twenty years after his return from Palestine (Isa 37:38). The date of his prophecies, thus, seems to be about the former years of Hezekiah. So JEROME thinks. He plainly writes while the Assyrian power was yet unbroken (Nah 1:12; Nah 2:11-13 Nah 3:15-17). The correspondence between the sentiments of Nahum and those of Isaiah and Hezekiah, as recorded in Second Kings and Isaiah, proves the likelihood of Nahum's prophecies belonging to the time when Sennacherib was demanding the surrender of Jerusalem, and had not yet raised the siege (compare Nah 1:2, &c., with 2Ki 19:14-15; Nah 1:7, with 2Ki 18:22; 2Ki 19:19, 2Ki 19:31; 2Ch 32:7-8; Nah 1:9, Nah 1:11, with 2Ki 19:22, 2Ki 19:27-28; Nah 1:14, with 2Ki 19:6-7; Nah 1:15; Nah 2:1-2, with 2Ki 19:32-33; Nah 2:13, with 2Ki 19:22-23). The historical data in the book itself are the humiliation of Israel and Judah by Assyria (Nah 2:2); the invasion of Judah (Nah 1:9, Nah 1:11); and the conquest of No-ammon, or Thebes, in Upper Egypt (Nah 3:8-10). Tiglath-pileser and Shalmaneser had carried away Israel. The Jews were harassed by the Syrians, and impoverished by Ahaz' payments to Tiglath-pileser (2Ch. 28:1-27; Isa 7:9). Sargon, Shalmaneser's successor, after the reduction of Phœnicia by the latter, fearing lest Egypt should join Palestine against him, undertook an expedition to Africa (Isa 20:1-6), and took Thebes; the latter fact we know only from Nahum, but the success of the expedition in general is corroborated in Isa 20:1-6. Sennacherib, Sargon's successor, made the last Assyrian attempt against Judea, ending in the destruction of his army in the fourteenth year of Hezekiah (713-710 B.C.). As Nahum refers to this in part prophetically, in part as matter of history (Nah 1:9-13; Nah 2:13), he must have lived about 720-714 B.C., that is, almost a hundred 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 603 B.C.

The prophecy is remarkable for its unity of aim. Nahum's object was to inspire his countrymen, the Jews, with the assurance that, however alarming their position might seem, exposed to the attacks of the mighty Assyrian, who had already carried away the ten tribes, yet that not only should the Assyrian (Sennacherib) fail in his attack on Jerusalem, but Nineveh, his own capital, be taken and his empire overthrown; and this, not by an arbitrary exercise of Jehovah's power, but for the iniquities of the city and its people. His position in the canon is seventh of the minor prophets in both the Hebrew and Greek arrangement. He is seventh in point of date.

His style is clear, elegant, and forcible. Its most striking characteristic is the power of representing several phases of an idea in the briefest sentences, as in the majestic description of God in the commencement, the conquest of Nineveh, and the destruction of No-ammon [EICHORN]. DE WETTE calls attention to his variety of manner in presenting ideas, as marking great poetic talent. "Here there is something sonorous in his language there something murmuring; with both these alternates something that is soft, delicate, and melting, as the subject demands." Excepting two alleged Assyrian words (Nah 3:17), English Version, "crowned," or princes, and English Version, "captains," or satraps (used by Jer 51:27), the language is pure. These two, doubtless, came to be known in Judea from the intercourse with Assyria in the eighth and seventh centuries B.C.

JFB: Nahum (Outline)

• JEHOVAH'S ATTRIBUTES AS A JEALOUS JUDGE OF SIN, YET MERCIFUL TO HIS TRUSTING PEOPLE, SHOULD INSPIRE THEM WITH CONFIDENCE. HE WILL NOT ALLOW THE ASSYRIANS AGAIN TO ASSAIL THEM, BUT WILL DESTROY THE FOE. (Nah 1:1-15)
• THE ADVANCE OF THE DESTROYING FORCES AGAINST NINEVEH, AFTER IT WAS USED AS GOD'S ROD FOR A TIME TO CHASTISE HIS PEOPLE: THE CAPTURE OF THAT LION'S DWELLING, ACCORDING TO THE SURE WORD OF JEHOVAH. (Nah 2:1-13)
• REPETITION OF NINEVEH'S DOOM, WITH NEW FEATURES; THE CAUSE IS HER TYRANNY, RAPINE, AND CRUELTY: NO-AMMON'S FORTIFICATIONS DID NOT SAVE HER; IT IS VAIN, THEREFORE, FOR NINEVEH TO THINK HER DEFENSES WILL SECURE HER AGAINST GOD'S SENTENCE. (Nah. 3:1-19)

TSK: Nahum 2 (Chapter Introduction)

Overview

Nah 2:1, The fearful and victorious armies of God against Nineveh.

Poole: Nahum (Book Introduction)

THE ARGUMENT

THE prophet Nahum is one of those prophets whose family and country are concealed, and it would be more labour than profit to spend time on the inquiry after the one or other. He is styled the Elkoshite, and possibly born and bred in Elkosh, a town of Galilee, an obscure place, of which perhaps we had heard no more, had it not been written that this man was born there, to allude to that of the psalmist, Psa 87:5 . The time of his appearing in public to discharge his prophetic office is much more material, being a key to the whole prophecy. Now it is certain that Nahum was a prophet in office whilst the kingdom of Assyria was not only standing, but whilst it was standing in its glory and entire strength, whilst it was dangerous and terrible to its neighbours. It is to me evident that Nahum prophesied before the destruction of Sennacherib’ s army, for he foretelleth the death of Sennacherib, Nah 1:14 . It is certain also he appeared after Hoshea and the ten tribes were carried captives by Shalmaneser. This was either in A.M. 3229, as Helvicus, or 3283, as Archbishop Usher and Doctor Lightfoot, in the ninth year of Hoshea, which was the sixth of Hezekiah, 2Ki 18:10 , and some few years before the death of Shalmaneser, whose son Sennacherib succeeded, and invaded Egypt and Judah in the fourteenth year of Hezekiah, eight years after Samaria was taken and the ten tribes were captivated; within which time, and probably toward the fifth of those eight, Nahum is sent a prophet to quiet, support, and encourage Hezekiah and his subjects against all the threats and power of the Assyrian tyrant, who threatened to destroy Judah and Jerusalem, from accomplishing whereof the tyrant shall be so far that God will turn it to his ruin; and here, as a very fit season, the prophet declareth the final and utter ruin of the Assyrian empire and its capital city Nineveh, as a just revenge for all their oppressions of their neighbours, but especially in revenge of their reiterated violence against Israel and Judah: on account of which good tidings the prophet hath his name Nahum, which in the Hebrew is from a word signifying to comfort; and also to repent; indeed repentance is preparatory to comfort; and though his preaching against Nineveh be the comfort of Jerusalem, no doubt he called Jerusalem to repent, which is probably collected from Nah 1:15 , O Judah, keep thy solemn feasts, perform thy vows. This whole prophecy, except the 15th verse of this chapter, is directed against Nineveh, head city of the Assyrian kingdom, and against the whole kingdom; which, with all sorts of men and women in it, are threatened with very sore and heavy judgments, with final desolation, or captivity, for their sins; all which was fulfilled by the Lord, using the Babylonian and Median power to overthrow this power of Assyria, and particularly by the joint forces of Nabopollassar and Astyages, as is by the most learned Archbishop Usher observed, in A. M, 3378. Yet others tell us the final ruin of the Assyrian kingdom, foretold by Nahum, came much sooner, and that in the death of Esarhaddon, or Assaradinus, the Assyrian monarchs did expire. But though I determine not the number of years during which this threatened monarchy did stand, yet, be they fewer or more, Nahum’ s prophecy was fulfilled in the destruction of Nineveh and the subversion of the Assyrian monarchy, and the Jews were no more infested by the Assyrian though they were by the Babylonian kingdom. The things then spoken of by Nahum do in the letter and historical part of them concern the times between the twelfth or fourteenth of Hezekiah and the end of the Assyrian monarchy. And a skilful observer of the histories of those times would be best able to interpret this prophet, nor shall any do it tolerably well without recourse to those histories, which, though not cited here at large, (which brief annotations admit not,) yet have not been quite neglected; and what errors in applying the histories and computation of times are here committed, all will candidly excuse who know the obscurity and uncertainty of those times.

Poole: Nahum 2 (Chapter Introduction)

CHAPTER 2

The fearful and victorious armies of God against Nineveh.

MHCC: Nahum (Book Introduction)

This prophet denounces the certain and approaching destruction of the Assyrian empire, particularly of Nineveh, which is described very minutely. Together with this is consolation for his countrymen, encouraging them to trust in God.

MHCC: Nahum 2 (Chapter Introduction)

(Nah 2:1-10) Nineveh's destruction foretold.

(Nah 2:11-13) The true cause, their sinning against God, and his appearing against them.

Matthew Henry: Nahum (Book Introduction)

An Exposition, with Practical Observations, of The Prophecy of Nahum

The name of this prophet signifies a comforter; for it was a charge given to all the prophets, Comfort you, comfort you, my people: and even this prophet, though wholly taken up in foretelling the destruction of Nineveh, which speaks terror to the Assyrians, is, even in that, comforter to the ten tribes of Israel, who, it is probable, were now lately carried captives into Assyria. It is very uncertain at what time he lived and prophesied, but it is most probable that he lied in the time of Hezekiah, and prophesied against Nineveh, after the captivity of Israel by the king of Assyria, which was in the ninth year of Hezekiah, and before Sennacherib's invading Judah, which was in the fourteenth year of Hezekiah, for to that attempt, and the defeat of it, it is supposed, the first chapter has reference; and it is probable that it was delivered a little before it, for the encouragement of God's people in that day of treading down and perplexity. It is the conjecture of the learned Huetius that the two other chapters of this book were delivered by Nahum some years after, perhaps in the reign of Manasseh, and in that reign the Jewish chronologies generally place him, somewhat nearer to the time when Nineveh was conquered, and the Assyrian monarchy reduced, by Cyaxares and Nebuchadnezzar, some time before the first captivity of Judah. It is probable that Nahum did by word of mouth prophesy many things concerning Israel and Judah, as it is certain that Jonah did (2Ki 14:25), though we have nothing of either of them in writing, but what related to Nineveh, of which though a great and ancient city, yet probably we should never have heard in sacred writ if the Israel of God had not had some concern in it.

Matthew Henry: Nahum 2 (Chapter Introduction)

We now come closer to Nineveh, that great city; she took, not warning by the destruction of her armies and the fall of her king, and therefore may expect, since she persists in her enmity to God, that he will proceed in his controversy with her. Here is foretold, I. The approach of the enemy that should destroy Nineveh, and the terror of his military preparations (Nah 2:1-5). II. The taking of the city (Nah 2:6). III. The captivity of the queen, the flight of the inhabitants, the seizing of all its wealth, and the great consternation it should be in (Nah 2:7-10). IV. All this is traced up to its true causes - their sinning against God and God's appearing against them (Nah 2:11-13). All this was fulfilled when Nebuchadnezzar, in the first year of his reign, in conjunction with Cyaxares, or Ahasuerus, king of the Medes, conquered Nineveh, and made himself master of the Assyrian monarchy.

Constable: Nahum (Book Introduction)

Introduction

Title and Writer

The title of the book comes from the name of its writer.

We know nothing about Nahum ("consolation" or "comfort") other than what we read in this book. His name proved significant since he brought comfort and consolation to the Judeans with his prophecies. He was "the Elkoshite" (1:1), so he evidently came from a town named Elkosh, but the location of such a town is yet to be discovered. Scholars have suggested that it stood near Nineveh, in Galilee, near Capernaum (City of Nahum?), east of the Jordan River, or somewhere in Judah. Since he was a Jewish prophet and evidently lived after the fall of Samaria in 722 B.C., a location in Judah seems most likely to me. Perhaps the Assyrians had carried his family away to Mesopotamia when they conquered the kingdom of Israel and Nahum somehow managed to return to Judah later.¹ This may explain Nahum's familiarity with things Assyrian.

Unity

Some scholars have tried to prove that someone other than Nahum wrote sections of the book (1:1; 1:1-2:3; 1:2-10; 2:4-3:19), but their arguments are largely speculative. Jewish and Christian authorities have long held that Nahum was responsible for the whole work.

"Every one of the forty-seven verses of this short prophecy has been attacked by higher critics as being spurious. Contemporary critical scholarship tends to hold that at least one-third of the material was written by someone other than Nahum."²

Date

Nahum mentioned the fall of the Egyptian city of Thebes (3:8), so we know he wrote after that event, which took place in 663 B.C. The Assyrian king Ashurbanipal conquered it. The prophet predicted the fall of the Assyrian capital, Nineveh, which happened in 612 B.C., so he must have written this book between 663 and 612 B.C. Nineveh fell to a combined force of Medes, Babylonians, and Scythians.³

There is some evidence that points to Nahum writing shortly after Thebes fell. First, Nahum's description of Nineveh (1:12; 3:1, 4, 16) does not fit the city as it existed between 626 and 612 B.C. when Ashurbanipal's sons, Ashur-etil-ilani (626-623 B.C.) and Sin-shar-ishkun (623-612 B.C.), ruled over it. Second, the Southern Kingdom of Judah was under the yoke of Assyria when Nahum wrote (1:13, 15; 2:1, 3), a condition that marked the reign of Manasseh (697-642 B.C.) more than that of Josiah (640-609 B.C.). Third, if Nahum wrote after 654 B.C., his rhetorical question in 3:8 would have had little or no force since Thebes rose to power again in that year.⁴ Thus a date of composition between 660 and 650 B.C. seems most likely.

Place of Composition

No one knows for sure where Nahum was when he wrote the book, and our lack of knowledge of his hometown complicates the task of discovering the place of composition. However, traditionally Nahum lived and ministered in Judah, so most conservative scholars assume he wrote somewhere in that kingdom.

Audience and Purpose

Nahum was a Jewish prophet and wrote primarily for the Jewish people. While the main subject of his prophesying was Nineveh, his message was for the Jews.

This book claims to be an oracle (1:1, an uplifting and or threatening prophecy). While most of the book threatens Nineveh with destruction, there are also words of comfort for the people of Judah (1:12, 15; 2:2). Nahum revealed that Yahweh would destroy Nineveh as punishment for the Assyrians' cruelty to many nations, including the Northern Kingdom of Israel in 722 B.C. and Judah. This was a comforting message for the remaining Jews who were presently living under Assyria's shadow in Judah. Assyria had destroyed many Judean cities and had even besieged Jerusalem, unsuccessfully, in 701 B.C. The purpose of Nahum's book, then, was to announce Nineveh's fall and thereby comfort the Judean Jews with the assurance that their God was indeed sovereign and just.

"God is a just governor of the nations who will punish wicked Nineveh and restore His own people."⁵

Literary form

Nahum contains a prophecy of the future destruction of a city that did fall. Critics of the Bible who do not believe that the prophets could possibly predict the future have tried to explain what Nahum wrote as a description of the fall of Nineveh after the fact. Some of them consider the book as a piece of liturgy written for the Israelites' annual "enthronement festival" in Jerusalem. This festival supposedly celebrated Yahweh's enthronement over His people, though there is no biblical evidence that it ever occurred. Other ancient Near Eastern nations conducted similar enthronement festivals. The Book of Nahum was, according to this view, a collection of writings of various literary types that an editor compiled to magnify Yahweh's greatness by reflecting on Nineveh's destruction.

While conservatives reject this low view of prophecy, it is obvious that the book does consist of several different types of literature, as do most of the other prophetical books. We believe that God guided Nahum to express the messages He gave him in a variety of ways using several different forms of expression.

Nahum was a poet . He has been called "the poet laureate among the Minor Prophets."⁶ He wrote in a very vivid and powerful style.

"Nahum was a great poet. His word pictures are superb, his rhetorical skill is beyond praise."⁷

"His reverence for the almighty, trust in divine justice and goodness, condemnation of national iniquity, positive conviction that God will keep His word--these are qualities of true greatness. Add to that Nahum's mighty intellect, his patriotism and courage, his rare, almost unequaled, gift of vivid presentation, and he indeed looms as one of those outstanding figures in human history who have appeared only at rare intervals."⁸

Message⁹

The story that Nahum told is a story of the utter and irrevocable destruction of a great city and a great people. Nahum told the story as prophecy, but what he predicted is now history. Nahum lived when Assyria was threatening Judah's existence. The prophet predicted that God would destroy the proud and cruel capital of the Assyrian Empire, Nineveh. So thorough was Ninevah's destruction that for centuries travelers passed over its ruins without knowing that this mighty and terrible city lay buried beneath their feet. Only in fairly modern times have archaeologists laid bare its ruins. Such was the literal and complete fulfillment of Nahum's prophecy.

The message of Nahum is quite compact. It is clear in statement, logical in argument, and definite in its declarations. In form, it is a vision, a vision of Yahweh, of Yahweh's anger, and of Yahweh acting in anger. Its permanent value is its unique picture of the wrath of God. The prophet begins the revelation of his vision by painting an angry Yahweh (1:2). This is not an aspect of God's character that is popular in our day, but it is one that is prominent throughout the Bible.

Notice first the prophet's vision of God.

All the prophets were impressed with a characteristic of God that shaped their prophecies. Isaiah saw God's holiness. Jeremiah saw God's judgment. Ezekiel saw God's glory. And Nahum saw God's wrath.

Nahum used seven words to describe God's anger: jealous, avenging, wrathful, angry, indignant, fierce, and furious. They all occur in a very brief passage (1:2-3) in the Hebrew text heightening the solemnity of Yahweh's anger. "Jealous," in Hebrew, as in English, presupposes love and expresses an emotional, subjective action. God's jealousy is not self-centered or petty but expresses His zealous concern for the welfare of those He loves. "Avenging" does not mean retaliating but executing retribution, paying back to someone what that one deserves. It expresses a volitional action, an objective rather than a subjective response. "Wrathful" suggests a change in God's attitude. The word comes from a root meaning to cross over, and it was used to describe the Israelites crossing over to the other side of the Jordan River. This word suggests the idea that God crossed over from His typical attitudes of tenderness and compassion to an unusual attitude, for Him, of judgment. "Angry" has the idea of hard breathing and pictures God as laboring over a condition that disturbs Him. "Indignant" is also a pictorial word and suggests God foaming at the mouth because He is so angry. "Fierce" means burning, and "furious" means hot. Both of these last adjectives add even more intensity to the other strong words that describe Yahweh's anger.

Every Hebrew word that describes anger occurs in this short description of Yahweh in 1:2-3. The total impression Nahum wanted to create was that of a very, very angry God. This was not, however, just a piece of rhetoric in which an extremely agitated prophet attributed to God feelings that were in his own heart. It is a careful and remarkable description of the character of God.

As the revelation unfolds, we move from a threefold description of the anger of God to an exposition of that threefold description. I say it is a threefold description of the anger of God because the name "Yahweh" appears three times in verse 2, and then it appears three more times in the next six verses. In verse 2 we have proclamation; this is what God is like. Then in verses 3-8 we have explanation. Let's consider first Nahum's proclamation concerning the character of God (1:2).

Yahweh is jealous and avenging (1:2a). The order of these aspects of God's anger indicates that His passion precedes His action. The second proclamation is that He is avenging and wrathful (1:2b). Here the order is reversed; God's action grows out of His passion. The third proclamation, that Yahweh takes vengeance on His adversaries and reserves wrath for His enemies (1:2c) reveals that God directs His passion and action discriminately, not carelessly or capriciously. This is a very important revelation of God's anger because it is the reverse of what usually characterizes angry people. People are controlled by their anger, but God controls His anger. God's passion leads to action but only against those whom God chooses to make the objects of His wrath.

The explanation of God's anger follows in verses 3-8. Verse 3a explains that Yahweh is a jealous and avenging God (v. 2a). His passion precedes His action. "He is slow to anger and great in power, and will by no means leave the guilty unpunished." Verses 3b-6 explain that Yahweh is avenging and wrathful (v. 2b). His action grows out of His passion. Verses 7-8 explain that Yahweh takes vengeance on His adversaries and reserves wrath for His enemies (v. 2c). His anger is discriminating.

Often human anger is out of control. Anyone near it gets hurt, not just the object of one's anger. Human anger often results in other mistakes that the angry person makes, the fallout of his anger. That is never true of God's anger. He is slow to anger; He never explodes or looses His temper. His anger is measured; He is never out of control. His anger is focused on the particular object or objects of His wrath. Innocent people never suffer because of His anger. He never makes mistakes because He is angry. He is always in full control of Himself and of everything that happens when He is angry.

We turn now from Nahum's vision of the anger of God to his vision of the vengeance of God. Nahum revealed why God acts in vengeance--the reason for divine judgment--when God acts in vengeance--the principle of divine judgment--and how God acts in vengeance--the method of divine judgment.

Why does God act in judgment? According to Nahum, there is a Godward reason and a manward reason. In 1:11 we have the sin against God: pride. This was the fundamental sin of the Assyrians against God. We see it clearly in Sennacherib's invasion of Jerusalem (Isa. 36). Pride expressed in rebellion against God's sovereign control over His creation was one of Nineveh's greatest sins. The other sin for which God judges is manward: cruelty. We see this in 3:1-4. The Assyrians were notorious for their oppression and cruelty toward their fellowmen. These were the two great sins of Assyria Godward and manward, and they are the primary reason God gets angry and acts in judgment. It is interesting that these two sins almost always go together, as they did in Assyria. Where there is pride against God there is usually cruelty toward other people. Jesus taught that the two greatest commandments were to love God wholeheartedly and to love our neighbors as ourselves (Matt. 22:37-39). When people do this, they are not proud or cruel. Why does God judge? He judges to punish pride and to protect people.

The second question about the judgment of God that Nahum answered was, When does God judge? What is the principle by which God judges? Again, we can look at the answer to this question from two viewpoints: God's and man's. God judges after long patience. A hundred years earlier God had sent Jonah with a message of repentance to Nineveh. The people had repented, and God had relented. But then the people repented of their repentance. They returned to their former pride and cruelty. Now, after long waiting, God was about to avenge. From the human viewpoint, God judges when sin has become exceeding sinful. He waits for people to repent, but if they do not, He steps in to judge (3:18-19; cf. Gen. 15:16; 1 Cor. 11:31).

How does God act in vengeance? The answer reveals God's method. He used natural and supernatural forces to destroy Nineveh. The Babylonians invaded the city through a breach in the wall that the flooding Tigris River had opened up. God supernaturally controlled weather conditions so the walls gave way. He then led human soldiers to storm through that opening and take the city. For centuries it was undiscoverable because its destruction was so complete.

We turn now to the abiding message of this book for our own age and every age.

One aspect of the message of Nahum is what it says about God. Nahum teaches the reader that to believe in God's love is to be sure of His wrath. If God is never angry, He does not love. His anger grows out of His love. Can you look at sin, pride, oppression, and cruelty and not be moved? Then you do not love. Do you not care that Christians are being persecuted for their faith and are being executed daily in over 30 countries in the world? Do you not care that pride is keeping people from acknowledging their need for God in your country? Do you not care that women are being abused and children neglected by fathers who are so selfish that they think only of their own pleasures? Then you are incapable of love. If God cannot burn with hatred, He is a God incapable of love. To believe in His love is to be sure of His wrath.

A corollary to this revelation is another truth about God that Nahum reveals. God's love always interprets His wrath. Whenever we observe some instance of God's vengeance, we must remember that it springs from His love. We cannot always make the connection, and we may not be able to explain the connection to ourselves and others. But there is a connection. God's vengeance proves the depth of His love.

The message of this book also concerns people. One sin against which God acts in vengeance is pride that says I don't need Him. I am sufficient in myself. I am greater than others. If people persist in this sin throughout their lives and refuse to bow the knee to God, they will experience His eternal wrath. If believers lift themselves up in pride, God will bring them down in His hot anger. Another sin that God judges is cruelty toward our fellow man. Our present fascination with violence reflects both pride and cruelty. Unless we repent we will all likewise perish. Pride and cruelty are even worse when people have turned from them in repentance and then repented of their repentance and returned to practice them with greater gusto than ever. These were the great sins of the ancient Assyrians, and they are the sins of modern man.

There is a message of hope in Nahum as well. It is the revelation that God's wrath is discriminating. God is absolutely just. He will not punish the innocent with the guilty. He will not lose control when He judges. Nahum 1:7 reminds us that, "Yahweh is good, a stronghold in the day of trouble, and He knows those who take refuge in Him."

I would express the message of the book this way. God's discriminating anger and vengeance against pride and cruelty arise from His great love.

Constable: Nahum (Outline)

Outline

I. Heading 1:1

II. Nineveh's destruction declared 1:2-14

A. The anger and goodness of Yahweh 1:2-8

B. Yahweh's plans for Nineveh and Judah 1:9-14

1. The consumption of Nineveh 1:9-11

2. The liberation of Judah 1:12-13

3. The termination of Nineveh 1:14

III. Nineveh's destruction described 1:15-3:19

A. The sovereign justice of Yahweh 1:15-2:2

B. Four descriptions of Nineveh's fall 2:3-3:19

1. The first description of Nineveh's fall 2:3-7

2. The second description of Nineveh's fall 2:8-13

3. The third description of Nineveh's fall 3:1-7

4. The fourth description of Nineveh's fall 3:8-19

Constable: Nahum

Nahum

Bibliography

Armerding, Carl E. "Nahum." In Daniel-Minor Prophets. Vol. 7 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1985.

Bewer, J. A. The Literature of the Old Testament. 3rd ed. New York: Columbia University, 1962.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Calkins, Raymond. The Modern Message of the Minor Prophets. New York: Harper & Brothers, 1947.

Chisholm, Robert B., Jr. "A Theology of the Minor Prophets." In A Biblical Theology of the Old Testament, pp. 397-433. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Craigie, Peter C. Twelve Prophets. 2 vols. Philadelphia: Westminster Press, 1985.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Feinberg, Charles Lee. Jonah Micah and Nahum. The Major Messages of the Minor Prophets series. New York: American Board of Missions to the Jews, 1951.

Freeman, Hobart E. Nahum Zephaniah Habakkuk. Everyman's Bible Commentary series. Chicago: Moody Press, 1973.

Johnson, Elliott E. "Obadiah." In The Bible Knowledge Commentary: Old Testament, pp. 1493-1504. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Johnston, Gordon H. "Nahum's Rhetorical Allusions to Neo-Assyrian Conquest Metaphors." Bibliotheca Sacra 159:633 (January-March 2002):21-45.

_____. "Nahum's Rhetorical Allusions to Neo-Assyrian Treaty Curses." Bibliotheca Sacra 158:632 (October-December 2001):415-36.

_____. "Nahum's Rhetorical Allusions to the Neo-Assyrian Lion Motif." Bibliotheca Sacra 158:631 (July-September 2001):287-307.

Keil, Carl Friedrich. The Twelve Minor Prophets. 2 vols. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1949.

Luckenbill, Daniel David, ed. Ancient Records of Assyria and Babylon. 2 vols. Chicago: University of Chicago Press, 1926-27.

Maier, Walter A. The Book of Nahum: A Commentary. St. Louis: Concordia Publishing House, 1959; reprint ed., Grand Rapids: Baker Book House, 1980.

The New Bible Dictionary, 1962. S.v. "Nineveh," by D. J. Wiseman.

Patterson, Richard D. Nahum, Habakkuk, Zephaniah. Wycliffe Exegetical Commentary series. Chicago: Moody Press, 1991.

Pritchard, James B., ed. The Ancient Near East in Pictures. Princeton: Princeton University Press, 1954.

_____, ed. Ancient Near Eastern Texts Relating to the Old Testament. 3rd ed. Princeton: Princeton University Press, 1969.

Thomas, D. Winton., ed. Documents from Old Testament Times. New York: Harper & Row, 1958.

Thompson, R. Campbell, and Hutchinson, R. W. A Century of Exploration at Nineveh. London: Luzac, 1929.

Yadin, Yigael. The Art of Warfare in Biblical Lands. New York: McGraw-Hill, 1963.

Copyright 2003 by Thomas L. Constable

Haydock: Nahum (Book Introduction)

THE PROPHECY OF NAHUM.

INTRODUCTION.

Nahum, whose name signifies a comforter, was a native of Elcese, or Elcesai, supposed to be a little town in Galilee. He prophesied after the ten tribes were carried into captivity, and foretold the utter destruction of Ninive by the Babylonians and Medes; which happened in the reign of Josias, (Challoner) in the sixteenth year, when the father of Nabuchodonosor and the grandfather of Cyrus entirely ruined Ninive, and divided the empire between them, (Calmet) in the year of the world 3378. (Usher) Tobias xiv. 16. --- Nahum was probably on the spot when he proclaimed this beautiful prediction, which yields not to any work of profane authors. He might have been carried captive by Salmanasar, as he alludes to the captivity of Israel and to the blasphemies of Sennacherib. We cannot, therefore, place his prophecy before the fifteenth year of Ezechias. (Calmet) --- He appeared about fifty years after Jonas, when the Ninivites had relapsed, and were destroyed in the space of one hundred and thirty-five years, as a figure of the subversion of idolatry by Christ's preaching the gospel of peace. (Worthington) NAHUM 1

Gill: Nahum (Book Introduction)

INTRODUCTION TO NAHUM

This book is called, in the Vulgate Latin version, "the Prophecy of Nahum"; and in the Syriac and Arabic versions, "the Prophecy of the Prophet Nahum"; and in Nah 1:1; it is called "the Book of the Vision of Nahum"; which is very singular; and from whence we learn of what place this prophet was; but of this more will be said on that verse. His name signifies "consolation": and though the subject of his prophecy chiefly relates to the destruction of the Assyrian empire, and of Nineveh, the chief city of it; yet this was a comfort to the people of the Jews, that an enemy so powerful, and who was so troublesome to them, and whom they dreaded, should one day be destroyed. In what age Nahum lived is not said; and writers very much disagree about it. Some make him to be the most ancient of all the prophets; who suppose him to prophesy of the destruction of Nineveh, before the reigns of Joash king of Judah, and Jehu king of Israel, as Huetius ^a observes; and others bring him down as low, placing him after Ezekiel, in the times of Zedekiah, Clemens of Alexandria ^b; neither of which is likely. The Jewish chronologers ^c generally make him to live in the times of Manasseh, and so Abarbinel; but Josephus ^d, with more probability, puts him in the times of Jotham; though perhaps what the greater number of interpreters give into may be most correct; as that he lived in the times of Hezekiah, and was contemporary with Isaiah, Hosea, Amos, and Micah; and that this prophecy was delivered out after the ten tribes were carried captive by the king of Assyria, which was in the sixth year of Hezekiah, and before Sennacherib's invasion of Judea, and siege of Jerusalem, which was in the fourteenth year of his reign; and which is thought to be referred to in the "first" chapter of this prophecy. Mr. Whiston ^e places him in the year of the world A. M. 3278, or 726 B.C.; and says that he foretold the destruction of Nineveh an hundred fifteen years before it came to pass, so says Josephus ^f. How long this prophet lived, and where he died, and was buried, is uncertain. Pseudo-Epiphanius ^g says he died and was buried in Begabar. Isidore ^h says it was in Bethafarim; both which are to be corrected by Dorotheus, who calls the place Bethabara, as Huetius ⁱ observes; the same where John was baptizing, Joh 1:28; but Benjamin of Tudela ^k says his grave was to be seen in a place called Einsiphla, in the land of Chaldea; and speaks of a synagogue of this prophet in the province of Assyria ^l; but on these things we cannot depend. Of the authority of this prophecy there need be no doubt, as appears from the inscription of the book, the sublimity and majesty of the style, and its agreement with other prophets; see Nah 1:15; compared with Isa 52:7; and the accomplishment of the prophecies contained in it, which respect the ruin of the Assyrian empire, and particularly Nineveh, the metropolis of it; the cause of which were their sins and transgressions, the inhabitants thereof were guilty of, and are pointed at in it.

Gill: Nahum 2 (Chapter Introduction)

INTRODUCTION TO NAHUM 2

This chapter gives an account of the destruction of the city of Nineveh; describes the instruments of it as very terrible and powerful, and not to be resisted, Nah 2:1. The manner of taking it, the flight of its inhabitants, and the spoil of its riches and treasures, Nah 2:5 and the king and the princes thereof, compared to a lion, and a lion's whelp, are insulted as being without a den or dwelling place, because of their cruelty and ravening, for which the Lord was against them, and threatened them with utter ruin, which he brought upon them, Nah 2:11.