Text -- Nahum 3:1-4 (NET)

Reason for Judgment: Sins of Nineveh

3:1 Woe to the city guilty of bloodshed! She is full of lies; she is filled with plunder; she has hoarded her spoil!

Portrayal of the Destruction of Nineveh

3:2 The chariot drivers will crack their whips; the chariot wheels will shake the ground; the chariot horses will gallop; the war chariots will bolt forward! 3:3 The charioteers will charge ahead; their swords will flash and their spears will glimmer! There will be many people slain; there will be piles of the dead, and countless casualties– so many that people will stumble over the corpses.

Taunt against the Harlot City

3:4 “Because you have acted like a wanton prostitute– a seductive mistress who practices sorcery, who enslaves nations by her harlotry, and entices peoples by her sorcery–

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Nah 3:1

Extortion and rapine.

Wesley: Nah 3:3

The Chaldeans and their confederates.

Wesley: Nah 3:4

The idolatries, which were multiplied by the many people that served the Assyrian idols. And whoredoms literally understood, did undoubtedly abound, where wealth, luxury, ease, and long continuance of these were to be found.

Wesley: Nah 3:4

favoured - Glorious in their state and government, and in the splendor of their idols, temples, and sacrifices.

Wesley: Nah 3:4

Bewitching policies; or it may be taken for witchcrafts or necromances, which abounded among the Assyrians.

Wesley: Nah 3:4

That dispose of them as imperiously, and absolutely as men do slaves.

Wesley: Nah 3:4

This may intimate the seducing of some particular and eminent families to an hereditary service of the Assyrian idols, or to witchcrafts, in which the devil imitated God's institution, in taking a family to his service.

JFB: Nah 3:1

Literally, "city of blood," namely, shed by Nineveh; just so now her own blood is to be shed.

JFB: Nah 3:1

Violence [MAURER]. Extortion [GROTIUS].

JFB: Nah 3:1

Nineveh never ceases to live by rapine. Or, the Hebrew verb is transitive, "she (Nineveh) does not make the prey depart"; she ceases not to plunder.

JFB: Nah 3:2

The reader is transported into the midst of the fight (compare Jer 47:3). The "noise of the whips" urging on the horses (in the chariots) is heard, and of "the rattling of the wheels" of war chariots, and the "horses" are seen "prancing," and the "chariots jumping," &c.

JFB: Nah 3:3

Distinct from "the horses" (in the chariots, Nah 3:2).

JFB: Nah 3:3

Denoting readiness for fight [EWALD]. GESENIUS translates, "lifteth up (literally, 'makes to ascend') his horse." Similarly MAURER, "makes his horse to rise up on his hind feet." Vulgate translates, "ascending," that is, making his horse to advance up to the assault. This last is perhaps better than English Version.

JFB: Nah 3:3

Literally, "the glitter of the sword and the flash of the spear!" This, as well as the translation, "the horseman advancing up," more graphically presents the battle scene to the eye.

JFB: Nah 3:3

The Medo-Babylonian enemy stumble upon the Assyrian corpses.

JFB: Nah 3:4

This assigns the reason for Nineveh's destruction.

JFB: Nah 3:4

As Assyria was not a worshipper of the true God, "whoredoms" cannot mean, as in the case of Israel, apostasy to the worship of false gods; but, her harlot-like artifices whereby she allured neighboring states so as to subject them to herself. As the unwary are allured by the "well-favored harlot's" looks, so Israel, Judah (for example, under Ahaz, who, calling to his aid Tiglath-pileser, was made tributary by him, 2Ki 16:7-10), and other nations, were tempted by the plausible professions of Assyria, and by the lure of commerce (Rev 18:2-3), to trust her.

JFB: Nah 3:4

(Isa 47:9, Isa 47:12). Alluding to the love incantations whereby harlots tried to dement and ensnare youths; answering to the subtle machinations whereby Assyria attracted nations to her.

JFB: Nah 3:4

Deprives of their liberty; as slaves used to be sold: and in other property also sale was a usual mode of transfer. MAURER understands it of depriving nations of their freedom, and literally selling them as slaves to distant peoples (Joe 3:2-3, Joe 3:6-8). But elsewhere there is no evidence that the Assyrians did this.

JFB: Nah 3:4

Peoples.

Clarke: Nah 3:1

Wo to the bloody city! - Nineveh: the threatenings against which are continued in a strain of invective, astonishing for its richness, variety, and energy. One may hear and see the whip crack, the horses prancing, the wheels rumbling, the chariots bounding after the galloping steeds; the reflection from the drawn and highly polished swords; and the hurled spears, like gashes of lightning, dazzling the eyes; the slain lying in heaps, and horses and chariots stumbling over them! O what a picture, and a true representation of a battle, when one side is broken, and all the cavalry of the conqueror fall in upon them, hewing them down with their swords, and trampling them to pieces under the hoofs of their horses! O! infernal war! Yet sometimes thou art the scourge of the Lord.

Clarke: Nah 3:4

Because of the multitude of the whoredoms - Above, the Ninevites were represented under the emblem of a lion tearing all to pieces; here they are represented under the emblem of a beautiful harlot or public prostitute, enticing all men to her, inducing the nations to become idolatrous, and, by thus perverting them, rendering them also objects of the Divine wrath

Clarke: Nah 3:4

Mistress of witchcrafts, that selleth nations through her whoredoms - Using every means to excite to idolatry; and being, by menace or wiles, successful in all.

Calvin: Nah 3:1

The Prophet, as I have said, more clearly expresses here the reason why the vengeance of God would be so severe on the Ninevites, — because they had wholly given themselves up to barbarous cruelty; and hence he calls it the bloody city. Bloody city! he says. The exclamation is emphatical. Though הו , eu, sometimes means Woe; yet it is put here as though the Prophet would have constrained Nineveh to undergo its punishment, O sanguinary city, then, the whole of it is full of כחש cachesh: the word signifies leanness and the Prophet no doubt joins here together two words, which seem to differ widely, and yet they signify the same thing. For פרק , perek, means to lay by; and כחש , cachesh, is taken for a lie or vanity, when there is nothing solid in what is said: but the Prophet, I doubt not, means by both words the spoils of the city Nineveh. It was then full of leanness for it had consumed all others; it was also full of spoils, for it had filled itself. But the meaning of the Prophet is in no way dubious; for at length he adds, Depart shall not the prey; that is as some think, it shall not be withdrawn from the hands of conquerors; but others more correctly think that a continued liberty in plundering is intended, that the Assyrians were constantly employed in pillaging and kept within no bounds.

We hence see that the Prophet now shows why God says, that he would be an adversary to the Ninevites, because he could not endure its unjust cruelty. He bore with it indeed for a time; for he did not immediately execute his judgment; but yet he never forgot his own people.

As, then, God has once declared by the mouth of his Prophet that he would be the avenger of the cruelty which the Assyrians had exercised, let us know that he retains still his own nature; and whatever liberty he may for a time grant to tyrants and savage wild beasts, he yet continues to be a just avenger. It is our duty calmly to bear injuries, and to groan to him; and as he promises to be at length our helper, it behaves us to flee to him, and to ask him to succor us, so that seeing his Church oppressed, and tyrants exercising licentiously their power, he may hasten the time to restrain them. If then we were at all times to continue thus resigned under God’s protection, there is no doubt but that he would be ready even at this day to execute a similar judgment to that which the city Nineveh and its people had to endure.

Calvin: Nah 3:2

The Prophet represents here as in a lively picture, what was nigh the Assyrians; for he sets forth the Chaldeans their enemies, with all their preparations and in their quick movements. ²³⁹ The sound of the whip, he says; the whips, made a noise in exciting the horses: the sound of the rattling of the wheel; that is, great shall be the haste and celerity, when the horses shall be forced on by the whip; the horse also shaking the earth, and the chariot bounding; the horseman making it to ascend; and then, the flame of the sword and the lightning of the spear He then says, that there would be such a slaughter, that the whole place would be full of dead bodies.

We now then understand what the Prophet means: for as Nineveh might have then appeared impregnable the Prophet confirms at large what he had said of its approaching ruin, and thus sets before the eyes of the Israelites what was then incredible.

Calvin: Nah 3:3

As to the words, some interpreters connect what we have rendered, the horseman makes to ascend, with what follows, that is, he makes to ascend the flame of the sword and the lightning of the spear But as a copulative comes between, it seems rather to be an imperfect sentence, meaning, that the horseman makes to ascend or mount, that is, his horses, by urging them on. With regard to the word להב , leb, it means I have no doubt, a flame. By this word, I know, is also understood metaphorically the brightness of swords, which appears like a flame: but the Prophet immediately adds lightning As then he says that spears lighten, I doubt not but that for the same reason he meant to say that swords flame. All these things were intended for the purpose of fully convincing the Israelites that Nineveh, however much it was supplied with wealth and power, was yet approaching its ruin, for its enemies would prevail against it: and therefore he adds, that all the roads would be full of dead bodies, that the enemies could not enter without treading on them everywhere. It follows —

Calvin: Nah 3:4

The Prophet mentions again the cause why God would execute so dreadful a vengeance on that city, which yet procured by its splendor so much glory and respect among all people: and God seems in a manner to have but little regard for the order of the world when he thus overturns great cities. For since he is the Creator of the whole world, it seems to be his proper office to protect its various parts, especially those which excel in beauty, for they seem to deserve a higher regard. When therefore any splendid city is demolished, such thoughts as these occur to us, — That God is either delighted with the ruin of the world, or is asleep in heaven, and that thus all things revolve by chance and contingency. Therefore the Prophet shows, that God had just reasons for decreeing the ruin of Nineveh, and for deforming that beauty, that it might not deceive the eyes of men. Hence he compares Nineveh to a harlot. The similitude seems not to be very suitable: but yet if we take a nearer view of things, the Prophet could not have more fitly nor more strikingly set forth the condition of that city. He had before mentioned its barbarous cruelty, and said, that it was the den of lions, and that savage and bloody wild beasts dwelt there. He now begins to speak of the frauds and crafty artifices by which the kings of this world attain for themselves both wealth and power. The Prophet then makes the city Nineveh to be like a harlot for this reason, — because it had not only brought under its power neighboring nations by threats and terrors, and also by cruelty, but because it had ensnared many by oblique arts and fraudulent means, by captious dealings and allurements. This is the reason why it is now called a harlot by the Prophet.

The Prophets of God seem indeed to speak but with little reverence of great cities and empires: but we know that it rightly belongs to the Spirit of God, that in exercising his own jurisdiction, he should uncover the base deeds of the whole world, which otherwise would lie concealed and even under the appearance of virtues deceive the eyes and senses of the simple: and as men so much flatter themselves, and are inebriated with their own delusions, it is necessary that those who are too self-indulgent and delicate should be roughly handled. As then kings ever set up their own splendor that they may dazzle the eyes of the simple, and seem to have their own greatness as a beautiful covering, the Spirit of God divests them of these masks. This then is the reason why the Prophet speaks here, in no very respectful terms, of that great monarchy which had attracted the admiration of all nations. For when the Spirit of God adopts a humble and common mode of speaking, men, blinded by their vices, will not acknowledge their own baseness; nay, they will even dare to set up in opposition those things which cover their disgraceful deeds: but the Spirit of God breaks through all these things, and dissipates those delusions by which men impose on themselves.

Such is the reason for this similitude; On account of the multitude, he says, of the whoredoms of the harlot, who excels in favor It is said by way of concession that Nineveh was in great favor, that is, that by her beauty she had allured to herself many nations, like a harlot who attains many lovers: and thus the Prophet allows that Nineveh was beautiful. But he adds that she was the mistress of sorceries כשף , casheph, means sorcery, and also juggling: we may then render כשפים , cashaphim, used here, juggleries, ( praestigias — sleights of hand.) But the Prophet seems to allude to filters or amatory potions, by which harlots dementate youths. As then harlots not only attract notice by their beauty and bland manners and other usual ways; but they also in a manner fascinate unhappy youths, and use various arts and delusions; so the Prophet under this word comprehends all the deceits practiced by harlots; as though he said, “This harlot was not only beautiful, but also an enchantress, who by her charms deceived unhappy nations like a strumpets who dementates unhappy youths, who do not take care of themselves.”

He afterwards adds, Who sells nations by her whoredoms, and tribes by her sorceries Though Nahum still carries on the same metaphor, he yet shows more clearly what he meant by whoredoms and sorceries, — even the crafts of princes, by which they allure their neighbors, and then reduce them to bondage. Then all the counsels of kings (which they call policies) ²⁴⁰ are here, by the Spirit of God, called sorceries or juggleries, and also meretricious arts. This reproof, as I have already said, many deem to have been too severe; for so much majesty shone forth then in the Assyrians, that they ought, as they think, to have been more respectfully treated. But it behaved the Spirit of God to speak in this forcible language: for there is no one who does not applaud such crafty proceedings. Where any one, without mentioning princes, to ask, Is it right to deceive, and then by lies, deceptions, perjuries, cavils, and other arts, to make a cover for things? — were this question asked, the prompt answer would be, that all these things are as remote as possible from virtue, as nothing becomes men more than ingenuous sincerity. But when princes appear in public, and make this pretense, that the world must be ruled with great prudence, that except secret counsels be taken, all kingdoms would immediately fall into ruin, — this veil covers all their shameful transactions, so that it becomes lawful for them, and even praiseworthy, to deceive one party, to circumvent another, and a third to oppress by means of deception. Since then princes are praised for their craftiness, this is the reason why the Prophet here takes away, as it were by force, the mask, under which they hide their base proceedings; “They are,” he says, “meretricious arts, and they are sorceries and juggleries.”

It is of one city, it is true, that he speaks here; but the Prophet no doubt describes in this striking representation how kingdoms increase and by what crafty means, — first, by robberies, — and then by artful dealings, such as would by no means become honest men in the middle class of life. But princes could never succeed, except they practiced such artifices. We yet see how they are described here by the Spirit of God, — that they are like strumpets given to juggleries, and to other base and filthy arts, which he calls whoredoms. But I have said, that the meaning of the Prophet can be more clearly elicited from the second clause of the verse, when he says that the Ninevites made a merchandise of the nations. We see indeed even at this day that princes disturb the whole world at their pleasure; for they deliver up innocent people to one another, and shamefully sell them, while each hunts after his own advantage, without any shame; that he may increase his own power, he will deliver others into the hand of an enemy. Since then there are crafty proceedings of this kind carried on too much at this day, there is no need that I should attempt to explain at any length the meaning of the Prophet. I wish that examples were to be sought at a distance. Let us proceed —

TSK: Nah 3:1

to : Isa 24:9; Eze 22:2, Eze 22:3, Eze 24:6-9; Hab 2:12; Zep 3:1-3

bloody city : Heb. city of bloods

full : Nah 2:12; Isa 17:14, Isa 42:24; Hos 4:2

TSK: Nah 3:2

noise : Nah 2:3, Nah 2:4; Jdg 5:22; Job 39:22-25; Isa 9:5; Jer 47:3

TSK: Nah 3:3

bright sword and the glittering spear : Heb. flame of the sword, and lightning of the spear, Nah 2:4; Gen 3:24; Hab 3:11

and there : Isa 37:36; Eze 31:3-13, Eze 39:4

TSK: Nah 3:4

the mistress : Isa 23:15-17, Isa 47:9, Isa 47:12, Isa 47:13; Rev 17:1-5, Rev 18:2, Rev 18:3, Rev 18:9, Rev 18:23

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Nah 3:1

Woe to the bloody city - Literally, "city of bloods", i. e., of manifold bloodshedding, built and founded in blood Hab 2:12; Jer 22:13, as the prosperity of the world ever is. Murder, oppression, wresting of judgment, war out of covetousness, grinding or neglect of the poor, make it "a city of bloods."Nineveh, or the world, is a city of the devil, as opposed to the "city of God.": "Two sorts of love have made two sorts of cities; the earthly, love of self even to contempt of God; the heavenly, love of God even to contempt of self. The one glorieth in itself, the other in the Lord.": "Amid the manifold differences of the human race, in languages, habits, rites, arms, dress, there are but two kinds of human society, which, according to our Scriptures, we may call two cities. One is of such as wish to live according to the flesh; the other of such as will according to the Spirit.""Of these, one is predestined to live forever with God; the other, to undergo everlasting torment with the devil."Of this city, or evil world, Nineveh, the city of bloods, is the type.

It is all full of lies and robbery - Better, "it is all lie; it is full of robbery"(rapine). "Lie"includes all falsehood, in word or act, denial of God, hypocrisy; toward man, it speaks of treachery, treacherous dealing, in contrast with open violence or rapine . The whole being of the wicked is one lie, toward God and man; deceiving and deceived; leaving no place for God who is the Truth; seeking through falsehood things which fail. Man "loveth vanity and seeketh after leasing"Psa 4:2. All were gone out of the way. Alb.: "There were none in so great a multitude, for whose sake the mercy of God might spare so great a city."It is full, not so much of booty as of rapine and violence. The sin remains, when the profit is gone. Yet it ceases not, but perseveres to the end; "the prey departs not;"they will neither leave the sin, nor the sin them; they neither repent, nor are weary of sinning. Avarice especially gains vigor in old age, and grows by being fed. "The prey departeth not,"but continues as a witness against it, as a lion’ s lair is defiled by the fragments of his prey.

Barnes: Nah 3:2

The noise (literally, "voice") of the whip - There is cry against cry; the voice of the enemy, brought upon them through the voice of the oppressed. Blood hath a voice which crieth Gen 4:10 to heaven; its echo or counterpart, as it were, is the cry of the destroyer. All is urged on with terrific speed. The chariot-wheels quiver in the rapid onset; the chariots bound, like living things; the earth echoes with the whirling swiftness of the speed of the cavalry. The prophet within, with the inward ear and eye which hears "the mysteries of the Kingdom of God"Mat 13:11, Mat 13:16 and sees things to come, as they shall come upon the wicked, sees and hears the scourge coming, with The words in Hebrew are purposely chosen with rough "r"sounds: רעשׁ ra‛ash , דהר dâhar , מרקדה m^e raqēdâh , a great noise, impetuously; and so describes it as present. Wars and rumors of wars are among the signs of the Day of Judgment. The "scourge,"though literally relating to the vehement onset of the enemy, suggests to the thoughts, the scourges of Almighty God, wherewith He chastens the penitent, punishes the impenitent; the wheel, the swift changes of man’ s condition in the rolling-on of time. "O God, make them like a rolling thing"Psa 83:14.

Barnes: Nah 3:3

The horseman lifteth up - Rather, "leading up : the flash of the sword, and the lightning of the spear."Thus, there are, in all, seven inroads, seven signs, before the complete destruction of Nineveh or the world; as, in the Revelations, all the forerunners of the Judgment of the Great Day are summed up under the voice of seven trumpets and seven vials. Rup.: "God shall not use homes and chariots and other instruments of war, such as are here spoken of, to judge the world, yet, as is just, His terrors are foretold under the name of those things, wherewith this proud and bloody world hath sinned. For so all they that take the sword shall perish with the sword."Mat 26:52. They who, abusing their power, have used all these weapons of war, especially against the servants of God, shall themselves perish by them, and there shall be none end of their corpses, for they shall be corpses forever: for, dying by an everlasting death, they shall, without end, be without the true life, which is God.""And there is a multitude of slain."Death follows on death. The prophet views the vast field of carnage, and everywhere there meets him only some new form of death, slain, carcasses, corpses, and these in multitudes, an oppressive heavy number, without end, so that the yet living stumble and fall upon the carcasses of the slain. So great the multitude of those who perish, and such their foulness; but what foulness is like sin?

Barnes: Nah 3:4

Because of the multitude of the whoredoms of the well-favored harlot - There are "multitudes of slain"because of the "multitude of whoredoms"and love of the creature instead of the Creator. So to Babylon Isaiah saith, "they (loss of children and widowhood) shall come upon thee in their perfection for the multitude of thy sorceries, for the great abundance of thine enchantments"Isa 47:9. The actual use of "enchantments,"for which Babylon was so infamous, is not elsewhere attributed to the Assyrians. But neither is the word elsewhere used figuratively; nor is Assyria, in its intimate relation to Babylon, likely to have been free from the longing, universal in pagandom, to obtain knowledge as to the issue of events which would affect her. She is, by a rare idiom, entitled "mistress of enchantments,"having them at her command, as instruments of power. Mostly, idolatries and estrangement from God are spoken of as "whoredoms,"only in respect of those who, having been taken by God as His own, forsook Him for false gods.

But Jezebel too, of whose offences Jehu speaks under the same two titles 2Ki 9:22, was a pagan. And such sins were but part of that larger all-comprehending sin, that man, being made by God for Himself, when he loves the creature instead of the Creator, divorces himself from God. Of this sin world empires, such as Nineveh, were the concentration. Their being was one vast idolatry of self and of "the god of this world."All, art, fraud, deceit, protection of the weak against the strong 2Ki 16:7-9; 2Ch 28:20-21, promises of good Isa 36:16-17, were employed, together with open violence, to absorb all nations into it. The one end of all was to form one great idol-temple, of which the center and end was man, a rival worship to God, which should enslave all to itself and the things of this world. Nineveh and all conquering nations used fraud as well as force, enticed and entangled others, and so sold and deprived them of freedom. (see Joe 3:3).

Nor are people less sold and enslaved, because they have no visible master. False freedom is the deepest and most abject slavery. All sinful nations or persons extend to others the infection of their own sins. But, chiefly, the "wicked world,"manifoldly arrayed with fair forms, and "beautiful in the eyes of those who will not think or weigh how much more beautiful the Lord and Creator of all,"spreads her enticements on all sides "the lust of the flesh, and the lust of the eye, and the pride of life,""her pomps and vanities,"worldly happiness and glory and majesty, and ease and abundance, deceives and sells mankind into the power of Satan. It is called well-favored (literally, good of grace), because the world has a real beauty, nor , "unless there were a grace and beauty in the things we love, could they draw us to them."They have their beauty, because from God; then are they deformed, when "things hold us back from God, which, unless they were in God, were not at all."

We deform them, if we love them for our own sakes, not in Him; or for the intimations they give of Him. : "Praise as to things foul has an intensity of blame. As if one would speak of a skilled thief, or a courageous robber, or a clever cheat. So though he calls Nineveh a well-favored harlot, this will not be for her praise, (far from it!) but conveys the heavier condenmation. As they, when they would attract, use dainty babblings, so was Nineveh a skilled artificer of ill-doing, well provided with means to capture cities and lands and to persuade them what pleased herself."She selleth not nations only but families, drawing mankind both as a mass, and one by one after her, so that scarce any escape.

The adultery of the soul from God is the more grieveus, the nearer God has brought any to Himself, in priests worse than in the people, in Christians than in Jews, in Jews than in pagan; yet God espoused mankind to Him when He made him. His dowry were gifts of nature. If this be adultery, how much sorer, when betrothed by the Blood of Christ, and endowed with the gift of the Spirit!

Poole: Nah 3:1

Woe! a comprehensive threat of many and great calamities coming.

To the bloody city Nineveh, the chief city of the Assyrian kingdom: see Nah 1:1 .

It is all every part, officers and rulers, traders, both buyers and sellers, shops, houses, judicatories, all filled with falsehood and lies.

Lies cheating in their trades, and false witnesses before the judges.

Robbery their gain, though they count it honest, is no better in God’ s account than robbery or rapine, as is that the lion taketh, teareth, and devoureth, as the word in the Hebrew implies.

The prey unjust acquists by fraud and force; extortions and violent taking away what was not theirs.

Departeth not as they did so long since, they continue still so to do, no change from injustice to justice.

Poole: Nah 3:2

The French reads this verse with a negative distributive, and so links this and the next verse with the former negative, Nah 3:1 ; thus, The prey departeth not, nor the noise of the whip, nor, &c., intimating the long continuance of the Chaldeans insulting over the Ninevites.

The noise of a whip with which the charioteer roused and animated the horses which drew the warlike chariots.

The noise of the rattling of the wheels by the swift motion of the horses,

and of the pransing horses in the chariots proudly and stately trampling, and of the jumping chariots, made to jump by the swiftness and strength of the horses which drew them.

The French reads this verse with a negative distributive, and so links this and the next verse with the former negative, Nah 3:1 ; thus, The prey departeth not, nor the noise of the whip, nor, &c., intimating the long continuance of the Chaldeans insulting over the Ninevites.

The noise of a whip with which the charioteer roused and animated the horses which drew the warlike chariots.

The noise of the rattling of the wheels by the swift motion of the horses,

and of the pransing horses in the chariots proudly and stately trampling, and of the jumping chariots, made to jump by the swiftness and strength of the horses which drew them.

Poole: Nah 3:3

The horseman the Chaldean and Mede, or their confederates in the war.

Lifteth up hath his sword not only drawn, but in a posture ever ready to smite, wound, or kill. The bright sword: these warriors kept their weapons in such manner, that they were fit both to cut and kill, and also to dazzle rite eye and affright.

And there in Nineveh, and the streets of it,

is a multitude of slain by the sword of the prevailing besiegers.

A great number of carcasses the slain lay in the streets unburied.

There is no end of their corpses none knew the numbers of the slain.

They both invaders and invaded, all within the city, stumble upon their corpses, are ready to fall at them, not able to avoid them.

Poole: Nah 3:4

Because & c.; God is just, Nineveh hath deserved all this.

The multitude of the whoredoms her crafts and her policies, in which she resembled those lewd women; as they by their wiles abuse and deceive men, so did Nineveh, or the Assyrian kingdom, deceive, impoverish, and enslave nations by state policies: so Isa 23:17 Rev 17:2 . Or else, by whoredoms here may be meant idolatries, which were multiplied by the many people that served the Assyrian idols, or by their multiplying of idols, which probably they did by taking into the muster-roll of their gods those idols which the conquered nations worshipped: or whoredoms literally understood; for this sin undoubtedly did abound where wealth, luxury, ease, and long continuance of these, were to be found.

Well-favoured the glory of their state and government, or the splendour of their idols, temples, and sacrifices, or the comeliness and beauty of the lewd and whorish women among them.

Witchcrafts bewitching policies, and enchanting counsels, confederacies, and promised favours; or it may be literally taken for witchcrafts or necromancies, which sin abounded no doubt among the Assyrians.

Selleth disposeth of them as imperiously and absolutely as men do slaves which they buy; or else, drawing them into the wars for pay, exposed them to slaughter by the enemies’ sword, as if they had bought their persons to sell their lives, that thereby their own countrymen and citizens might be spared and escape. Or

selleth i.e. occasioneth them to abound in sin, for which God in his just judgment selleth them into the enemies’ hand.

Nations whole kingdoms.

Whoredoms: see above.

And families through her witchcrafts: either it is an elegant illustration of the former passage, or perhaps it may intimate the seducing of some particular and eminent families to engage themselves in a hereditary and perpetual service to the Assyrian idols, or to witchcrafts, in which the devil imitated God’ s institution, in taking a family to his service; so the chief families had the authority of ruling, and the burden of all idolatrous priesthood. Gr. Tholosun. de Rep. lib. 4. sect. 9, and lib. 8. c. 2. sect. 6,8.

Haydock: Nah 3:1

Blood. Nemrod established his power by shedding blood, Genesis x. Ninus, who built Ninive, and his successors were also bloody. After 1200 years the empire decayed under Sardanapalus, as historians agree. Yet it continued longer, according to the Scriptures and Ribera, till the Chaldeans destroyed it, when it had subsisted about 1440 years. It was even possessed of great power after the return of the Jews from Babylon, as Eusebius, St. Augustine, Ven. Bede, &c., write. (Worthington) ---

Depart. Septuagint, "be touched." (Haydock) ---

He continues the metaphor of the lion seizing its prey. Here the last chapter should end.

Haydock: Nah 3:2

The noise. He has described the forces of Ninive, now he specifies those of Cyaxares and Nabopolassar.

Haydock: Nah 3:4

Harlot. Ninive is cruel and impure, engaging others in idolatry and witchcraft. (Calmet) ---

Sold, forcing them to adopt her manners, Romans vii. 14.

Gill: Nah 3:1

Woe to the bloody city,.... Nineveh, in which many murders were daily committed; innocent blood shed; the lives of men taken away, under the colour of justice, by false witnesses, and other unlawful methods; and which was continually making war with neighbouring nations, and shedding their blood, which it stuck not at, to enlarge its wealth and dominions; and therefore "woe" is denounced against it; and it is threatened with the righteous judgments of God, with all sorts of calamity and distress: or, "O bloody city", as the Septuagint; for the word used is vocative, and expressive of calling, as Aben Ezra and Kimchi observe:

it is all full of lies and robbery; the palace and court; the houses of noblemen and common persons were full of flattery and deceit; men of high degree were a lie, and men of low degree vanity; no man could trust another, or believe what he said; there were no truth, honesty, and faithfulness, in conversation or commerce; their warehouses were full of goods, got by rapine and violence; and their streets full of robbers and robberies:

the prey departeth not; they go on in making a prey of their neighbours, in pillaging and plundering their substance; they repent not of such evil practices, nor desist from them; or because of the above sins they shall fall a prey to the enemy, who will not cease plundering them till he has utterly stripped them of all they have; and who is represented in the next verse Nah 3:2 as just at hand.

Gill: Nah 3:2

The noise of a whip,.... Of a horseman or chariot driver whipping his horses to make speed to Nineveh, and enter into it, so near as to be heard by the inhabitants of it; and is thus represented in order to strike terror into them:

and the noise of the rattling of the wheels; that is, of the chariots upon the stones, whose drivers drove Jehu like, making the utmost haste they could to get in first, and seize the prey:

and of the pransing horses; or bounding steeds, upon a full gallop; either with horsemen on them riding full speed to partake of the booty; or in chariots, in which they caper and prance, and shake the ground as they go; hence it follows:

and of the jumping chariots; which, through the swiftness of the motion, seem to leap and dance as they run along.

Gill: Nah 3:3

The horseman lifteth up both the bright sword and the glittering spear,.... Or, "the flame of the sword and the glittering spear" ^w; he rides with a drawn sword, which, being brandished to and fro, looks like a flame of fire; or with a spear made of polished iron, or steel, which, when vibrated and moved to and fro, glitters like lightning; a large number of which entering the city must be terrible to the inhabitants of it:

and there is a multitude of slain, and a great number of carcasses; of dead men lying in the streets, pierced and slain with the bright sword and glittering spear of the Medes and Chaldeans:

and there is none end of their corpses; the number of them could not be told; they lay so thick in all parts of the city, that there was no telling them:

they stumble upon their corpses; the Ninevites in fleeing, and endeavouring to make their escape, and the Medes and Chaldeans pursuing them.

Gill: Nah 3:4

Because of the multitudes of the whoredoms of the wellfavoured harlot,.... Meaning Nineveh; which, as it was an ancient city, was a well built one; full of stately and beautiful buildings, the seat of the kings of Assyria, and the metropolis of the nation, and abounded with wealth and riches; perhaps here may be an allusion to the name of the city, and to the signification of it; for Nineveh may have its name from the beauty of it, and be read, in Hebrew, נאי נוה or נוי, and may signify a beautiful or pleasant habitation; so Hillerus ^x and Cocceius ^y give the etymology of it; which agrees with its delightful situation on the banks of the river Tigris, and the stately edifices in it, as the king's palace, and others; just as Zion is said to be "beautiful for situation, the joy of the whole earth", Psa 48:2 and the epithet of "well favoured" well agrees with a harlot, whose beauty is engaging and ensnaring, as Lais, and others; particularly Semiramis, the wife of Ninus, from whom it is generally thought Nineveh had its name, was first a harlot, and one of exceeding beauty, who surpassed all others in it; on account of which she was beloved by the king of Assyria, and after a short time made his wife, and then he delivered the government of the kingdom to her ^z; yea, Sardanapalus the Last, and at this time the present king of the Assyrians, was very effeminate, used to dress himself in women's clothes, imitate a woman's voice, and paint his face, and even his whole body; and, by other tricks and enticements of harlots, made himself more lascivious, and behaved more lewdly, than any harlot ^a; in short, all the Assyrian women must be harlots, since they were obliged once in their lifetime to lie with a stranger in the temple of Venus, whom the Assyrians call Mylitta, as Herodotus ^b and Strabo ^c relate; to all which here may be an allusion: and particularly the inhabitants of this city had all the arts of address and insinuation to deceive others as harlots have; and both men and women very probably were given to whoredom and adultery in a literal sense as is generally the case where luxury and intemperance abound; and especially were grossly guilty of idolatry, which in Scripture is frequently expressed by whoredom and adultery; worshipping Bel, Nisroch and other deities and which was highly provoking to God; and therefore for these things, his judgements came upon them, before and after described:

the mistress of witchcrafts: thoroughly versed in such wicked and devilish practices, literally understood; see Isa 47:9 for the Assyrians, as well as the Babylonians and Chaldeans, were addicted to such diabolical arts, as appears from a passage in Theocritus ^d, which Grotius has also quoted; where one is represented saying that she kept in her box or chest very pernicious poisons, which she had learned from an Assyrian guest. The allusion seems to be to philtres, and other tricks used by harlots to besot young men, and bewitch and captivate them: likewise this city and its inhabitants were well versed in all the arts of flattery, deceit, and carnal policy; and in all the charms of wealth, riches, luxury, and sensuality, the pomp of superstition and idolatry, to draw in kingdoms and nations into subjection to them:

that selleth nations through her whoredoms, and families through her witchcrafts; enslaved whole kingdoms, and brought them under her power and dominion, to be her vassals; and was the instrument, not only of corporeal servitude, but of their selling themselves to work wickedness, by committing spiritual fornication or idolatry; into which multitudes were led by her influence and example, and particularly the kingdoms and families of Israel and Judah; see 2Ki 16:10. In these whoredoms and witchcrafts, as well as in her bloodthirstiness, lies, and oppression, Nineveh was a type of the whore of Rome; see Rev 17:1.

Commentary -- Verse Notes / Footnotes

NET Notes: Nah 3:1

¹ tn Heb “of bloods.” The plural noun דָּמִים (damim, “bloods”) connotes “bloodshed” or “blood guilt” (BDB 196-97 s.v. דָּם 2.f; HALOT 224-25 s.v. דָּם 5; DCH 2:443-47 s.v. דָּם). Human blood in its natural state in the body is generally designated by the singular form דָּם (dam, “blood”); after it has been spilled, the plural form is used to denote the abundance of blood in quantity (IBHS 119-20 §7.4.1; BDB 196-97 s.v. דָּם 2.f). The plural is often used with the verb שָׁפַךְ (shafakh, “to spill, to shed”) to connote bloodshed (Gen 9:6; 37:22; Lev 17:4; Num 35:33; Deut 21:7; 1 Sam 25:31; 1 Kgs 18:28; 2 Kgs 21:16; 24:4; 1 Chr 22:8; Ezek 16:38; 22:4, 6, 9, 12, 27; 23:45; 33:25; 36:18; Prov 1:16). The plural often denotes bloodshed (Gen 4:10; 2 Sam 3:27, 28; 16:8; 20:12; 1 Kgs 2:5; 2 Kgs 9:7, 26, 33; 2 Chr 24:25; Job 16:18; Isa 1:15; 4:4; 9:4; 26:21; 33:15; 34:3, 6, 7; Ezek 7:23; 16:6, 9, 36; 21:37; 22:13; 24:8; Hos 1:4; 4:2; Hab 2:8, 12, 17; Mic 3:10; Zech 9:7) or blood-guilt (Exod 22:1; Lev 20:9; Num 35:27; Deut 19:10; 22:8; Judg 9:24; 1 Sam 25:26, 33; 2 Sam 21:1; Isa 33:15; Ezek 9:9). The term can refer to murder (2 Sam 16:7, 8; Pss 5:7; 26:9; 55:24; 59:3; 139:10; Prov 29:10) or more generally, connote social injustice, cruelty, and oppression (Deut 21:8, 9; 1 Sam 19:5; 2 Kgs 21:6; 24:4; Pss 94:21; 106:38; Prov 6:17; Isa 59:7; Jer 7:6; 22:3; Joel 4:19; Jonah 1:14). The term may refer to blood that has been shed in war (1 Kgs 2:5) and the unnecessary shedding of blood of one’s enemy (1 Kgs 2:31), which is probably the intended meaning here. The phrase “city of bloodshed” (עִיר דָּמִים [’ir damim], “city of bloods”) is used elsewhere to describe a city held guilty before God of blood-guilt and about to be judged by God (Ezek 22:2; 24:6).

² tn Heb “All of her [is] lying.”

³ tn Heb “full of plunder.”

⁴ tn Heb “prey does not depart.”

NET Notes: Nah 3:2

¹ tn Heb “the sound of a whip.”

² tn Heb “the shaking of a chariot wheel.”

³ tn Heb “a horse.”

⁴ tn Albright argues that the term דֹּהֵר (doher) should be translated as “chariot driver” (W. F. Albright, “The Song of Deborah in Light of Archaeology,” BASOR 62 [1936]: 30). More recent research indicates that this term denotes “to dash” (HALOT 215 s.v.) or “to gallop, neigh” (DCH 2:417 s.v. דהר I). It is used as a synonym for רָקַד (raqad, “to skip”). This Hebrew verb is related to Egyptian thr (“to travel by chariot”) and Arabic dahara VII (“to hurry”). The related noun דַּהֲרָה (daharah) means “dashing, galloping” (Judg 5:22; HALOT 215 s.v.; DCH 2:417 s.v. דַּהֲרָה I).

⁵ tn Heb “a chariot.”

⁶ tn The Piel participle מְרַקֵּדָה (mÿraqqedah, “jolting”) is from רַקַד (raqad); this verb means “to dance, to leap” (of children, Job 21:11), “to skip about, to dance” (Eccl 3:4), and “to leap” (of chariots, Joel 2:5). In related Semitic languages (Akkadian, Ugaritic, and Arabic) the root raqad means “to dance, to skip about.” Here, the verb is used as a figurative expression (hypocatastasis) to describe the jostling of the madly rushing war-chariots.

NET Notes: Nah 3:3

¹ tn Heb “a horseman.” Although the Hebrew term פָּרָס (paras, alternately spelled פָּרָשׂ [paras] here) could denote “horse” (1 Sam 8:11; Joel 2:4; Hab 1:8; Jer 46:4), the Hiphil participle מַעֲלֶה (ma’aleh, “cause to charge”) – the subject of which is פָּרָס – suggests that פָּרָס refers here to “horsemen” charging their horses (2 Sam 1:6; 1 Kgs 20:20; Jer 4:29; 46:4).

² tn The term מַעֲלֶה (ma’aleh; the Hiphil participle “cause to charge”) refers to charioteers bringing war-horses up to a charge or attack (e.g., Jer 46:9; 51:27). On the other hand, the KJV translates this as “lifteth up [both the bright sword and the glittering sword],” while RV renders it as “mounts [his horse (or chariot)].”

³ tn Heb “a sword.”

⁴ tn Heb “flash of a sword.” Alternately, “swords flash.” Although לַהַב (lahav) can mean “blade” (Judg 3:22; 1 Sam 17:7), it means “flash [of the sword]” here (e.g., Hab 3:11; see HALOT 520 s.v.) as suggested by its parallelism with וּבְרַק (uvÿraq, “flashing, gleaming point [of the spear]”); cf. Job 20:25; Deut 32:41; Hab 3:11; Ezek 21:15.

⁵ tn Heb “a spear.”

⁶ tn Heb “and flash of a spear.” Alternately, “spears glimmer” (HALOT 162 s.v. בָּרָק).

⁷ tn Heb “many slain.”

⁸ tc The MT reads לַגְּוִיָּה (laggÿviyyah, “to the dead bodies”). The LXX reflects לְגוֹיָה (lÿgoyah, “to her nations”) which arose due to confusion between the consonant ו (vav) and the vowel וֹ (holem-vav) in an unpointed text.

tn Heb “There is no end to the dead bodies.”

⁹ tn Heb “they.”

NET Notes: Nah 3:4

¹ tn The preposition מִן (min) on מֵרֹב (merov; Heb “from the abundance of harlotries”) is causal: “because of; in consequence of” (HALOT 598 מִן 6; BDB 579-80 s.v. מִן 2.e). See, e.g., Exod 2:23; 15:23; Deut 7:7; 2 Sam 3:11, 37; Job 22:4; Isa 6:4; 43:4; 53:5; Ezek 28:5, 18; Nah 1:5; Zech 2:8; see also IBHS 213 §11.2.11.d; R. J. Williams, Hebrew Syntax, 58, §319. The causal sense is supported by the LXX’s ἀπό (apo, “from, because of”). Most English versions adopt the causal sense (KJV, NASB, NIV, NRSV, NJPS).

² tn Heb “Because of the many harlotries of the harlot.” The MT connects v. 4 with vv. 5-6; however, the LXX connects v. 4 with vv. 1-3. The Masoretic division is followed by NRSV and NJPS; the LXX division is followed by KJV and NIV; and the NASB division equivocates on the issue. It is best to connect v. 4 with vv. 5-6 (following the MT) because: (1) vv. 1-3 constitute a self-contained woe-oracle; and (2) the theme of the harlot unifies vv. 4-6: the accusation against the harlot (v. 4) and the stereotypical punishment of the harlot (vv. 5-6).

³ tn Heb “fair of form, a mistress of sorceries.”

⁴ tn Heb “she.” This has been translated as a relative pronoun for stylistic reasons. The shift from 2nd person feminine singular (“you”) to 3rd person feminine singular (“she”) is an example of heterosis of persons, a common literary/poetic device used in Hebrew poetry and prophetic literature.

⁵ tc The MT reads the Qal participle הַמֹּכֶרֶת (hammokheret) which is derived from מָכַר (makhar, “to sell, to betray”): “the one who sells/betrays [nations].” The MT is supported by the LXX. The Dead Sea Scrolls read הממכרת (4QpNah 2:7): “the one who sells/betrays [nations]” (see DJD 5:38). Dahood repoints the MT as a Hophal participle, הַמֻּכֶּרֶת (hammukkeret) from נָכַר (nakhar, “to know, to recognize”): “the one who is known [by the nations for her harlotries]” (M. Dahood, “Causal Beth and the Root NKR in Nahum 3.4,” Bib 52 [1971]: 395-96). The BHS editors suggest emending the MT, due to metathesis, to הַכֹּמֶרֶת (hakkomeret) from II כמר (“to ensnare”; HALOT 482 s.v. II כמר) which is related to Assyrian kamaru [A] (“to ensnare”): “The one who ensnares [nations].” The related nouns “snare; net” (מִכְמָר, mikhmar) and “net” (מִכְמֶרֶת, mikhmeret) are used as metaphors of the wicked destroying their victims (Ps 141:10; Isa 51:20; Hab 1:15, 16). This approach is adopted by NJPS: “who ensnared nations.” Others suggest emending to the Qal participle הַכֹּמֶרֶת from III כמר (“to destroy, to overthrow”; BDB 485 s.v. III כמר) related to Assyrian kamaru [B] (“to destroy; to annihilate”): “the one who destroys nations.” The MT may be retained due to strong external support (LXX and 4QpNah) and adequate internal support; the conjectural emendations are unnecessary.

tn Heb “sells.” Alternately, “enslaves”; or perhaps “deceives.” Most scholars derive the Qal participle הַמֹּכֶרֶת from מָכַר (“to sell, to betray”): “who sells nations.” When used in reference to people, this verb may denote three things: (1) to sell slaves or prisoners of war (Exod 21:8; Deut 21:14; 24:7; Joel 4:3, 6); (2) to sell off someone into the hands of the enemy, that is, to give someone entirely into their power (Exod 21:7; 22:2; Deut 32:30; Judg 2:14; 3:8; 4:2; 10:7; 1 Sam 12:9; Isa 50:1; Joel 4:8; Ps 44:13); and (3) to betray someone (possibly the meaning here in Nah 3:4?); see HALOT 581-82 s.v. I מכר; BDB 569 s.v. מָכַר. This is related to Assyrian makara (“to carry out trade; to make merchandise of”). Some English versions nuance הַמֹּכֶרֶת as “who sells nations” (KJV, NASB); others nuance it metonymically, “who enslaves nations” (NIV, NRSV). Thomas derives הַמֹּכֶרֶת from II מָכַר (“to deceive, to beguile, to betray”) which is related to Arabic makara (“to betray”): “who deceives the nations” (D. W. Thomas, “The Root mkr in Hebrew,” JTS 37 [1936]: 388-89; idem, “A Further Note on the Root mkr in Hebrew,” JTS 3 [1952]: 214).

⁶ tn Heb “the one who sells nations by her harlotries.”

⁷ tn Heb “and clans by her sorceries.”

Geneva Bible: Nah 3:1

Woe to the bloody city! it [is] all full of lies [and] robbery; ^{( a )} the prey departeth not;

^{( a )} It never ceases to spoil and rob.

Geneva Bible: Nah 3:2

The noise of a whip, ^{( b )} and the noise of the rattling of the wheels, and of the pransing horses, and of the jumping chariots.

^{( b )} He shows how the Chaldeans will hasten, and how courageous their horses will be in beating the ground when they come against the Assyrians.

Geneva Bible: Nah 3:4

Because of the multitude of the whoredoms of the wellfavoured ^{( c )} harlot, the mistress of witchcrafts, that selleth nations through her whoredoms, and families through her witchcrafts.

^{( c )} He compares Nineveh to a harlot, who by her beauty and subtilty entices young men, and brings them to destruction.

Commentary -- Verse Range Notes

TSK Synopsis: Nah 3:1-19

1 The miserable ruin of Nineveh.

MHCC: Nah 3:1-7

When proud sinners are brought down, others should learn not to lift themselves up. The fall of this great city should be a lesson to private persons, who increase wealth by fraud and oppression. They are preparing enemies for themselves; and if the Lord sees good to punish them in this world, they will have none to pity them. Every man who seeks his own prosperity, safety, and peace, should not only act in an upright, honourable manner, but with kindness to all.

Matthew Henry: Nah 3:1-7

Here is, I. Nineveh arraigned and indicted. It is a high charge that is here drawn up against that great city, and neither her numbers nor her grandeur shall secure her from prosecution. 1. It is a city of blood, in which a great deal of innocent blood is shed by unrighteous war, or under colour and pretence of public justice, or by suffering barbarous murders to go unpunished; for this the righteous God will make inquisition. 2. It is all full of lies; truth is banished from among them; there is no such thing as honesty; one knows not whom to believe nor whom to trust. 3. It is all full of robbery and rapine; no man cares what mischief he does, nor to whom he does it: The prey departs not, that is, they never know when they have got enough by spoil and oppression. They shed blood, and told lies, in pursuit of the prey, that they might enrich themselves. 4. There is a multitude of whoredoms in it, that is, idolatries, spiritual whoredoms, by which she defiled herself, and to which she seduced the neighbouring nations, as a well-favoured harlot, and sold and ruined nations through her whoredoms. 5. She is a mistress of witchcrafts, and by them she sells families, Nah 3:4. That which Nineveh aimed at was a universal monarchy, to be the metropolis of the world, and to have all her neighbours under her feet; to compass this, she used not only arms, but arts, compelling some, deluding others, into subjection to her, and wheedling them as a harlot by her charms to lay their necks under her yoke, suggesting to them that it would be for their advantage. She courted them to join with her in her idolatrous rites, to tie them the faster to her interests, and made use of her wealth, power, and greatness, to draw people into alliances with her, by which she gained advantages over them, and made a hand of them. These were her whoredoms, like those of Tyre, Isa 23:15, Isa 23:17. These were her witchcrafts, with which she unaccountably gained dominion. And for this that God has a quarrel with her who, having made of one blood all nations of men, never designed one to be a nation of tyrants and another of slaves, and who claims it as his own prerogative to be universal Monarch.

II. Nineveh condemned to ruin upon this indictment. Woe to this bloody city! Nah 3:1. See what this woe is.

1. Nineveh had with her cruelties been a terror and destruction to others, and therefore destruction and terror shall be brought upon her. Those that are for overthrowing all that come in their way will, sooner or later, meet with their match. (1.) Hear the alarm with which Nineveh shall be terrified, Nah 3:2. It is a formidable army that advances against it; you may hear them at a distance, the noise of the whip, driving the chariot-horses with fury; you may hear the noise of the rattling of the wheels, the prancing horses, and the jumping chariots; the very noise is frightful, but much more so when they know that all this force is coming with all this speed against them, and they are not able to make head against it. (2.) See the slaughter with which Nineveh shall be laid waste (Nah 3:3), the sword drawn with which execution shall be done, the bright sword lifted up and the glittering spear, the dazzling brightness of which is very terrible to those whom they are lifted up against. See what havoc these make when they are commissioned to slay: There is a great number of carcases, for the slain of the land shall be many; there is no end of their corpses; there is such a multitude of slain that it is in vain to go about to take the number of them; they lie so thick that passengers are ready to stumble upon their corpses at every step. The destruction of Sennacherib's army, which, in the morning, were all dead corpses, is perhaps looked upon here as a figure of the like destruction that should afterwards be in Nineveh; for those that will not take warning by judgments at a distance shall have them come nearer.

2. Nineveh had with her whoredoms and witchcrafts drawn others to shameful wickedness, and therefore God will load her with shame and contempt (Nah 3:5-7): The Lord of hosts is against her, and then she shall be exposed to the highest degree of disgrace and ignominy, shall not only lose all her charms, but shall be made to appear very odious. When it shall be seen that while she courted her neighbours it was with design to ruin their liberty and property, when all her wicked artifices shall be brought to light, then her shame is discovered to the nations. When her proud pretensions are baffled, and her vain towering hopes of an absolute and universal dominion brought to nought, and she appears not to have been so strong and considerable as she would have been thought to be, then to see the nakedness of the land do they come, and it appears ridiculous. Then do they cast abominable filth upon her, as upon a carted strumpet, and make her vile as the offscouring of all things; that great city, which all nations had made court to and coveted an alliance with, has become a gazing-stock, a laughing stock. Those that formerly looked upon her, and fled to her, in hopes of protection from her, now look upon her and flee from her, for fear of being ruined with her. Note, Those that abuse their honour and interest will justly be disgraced and abandoned, and, because miserable, will be made contemptible, and thereby be made more miserable. When Nineveh is laid waste who will bemoan her? Her trouble will be so great, and her sense of it so deep, as not to admit relief from sympathy, or any comforting considerations; or, if it would, none shall do any such good office: When shall I seek comforters for thee? Note, Those that showed no pity in the day of their power can expect to find no pity in the day of their fall. When those about Nineveh, that had been deceived by her wiles, come to be undeceived in her ruin, every one shall insult over her, and none bemoan her. This was Nineveh's fate, when she was made a spectacle, or gazing-stock. Note, The greater men's show was in the day of their abused prosperity the greater will their shame be in the day of their deserved destruction. I will make thee an example; so Drusus reads it. Note, When proud sinners are humbled and brought down it is designed that others should take example by them not to lift up themselves in security and insolence when they prosper in the world.

Keil-Delitzsch: Nah 3:1

The city of blood will have the shame, which it has inflicted upon the nations, repaid to it by a terrible massacre. The prophet announces this with the woe which opens the last section of this threatening prophecy. Nah 3:1. "Woe to the city of blood! She all full of deceit and murder; the prey departs not."‛Ir dâmı̄m , city of drops of blood, i.e., of blood shed, or of murders. This predicate is explained in the following clauses: she all full of lying and murder. Cachash and pereq are asyndeton, and accusatives dependent upon מלאה . Cachash , lying and deceit: this is correctly explained by Abarbanel and Strauss as referring to the fact that "she deceived the nations with vain promises of help and protection." Pereq , tearing in pieces for murder, - a figure taken from the lion, which tears its prey in pieces (Psa 7:3). לא ימישׁ , the prey does not depart, never fails. Mūsh : in the hiphil here, used intransitively, "to depart,"as in Exo 13:22; Psa 55:12, and not in a transitive sense, "to cause to depart,"to let go; for if ‛ı̄r (the city) were the subject, we should have tâmı̄sh .

Keil-Delitzsch: Nah 3:2-4

This threat is explained in Nah 3:2., by a description of the manner in which a hostile army enters Nineveh and fills the city with corpses. Nah 3:2. "The cracking of whips, and noise of the rattling of wheels, and the horse in galloping, and chariots flying high. Nah 3:3. Riders dashing along, and flame of the sword, and flashing of the lance, and multitude of slain men and mass of dead men, and no end of corpses; they stumble over their corpses. Nah 3:4. For the multitude of the whoredoms of the harlot, the graceful one, the mistress of witchcrafts, who sells nations with her whoredoms, and families with her witchcrafts." Nahum sees in spirit the hostile army bursting upon Nineveh. He hears the noise, i.e., the cracking of the whips of the charioteers, and the rattling ( ra‛ash ) of the chariot-wheels, sees horses and chariots driving along ( dâhar , to hunt, cf. Jdg 5:22; riqqēd , to jump, applied to the springing up of the chariots as they drive quickly along over a rugged road), dashing riders ( ma‛ăleh , lit., to cause to ascend, sc. the horse, i.e., to make it prance, by driving the spur into its side to accelerate its speed), flaming swords, and flashing lances. As these words are well adapted to depict the attack, so are those which follow to describe the consequence or effect of the attack. Slain men, fallen men in abundance, and so many corpses, that one cannot help stumbling or falling over them. כּבד , the heavy multitude. The chethib יכשׁלו is to be read יכּשׁלוּ ( niphal ), in the sense of stumbling, as in Nah 2:6. The keri וכשׁלוּ is unsuitable, as the sentence does not express any progress, but simply exhibits the infinite number of the corpses (Hitzig). גויּתם , their (the slain men's) corpses. This happens to the city of sins because of the multitude of its whoredoms. Nineveh is called Zōnâh , and its conduct z^e nūnı̄m , not because it had fallen away from the living God and pursued idolatry, for there is nothing about idolatry either here or in what follows; nor because of its commercial intercourse, in which case the commerce of Nineveh would appear here under the perfectly new figure of love-making with other nations (Ewald), for commercial intercourse as such is not love-making; but the love-making, with its parallel "witchcrafts"( k^e shâphı̄m ), denotes "the treacherous friendship and crafty politics with which the coquette in her search for conquests ensnared the smaller states"(Hitzig, after Abarbanel, Calvin, J. H. Michaelis, and others). This policy is called whoring or love-making, "inasmuch as it was that selfishness which wraps itself up in the dress of love, and under the appearance of love seeks simply the gratification of its own lust"(Hengstenberg on the Rev.). The zōnâh is described still more minutely as טובת חן , beautiful with grace. This refers to the splendour and brilliancy of Nineveh, by which this city dazzled and ensnared the nations, like a graceful coquette. Ba‛ălath k^e shâphı̄m , devoted to witchcrafts, mistress of them. K^e shâphı̄m (witchcrafts) connected with z^e nūnı̄m , as in 2Ki 9:22, are "the secret wiles, which, like magical arts, do not come to the light in themselves, but only in their effects"(Hitzig). מכר , to sell nations, i.e., to rob them of liberty and bring them into slavery, to make them tributary, as in Deu 32:30; Jdg 2:14; Jdg 3:8, etc. (not = כמר from כבר , to entangle: Hitzig). בּזנוּניה , with (not for) their whoredoms. Mishpâchōth , families, synonymous with עמּים , are smaller peoples or tribes (cf. Jer 25:9; Eze 20:32).

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 3:1-7

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

This description explains further the "why" for Nineveh's fall whereas the first two descriptions in the previous chapter gave more of the actual events, the "what" of it. There is much similarity between the descriptions of the siege in 2:3-4 and 3:2-3, however. This section has been called a woe oracle because it pronounces doom on Nineveh in typical woe oracle fashion.⁴⁶

3:1 Nahum pronounce woe on Nineveh, a city characterized by bloodshed. Here, as often elsewhere (e.g., Isa. 3:9), "woe" announces impending doom.⁴⁷ As noted earlier, the Assyrians were notorious for their cruelty that included cutting off hands, feet, ears, noses, gouging out eyes, lopping off heads, impaling bodies, and peeling the skin off living victims.⁴⁸ Nahum saw the city as completely full of lies (cf. 2 Kings 18:31) and pillage (cf. 2:9). Nineveh always had prey; she was constantly on the prowl looking for other nations to conquer.

3:2-3 Again the prophet described the sounds and sights that would accompany the battle in which Nineveh would fall (cf. 2:3-4). Whips could be heard as soldiers urged their horses forward. He heard the sound of chariot wheels and the hoofs of horses bearing cavalry soldiers clattering on the pavement. Horsemen were charging, swords were flashing, and spears were gleaming in the light. The large number of corpses on the scene of battle impressed Nahum. They seemed to be countless, so many that they seemed to cover the ground completely. The living soldiers had trouble moving about because they kept tripping over dead bodies. This was a scene that someone might have seen had they visited the site of one of the Assyrian army's battles, but this one was taking place in Nineveh and the dead were mainly Ninevites.

3:4 This devastation was coming on Nineveh because of her wickedness. She had played the harlot often by luring unsuspecting nations and then harming them. For example, King Ahaz had been attracted to Assyria and had appealed for her to come help Judah (2 Kings 16:7-18), but when she did, years later, she came to destroy rather than assist (cf. Isa. 36:16-17). The Ninevites were also practitioners of sorcery; they appealed to the spirit world for power to determine and control their destiny and that of their victims. The pagan worship of the Assyrians involved occultism, sexual perversion, and human degradation. Assyria had lured other nations, then, with immoral attractions and magical arts. These practices resulted in the enslavement of many nations and people groups; Nineveh sold them into slavery.

3:5 Almighty Yahweh repeated that He was against Nineveh (cf. 2:13). He would expose her shamefulness because of her shameless acts, as when someone lifted up the skirt of a lady over her head so high that he covered her face with it (cf. Isa. 47:1-3; Jer. 13:26-27; Ezek. 16:37; Hos. 2:3-5; Rev. 17:15-16). Nakedness was a great shame in the ancient world. She who had enslaved the nations (v. 4) would have her own nakedness exposed to them.

3:6 As the Assyrians had made many other people detestable, the Lord would do the same to them. Nahum's picture is that of God covering Nineveh with human excrement and then lifting her up for all to behold, a disgusting sight indeed.

3:7 It is no wonder then that everyone who saw Nineveh would recoil from her and remark on her devastated condition. No one would grieve over Nineveh's destruction because they would be glad that she got what she deserved. Mourners over her demise would not be found because people would rejoice, not sorrow, over her humiliation (v. 19). Even a few mourners would attend any funeral in the ancient Near East, even if relatives had to pay them to attend. But no one would agree to weep for Nineveh even if paid to do so. This is hyperbole, but the point is clear: the world would rejoice when Nineveh fell.

Guzik: Nah 3:1-19

Nahum 3 - Nineveh, the Wicked City

A. The sin within Nineveh.

1. (1-4) The violence and immorality in Nineveh.

Woe to the bloody city! It is all full of lies and robbery. Its victim never departs. The noise of a whip and the noise of rattling wheels, of galloping horses, of clattering chariots! Horsemen charge with bright sword and glittering spear. There is a multitude of slain, a great number of bodies, countless corpses; they stumble over the corpses; because of the multitude of harlotries of the seductive harlot, the mistress of sorceries, who sells nations through her harlotries, and families through her sorceries.

a. Woe to the bloody city! In his prophetic vision, Nahum takes a tour of the city of Nineveh and observes how ripe it is for judgment. He sees it is a busy city, full of the noise of a whip and the noise of rattling wheels, of galloping horses, of clattering chariots. Yet it is busy with violence, deception, and idolatry.

i. Not only where the rulers of Assyria terribly cruel, they boasted of the cruelty on monuments that exist in museums to this day. Boice quotes some of the choice boasts from various monuments:

· "I cut off their heads and formed them into pillars"

· "Bubo, son of Buba, I flayed in the city of Arbela and I spread his skin upon the city wall"

· "I flayed all the chief men who had revolted, and I covered the pillar with their skins"

· "Many within the border of my own land I flayed, and spread their skins upon the walls"

· "I cut off the limbs of the officers, the royal officers who had rebelled"

· "3,000 captives I burned with fire"

· "Their corpses I formed into pillars"

· "From son I cut off their hands and their fingers, and from other I cut off their noses, their ears, and their fingers, of many I put out their eyes"

· "I made one pillar of the living, and another of heads, I bound their heads to posts round about the city"

b. Who sells the nations through her harlotries: It was bad enough that Nineveh indulged in this sin for herself; it was worse that she led the nations into violence, deception, and idolatry. For this, the judgment of God was coming.

i. "Thousands of tablets uncovered in the Mesopotamian valley show abysmal superstition. Hundreds of sorcery incantations have been brought to light." (Maier, cited in Boice)

2. (5-7) The wicked city is humbled.

"Behold, I am against you," says the LORD of hosts; "I will lift your skirts over your face, I will show the nations your nakedness, and the kingdoms your shame. I will cast abominable filth upon you, make you vile, and make you a spectacle. It shall come to pass that all who look upon you will flee from you, and say, 'Nineveh is laid waste! Who will bemoan her?' Where shall I seek comforters for you?"

a. I am against you: Nahum repeats this phrase, first mentioned in Nahum 2:13. In the first mention, the emphasis was on the military defeat of Nineveh. Now, the emphasis is on the humbling of city.

i. This reminds us the principle of 1 Peter 5:5: Be clothed with humility, for "God resists the proud, but gives grace to the humble." Nineveh walked in pride, and as a result had the LORD against them. How much better to be humble and receive the grace of God!

b. I will cast abominable filth upon you, make you vile, and make you a spectacle: The strength of the word of the LORD almost surprises us here. He will take the idols of Nineveh (abominable filth, the Hebrew word shiqquts often translated "abomination") and throw them back in their face.

c. Make you vile: The idea behind the Hebrew word for vile (nabel) is that something is made weak, foolish, and contemptible. Nineveh walked high in their pride, but will certainly be brought low - with no one to comfort them (Where shall I seek comforters for you?).

i. Again, this was literally fulfilled The ancient Greek historian Diodorus Siculus wrote of the destruction of Nineveh: "So great was the multitude of the slain that the flowing stream, mingled with their blood, changed its color for a considerable distance . . . They plundered the spoil of the city, a quantity beyond counting." (Boice)

ii. Adam Clarke, writing before the discovery of the ruins in Nineveh in 1840, quotes an author commenting on the disappearance of the city: "What probability was there that the capital city of a great kingdom, a city which was sixty miles in compass, a city which contained so many thousand inhabitants, a city which had walls a hundred feet high . . . And yet so totally was it destroyed that the place is hardly known where it was situated . . . Great as it was formerly, so little of it is remaining, that authors are not agreed even about its situation."

B. Nineveh is ripe for judgment.

1. (8-11) Because of the way God judged other cities, Nineveh is ripe.

Are you better than No Amon that was situated by the River, that had the waters around her, whose rampart was the sea, whose wall was the sea? Ethiopia and Egypt were her strength, and it was boundless; Put and Lubim were your helpers. Yet she was carried away, she went into captivity; her young children also were dashed to pieces at the head of every street; they cast lots for her honorable men, and all her great men were bound in chains. You also will be drunk; you will be hidden; you also will seek refuge from the enemy.

a. Are you better than No Amon: No Amon is the Hebrew name for the Egyptian city of Thebes. Thebes was another wealthy, mighty city that was destroyed completely. The Assyrians in Nineveh knew this well, because it was their armies that destroyed Thebes. Nahum says, "Remember what you did to No Amon? The same is coming on you."

b. You also: We are like the Ninevites. We see empires and nations judged in our own day and in history, just like the Assyrians saw Thebes destroyed. Yet we, like the Ninevites, somehow think that we will be spared, despite our sinful arrogance and rebellion.

2. (12-15) Because of her own weakness, Nineveh is ripe.

All your strongholds are fig trees with ripened figs: If they are shaken, they fall into the mouth of the eater. Surely, your people in your midst are women! The gates of your land are wide open for your enemies; fire shall devour the bars of your gates. Draw your water for the siege! Fortify your strongholds! Go into the clay and tread the mortar! Make strong the brick kiln! There the fire will devour you, the sword will cut you off; it will eat you up like a locust. Make yourself many; like the locust! Make yourself many; like the swarming locusts!

a. Your strongholds are fig trees with ripened figs: As easily as ripe fruit falls from a shaken tree, so will the strongholds of Nineveh fall before the judgment of God. We often have our strongholds of sin and pride that we put great confidence in, but they are ready to be shaken and fall to the ground.

b. Fire shall devour the bars of your gates: Archaeologists document the burning of Nineveh. "The excavators of Nineveh have remarked on the large deposits of ash, which are evidence of a gigantic conflagration." (Boice)

c. Draw your water for the siege: Nahum practically mocks the people of Nineveh, cheering them on to do the best they can in light of the coming judgment. They can prepare as many provisions and people they please, but it will all come to nothing against the judgment of God.

3. (16-19) Because her leaders are weak, Nineveh is ripe.

You have multiplied your merchants more than the stars of heaven. The locust plunders and flies away. Your commanders are like swarming locusts, and your generals like great grasshoppers, which camp in the hedges on a cold day; when the sun rises they flee away, and the place where they are is not known. Your shepherds slumber, O king of Assyria; your nobles rest in the dust. Your people are scattered on the mountains, and no one gathers them. Your injury has no healing, your wound is severe. All who hear news of you will clap their hands over you, for upon whom has not your wickedness passed continually?

a. Merchants . . . commanders . . . generals . . . shepherds . . . nobles: Each of these classes of leaders were numerous in Nineveh, but they all would be ineffective and come to nothing in the day of judgment. Despite their numbers, still your people are scattered on the mountains, and no one gathers them. The sinful and rebellious leadership of Nineveh will be powerless against the judgment of God.

b. All who hear news of you will clap their hands over you: Nahum ends his prophecy with a view of the righteous and their triumph over the unrighteous. This is something that the people of God need to be often reminded of, because it often goes against present appearances.

i. Because Nineveh was so known - even renowned - for its violence and cruelty, no wonder Nahum sees the nations applauding when the city is judged and destroyed.

ii. In Psalm 73, Asaph dealt with this same problem. It seemed to him that the wicked constantly prospered and lived at ease. It troubled him so much that he doubted his own walk with God, Until I went into the sanctuary of God; then I understood their end. Surely You set them in slippery places; You cast them down to destruction. Oh, how they are brought to desolation, as in a moment! they are utterly consumed with terrors. (Psalm 73:17-19)

iii. For Nahum, Asaph, and for us today, we take comfort in knowing that the judgments of the LORD are faithful and true. We don't need to envy the unrighteous or seek vengeance against them ourselves. Nahum and Asaph each show us that God is more than able to take care of them and us, each according to His promise.

© 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 3 (Chapter Introduction)

Overview

Nah 3:1, The miserable ruin of 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 3 (Chapter Introduction)

CHAPTER 3

The miserable ruin of 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 3 (Chapter Introduction)

(Nah 3:1-7) The sins and judgments of Nineveh.

(Nah 3:8-19) Its utter destruction.

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 3 (Chapter Introduction)

This chapter goes on with the burden of Nineveh, and concludes it. I. The sins of that great city are charged upon it, murder (Nah 3:1), whoredom and witchcraft (Nah 3:4), and a general extent of wickedness (Nah 3:19). II. Judgments are here threatened against it, blood for blood (Nah 3:2, Nah 3:3), and shame for shameful sins (Nah 3:5-7). III. Instances are given of the like desolations brought upon other places for the like sins (Nah 3:8-11). IV. The overthrow of all those things which they depended upon, and put confidence in, is foretold (Nah 3:12-19).

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 3 (Chapter Introduction)

INTRODUCTION TO NAHUM 3

In this chapter is contained the prophecy of the destruction of Nineveh, and with it the whole Assyrian empire; the causes of which, besides those before mentioned, were the murders, lies, and robberies it was full of, Nah 3:1 for which it should be swiftly and cruelly destroyed, Nah 3:2 as also its whoredoms and witchcrafts, or idolatry, by which nations and families were seduced, Nah 3:4 and hence she should be treated as a harlot, her nakedness exposed, and she cast out with contempt, and mocked at by all, Nah 3:5 and all those things she placed her confidence in are shown to be of no avail; as her situation and fortresses, as she might learn from the case of No Amon, Nah 3:8 nor the number of her inhabitants, which were weak as women; nor even her merchants, captains, nobles, and king himself, Nah 3:13 nor the people she was in alliance with, who would now mock at her, her case being irrecoverable and incurable, Nah 3:19.