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Difference between revisions of "Nahum"

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(Replaced content with " Nahum <ref name="term_36793" /> <p>  1 Chronicles 4:19. </p> == References == <references> <ref name="term_36793"> [https://bibleportal.com/dictionary/fausset-s-bib...")
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== Fausset's Bible Dictionary <ref name="term_36796" /> ==
<p> "consolation" and "vengeance", to [[Israel]] and Israel's foe respectively. The two themes alternate in Nahum 1; as the prophecy advances, vengeance on [[Assyria]] predominates. </p> <p> '''Country.''' "The Elkoshite" (&nbsp;Nahum 1:1), from [[Elkosh]] or Elkesi a village of [[Galilee]] pointed out to [[Jerome]] (Preface in Nahum). Capernaum, "village of Nahum," seemingly takes its name from Nahum having resided in the neighbourhood, though born in Elkosh. The allusions in Nahum indicate local acquaintance with [[Palestine]] (&nbsp;Nahum 1:4; &nbsp;Nahum 1:15; &nbsp;Nahum 2:2) and only general knowledge of [[Nineveh]] (&nbsp;Nahum 2:4-6; &nbsp;Nahum 3:2-3). This confutes the notion that the Alkush (resembling the name Elkosh), [[E.]] of the [[Tigris]] and [[N.]] of Mosul, is Nahum's place of birth and of burial, though [[Jewish]] pilgrims visit it as such. </p> <p> [[Date]] . Hezekiah's time was that in which trust in [[Jehovah]] and the observance of the temple feasts prevailed as they did not before or after. So in &nbsp;Nahum 1:7; &nbsp;Nahum 1:15, "Jehovah is a stronghold in the day of trouble; and He knoweth (with approval) them that trust in Him ... [[O]] Judah, keep thy solemn feasts." Moreover Nahum has none of the reproofs for national apostasy which abound in the other prophets. Nahum in Elkosh of Galilee was probably among those of northern Israel, after the deportation of the ten tribes, who accepted Hezekiah's earnest invitation to keep the [[Passover]] at [[Jerusalem]] (2 Chronicles 30). His graphic description of [[Sennacherib]] and his army (&nbsp;2 Chronicles 1:9-12) makes it likely he was near or in Jerusalem at the time. </p> <p> Hence, the number of phrases corresponding to those of Isaiah (&nbsp;Nahum 1:8-9, compare &nbsp;Isaiah 8:8; &nbsp;Isaiah 10:23; &nbsp;Nahum 2:10 with &nbsp;Isaiah 24:1; &nbsp;Isaiah 21:3; &nbsp;Nahum 1:15 with &nbsp;Isaiah 52:7). The prophecy in &nbsp;Nahum 1:14, [["I]] will make it (namely, 'the house of thy gods,' i.e. Nisroch) thy grave," foretells Sennacherib's murder 20 years after his return from Palestine, "as he was worshipping in the house of [[Nisroch]] his god" (&nbsp;Isaiah 37:38). He writes while Assyria's power was yet unbroken (&nbsp;Nahum 1:12; &nbsp;Nahum 2:11-13; &nbsp;Nahum 3:1, "the bloody city, full of lies ... the prey departeth not": &nbsp;Nahum 3:15-17). The correspondence of sentiments in Nahum with those of Isaiah and [[Hezekiah]] implies he wrote when Sennacherib was still besieging and demanding the surrender of Jerusalem (&nbsp;Nahum 1:2 ff, with &nbsp;2 Kings 19:14-15; &nbsp;Nahum 1:7 with &nbsp;2 Kings 18:22; &nbsp;2 Kings 19:19; &nbsp;2 Kings 19:31; &nbsp;2 Chronicles 32:7-8; &nbsp;Nahum 1:9; &nbsp;Nahum 1:11 with &nbsp;2 Kings 19:22; &nbsp;2 Kings 19:27-28; &nbsp;Nahum 1:14 with &nbsp;2 Kings 19:6-7; &nbsp;Nahum 1:15 and &nbsp;Nahum 2:1-2 with &nbsp;2 Kings 19:32-33; &nbsp;Nahum 2:13, "the voice of thy messengers shall no more be heard," namely, [[Rabshakeh]] the bearer of Sennacherib's haughty message, with &nbsp;2 Kings 19:22-23). </p> <p> The historical facts presupposed in Nahum are Judah's and Israel's humiliation by Assyria (&nbsp;Nahum 2:2); the invasion of Judah (&nbsp;Nahum 1:9-11); the conquest of [[No-Amon]] or [[Thebes]] in Upper Egypt, probably by [[Sargon]] (Isaiah 20) who, fearing lest Egypt should join Palestine against him, undertook an expedition against it, 717-715 [[B.C.]] (&nbsp;Nahum 3:8-10). Tiglath Pileser and [[Shalmaneser]] had carried away Israel. Judah was harassed by Syria, and oppressed by Ahaz's payments to Tiglath Pileser (2 Chronicles 28; Isaiah 8-9). As Nahum refers in part prophetically to Sennacherib's (Sargon's successor) last attempt on Judah ending in his host's destruction, in part as matter of history (&nbsp;Nahum 1:9-13; &nbsp;Nahum 2:13), he must have prophesied about 713-710 [[B.C.,]] 100 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 else 603 [[B.C.]] </p> <p> The name "Huzzab" (&nbsp;Nahum 2:7) answers to Adiabene, from the Zab or Diab river on which that region lay; a personification of Assyria, and seems to be an [[Assyrian]] word. So the original words, minzaraik , taphsarika , for "crowned" or "princes" (&nbsp;Nahum 3:17) and "captains" or "satraps " (also in &nbsp;Jeremiah 51:27); contact with Assyria brought in these words. &nbsp;Nahum 2:18, "the faces gather blackness," corresponds to &nbsp;Isaiah 13:8; &nbsp;Joel 2:6; Joel is probably the original. &nbsp;Nahum 1:6 with &nbsp;Joel 2:7; &nbsp;Amos 2:14; &nbsp;Nahum 1:3 with &nbsp;Joel 2:13; the mourning dove, &nbsp;Nahum 2:7, with &nbsp;Isaiah 38:14; the first ripe figs, &nbsp;Nahum 3:12, with &nbsp;Isaiah 28:4; &nbsp;Nahum 3:13 with &nbsp;Isaiah 19:16; &nbsp;Nahum 3:4 with &nbsp;Isaiah 23:15; &nbsp;Nahum 2:4-5; &nbsp;Nahum 2:14 with &nbsp;Isaiah 22:7; &nbsp;Isaiah 36:9; &nbsp;Micah 1:13; &nbsp;Micah 5:10. </p> <p> The Assyrians, by just retribution, in turn should experience themselves what they caused to Israel and Judah (compare also &nbsp;Nahum 1:3 with &nbsp;Jonah 4:2; &nbsp;Nahum 1:13 with &nbsp;Isaiah 10:26-27; &nbsp;Nahum 1:8 with &nbsp;Isaiah 10:21-22; &nbsp;Isaiah 8:8; &nbsp;Nahum 1:9; &nbsp;Nahum 1:11 with &nbsp;Isaiah 37:23; &nbsp;Nahum 3:10 with &nbsp;Isaiah 13:16; &nbsp;Nahum 2:2 with &nbsp;Isaiah 24:1; &nbsp;Nahum 3:5 with &nbsp;Isaiah 47:2-3; &nbsp;Nahum 3:7 with &nbsp;Isaiah 51:19). Plainly, Nahum is the last of the prophets of the Assyrian period. Jeremiah borrows from, and so stamps with inspiration, Nahum (&nbsp;Jeremiah 10:19 compare &nbsp;Nahum 3:19; &nbsp;Jeremiah 13:26 compare &nbsp;Nahum 3:5; &nbsp;Jeremiah 50:37; &nbsp;Jeremiah 51:30, compare &nbsp;Nahum 3:13). Nahum is seventh in position in the canon, and seventh in date. </p> <p> '''Subject matter.''' "The burden of Nineveh." The three chapters form one consecutive whole, remarkable for unity of aim. Nahum encourages his countrymen with the assurance that, alarming as their position seemed, assailed by the mighty foe which had already carried captive the ten tribes, yet that not only should the Assyrian fail against Jerusalem, but Nineveh and his own empire should fall; and this not by chance, but by Jehovah's judgment for their iniquities. </p> <p> [['''Style''']] . [[Clear]] and forcible. Several phases of an idea are presented in the briefest sentences; as in the sublime description of God in the beginning, the overthrow of Nineveh, and that of No Amon. [[Melting]] softness and delicacy alternate with rhythmical, sonorous, and majestic diction, according as the subject requires; the very sound of the words conveys to the ear the sense (&nbsp;Nahum 2:4; &nbsp;Nahum 3:3). [[Paronomasia]] or verbal assonance is another feature of likeness to Isaiah, besides those already mentioned (&nbsp;Nahum 1:3; &nbsp;Nahum 1:6; &nbsp;Nahum 1:10; &nbsp;Nahum 2:2-3; &nbsp;Nahum 2:11; &nbsp;Nahum 3:2). </p>
       
==References ==
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Nahum <ref name="term_36793" />
<ref name="term_36796"> [https://bibleportal.com/dictionary/fausset-s-bible-dictionary/nahum+(2) Nahum from Fausset's Bible Dictionary]</ref>
<p> &nbsp;1 Chronicles 4:19. </p>
       
 
== References ==
<references>
<ref name="term_36793"> [https://bibleportal.com/dictionary/fausset-s-bible-dictionary/nahum+(1) Nahum from Fausset's Bible Dictionary]</ref>
</references>
</references>