NAARAH (77, na'ărāh; B, ai kôpaɩ aútŵv, hai kômai autôn, A, Naapalá, Naarathá; AV Naarath): A town in the territory of Ephraim (Josh 16 7). It appears as "Naaran" in 1 Ch 7 28 (B, Naapráv, Naarnán, A, Naapáv, Naarán). Onom (s.v. "Noorath") places it 5 Rom miles from Jericho. The name has not been recovered, and no identification is certain. The position would agree with that of el-'Aujeh, about 5 miles N.E. of Jericho.

NAARAI, nā'a-ri (, na'ăray): Son of Ezbai, one of David's heroes (1 Ch 11 37). In the || passage (2 S 23 35), he is called "Paarai the Arbite." The true forms of the name and description are uncertain (see Budde, Richter u. Samuel, and Curtis, Chronicles).

NAARAN, nã'a-ran, NAARATH, nã'a-rath (7722, na'ărăn,, na'ărath). See NAARAH.

NAASHON, na'a-shon, na-ash'on, NAASON, na'a-son, NAASSON, na-as'on (Naaooov, Naasson): AV Gr form of "Nahshon" (thus RV) (Mt 1 4; Lk 3 32).

NAATHUS, nã'a-thus (Náabos, Náathos): One of the sons of Addi who put away his foreign wife (1 Esd 9 31). It apparently corresponds to "Adna" of Ezr 10 30, of which it is a transposition. B reads Aáðos, Láthos, probably confusing A and A.

When

NABAL, na'bal (‡‡, nābhāl, “foolish" or "wicked"; Naßáλ, Nabál): A wealthy man of Maon in the highlands of Judah, not far from Hebron, owner of many sheep and goats which he pastured around Carmel in the same district. He was a churlish and wicked man (1 S 25 2 ff). David was a fugitive from Saul, he and his followers sought refuge in the wilderness of Paran, near the possessions of Nabal, and protected the latter's flocks and herds from the marauding Bedouin. David felt that some compensation was due him for such services (vs 15 and 25), so, at the time of sheep-shearing-an occasion of great festivities among sheep masters-he sent 10 of his young men to Nabal to solicit gifts of food for himself and his small band of warriors. Nabal not only refused any assistance or presents, but sent back insulting words to David, whereupon the latter, becoming very angry, determined upon the extermination of Nabal and his household and dispatched 400 men to execute his purpose. Abigail, Nabal's wife, a woman of wonderful sagacity and prudence as well as of great beauty, having learned of her husband's conduct and of David's intentions, hurriedly proceeded, with a large supply of provisions, dainties and wine, to meet David and to apologize for her husband's unkind words and niggardliness, and thus succeeded in thwarting the bloody and revengeful plans of Israel's future king. On her return home she found her husband in the midst of a great celebration ("like the feast of a king"), drunken with wine, too intoxicated to realize his narrow escape from the sword of David. On the following morning, when sober, having heard the report of his wife, he was so overcome with fear that he never recovered from the shock, but died 10 days later (vs 36-38). When David heard of his death, he sent for Abigail, who soon afterward became one of his wives. W. W. DAVIES

NABARIAS, nab-a-rī'as (Naßaplas, Nabarías, B, Naẞapelas, Nabareías): One of those who stood upon Ezra's left hand as he expounded the Law (1 Esd 9 44). Esdras (loc. cit.) gives only 6 names, whereas Nehemiah (8 4) gives 7. It is probable

Nabataeans

that the last (Meshullam) of Nehemiah's list is simply dropped and that Nabarias = Hashbaddanah; or it may possibly be a corruption of Zechariah in Nehemiah's list.

NABATAEANS, nab-a-te'-anz, NABATHAEANS, nab-a-the'anz (Naßaraio, Nabataioi; in 1 Macc 5 25 reads avaßárais oi, anabátais hoi, V, 'AvaBarralois, Anabattarois; AV Nabathites, more correctly "Nabataeans"):

A Sem (Arabian rather than Syrian) tribe whose home in early Hellenistic times was S.E. of Pal, where they had either supplanted or

1. Locality mingled with the Edomites (cf Mal and Early 1 1-5). In Josephus' day they were History so numerous that the territory between the Red Sea and the Euphrates was called Nabatene (Ant, I, xii, 4). They extended themselves along the E. of the Jordan with Petra as their capital (Strabo xvi.779; Jos, Ant, XIV, i, 4; XVII, iii, 2; BJ, I, vi, 2, etc). Their earlier history is shrouded in obscurity. Jerome, Quaest in Gen 25 13, following the hint of Jos (Ant, I, xii, 4), asserts they were identical with the Ishmaelite tribe of Nebaioth, which is possible, though Nebaioth is spelled with and Nabataeans with. They were apparently the first allies of the Assyrians in their invasions of Edom (cf Mal 1 1 ff). They were later subdued by Sennacherib (Sayce, New Light from the Ancient Monuments, II, 430), but before long regained their independence and resisted Ashurbanipal (Rawlinson, note, ad loc.). According to Alexander Polyhistor (Fr. 18), they were included in the nomadic tribes reduced by David. Their history is more detailed from 312 BC (Diod. Sic. xix), when Antigonus I (Cyclops) sent his general Athenaeus with a force against them in Petra. After an initial advantage, the army of Athenaeus was almost annihilated. Demetrius, the son of Antigonus, was sent against them a few years later, with little success, though he arranged a friendship with them. The first prince mentioned is Aretas I, to whom the high priest Jason fled in 169 BC. They were friendly to the early Maccabees in the anti-Hellenistic struggle, to Judas in 164 BC (1 Macc 5 25) and to Jonathan in 160 BC (9 35).

Toward the end of the 2d cent. BC on the fall of the Ptolemaic and Seleucid Dynasties, the Nabataeans under King Erotimus founded 2. A Strong a strong kingdom extending E. of the Kingdom Jordan (in 110 BC). Conscious now of their own strength, they resented the ambition of the Hasmonean Dynasty-their former allies-and opposed Alexander Jannaeus (96 BC) at the siege of Gaza (Jos, Ant, XIII, xiii, 3). A few years later (90 BC) Alexander retaliated by attacking Obedas I, king of the Nabataeans, but suffered a severe defeat E. of the Jordan (Jos, Ant, XIII, xiii, 5; BJ, I, iv, 4). Antiochus XII of Coele-Syria next led an expedition against the Nabataeans, but was defeated and slain in the battle of Kana (Jos, Ant, XIII, xv, 1-2; BJ, I, iv, 7-8). Consequently, Aretas III seized Coele-Syria and Damascus and gained another victory over Alexander Jannaeus at Adida (in 85 BC). The Nabataeans, led by Aretas (III ?), espoused the cause of

Hyrcanus against Aristobulus, be3. Conflicts sieged the latter in Jerus and provoked the interference of the Romans, by whom under Scaurus they were defeated (Jos, Ant, XIV, i, 4f; BJ, I, vi, 2 f). After the capture of Jerus, Pompey attacked Aretas, but was satisfied with a payment (Jos, ib), and Damascus was added to Syria, though later it appears to have again passed into the hands of Aretas (2 Cor 11 32). In 55 BC Gabinius led another force against the Naba

Nahum, Book of

taeans (Jos, ib). In 47 BC Malchus I assisted Caesar, but in 40 BC refused to assist Herod against the Parthians, thus provoking both the Idumaean Dynasty and the Romans. Antony made a present of part of Malchus' territory to Cleopatra, and the Nabataean kingdom was further humiliated by disastrous defeat in the war against Herod (31 BC). Under Aretas IV (9 BC-40 AD) the kingdcm was recognized by Augustus. This king sided with the Romans against the Jews, and fur4. End of ther gained a great victory over Herod the Nation Antipas, who had divorced his daughter to marry Herodias. Under King Abias an expedition against Adiabene came to grief. Malchus II (48-71 AD) assisted the Romans in the conquest of Jerus (Jos, BJ, III, iv, 2). Rabel (71-106 AD) was the last king of the Nabataeans as a nation. In 106 AD their nationality was broken up by the unwise policy of Trajan, and Arabia, of which Petra was the capital, was made a Rom province by Cornelius Palma, governor of Syria. Otherwise they might have at least contributed to protecting the West against the East. Diodorus (loc. cit.) represents the Nabataeans as a wild nomadic folk, with no agriculture, but with flocks and herds and engaged in considerable trading. Later, however, they seem to have imbibed considerable Aramaean culture, and Aram. became at least the language of their commerce and diplomacy. They were also known as pirates on the Red Sea; they secured the harbor of Elah and the Gulf of 'Akaba. They traded between Egypt and Mesopotamia and carried on a lucrative commerce in myrrh, frankincense and costly wares (KGF, 4th ed [1901], I, 726-44, with full bibliography).

S. ANGUS NABATHITES, nab'a-thīts: AV=RV "Naba

thaeans."

NABOTH, nā’both, nābōth (, nubhōth, from 1, nũbh, "a sprout"; Naßoveal, Nabouthaí): The owner of a vineyard contiguous to the palace of King Ahab. The king desired, by purchase or exchange, to add the vineyard to his own grounds. Naboth, however, refused to part on any terms with his paternal inheritance. This refusal made Ahab "heavy and displeased" (1 K 21 4). Jezebel, the king's wife, then took the matter in hand, and by false accusation on an irrelevant charge procured the death of Naboth by stoning (1 K 21 7-14). As Ahab was on his way to take possession of the vineyard he met Elijah the prophet, who denounced his vile act and pronounced judgment on king and royal house. A temporary respite was given to Ahab because of a repentant mood (1 K 21 27–29); but later the blow fell, first upon himself in a conflict with Syria (1 K 22 34-40); then upon his house through a conspiracy of Jehu, in which Jehoram, Ahab's son, and Jezebel, his wife, were slain (2 K 9 25-26.30 ff). In both cases the circumstances recalled the foul treatment of Naboth. HENRY WALLACE NABUCHODONOSOR, nab-ů-kō-don't-sor (Naßovxodovoσóp, Nabouchodonosór): LXX and Vulg form of "Nebuchadnezzar" ("Nebuchadrezzar') found in AV of the Apoc in 1 Esd 1 40. 41.45.48; 2 10; 5 7; 6 26; Ad Est 11 4; Bar 1 9.11.12. It is the form used in AV of the Apoc throughout. In RV of Jth and Tob 14 15, the form "Nebuchadnezzar" is given.

NACON, na'kon, THE THRESHING FLOOR OF (1, nākhōn; AV Nachon): The place where Uzzah was smitten for putting forth his hand to steady the ark, hence called afterward "Perezuzzah" (2 S 6 8); in the passage (1 Ch 13 9)

we have, kīdhon, and in Jos (Ant, VII, iv, 2) Xelowy, Cheidon. In 1 S 23 23 the word nākhōn occurs, and is trd "of a certainty," m "with the certainty" or "to a set place"; also in 1 S 26 4 it is trd "of a certainty," m "to a set place." It is uncertain whether in 1 S 6 6 it is a place-name at all, and no successful attempt has been made to identify either Nacon or Chidon; possibly they are both personal names. E. W. G. MASTERMAN

NACHOR, nā'kor (Naxúp, Nachor) AV; Gr form of "Nahor" (thus RV). Grandfather of Abraham (Lk 3 34).

NADAB, na'dab (, nadhābh, "noble"; Nadáß, Nadáb):

(1) Aaron's first-born son (Ex 6 23; Nu 3 2; 26 60; 1 Ch 6 3 [Heb 5 29]; 24 1). He was permitted with Moses, Aaron, the 70 elders, and his brother Abihu to ascend Mt. Sinai and behold the God of Israel (Ex 24 1.9). He was associated with his father and brothers in the priestly office (Ex 28 1). Along with Abihu he was guilty of offering "strange fire," and both "died before Jeh" (Lev 10 1.2; Nu 3 4; 26 61). The nature of their offence is far from clear. The word rendered "strange" seems in this connection to mean no more than "unauthorized by the Law" (see 17, zur, in BDB, and ef Ex 30 9). The proximity of the prohibition of wine to officiating priests (Lev 10 8.9) has given rise to the erroneous suggestion of the Midr that the offence of the brothers was drunkenness.

(2) A descendant of Jerahmeel (1 Ch 2 28.30). (3) A Gibeonite (1 Ch 8 30).

(4) Son of Jeroboam I and after him for two years king of Israel (1 K 14 20; 15 25). While Nadab was investing Gibbethon, a Phili stronghold, Baasha, who probably was an officer in the army, as throne-robbers usually were, conspired against him, slew him and seized the throne (1 K 15 27-31). With the assassination of Nadab the dynasty of Jeroboam was extirpated, as foretold by the prophet Ahijah (1 K 14). This event is typical of the entire history of the Northern Kingdom, characterized by revolutions and counterrevolutions. JOHN A. LEES

NADABATH, na'da-bath (NaSaßáo, Nadabáth; AV Nadabatha, na-dab'a-tha): A city E. of the Jordan from which the wedding party of Jambri were coming when Jonathan and Simon attacked. them and slew very many, designing to avenge the murder of their brother John (1 Macc 9 37 ff). Nebo and Nabathaea have been suggested as identical with Nadabath. Clermont-Ganneau would read rhabatha, and identify it with Rabbath-ammon. There is no certainty.

NAGGAI, nag'i, nag'a-i (Nayyal, Naggai; AV Nagge): In Lk 3 25, the Gr form of the Heb name NOGAH (q.v.).

NAHALAL, nā'hal-al, naḥălal; B, Baieμáv, Baithmán, A, Naaλal, Naalôl, and other forms): A city in the territory of Zebulun assigned with its suburbs to the Merarite Levites, out of which the Canaanite inhabitants were not driven (Josh 19 15, AV [incorrectly] "Nahallal"; 21 35; Jgs 1 30, "Nahalol"). In the Talm Jerus (Meg., i.1) it is identified with Mahlul. This name might correspond either with 'Ain Mahil, or with Ma'lūl. The former lies about 3 miles N.E. of Nazareth on a hill near the eastern boundary of Zebulun. The latter is situated about 3 miles W. of Nazareth,

2109

near the southern border of Zebulun. The change of n to m is not unusual. W. EWING

NAHALIEL, na-ha'li-el, na-hal'i-el, naḥăli'ēl, “torrent valley of God"; B, Mavańλ, Manael, A, Naadıńλ, Naaliél): A place where Israel encamped on the way from Arnon to Jericho, named with Mattanah and Bamoth (Nu 21 19). Onom places it near to the Arnon. It is natural to seek for this "torrent valley" in one of the tributaries of the Arnon. It may be Wâdy Waleh, which drains a wide area to the N.E. of the Arnon; or perhaps Wady Zerķā Ma'in farther to the N.

NAHALLAL, na-hal'al, NAHALOL, na'ha-lol. See NAHALAL.

NAHAM, nā'ham (, naḥam, "comfort"): A Judahite chieftain, father of Keilah the Garmite (1 Ch 4 19); the passage is obscure.

NAHAMANI, nã-ha-mā'nī, na-ham'a-ni (), naḥāmānī, "compassionate"): One of the twelve heads who returned with Zerubbabel (Neh 7 7). The name is wanting in the list (Ezr 2 2). In 1 Esd 5 8 he is called "Eneneus" (RVm "Enenis").

NAHARAI, na ha-ri (, naḥăray), NAHARI, nā'ha-ri (, naḥray): One of David's heroes, Joab's armor-bearer (2 S 23 37, AV "Nahari”; 1 Ch 11 39).

NAHASH, nā'hash (, nāḥāsh, "serpent"; Ναάς, Ναάς):

(1) The father of Abigail and Zeruiah, the sisters of David (2 S 17 25; ef 1 Ch 2 16). The text in 2 S, where this reference is made, is hopelessly corrupt; for that reason there are various explanations. The rabbis maintain that Nahash is another name for Jesse, David's father. Others think that Nahash was the name of Jesse's wife; but it is not probable that Nahash could have been the name of a woman. Others explain the passage by making Nahash the first husband of Jesse's wife, so that Abigail and Zeruiah were half-sisters to King David.

(2) A king of Ammon, who, at the very beginning of Saul's reign, attacked Jabesh-gilead so successfully, that the inhabitants sued for peace at almost any cost, for they were willing to pay tribute and serve the Ammonites (1 S 11 1 ff). The harsh king, not satisfied with tribute and slavery, demanded in addition that the right eye of every man should be put out, as "a reproach upon Israel." They were given seven days to comply with these cruel terms. Before the expiration of this time, Saul, the newly anointed king, appeared on the scene with an army which utterly routed the Ammonites (1 S 11 1 ff), and, according to Jos, killed King Nahash (Ant, VÍ, v, 3).

If the Nahash of 2 S 10 2 be the same as the king mentioned in 1 S 11, this statement of Jos cannot be true, for he lived till the early part of David's reign, 40 or more years later. It is, of course, possible that Nahash, the father of Hanun, was a son or grandson of the king defeated at Jabesh-gilead by Saul. There is but little agreement among commentators in regard to this matter. Some writers go so far as to claim that "all passages in which this name [Nahash] is found refer to the same individual."

(3) A resident of Rabbath-ammon, the capital of Ammon (2 S 17 27). Perhaps the same as Nahash (2), which see. His son Shobi, with other trans-Jordanic chieftains, welcomed David at Mahanaim with sympathy and substantial gifts when the old king was fleeing before his rebel son Absalom. Some believe that Shobi was a brother of Hanun, king of Ammon (2 S 10 1).

W. W. DAVIES

Nahum, Book of

NAHATH, na hath (, naḥath):

(1) A grandson of Esau (Gen 36 13; 1 Ch 1 37). (2) A descendant of Levi and ancestor of Samuel (1 Ch 6 26); also called "Toah" (1 Ch 6 34) and "Tohu" (1 S 1 1).

(3) A Levite who, in the time of Hezekiah, assisted in the oversight of "the oblations and the tithes and the dedicated things" (2 Ch 31 13).

NAHBI, nä'bi (27), naḥbī): The representative of Naphtali among the 12 spies (Nu 13 14).

NAHOR, na'hor (, naḥōr; in the NT Naxúp, Nachor):

(1) Son of Serug and grandfather of Abraham (Gen 11 22-25; 1 Ch 1 26).

(2) Son of Terah and brother of Abraham (Gen 11 26.27.29; 22 20.23; 24 15.24.47; 29 5; Josh 24 2).

A city of Nahor is mentioned in Gen 24 10; the God of Nahor in Gen 31 53. In AV Josh 24 2; Lk 3 34, the name is spelled "Nachor."

NAHSHON, nä'shon (, naḥshōn; LXX and NT, Naaoov, Naasson): A descendant of Judah; brother-in-law of Aaron and ancestor of David and of Jesus Christ (Ex 6 23; Nu 1 7; 1 Ch 2 10.11; Ruth 4 20; Mt 1 4; Lk 3 32).

NAHUM, na'hum (Naoúp, Naoúm; AV Naum): An ancestor of Jesus in Lk's genealogy, the 9th before Joseph, the husband of Mary (Lk 3 25).

1. Authorship and Date.-The name Nahum (, naḥum; LXX and NT Naoúp, Naoúm;

Jos, Naoúmos) occurs nowhere else 1. Name in the OT; in the NT it is found in Lk 3 25. It is not uncommon in the Mish, and it has been discovered in Phoen inscriptions. It means "consolation," or "consoler," and is therefore, in a sense, symbolical of the message of the book, which is intended to comfort the oppressed and afflicted people of Judah.

Of the personal life of Nahum, practically nothing is known. In 1 1 he is called "the Elkoshite," that is, an inhabitant of Elkosh. Un2. Life fortunately, the location of this place and Home is not known. One tradition, which cannot be traced beyond the 16th cent. AD, identifies the home of Nahum with a modern village Elkush, or Alkosh, not far from the left bank of the Tigris, two days' journey N. of the site of ancient Nineveh. A second tradition, which is at least as old as the days of Jerome, the latter part of the 4th cent., locates Elkosh in Galilee, at a place identified by many with the modern ElKauze, near Ramieh. Others identify the home of the prophet with Capernaum, the name of which means "Village of Nahum." A fourth tradition, which is first found in a collection of traditions

Naked

entitled "Lives of the Prophets," says "Nahum was from Elkosh, beyond Bet Gabre, of the tribe of Simeon." A place in the S. is more in harmony with the interest the prophet takes in the Southern Kingdom, so that the last-mentioned tradition seems to have much in its favor, but absolute certainty is not attainable.

The Book of Nahum centers around the fall and destruction of Nineveh. Since the capture of the city

is represented as still in the future, 3. Date it seems evident that the prophecies were delivered some time before 607606 BC, the year in which the city was destroyed. Thus the latest possible date of Nahum's activity is fixed. The earliest possible date also is indicated by internal evidence. In 3 8 ff the prophet speaks of the capture and destruction of No-amon, the Egyp Thebes, as an accomplished fact. The expedition of Ashurbanipal, king of Assyria, against Egypt, which resulted in the fall of Thebes, occurred about 663 BC. Hence the activity of Nahum must be placed somewhere between 663 and 607.

As to the exact period between the two dates there is disagreement among scholars. One thing is made quite clear by the prophecy itself, namely, that at the time the words were spoken or written, Nineveh was passing through some grave crisis. Now we know that during the second half of the 7th cent. BC Assyria was threatened three times: (1) the revolt of Shamash-shumukin of Babylon against his brother, the king of Assyria, 650-648 BC; (2) the invasion of Assyria and threatened attack upon Nineveh by some unknown foe, perhaps the Scythians, about 625 BC; (3) the final attack, which resulted in the fall and destruction of Nineveh in 607-606 BC.

The first crisis does not offer a suitable occasion for Nahum's prophecy, because at that time the city of Nineveh was not in any danger. Little is known concerning the second crisis, and it is not possible either to prove or to disprove that it gave rise to the book. On the other hand, the years immediately preceding the downfall of Nineveh offer a most suitable occasion. The struggle continued for about 2 years. The united forces of the Chaldaeans and Scythians met determined resistance; at last a breach was made in the northeast corner of the wall, the city was taken, pillaged and burned. Judah had suffered much from the proud Assyrian, and it is not difficult to understand how, with the doom of the cruel oppressor imminent, a prophet-patriot might burst into shouts of exultation and triumph over the distress of the cruel foe. "If," says A. B. Davidson, "the distress of Nineveh referred to were the final one, the descriptions of the prophecy would acquire a reality and naturalness which they otherwise want, and the general characteristics of Heb prophecy would be more truly conserved." There seems to be good reason, therefore, for assigning Nahum's activity to a date between 610 and 607 BC.

II. The Book.-Nahum is the prophet of Nineveh's doom. Ch 1 (+2 2) contains the decree of Nineveh's destruction. Jeh is a God 1. Contents of vengeance and of mercy (vs 2.3); though He may at times appear slack in punishing iniquity, He will surely punish the sinner. No one can stand before Him in the day of judgment (vs 4-6). Jeh, faithful to those who rely upon Him (ver 7), will be terrible toward His enemies and toward the enemies of His people (ver 8). Judah need not fear: the present enemy is doomed (vs 9-14), which will mean the exaltation of Judah (1 15; 2 2). The army appointed to execute the decree is approaching, ready for battle (2 1-4). All efforts to save the city are in vain; it falls (vs 5.6), the queen and her attendants are

captured (ver 7), the inhabitants flee (ver 8), the city is sacked and left a desolation (vs 9-13). The destruction of the bloody city is imminent (3 1-3); the fate is well deserved and no one will bemoan her (vs 4-7); natural strength and resources will avail nothing (vs 8-11); the soldiers turn cowards and the city will be utterly cut off (vs 12-18); the whole earth will rejoice over the downfall of the cruel oppressor (ver 19).

Opinions concerning the religious significance of the Book of Nahum may differ, but from the standpoint of language and style all stu2. Style dents assign to Nahum an exalted place among the prophet-poets of the ancient Hebrews; for all are impressed with the intense force and picturesqueness of his language and style. "Each prophet," says Kirkpatrick, "has his special gift for his particular work. Nahum bears the palm for poetic power. His short book is a Pindaric ode of triumph over the oppressor's fall." So also G. A. Smith: "His language is strong and brilliant; his rhythm rumbles and rolls, leaps and flashes, like the horsemen and chariots he describes."

Until recently no doubts were expressed concerning the integrity of the book, but within recent years

scholars have, with growing unanimity, 3. Integrity denied the originality of 1 2-2 2 (Heb 2 3), with the exception of 2 1, which is considered the beginning of Nahum's utterances. This change of opinion is closely bound up with the alleged discovery of distorted remnants of an old alphabetic poem in ch 1 (HDB, art. "Nahum"; Expos, 1898, 207 ff; ZATW, 1901, 225 ff; Eiselen, Minor Prophets, 422 ff). Now, it is true that in 1 2-7 traces of alphabetic arrangement may be found, but even here the artistic arrangement is not carried through consistently; in the rest of the chapter the evidence is slight.

The artificial character of acrostic poetry is generally supposed to point to a late date. Hence those who believe that ch 1 was originally an alphabetic poem consider it an exilic or post-exilic production, which was at a still later date prefixed to the genuine prophecies of Nahum. In support of this view it is pointed out further that the prophecy in ch 1 is vague, while the utterances in chs 2 and 3 are definite and to the point. Some derive support for a late date also from the language and style of the poem.

That difficulties exist in ch 1, that in some respects it differs from chs 2 and 3, even the students of the Eng. text can see; and that the Heb text has suffered in transmission is very probable. On the other hand, the presence of an acrostic poem in ch 1 is not beyond doubt. The apparent vagueness is removed, if ch 1 is interpreted as a general introduction to the more specific denunciation in chs 2 and 3. And a detailed examination shows that in this, as in other cases, the linguistic and stylistic data are indecisive. In view of these facts it may safely be asserted that no convincing argument has been presented against the genuineness of 1 2-2 2. "Therefore," says G. A. Smith, "while it is possible that a later poem has been prefixed to the genuine prophecies of Nahum, and the first ch supplies many provocations to belief in such a theory, this has not been proved, and the able essays of proof have much against them. question is open."

The

III. Teaching.-The utterances of Nahum center around a single theme, the destruction of Nineveh.

1. The Character of Jehovah

His purpose is to point out the hand of God in the impending fall of the city, and the significance of this catastrophe for the oppressed Hebrews. As a result they contain little direct religious teaching; and what there is of it is confined very largely to the opening vs of ch 1. These vs emphasize the twofold manifestation of the Divine holiness, the Divine vengeance and the Divine mercy (1 2.3). The manifestation of the one results in the destruction of the wicked (1 2), the other in the salvation of the oppressed (1 15; 2 2). Faith in Jeh will secure the Divine favor and protection (1 7).