Other than what Nahum tells us in 1:1, that the book is of the vision of Nahum, the Elkoshite and that it is an oracle about Nineveh, we know nothing about this prophet. Nahum means “consolation,” but his message was certainly not one of comfort to the wicked Assyrians who occupied Nineveh. It would, how-ever, bring comfort to Judah. He may have been a prophet of Judah in view of 1:15, and though the exact location of Elkosh is uncertain, most conservative scholars believe this city was located somewhere in southern Judah.
Nahum speaks of the fall of Thebes as already past in 3:8-10 and Thebes fell in 663 B.C.. Further, in all three chapters Nahum predicted Nineveh’s fall and this occurred in 612. Nahum therefore gave his oracle somewhere between 663 and 612, probably close to the end of this time because he represents the fall of Nineveh as imminent (2:1; 3:14, 19). This would place his ministry sometime during the reign of Josiah and makes him a contemporary of Zephaniah and Jeremiah.
As with all the minor prophets, the book gets it name from the prophet who spoke the prophecy. The title used in the Greek and Latin Bible is Naoum and Nahum.
Nahum’s theme is the fall of Nineveh as the retribution of God against the wicked Assyrians of Nine-veh. What Jonah wanted to see, namely God’s judgment on the Assyrians, was later predicted by Nahum approximately one hundred and fifty years later. The conversion of the Ninevites in response to the preaching of Jonah was evidently short lived because they soon became ruthless, returning to their for-mer wicked ways. Sargon II of Assyria destroyed Samaria and took the Northern Kingdom of Israel into captivity, scattering the ten tribes in 722. Later, Sennacherib of the Assyrians almost captured Jerusalem during the reign of Hezekiah in 701 B.C. But regardless of its power and prominence, Nineveh is clearly judged as doomed by a Holy God through the prophet Nahum. Assyria’s cruelty, power, and pride would come to an end by the power of God. Though the book focuses on Assyria’s fall and judgment, it is writ-ten to bring comfort to Judah.
The key word or idea is simply the judgment of Nineveh, but the words that stand out in this connec-tion are “avenging” and “vengeance” occurring three times in the opening chapter (1:2).
❝ 1:7-8. The LORD is good, A stronghold in the day of trouble, And He knows those who take refuge in Him. 8 But with an overflowing flood He will make a complete end of its site, And will pursue His enemies into darkness.
❝ 3:5. “Behold, I am against you,” declares the LORD of hosts; “And I will lift up your skirts over your face, And show to the nations your nakedness And to the kingdoms your dis-grace. 6 “I will throw filth on you And make you vile, And set you up as a spectacle. 7 “And it will come about that all who see you Will shrink from you and say, ‘Nineveh is de-vastated! Who will grieve for her?’ Where will I seek comforters for you?”
Because it sets forth the basis of God’s judgment against Nineveh as retribution of a Holy God who, though slow to anger, is also great in power and reserves wrath for His enemies, chapter one stands out as a key chapter.
While there are no direct Messianic prophecies in Nahum, in keeping with the basic christological spi-rit of all prophecy, Nahum sees Christ as the jealous God and avenger of His adversaries (1:2f).