NAHUM, PROPHECY OF.
(1) Contents. The contents of the prophecy of Nahum are as follows: Chap. i The destruc tion of Nineveh and of the Assyrian monarchy is depicted in the liveliest colors, together with the relief of Judah from oppression. The destruction of Nineveh is detailed with still greater particu larity in the third chapter ; which has induced some to suppose that the prophet refers to two different events—the sack of Nineveh by the Medes, B. C. 867, in the reign of Sardanapalus. and its second and final destruction, under Chy niladan, by Cyaxares the First and Nabopolassar (B. C. 6o6). Those who suppose that two events are here alluded to, conclude that Nahum must have prophesied before the first destruction of Nineveh, or about B. C. 877. It is, however, ob served by Jahn (Introd.) that it is evident from ch. i 14; ii 14, where the Hebrews are resented as opprcssed by the Assyrians, and the irruption of Scnnacherib is mentioned as having already taken place, that there is but one event re ferred to, namely. the last destruction of Nineveh. De Wette remarks that Nahum could not have alluded to the historical circumstances under which Nineveh was taken by Cyaxares and Na hopolassar (B. C.625, 603, or 600), as at that time Babylon, not Assyria, was formidable to the Jews, but that perhaps he was led to prophesy by the liberation of the Nledes (from the Assyrians), and 'their election of a king, in the person of De joces.' The beauty of the style of Nahum has been uni versally felt. It is classic, observes De Wette, in all respects. It is marked by clearness, by its finished elegance, as well as by fire, richness and originality. The rhythm is regular and lively.
(2) Style. The whole book is remarkably co herent, and the author only holds his breath, as it were, in the last chapter. Jahn observes that the language is pure, with a single exception (ch.
:17), that the style is ornate, and the tropes bold and elegant (rendering it, however, necessary for the reader to supply some omissions; see ii :8; :3. t6) ; and that the descriptions of the di vine omnipotence, and of the destruction of Nine veh, are resplendent with all the perfection of oratory. No one, however, has entered more fully into the beauties of the prophet Nahum than the accomplished Eichhorn, who conceives that the most striking characteristic of his style is the power of representing several phases of an idea in the briefest sentences, as in his description of God, the conquest of Nineveh, and the destruc tion oi No-Ammon. 'The variety in his manner of presenting ideas discovers much poetic talent in the prophet. The rcadcr of taste and sensibility will be affected by the entire structure of the poem, by the agreeable manner in which the ideas are brought forward, by the flexibility of the ex pressions, the roundness of his turns, the delicate outline of his figures, by the strength and delicacy, and the expression of sympathy and greatness, which diffuse themselves over the whole subject.
He does not come upon you roaring and violent, nor yet softly and lightly. Here there is some thing sonorous in his language, there something murmuring; and with both there alternates some what that is soft, delicate and melting, as the subject demands. This is not possible for a poet of art, but only for the poet of nature' (De Wette's Introd. English transl.). (Edwards, Noles in Bib. Sacr. t848, p. 551 sq.; Keil, Inter. O. T.) NAIL (nail). There are two Hebrew words thus translated in the Auth. Vers., which it may be well to distinguish: 1. (.10:,yaw-thadel, which usually denotes a peg, pin. or nail, as driven into a wall (Ezek. xv :3; Is. xxii :25) ; and more especially a tent pin driven into the earth to fasten the tent (Exod xxvii :19 ; xxxv :18 ; xxxviii :31 ; Is. XXX111 :20 ; liv :2). Hence, to drive a pin, or to fasten a nail. presents among the Hebrews an image of a fixed dwelling, a firm and stable abode (Is. xxii:23). It was a tent pin which Jael drove into the temples of Sisera (Judg. iv :2r, 22).
2. mas-marel, which, with some varia tions of form, is applied to ordinary and mental nails. It always occurs in the plural, and is the word which we find in Chron. xxii :3 ; 2 Chron. :9; Is. xli :7 ; Jer. x :4 ; Eccles. xii :It.
Nails are mentioned in the accounts of the cruci fixion (John xx :25; Col.
Figuratitie. (1) Eliakim, and Jesus Christ, as prefigured by him, are likened to a "nail in a mire p/acc, for hanging of vessels on," which is typical of something firm and strong. God made Eliakim the Jewish minister of state, and on him did the subordinate rulers and the people depend. God established Jesus in the office of Mediator, and on him do all the persons of the elect, and all their privileges, graces. and duties, and all the oracles of God, and ordinances and government of the church depend (Is. xxii :23-25). (2) The "nail" that catne forth of Judah is either Zerubbabel, Nehemiah, or the Maccabees, who established the Jewish state ; or rather Jesus Christ, who connects and establishes his church, and bears her and all her concerns (Zech. x :4). (3) The words of the wise are as "nails faslened;' the truths of God fixed in the heart remain there perpetually, and make the soul cleave to Jesus, and his church and ordinances (Eccles. xii t ). (4) The "nails of brass," which Daniel's fourth beast had, denotes the covetous robbery and ravage of the Romans, and their power to retain their conquered prov inces (Dan. vii :19). (5) Christ's "nailing" of the ceremonial law to his cross imports, that by his death he fulfilled the signification thereof, and has abolished its binding force (Col. ii :14).