Commentary and critical notes on the Bible/Nahum

by Adam Clarke

Introduction to the Book of the Prophet Nahum

Nahum, the seventh of the twelve minor prophets, was a native of Elkoshai, a little village of Galilee, whose ruins were still in being in the time of St. Jerome. However there are some who think that Elkoshai is rather the name of his father, and that the place of his birth was Bethabor, or Bethabara, beyond Jordan They used to show the tomb of the prophet at a village called Beth-gabre, now called Gibbin, near Emmaus. The Chaldee calls him Nahum of Beth-koshi, or of Beth-kitsi; but the situation of this place is as much unknown as that of Elkoshai.
The particular circumstances of the life of Nahum are altogether unknown. His prophecy consists of three chapters, which make up but one discourse, wherein he foretells the destruction of Nineveh. He describes it in so lovely and pathetic a manner, that he seems to have been upon the spot to declare to the Ninevites the destruction of their city.
Opinions are divided as to the time in which he prophesied. Josephus will have it that he foretold the fall of Nineveh one hundred and fifteen years before it happened, which will bring the time of Nahum to that of King Ahaz. The Jews say that he prophesied under Manasseh. We are inclined to be of St. Jerome's opinion, that he foretold the destruction of Nineveh in the time of Hezekiah, and after the war of Sennacherib in Egypt, mentioned by Berosus. Nahum speaks plainly of the taking of No-Ammon, a city of Egypt; of the haughtiness of Rabshakeh; of the defeat of Sennacherib; and he speaks of them as things that were past. He supposes that the Jews were still in their own country, and that they there celebrated their festivals. He speaks of the captivity, and of the dispersion of the ten tribes. All these evidences convince us that Nahum cannot be placed before the fifteenth year of Hezekiah, since the expedition of Sennacherib against this prince was in the fourteenth year of his reign.
This prophet gives us a fine description of the destruction of Nineveh. He says that this city should be ruined by a deluge of waters, which should overflow it and demolish its walls.
Diodorus Siculus and Athenaeus relate, that during the time this city was besieged by Belesis and by Arbaces, under Sardanapalus, the river Tigris swelled so as to overthrow twenty furlongs of the walls of Nineveh. But as the siege mentioned by Nahum was long after the taking of Nineveh under Sardanapalus, it must needs be that the same thing happened to Nineveh at the second and last siege, under Nebuchadnezzar and Astyages. Probably the besiegers at this second siege determined the course of the waters, and brought on the same fate to the city by the same means as at the first siege. And as the walls of those ancient cities were generally formed of brick kneaded with straw and baked in the sun, a flood of waters could easily effect their dissolution. Babylon was built in the same manner; and this is the reason why scarcely any vestiges of those cities are to be found. See on ^[1] (note).
The time of the prophet's death is not known. The Greek meneologies and the Latin martyrologies place his festival on the first of December. Petrus Natalis places it on the twenty-fourth of the same month, which he says was the day of his death, without acquainting us whence he had learned this circumstance.
The conduct and imagery of this prophetical poem are truly admirable.
The exordium sets forth with grandeur the justice and power of God, tempered by lenity and goodness, ^[2].
A sudden address to the Assyrians follows; and a prediction of their perplexity and overthrow, as devisers of evil against the true God, ^[3]. Jehovah himself then proclaims freedom to his people from the Assyrian yoke, and the destruction of the Assyrian idols, ^[4]. Upon which the prophet, in a most lively manner, turns the attention of Judah to the approach of the messenger who brings such glad tidings, and bids her celebrate her festivals and offer her thank-offerings, without fear of so powerful an adversary, ^[5]. ^[6]. In the next place Nineveh is called on to prepare for the approach of her enemies, as instruments in the hands of Jehovah; and the military array and muster of the Medes and Babylonians, their rapid approach to the city, the process of the siege, the capture of the place, the captivity, lamentation, and flight of the inhabitants, the sacking of the wealthy city, and the consequent desolation and terror, are described in the true spirit of Eastern poetry, and with many pathetic, vivid, and sublime images, ^[7].
A grand and animated allegory succeeds this description, ^[8], ^[9]; which is explained and applied to the city of Nineveh in ^[10].
Chap. 3. The prophet denounces a wo against Nineveh for her perfidy and violence, and strongly places before our eyes the number of her chariots and cavalry, her burnished arms, and the great and unrelenting slaughter which she spread around her, ^[11].
He assigns her idolatries as one cause of her ignominious and unpitied fall, ^[12].
He foretells that No-Ammon, (the Diospolis in the Delta), her rival in populousness, confederacies, and situation, should share a like fate with herself, ^[13]; and beautifully illustrates the ease with which her strong holds should be taken, ^[14], and her pusillanimity during the siege, ^[15].
He pronounces that all her preparations, ^[16], ^[17], her numbers, her opulence, her multitude of chief men, would be of no avail, ^[18].
He foretells that her tributaries would desert her, ^[19].
He concludes with a proper epiphonema; the topics of which are, the greatness and incurableness of her wound, and the just triumph of others over her on account of her extensive oppressions, ^[20].
To sum up all with the decisive judgment of an eminent critic: "Not one of the minor prophets equals the sublimity, genius, and spirit of Nahum. Besides, his prophecy is a perfect poem. The exordium is exceedingly majestic. The apparatus for the destruction of Nineveh, and the description of that catastrophe, are painted in the most glowing colours, and are admirably clear and powerful." Lowth, Praelect. Hebrews 21, p. 282.
It must be farther observed, that this prophecy was highly interesting to the Jews; as the Assyrians had often ravaged their country, and I suppose had recently destroyed the kingdom of Israel. See Calmet.

Chapter 1

Introduction

This chapter opens the prophecy against the Assyrians and their metropolis with a very magnificent description of the infinite justice, tender compassion, and uncontrollable power of God, ^[21]. To this succeeds an address to the Assyrians; with a lively picture of their sudden overthrow, because of their evil device against Jerusalem, ^[22]. Then appears Jehovah himself, proclaiming deliverance to his people from the Assyrian yoke, and the destruction of the Assyrian idols, ^[23]; upon which the prophet, with great emphasis, directs the attention of Judah to the approach of the messenger who brings such glad tidings; and exultingly bids his people to celebrate their solemn feasts, and perform their vows, as a merciful Providence would not suffer these enemies of the Jewish state to prevail against them, ^[24].

Verse 1

The burden of Nineveh - משא massa not only signifies a burden, but also a thing lifted up, pronounced, or proclaimed; also a message. It is used by the prophets to signify the revelation which they have received from God to deliver to any particular people: the oracle - the prophecy. Here it signifies the declaration from God relative to the overthrow of Nineveh, and the commission of the prophet to deliver it.
As the Assyrians under Pul, Tiglath-pileser, and Shalmaneser, three of their kinds, had been employed by a just God for the chastisement of his disobedient people; the end being now accomplished by them, God is about to burn the rod wherewith he corrected Israel; and Nineveh, the capital of the Assyrian empire, is to be destroyed. This prediction appears to have been accomplished a short time after this by Nebuchadnezzar and Cyaxares, the Ahasuerus of Scripture.
Nahum, נחום Nachum, signifies comforter. The name was very suitable, as he was sent to comfort the people, by showing them that God was about to destroy their adversaries.

Verse 2

God is jealous - For his own glory.
And - revengeth - His justice; by the destruction of his enemies.
And is furious - So powerful in the manifestations of his judgments, that nothing can stand before him.
He reserveth wrath - Though they seem to prosper for a time, and God appears to have passed by their crimes without notice, yet he reserveth - treasureth up - wrath for them, which shall burst forth in due time.

Verse 3

The Lord is slow to anger - He exercises much longsuffering towards his enemies, that this may lead them to repentance. And it is because of this longsuffering that vengeance is not speedily executed on every evil work.
Great in power - Able at all times to save or to destroy.
The Lord hath his way in the whirlwind and in the storm - These are the effects of his power; and when they appear unusual, they may be considered as the immediate effects of his power: and although he be in them to punish and destroy, he is in them to direct their course, to determine their operations, and to defend his followers from being injured by their violence. The pestilential wind which slew one hundred and eighty-five thousand of the Assyrians did not injure one Israelite. See ^[25].
The clouds are the dust of his feet - This is spoken in allusion to a chariot and horses going on with extreme rapidity: they are all enveloped in a cloud of dust. So Jehovah is represented as coming through the circuit of the heavens as rapidly as lightning; the clouds surrounding him as the dust does the chariot and horses.

Verse 4

He rebuketh the sea - The Red Sea and the rivers: probably an allusion to the passage of the Red Sea and Jordan.
The description of the coming of Jehovah, from the third to the sixth verse, is dreadfully majestic. He is represented as controlling universal nature. The sea and the rivers are dried up, the mountains tremble, the hills melt, and the earth is burnt at his presence. Bashan, Carmel, and Lebanon are withered and languish: streams of fire are poured out, and the rocks are cast down to make him a passage. If then, the seas, the rivers, the mountains, the hills, the rocks, and the earth itself, fail before Jehovah, or flee from his presence, how shall Nineveh and the Assyrian empire stand before him?

Verse 7

The Lord is good - In the midst of judgment he remembers mercy; and among the most dreadful denunciations of wrath he mingles promises of mercy. None that trust in him need be alarmed at these dreadful threatenings; they shall be discriminated in the day of wrath, for the Lord knoweth them that trust in him.

Verse 8

But with an overrunning flood - Bishop Newcome thinks this may refer to the manner in which Nineveh was taken. The Euphrates overflowed its banks, deluged a part of the city, and overturned twenty stadia of the wall; in consequence of which the desponding king burnt himself, and his palace, with his treasures. - Diodor. Sic., Edit. Wessel., p. 140, lib. ii., s. 27.
Darkness shall pursue - Calamity. All kinds of calamity shall pursue them till they are destroyed.

Verse 9

Affliction shall not rise up the second time - There shall be no need to repeat the judgment; with one blow God will make a full end of the business.

Verse 10

While they be folden together - However united their counsels may be, they shall be as drunken men - perplexed and unsteady in all their resolutions; and before God's judgments they shall be as dry thorns before a devouring fire.

Verse 11

Imagineth evil against the Lord - Such were Pul, ^[26], Tiglath-pileser, ^[27]; Shalmaneser, ^[28]; and Sennacherib, ^[29]; ^[30].
A wicked counsellor - Sennacherib and Rabshakeh.

Verse 12

Though they be - many - Sennacherib invaded Judea with an army of nearly two hundred thousand men.
Thus shall they be cut down - The angel of the Lord (a suffocating wind) slew of them in one night one hundred and eighty-five thousand ^[31].

Verse 13

Now will I break his yoke from off thee - This refers to the tribute which the Jews were obliged to pay to the Assyrians, ^[32].

Verse 14

No more of thy name be sown - No more of you shall be carried away into captivity.
I will make thy grave; for thou art vile - I think this is an address to the Assyrians, and especially to Sennacherib. The text is no obscure intimation of the fact. The house of his gods is to be his grave: and we know that while he was worshipping in the house of his god Nisroch, his two sons, Adrammelech and Sharezer, smote him there that he died, ^[33].

Verse 15

Behold upon the mountains - Borrowed probably from ^[34], but applied here to the messengers who brought the good tidings of the destruction of Nineveh. Judah might then keep her solemn feasts, for the wicked Assyrian should pass through the land no more; being entirely cut off, and the imperial city razed to its foundations.

Chapter 2

Introduction

Nineveh is now called upon to prepare for the approach of her enemies, the instruments of Jehovah's vengeance, ^[35]; and the military array and muster, the very arms and dress, of the Medes and Babylonians in the reigns of Cyaxares and Nabopolassar; their rapid approach to the city; the process of the siege, and the inundation of the river; the capture of the place; the captivity, lamentation, and flight of the inhabitants; the sacking of this immense, wealthy, and exceedingly populous city; and the consequent desolation and terror, are all described in the pathetic, vivid, and sublime imagery of Hebrew poetry, ^[36]. This description is succeeded by a very beautiful and expressive allegory, ^[37]; which is immediately explained, and applied to the city of Nineveh, ^[38]. It is thought by some commentators that the metropolitan city of the Assyrian empire is also intended by the tender and beautiful simile, in the seventh verse, of a great princess led captive, with her maids of honor attending her, bewailing her and their own condition, by beating their breasts, and by other expressions of sorrow.

Verse 1

He that dasheth in pieces - Or scattereth. The Chaldeans and Medes.
Keep the munition - Guard the fenced places. From this to the end of the fifth verse, the preparations made at Nineveh to repel their enemies are described. The description is exceedingly picturesque.
Watch the way - By which the enemy is most likely to approach.
Make thy loins strong - Take courage.
Fortify thy power - Muster thy troops; call in all thy allies.

Verse 2

For the Lord hath turned away - Bishop Newcome reads, for the Lord restoreth, by a slight alteration in the text. I do not see that we gain much by this. The Lord has been opposed to Jacob, and the enemy has prevailed against him.
Emptied them out - Brought them from their own land into captivity. This was the emptying!

Verse 3

The shield of his mighty men is made red - These things may refer to the war-like preparations made by the Ninevites: they had red shields, and scarlet or purple clothing; their chariots were finely decorated, and proceeded with amazing rapidity.
The fir trees shall be terribly shaken - This may refer to the darts, arrows, and javelins, flung with destructive power.

Verse 4

The chariots shall rage - Those of the besiegers and the besieged, meeting in the streets, producing universal confusion and carnage.

Verse 5

He shall recount his worthies - Muster up his most renowned warriors and heroes.
Shall make haste to the wall - Where they see the enemies making their most powerful attacks, in order to get possession of the city.

Verse 6

The gates of the rivers shall be opened - I have already referred to this, see the note on ^[39]; but it will be necessary to be more particular. The account given by Diodorus Siculus, lib. ii., is very surprising. He begins thus: Ην δ' αυτῳ λογιον παραδεδομενον εκ προγονων, κ.τ.λ. - "There was a prophecy received from their forefathers, that Nineveh should not be taken till the river first became an enemy to the city. It happened in the third year of the siege, that the Euphrates [query, Tigris] being swollen with continued rains, overflowed part of the city, and threw down twenty stadia of the wall. The king then imagining that the oracle was accomplished, and that the river was now manifestly become an enemy to the city, casting aside all hope of safety, and lest he should fall into the hands of the enemy, built a large funeral pyre in the palace, (εν τοις βασιλειοις), and having collected all his gold and silver and royal vestments, together with his concubines and eunuchs, placed himself with them in a little apartment built in the pyre; burnt them, himself, and the palace together. When the death of the king (Sardanapalus) was announced by certain deserters, the enemy entered in by the breach which the waters had made, and took the city." Thus the prophecy of Nahum was literally fulfilled:" the gates of the river were opened, and the palace dissolved," i.e., burnt.

Verse 7

And Huzzab shall be led away captive - Perhaps Huzzab means the queen of Nineveh, who had escaped the burning mentioned above by Diodorus. As there is no account of the queen being burnt, but only of the king, the concubines, and the eunuchs, we may, therefore, naturally conclude that the queen escaped; and is represented here as brought up and delivered to the conqueror; her maids at the same time bewailing her lot. Some think Huzzab signifies Nineveh itself.

Verse 8

But Nineveh is of old like a pool of water - מימי mimey, from days. Bp. Newcome translates the line thus: "And the waters of Nineveh are a pool of waters." There may be reference here to the fact given in the preceding note, the overflowing of the river by which the city was primarily destroyed.
Stand, stand - Consternation shall be at its utmost height, the people shall flee in all directions; and though quarter is offered, and they are assured of safety it they remain, yet not one looketh back.

Verse 9

Take ye the spoil - Though the king burnt his treasures, vestments, etc., he could not totally destroy the silver and the gold. Nor did he burn the riches of the city; these fell a prey to the conquerors; and there was no end of the store of glorious garments, and the most costly vessels and furniture.

Verse 10

She is empty, and void, and waste - The original is strongly emphatic; the words are of the same sound; and increase in their length as they point out great, greater, and greatest desolation. בוקה ומבוקה ומבלקה
Bukah, umebukah, umebullakah.
She is void, empty, and desolate.
The faces of them all gather blackness - This marks the diseased state into which the people had been brought by reason of famine, etc.; for, as Mr. Ward justly remarks, "sickness makes a great change in the countenance of the Hindoos; so that a person who was rather fair when in health, becomes nearly black by sickness." This was a general case with the Asiatics.

Verse 11

Where is the dwelling of the lions - Nineveh, the habitation of bold, strong, and ferocious men.
The feeding place of the young lions - Whither her victorious and rapacious generals frequently returned to consume the produce of their success. Here they walked at large, and none made them afraid. Wheresoever they turned their arms they were victors; and all nations were afraid of them.

Verse 12

The lion did tear - This verse gives us a striking picture of the manner in which the Assyrian conquests and depredations were carried on. How many people were spoiled to enrich his whelps - his sons, princes, and nobles! How many women were stripped and slain, whose spoils went to decorate his lionesses - his queen, concubines, and mistresses. And they had even more than they could assume; their holes and dens - treasure-houses, palaces, and wardrobes - were filled with ravin, the riches which they got by the plunder of towns, families, and individuals. This is a very fine allegory, and admirably well supported.

Verse 13

Behold, I am against thee - Assyria, and Nineveh its capital. I will deal with you as you have dealt with others.
The voice of thy messengers - Announcing thy splendid victories, and the vast spoils taken - shall no more be heard - thou and thy riches, and ill-got spoils, shall perish together.

Chapter 3

Introduction

The prophet denounces a wo against Nineveh for her perfidy and violence. He musters up before our eyes the number of her chariots and cavalry; points to her burnished arms, and to the great and unrelenting slaughter which she spreads around her, ^[40]. Because Nineveh is a city wholly given up to the grossest superstition, and is an instructress of other nations in her abominable rites, therefore she shall come to a most ignominious and unpitied end, ^[41]. Her final ruin shall be similar to that of No, a famous city of Egypt, ^[42]. The prophet then beautifully describes the great ease with which the strong holds of Nineveh should be taken, ^[43], and her judicial pusillanimity during the siege, ^[44]; declares that all her preparation, her numbers, opulence, and chieftains, would be of no avail in the day of the Lord's vengeance, ^[45]; and that her tributaries would desert her, ^[46]. The whole concludes with stating the incurableness of her malady, and the dreadful destruction consequently awaiting her; and with introducing the nations which she had oppressed as exulting at her fall, ^[47].

Verse 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.

Verse 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.
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.

Verse 5

I will discover thy skirts upon thy face - It was an ancient, though not a laudable custom, to strip prostitutes naked, or throw their clothes over their heads, and expose them to public view, and public execration. This verse alludes to such a custom.

Verse 6

I will cast abominable filth upon thee - I will set thee as a gazing-stock. This was a punishment precisely like our pillory. They put such women in the pillory as a gazing-stock; and then, children and others threw mud, dirt, and filth of all kinds at them.

Verse 7

Who will bemoan her? - In such cases, who pities the delinquent? She has been the occasion of ruin to multitudes, and now she is deservedly exposed and punished. And so it should be thought concerning Nineveh.

Verse 8

Art thou better than populous No - No-Ammon, or Diospolis, in the Delta, on one branch of the Nile. This is supposed to be the city mentioned by Nahum; and which had been lately destroyed, probably by the Chaldeans.
The waters round about it - Being situated in the Delta, it had the fork of two branches of the Nile to defend it by land; and its barrier or wall was the sea, the Mediterranean, into which these branches emptied themselves: so that this city, and the place it stood on, were wholly surrounded by the waters.

Verse 9

Ethiopia and Egypt were her strength - The land of Cush, not far from Diospolis; for it was in Arabia, on the Red Sea.
Put and Lubim - A part of Africa and Libya, which were all within reach of forming alliances with No-Ammon or Diospolis.

Verse 10

They cast lots for her honorable men - This refers still to the city called populous No. And the custom of casting lots among the commanders, for the prisoners which they had taken, is here referred to.
Great men were bound in chains - These were reserved to grace the triumph of the victor.

Verse 12

Thy strong holds - The effects of the consternation into which the Ninevites were cast by the assault on their city are here pointed out by a very expressive metaphor; the first-ripe figs, when at full maturity, fell from the tree with the least shake; and so, at the first shake or consternation, all the fortresses of Nineveh were abandoned; and the king, in despair, burnt himself and household in his own palace.

Verse 13

Thy people - are women - They lost all courage, and made no resistance. O vere Phrygiae, neque enim Phryges: "Verily, ye are Phrygian women, not Phrygian men." So said Numanus to the Trojans. Virg., Aen. ix.

Verse 14

Draw thee waters for the siege - The Tigris ran near to Nineveh, and here they are exhorted to lay in plenty of fresh water, lest the siege should last long, and lest the enemy should cut off this supply.
Go into clay, and tread the mortar - This refers to the manner of forming bricks anciently in those countries; they digged up the clay, kneaded it properly by treading, mixed it with straw or coarse grass, moulded the bricks, and dried them in the sun. I have now some of the identical bricks, that were brought from this country, lying before me, and they show all these appearances. They are compact and very hard, but wholly soluble in water. There were however others without straw, that seem to have been burnt in a kiln as ours are. I have also some fragments or bats of these from Babylon.

Verse 15

Make thyself many as the cankerworm - On the locusts, and their operations in their various states, see the notes on Joel 2 (note). The multitudes, successive swarms, and devastation occasioned by locusts, is one of the most expressive similes that could be used to point out the successive armies and all-destroying influences of the enemies of Nineveh. The account of these destroyers from Dr. Shaw, inserted Joel 2, will fully illustrate the verses where allusion is made to locusts.

Verse 16

Thou hast multiplied thy merchants - Like Tyre, this city was a famous resort for merchants; but the multitudes which were there previously to the siege, like the locusts, took the alarm, and fled away.

Verse 17

Thy crowned are as the locusts - Thou hast numerous princes and numerous commanders.
Which camp in the hedges in the cold day - The locusts are said to lie in shelter about the hedges of fertile spots when the weather is cold or during the night; but as soon as the sun shines out and is hot, they come out to their forage, or take to their wings.

Verse 18

Thy shepherds slumber - That is, the rulers and tributary princes, who, as Herodotus informs us, deserted Nineveh in the day of her distress, and came not forward to her succor.
Diodorus Siculus says, lib. ii., when the enemy shut up the king in the city, many nations revolted, each going over to the besiegers, for the sake of their liberty; that the king despatched messengers to all his subjects, requiring power from them to succor him; and that he thought himself able to endure the siege, and remained in expectation of armies which were to be raised throughout his empire, relying on the oracle that the city would not be taken till the river became its enemy. See the note on ^[48].

Verse 19

There is no healing of thy bruise - Thou shalt never be rebuilt.
All that hear the bruit of thee - The report or account.
Shall clap the hands - Shall exult in thy downfall.
For upon whom hath not thy wickedness passed - Thou hast been a universal oppressor, and therefore all nations rejoice at thy fall and utter desolation.
Bp. Newton makes some good remarks on the fall and total ruin of Nineveh. "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 so thick that three chariots could go abreast upon them, and which had one thousand five hundred towers, of two hundred feet in height; what probability was there that such a city should ever be totally destroyed? And yet so totally was it destroyed that the place is hardly known where it was situated. What we may suppose helped to complete its ruin and devastation, was Nebuchadnezzar's enlarging and beautifying Babylon, soon after Nineveh was taken. From that time no mention is made of Nineveh by any of the sacred writers; and the most ancient of the heathen authors, who have occasion to say any thing about it, speak of it as a city that was once great and flourishing, but now destroyed and desolate. Great as it was formerly, so little of it is remaining, that authors are not agreed even about its situation. From the general suffrage of ancient historians and geographers, it appears to have been situated upon the Tigris, though others represent it as placed upon the Euphrates. Bochart has shown that Herodotus, Diodorus Siculus, and Ammianus Marcellinus, all three speak differently of it; sometimes as if situated on the Euphrates, sometimes as if on the Tigris; to reconcile whom he supposes that there were two Ninevehs; and Sir John Marsham, that there were three; the Syrian upon the Euphrates, the Assyrian on the Tigris, and a third built afterwards upon the Tigris by the Persians, who succeeded the Parthians in the empire of the East, in the third century, and were subdued by the Saracens in the seventh century after Christ. But whether this latter was built in the same place as the old Nineveh, is a question that cannot be decided. "There is a city at this time called Mosul, situate upon the western side of the Tigris; and on the opposite eastern shore are ruins of great extent, which are said to be those of Nineveh. "Dr. Prideaux, following Thevenot, observes that Mosul is situated on the west side of the Tigris, where was anciently only a suburb of the old Nineveh; for the city itself stood on the east side of the river, where are to be seen some of its ruins of great extent even to this day. Even the ruins of old Nineveh, as we may say, have been long ago ruined and destroyed; such an utter end hath been made of it, and such is the truth of the Divine predictions! "These extraordinary circumstances may strike the reader more strongly by supposing only a parallel instance. Let us then suppose that a person should come in the name of a prophet, preaching repentance to the people of this kingdom, or otherwise denouncing the destruction of the capital city within a few years. 'With an overflowing flood will God make an utter end of the place thereof; he will make an utter end: its place may be sought, but it shall never be found.' I presume we should look upon such a prophet as a madman, and show no farther attention to his message than to deride and despise it. And yet such an event would not be more strange and incredible than the destruction and devastation of Nineveh; for Nineveh was much the larger, stronger, and older city of the two. And the Assyrian empire had subsisted and flourished more ages than any form of government in this country; so there is no objecting the instability of Eastern monarchies in this case. Let us then since this event would not be more improbable and extraordinary than the other, suppose again, that things should succeed according to the prediction; that the floods should arise, and the enemies should come; the city should be overthrown and broken down, be taken and pillaged, and destroyed so totally that even the learned could not agree about the place where it was situated. What would be said or thought in such a case? Whoever of posterity should read and compare the prophecy and event together, must they not, by such an illustrious instance, be thoroughly convinced of the providence of God, and of the truth of his prophet, and be ready to acknowledge, 'Verily, this is the word which the Lord hath spoken; verily, there is a God who judgeth the earth?"' - See Bp. Newton, vol. i., dissert. 9.

1. Nah 3:14
2. Nah 1:1-8
3. Nah 1:9-11
4. Nah 1:12-14
5. Nah 1:15
6. Nah 2:1-13
7. Nah 2:1-10
8. Nah 2:11
9. Nah 2:12
10. Nah 2:13
11. Nah 3:1-3
12. Nah 3:4-7
13. Nah 3:8-11
14. Nah 3:12
15. Nah 3:13
16. Nah 3:14
17. Nah 3:15
18. Nah 3:15-17
19. Nah 3:18
20. Nah 3:19
21. Nah 1:1-8
22. Nah 1:9-11
23. Nah 1:12-14
24. Nah 1:15
25. 2Kgs 19:35
26. 2Kgs 15:10
27. 2Kgs 15:29
28. 2Kgs 17:6
29. 2Kgs 18:17
30. 2Kgs 19:23
31. 2Kgs 19:35
32. 2Kgs 17:14
33. 2Kgs 19:37
34. Isa 52:7
35. Nah 2:1
36. Nah 2:2-10
37. Nah 2:11-12
38. Nah 2:13
39. Nah 1:8
40. Nah 3:1-3
41. Nah 3:3-7
42. Nah 3:8-11
43. Nah 3:12
44. Nah 3:13
45. Nah 3:14-17
46. Nah 3:18
47. Nah 3:19
48. Nah 2:6