Difference between revisions of "Book of Nahum" - New World Encyclopedia

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Unlike the enigmatic prophet himself, it is relatively straight-forward to assign a date to the composition of the text itself. Given that the text unequivocally references the sacking of Thebes at the hands of the Assyrian army,<ref>This reference can be found in Nahum 3:8-10 :<br> Are you better than Thebes, <br> situated on the Nile, <br> with water around her? <br> The river was her defense, <br> the waters her wall. <br> Cush and Egypt were her boundless strength; <br> Put and Libya were among her allies. <br> Yet she was taken captive <br> and went into exile. <br> Her infants were dashed to pieces <br> at the head of every street. <br> Lots were cast for her nobles, <br> and all her great men were put in chains.</ref> it cannot have been composed prior to the transpiration those events in 663 B.C.E. Likewise, as it is a prophetic (rather than historical) text, it seems equally reasonable to assume that it was composed prior to the actual fall of Nineveh in 612 B.C.E.<ref>O'Brien, 599; Garcia-Treto, 597, Davidson, 13-19.</ref> This being said, considerable evidence suggests that the book's modern form is heavily redacted, meaning that the dates postulated above simply pertain to the composition of the original prophecy rather than the text's final form. O'Brien provides a concise summary of these issues:
 
Unlike the enigmatic prophet himself, it is relatively straight-forward to assign a date to the composition of the text itself. Given that the text unequivocally references the sacking of Thebes at the hands of the Assyrian army,<ref>This reference can be found in Nahum 3:8-10 :<br> Are you better than Thebes, <br> situated on the Nile, <br> with water around her? <br> The river was her defense, <br> the waters her wall. <br> Cush and Egypt were her boundless strength; <br> Put and Libya were among her allies. <br> Yet she was taken captive <br> and went into exile. <br> Her infants were dashed to pieces <br> at the head of every street. <br> Lots were cast for her nobles, <br> and all her great men were put in chains.</ref> it cannot have been composed prior to the transpiration those events in 663 B.C.E. Likewise, as it is a prophetic (rather than historical) text, it seems equally reasonable to assume that it was composed prior to the actual fall of Nineveh in 612 B.C.E.<ref>O'Brien, 599; Garcia-Treto, 597, Davidson, 13-19.</ref> This being said, considerable evidence suggests that the book's modern form is heavily redacted, meaning that the dates postulated above simply pertain to the composition of the original prophecy rather than the text's final form. O'Brien provides a concise summary of these issues:
 
:The final form of the book is probably exilic or even post-exilic, given allusions to Isa 40-55 and other prophetic materials. Further problematizing the dating of Nahum is the possibility that Assyria may represent less a historical entity than a symbolic enemy, much as Edom serves as a symbol of evil in many of the prophets, and Babylon stands for Rome in Revelation. The readiness with which Nahum's language could be read symbolically is attested in the Nahum pesher from Qumran, in which the writers' contemporary foes are labeled 'Assyria.'<ref>O'Brien, 599-600.</ref>
 
:The final form of the book is probably exilic or even post-exilic, given allusions to Isa 40-55 and other prophetic materials. Further problematizing the dating of Nahum is the possibility that Assyria may represent less a historical entity than a symbolic enemy, much as Edom serves as a symbol of evil in many of the prophets, and Babylon stands for Rome in Revelation. The readiness with which Nahum's language could be read symbolically is attested in the Nahum pesher from Qumran, in which the writers' contemporary foes are labeled 'Assyria.'<ref>O'Brien, 599-600.</ref>
−
This being said, the analogy with "Babylon" in [[Book of Revelations|Revelations]] is an instructive one, as that text's allegorical use of Babylon was predicated on the numerous historical uses in the prophetic corpus. For a similar reason, it seems reasonable to assume that Nahum (or at least its oldest constituent parts) describes the actual historical conflict between the Hebrew homeland and the Assyrian nation.
+
This being said, the analogy with "Babylon" in [[Book of Revelation|''Revelations'']] is an instructive one, as that text's allegorical use of Babylon was predicated on numerous historical uses in the prophetic corpus. For a similar reason, it seems reasonable to assume that the Book of Nahum (or at least its oldest constituent parts) describes the actual historical conflict between the Hebrew homeland and the Assyrian nation.
  
−
 
+
From a socio-political standpoint, the Book of Nahum encapsulates the eventual Israelite response to the military depredations and repressive rule of the Assyrian people. Indeed, the prophet's bilious oracular utterances can be correlated with the insults borne by the twelve tribes (in general) and the [[Temple of Jerusalem|Temple cult]] (in specific) in their years as a vassal state:
−
From a social and geopolitical standpoint,
+
:After the Assyrian king Sennacherib had withdrawn from Jerusalem in 701 and had received King Hezekiah's oath of allegiance, Assyrian rule was firmly established. For a long time, any attempt at rebellion was useless. Year by year, little Judah paid a considerable tribute to Nineveh. In the Temple at Jerusalem the altar to the god of the super-power, the god of Assyria, stood in the centre of the forecourt. Under the title 'Lord', Baal (the Judeans were spared from having to use his proper name, Assur), he received regular sacrifices, as did the army of the heavens, the stars, on which the Assyrians laid great stress. The altar to Yahweh did, it is true, stand next to the Assyrian one, but it was pushed to one side, no longer in the central position.<ref>Koch, 157. See also: Garcia-Treto, 593-595.</ref>
 +
As such, when the dominant empire overextended itself by committing to a war on two fronts (including an ultimately abortive foray into Egypt), the Judean prophetic tradition responded with oracles of their impending collapse. Nahum represents one of these sources. The impetus that could have inspired such a prophecy is evocatively described by Garcia-Treto:
 +
:It is easy to see how a Judean consciousness, formed by well over one hundred years of Assyrian hegemony and buttressed by brutal militarism and propaganda, could react with elation at the news of Assyria's collapse. The Judahites perceived that Yahweh had accomplished Nineveh's downfall. What could be more natural than to cast the defeat of a long-hated oppressor as the long-sought after deliverance finally granted by a "jealous and avenging God?"<ref>Garcia-Treto, 595.</ref>
  
 
==Overview==
 
==Overview==

Revision as of 03:43, 23 November 2007


Books of the

Hebrew Bible

Tanakh
Torah | Nevi'im | Ketuvim
Books of Nevi'im
First Prophets
1. Joshua
2. Judges
3. Samuel
4. Kings
Later Prophets
5. Isaiah
6. Jeremiah
7. Ezekiel
8. 12 minor prophets

The Book of Nahum is one of the Books of the Minor Prophets in the Hebrew Bible (Christian Old Testament), written by the eponymous prophet.

Authorship and Historical Context

As with many of the Biblical prophets, little is known of Nahum, the author of the seventh text in the Hebrew Bible's minor prophetic corpus. In fact, the only extant information on his character is provided by the book's superscription, which describes the text as "the book of the vision of Nahum the Elkoshite" (1:1). Rather than offering any additional biographical details, this snippet merely deepens our uncertainty, as the location of Elkosh (the prophet's hometown) is unknown.[1] Etymologically, the prophet's name signifies "comfort" or "consolation," though it could also be a contracted form of Nehemiah.[2]

Unlike the enigmatic prophet himself, it is relatively straight-forward to assign a date to the composition of the text itself. Given that the text unequivocally references the sacking of Thebes at the hands of the Assyrian army,[3] it cannot have been composed prior to the transpiration those events in 663 B.C.E. Likewise, as it is a prophetic (rather than historical) text, it seems equally reasonable to assume that it was composed prior to the actual fall of Nineveh in 612 B.C.E.[4] This being said, considerable evidence suggests that the book's modern form is heavily redacted, meaning that the dates postulated above simply pertain to the composition of the original prophecy rather than the text's final form. O'Brien provides a concise summary of these issues:

The final form of the book is probably exilic or even post-exilic, given allusions to Isa 40-55 and other prophetic materials. Further problematizing the dating of Nahum is the possibility that Assyria may represent less a historical entity than a symbolic enemy, much as Edom serves as a symbol of evil in many of the prophets, and Babylon stands for Rome in Revelation. The readiness with which Nahum's language could be read symbolically is attested in the Nahum pesher from Qumran, in which the writers' contemporary foes are labeled 'Assyria.'[5]

This being said, the analogy with "Babylon" in Revelations is an instructive one, as that text's allegorical use of Babylon was predicated on numerous historical uses in the prophetic corpus. For a similar reason, it seems reasonable to assume that the Book of Nahum (or at least its oldest constituent parts) describes the actual historical conflict between the Hebrew homeland and the Assyrian nation.

From a socio-political standpoint, the Book of Nahum encapsulates the eventual Israelite response to the military depredations and repressive rule of the Assyrian people. Indeed, the prophet's bilious oracular utterances can be correlated with the insults borne by the twelve tribes (in general) and the Temple cult (in specific) in their years as a vassal state:

After the Assyrian king Sennacherib had withdrawn from Jerusalem in 701 and had received King Hezekiah's oath of allegiance, Assyrian rule was firmly established. For a long time, any attempt at rebellion was useless. Year by year, little Judah paid a considerable tribute to Nineveh. In the Temple at Jerusalem the altar to the god of the super-power, the god of Assyria, stood in the centre of the forecourt. Under the title 'Lord', Baal (the Judeans were spared from having to use his proper name, Assur), he received regular sacrifices, as did the army of the heavens, the stars, on which the Assyrians laid great stress. The altar to Yahweh did, it is true, stand next to the Assyrian one, but it was pushed to one side, no longer in the central position.[6]

As such, when the dominant empire overextended itself by committing to a war on two fronts (including an ultimately abortive foray into Egypt), the Judean prophetic tradition responded with oracles of their impending collapse. Nahum represents one of these sources. The impetus that could have inspired such a prophecy is evocatively described by Garcia-Treto:

It is easy to see how a Judean consciousness, formed by well over one hundred years of Assyrian hegemony and buttressed by brutal militarism and propaganda, could react with elation at the news of Assyria's collapse. The Judahites perceived that Yahweh had accomplished Nineveh's downfall. What could be more natural than to cast the defeat of a long-hated oppressor as the long-sought after deliverance finally granted by a "jealous and avenging God?"[7]

Overview

The subject of this prophecy is the approaching complete and final destruction of Nineveh, the capital of the great and at that time flourishing Assyrian empire. Assur-bani-pal was at the height of his glory. Nineveh was a city of vast extent, and was then the center of the civilization and commerce of the world, a "bloody city all full of lies and robbery" (Nahum 3:1), for it had robbed and plundered all the neighboring nations. It was strongly fortified on every side, bidding defiance to every enemy. One popular verse is 3:5, "Behold, I am against thee, saith YHWH of hosts, and I will uncover thy skirts upon thy face; and I will show the nations thy nakedness, and the kingdoms thy shame." This is very symbolic showing that Nineveh was known for being a city full of prostitutes.

Jonah had already uttered his message of warning, and Nahum was followed by Zephaniah, who also predicted (Zephaniah 2:4-15) the destruction of the city, predictions which were remarkably fulfilled (625 B.C.E.) when Nineveh was destroyed apparently by fire, and the Assyrian empire came to an end, an event which changed the face of Asia.

Stylistic Elements

<acrostic><assonance, internal rhyme, etc.>


Themes

YHVH as Vengeful Warrior

The Lord is a jealous and avenging God;
the Lord takes vengeance and is filled with wrath.
The Lord takes vengeance on his foes
and maintains his wrath against his enemies.
The Lord is slow to anger and great in power;
the Lord will not leave the guilty unpunished.
His way is in the whirlwind and the storm,
and clouds are the dust of his feet.
...
Who can withstand his indignation?
Who can endure his fierce anger?
His wrath is poured out like fire;
the rocks are shattered before him.
The Lord is good,
a refuge in times of trouble.
He cares for those who trust in him (Nahum 1:2-3, 6-7).

<problematic nature of this characterization>

Deuteronomistic Theology

Good —> Good Evil —> Evil <see Hollaway's "How to Read the Bible">

Notes

  1. ↑ Garcia-Treto, 599. Davidson concurs that the various "conflicting traditions leave the prophet's birthplace quite unknown" (13). Souvay (1911) adds to the confusion by suggesting that "Elkosh" could, at least in theory, refer to the author's father (rather than his town of origin). Assuming that the more typical reading is correct, he then outlines the various abortive attempts to locate the community, after which he acknowledges that a location in southern Judah is most likely.
  2. ↑ Garcia-Treto, 599. Souvay (1911).
  3. ↑ This reference can be found in Nahum 3:8-10 :
    Are you better than Thebes,
    situated on the Nile,
    with water around her?
    The river was her defense,
    the waters her wall.
    Cush and Egypt were her boundless strength;
    Put and Libya were among her allies.
    Yet she was taken captive
    and went into exile.
    Her infants were dashed to pieces
    at the head of every street.
    Lots were cast for her nobles,
    and all her great men were put in chains.
  4. ↑ O'Brien, 599; Garcia-Treto, 597, Davidson, 13-19.
  5. ↑ O'Brien, 599-600.
  6. ↑ Koch, 157. See also: Garcia-Treto, 593-595.
  7. ↑ Garcia-Treto, 595.

References
ISBN links support NWE through referral fees

  • Davidson, A. B. (Reverend). The Books of Nahum, Habakkuk and Zephaniah. Cambridge: Cambridge University Press, 1905.
  • Garcio-Treto, Francisco O. "Nahum." The New Interpreter's Bible (Vol. VII). Nashville: Abingdon Press, 1994-2004. ISBN 0687278201.
  • Hirsch, Emil G. and Price, Ira Maurice. "Book of Nahum" in The Jewish Encyclopedia. 2002.
  • Koch, Klaus. The Prophets: The Assyrian Period. Philidelphia: Fortress Press, 1982. ISBN 0800617568.
  • O'Brien, Julia M. "Nahum." The Oxford Bible Commentary. Edited by John Barton and John Muddiman. Oxford; New York: Oxford University Press, 2001. ISBN 0198755007.
  • Souvay, Charles L. "Nahum" in The Catholic Encyclopedia. New York: Robert Appleton Company, 1911.

This entry incorporates text from the public domain Easton's Bible Dictionary, originally published in 1897.

External links

All links retrieved November 22, 2007

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