TEXT [Commentary]

black diamond   Superscription (1:1)

1 This message concerning Nineveh came as a vision to Nahum, who lived in Elkosh.

NOTES

1:1 message. Because the noun massa’ (oracle, message) is derived from the verb nasa’ (lift up), two meanings have traditionally been assigned to it: (1) “burden” and (2) “oracle.” Those who favor the first translation call attention to the more natural reading of the root in the idea of a burden that is carried, whether that of animals (2 Kgs 5:17) or people (Jer 17:21-22; cf. Deut 1:12), and to the customary following of the terms by an objective genitive (“the burden concerning X”). Those who take the noun to mean something like “oracle,” “utterance,” or simply “prophecy” point out that the term is used often to introduce non-burdensome prophecies (e.g., Zech 12:1; Mal 1:1) and that the associated verb is used of speaking in such cases as lifting up the voice (Isa 3:7; 42:11), of lifting up or taking up a parable (Num 23:7), proverb (Isa 14:4), prayer (Isa 37:4), lamentation (Amos 5:1), or the name of God (Exod 20:7; see Barker 1985:657). The strength of parallels in Ugaritic as well as the many biblical examples of nasa’ [TH5375, ZH5951] used in a context of “lifting up the voice” appear to tip the weight in favor of the latter suggestion.

Nineveh. The mention of Nineveh in the superscription is significant in that without this notation the direction of the message of the entire first chapter could be unclear. Indeed, Nineveh is not specifically named until 2:8. The inclusion of the Assyrian capital in the superscription, therefore, identifies the object of the announcement of God’s judgment with which the book begins.

vision. By calling his prophecy a vision, Nahum underscored the fact that what he said was not of his own invention but was that which God had specially revealed to him (cf. Obad 1:1). At the outset, then, Nahum made it clear that his words were not his own insights based on his observations of the events of his time. Rather, they were nothing less than the message given to him by the sovereign God whose word he must deliver, however difficult it might be.

Nahum. Hummel (1979:342) suggests that the meaning of Nahum’s name (“comfort”) is quite apropos. God’s justice means judgment on the enemy but “comfort” to the faithful. Hummel goes on to say, “The point is not that God’s people go scot-free, but precisely the reverse: if God so judges those whom He employs temporarily as instruments of His judgment upon His unfaithful people, how much more fearful the judgment upon His own people if they finally miss the message.” The Hebrew text calls Nahum’s prophecy “The book of the vision of Nahum.” Accordingly, some (Keil 1954; Longman 1993) have suggested that the original prophecy was written and not delivered orally. While this is possible, the use of the phrase may simply suggest that Nahum’s burdensome vision, whether delivered orally or not, had, under divine inspiration, been committed to a permanent record that all may read.

COMMENTARY [Text]

Nahum begins his prophecy with the observation that what is recorded here is not of his own invention but is both a prophetic oracle and a vision. The latter term, while dealing primarily with the communication of received revelation, may imply that the prophet, or khozeh [TH2374, ZH2602] (seer), was one who, as God’s chosen servant, saw things from God’s point of view and attempted to get others to see them too. The word “seer” may also indicate that Nahum was allowed a visionary glimpse of Nineveh’s actual siege and fall before the events occurred.

Nahum asserted that God is a God of revelation and one who is active in the course of earth’s history. As a revealer, unlike the god of the deists, Israel’s God can and does make his will known to mankind (Num 24:4, 16; 2 Chr 32:32; Isa 2:1; Dan 2:26; 4:10; Amos 1:1; Obad 1:1). In specifically addressing Nineveh, Nahum emphasized that God does truly intervene in the affairs of nations.

The address to Nineveh also reminds all readers that God is a God of justice. To be sure, he allowed the Assyrians to punish Israel for its unfaithfulness and immoral behavior, but he who serves God ought not to use such service for selfish ends. The Assyrians had gone beyond their commission in the brutal way they carried out their divine assignment. Therefore, they would eventually face the certain and severe judgment of God.

Although Nahum’s name was a common one, it may give a clue as to an important purpose of the book, that of giving “comfort” to God’s people: However fierce and foreboding the circumstance might seem, God is indeed still sovereign and is concerned for the welfare and ultimate good of his own. Whatever trial or chastisement they may be enduring, God intends it for their benefit so as to make them stronger and more productive believers (cf. Isa 40:1-2; 1 Pet 1:5-7).