The Book of Nahum, seventh of the 12 minor prophetic books in the Old Testament of the Bible, probably dates from shortly after the destruction of Assyria in 612 BC, although the book is cast in the form of a prophecy of events yet to unfold.这本书的nahum ，七分之一的12小先知书在旧约的圣经，可能的日期从后不久，销毁亚述在公元前612 ，虽然这本书是在铸造的形式一的预言，事件尚未开展。
The prophet Nahum described the conquest of the oppressive Assyrians by the Medes and Babylonians, presenting their fall as the righteous judgment of Yahweh.先知nahum形容征服暴虐的亚述人，由玛代和巴比伦，介绍他们属于作为正义的判决雅巍。 Unlike other prophets, Nahum did not apply his condemnation of wickedness to Israel itself.不像其他的先知， nahum并不适用于他的谴责邪恶，以以色列本身。
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Nahum, consolation, the seventh of the so-called minor prophets, an Elkoshite. nahum ，安慰，七分之一的，所以所谓的小先知，一elkoshite 。 All we know of him is recorded in the book of his prophecies.所有我们知道他是记录在这本书中，他的预言。 He was probably a native of Galilee, and after the deportation of the ten tribes took up his residence in Jerusalem.他可能是一个土生土长的加利利湖，后递解出境的十部落了他的住所是在耶路撒冷。 Others think that Elkosh was the name of a place on the east bank of the Tigris, and that Nahum dwelt there.别人认为elkosh是名称的地方，对东岸的底格里斯河，并nahum详述。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
Nahum prophesied, according to some, in the beginning of the reign of Ahaz (BC 743). nahum预言，根据对一些人来说，在开始统治亚哈斯（公元前743 ） 。 Others, however, think that his prophecies are to be referred to the latter half of the reign of Hezekiah (about BC 709).然而，其他人认为他的预言是要被转介到下半年统治hezekiah （约公元前709 ） 。 This is the more probable opinion, internal evidences leading to that conclusion.这是更可能认为，内部的证据，导致这一结论。 Probably the book was written in Jerusalem (soon after BC 709), where he witnessed the invasion of Sennacherib and the destruction of his host (2 Kings 19:35).可能这本书是写在耶路撒冷（后不久，公元前709 ） ，在那里他目睹了侵华森纳赫里布，并销毁了他的东道国（ 2国王19点35分） 。 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.主题这个预言是接近完成，并最终摧毁尼尼微，首都的伟大和当时蓬勃发展的亚述帝国。 Assur-bani-pal was at the height of his glory.杆-巴尼-帕尔是在高度，他的荣耀。 Nineveh was a city of vast extent, and was then the centre of the civilzation and commerce of the world, a "bloody city all full of lies and robbery" (Nah. 3:1), for it had robbed and plundered all the neighbouring nations.尼尼微是一个城市的广大范围内，当时该中心的文明和商业的世界，一个“血腥的城市，所有充满谎言和抢劫” （ nah. 3:1 ） ，因为它抢劫和掠夺的所有邻国联合国。 It was strongly fortified on every side, bidding defiance to every enemy; yet it was to be utterly destroyed as a punishment for the great wickedness of its inhabitants.这是强烈强化对每一个方面，无视投标的每一个敌人，但它要完全摧毁了作为一种惩罚，为伟大的邪恶，其居民。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
Exactly where Nahum falls between 663-612 BC is debated. 2 However, several factors may help narrow the range.正是nahum属于公元前663-612之间的辩论。 2然而，几个因素可能会帮助缩小范围。 First, Nahum announced that Assyria would never again subjugate (1:12) nor invade Judah (1:15 [2:1]).首先， nahum宣布，亚述绝不会再次征服（ 1:12 ） ，也不入侵犹大（ 1:15 [ 2:1 ] ） 。 So he probably delivered his oracles after 640 BC, the date of the last known Assyrian campaign in the western territories when Ashurbanipal temporarily reasserted Assyrian suzerainty over Judah and other Syro-Palestinian vassals.因此，他可能发表了他的签后， 640年，该日期的最后为人所知的运动，亚述人在西部领土时，亚述巴尼拔暂时重申亚述宗主权超过犹大和其他syro -巴勒斯坦vassals 。 Second, Nahum presents Assyria as a strong imperialistic tyrannt that was crushing its enemies and extracting oppressive tribute from its vassals (1:12; 2:13; 3:1).第二， nahum介绍了亚述作为一个强大的帝国主义tyrannt这是粉碎敌人的提取和压迫的敬意从vassals （ 1时12分; 2时13分; 3:1 ） 。 This probably reflects the situation before the meteoric fall in Assyrian power after the death of Ashurbanipal in 627 BC.这可能反映了情况，然后才大气下降，亚述人的权力去世后，亚述巴尼拔在公元前627 。 All of his successors - Ashur-etil-ilani (627-623), Sin-shum-lishir (623), Sin-shar-ishkun (623-612), and Ashur-uballit II (612-609) - were weak and ineffective. 3 So Nahum probably prophecied sometime during the reign of Ashurbanipal (668-627), the last powerful king of Assyria.所有他的继任者-亚述- e til-伊拉尼（ 6 27-623） ，单仲偕琛- l ishir（ 6 23） ，单仲偕-莎尔- i shkun（ 6 23-612） ，和亚述- u ballit二（ 6 12-609） -弱和无效的。 三 ，使nahum可能prophecied某个统治期间亚述巴尼拔（ 668-627 ） ，最后强大的国王亚述。
Footnotes:注：
1 Contrary to AS van der
Woude, The Book of Nahum: A Letter Written in Exile, in Oudtestamentliche
Studien, Deel XX, edited by AS van der Woude (Leiden: EJ Brill, 1977),
108-126. 1相反，作为范德woude ，这本书的nahum
：写的一封信在流亡，在oudtestamentliche studien ， deel XX条，编辑作为范德woude （莱顿： ej布里尔，
1977年） ， 108-126 。
2 For discussion, see Walter A. Maier, The Book of Nahum (Grand Rapids: Baker, 1959), 27-40, 87-139; WC van Wyk, Allusions to 'Prehistory' and History in the Book of Nahum, in De Fructo Oris Sui: Essays in Honor of Adrianus van Selms (Leiden: EJ Brill, 1971), 222-32; Richard D. Patterson, Nahum, Habakkuk, Zephaniah. 2讨论，见沃尔特答：麦尔，这本书的nahum （大急流：贝克， 1959 ） ， 27-40 ， 87-139 ;碳化钨车wyk ， 典故的'史前'和历史在这本书中的nahum ，在De fructo开头穗：自撰在荣誉adrianus车selms （莱顿： ej布里尔， 1971年） ， 222-32 ;理查德四帕特森， nahum ，哈巴谷， zephaniah 。 The Wycliffe Exegetical Commentary (Chicago: Moody Press, 1991), 3-7.该wycliffe训诂评注（芝加哥公牛队：穆迪出版社， 1991年） ， 3-7 。
3 The chronology of the last half century of Assyrian history is filled with problems. 3时序过去半世纪的亚述人的历史是充满了问题。 The system adopted here follows John Oates, Assyrian Chronology, 631-612 BC, Iraq 27 (1965): 135-59.该系统在这里通过如下约翰oates ， 亚述人年表，公元前631-612 ，伊拉克27日（ 1965年） ： 135-59 。 See also Julian Reade, The Accession of Sinsharushkin, Journal of Cunieform Studies 23 (1970): 1-9.也见朱利安reade ， 加入sinsharushkin ，杂志cunieform研究23日（ 1970年） ： 1-9 。
Isaiah concludes his work at about the end of Hezekiah's reign, which synchronizes with the captivity of the ten tribes of Israel by the Assyrians.以赛亚书的结论是他的工作约于年底hezekiah的统治地位，同步与圈养的10部落以色列的亚述人。 At this period of perplexity, to quote Angus: "When the overthrow of Samaria (the capital of Israel), must have suggested to Judah fears for her own safety, when Jerusalem (the capital of Judah), had been drained of its treasure by Hezekiah in the vain hope of turning the fury of the Assyrians from her, and when rumors of the conquest of a part of Egypt by the same great power added still more to the general dismay, Nahum was raised up by Jehovah to reveal His tenderness and power (1:1-8), to foretell the subversion of the Assyrians (1: 9-12), the death of Sennacherib the Assyrian king and the deliverance of Hezekiah from his toils (1:10-15)."在此期间，困惑，引述安格斯说： “当推翻撒马利亚（以色列的首都） ，必须有建议犹大担心自己的安全，当耶路撒冷（首都犹大） ，已耗尽其珍惜由hezekiah在徒劳的希望，把愤怒的亚述人从她的，当传闻征服的一部分，埃及由同一个大国的补充，更是向一般失望的是， nahum有人提出由耶和华透露他的温柔和功率（ 1:1-8 ） ，预示着颠覆亚述人（ 1 ： 9月12日） ，死亡森纳赫里布亚述国王和解脱的hezekiah从他的劳役（ 1:10-15 ） “ 。
The name of the prophet means consolation.名称先知的手段安慰。 After the consolatory introduction which covers the whole of chapter 1, the prophet predicts in detail, the destruction of Nineveh, the capital of the Assyrian empire.后consolatory介绍，其中包括整个第1章，先知的预言，详细，破坏尼尼微，资本的亚述帝国。 Properly to grasp Nahum, one needs to compare it with Jonah, of which it is a continuation and supplement.正确把握nahum ，需要比较它与约拿，它是一个延续和补充。 "The two prophecies form parts of the same moral history; the remission of God's judgments being illustrated in Jonah, and the execution of them in Nahum. The city had one denunciation more given a few years later, by Zephaniah (2:13), and shortly afterwards (606 BC), the whole were fulfilled." “两个预言的形式部分相同的道德的历史;减免上帝的判决被证明在约拿，并执行他们在nahum 。城市之一，更给予谴责，几年后，由zephaniah （ 2点13分） ，不久之后，和（ 606 BC ）的，整个人履行“ 。
Questions 1.问题1 。 Against what Gentile nation is this prophecy uttered according to verse 1?对什么詹蒂莱民族是这个预言说出了根据一首诗呢？ 2. 2 。 Indicate the verses in chapter 1 that are particularly consolatory to Israel.说明诗在第1章是特别consolatory到以色列。 3. 3 。 How is Nahum 2:2 rendered in the Revised Version?如何nahum 2点02分呈现在修订的版本？ 4. 4 。 How does chapter 3:7, 19 show the ultimate utter destruction of Nineveh?请问章3时07分， 19显示，最终彻底销毁尼尼微？ 5. 5 。 How does 3:16 indicate the commercial greatness of that city?请问3时16分表明，商业的伟大城市？
One of the Prophets of the Old Testament, the seventh in the traditional list of the twelve Minor Prophets.其中一个先知的旧约，第七，在传统的名单上的12小先知。
NAME名字
The Hebrew name, probably in the intensive form, Nahhum, signifies primarily "full of consolation or comfort", hence "consoler" (St. Jerome, consolator), or "comforter".希伯来文的名字，可能是在密集的形式， nahhum ，标志，主要是“充满了安慰，或安慰” ，因此“ consoler ” （圣杰罗姆， consolator ） ，或“抚慰” 。 The name Nahum was apparently of not rare occurrence.名称nahum显然是不罕见的发生。 Indeed, not to speak of a certain Nahum listed in the Vulgate and Douay Version (Nehemiah 7:7) among the companions of Zorobabel, and whose name seems to have been rather Rehum (Ezra 2:2; Heb. has Rehum in both places), St. Luke mentions in his genealogy of Our Lord a Nahum, son of Hesli and father of Amos (iii, 25); the Mishna also occasionally refers to Nahum the Mede, a famous rabbi of the second century (Shabb., ii, 1, etc.), and another Nahum who was a scribe or copyist (Peah, ii, 6); inscriptions show likewise the name was not uncommon among Phoenicians (Gesenius, "Monum. Phoen.", 133; Boeckh, "Corp. Inscript. Graec.", II, 25, 26; "Corp. Inscript. Semitic.", I, 123 a3 b3).事实上，不要说在某nahum上市，在武加大和douay版本（尼希米记7时07分）之间的同伴的zorobabel ，其名称似乎已相当rehum （以斯拉2时02分; heb 。 rehum已在两地） ，圣卢克提到，在他的族谱我们的主一nahum的儿子， hesli和父亲莉艾莫丝（三， 25 ） ;弥偶尔也指nahum该mede ，一位著名的拉比的第二个世纪（ shabb. ，二， 1等） ，以及另一nahum谁是刀或复制（ peah ，二，六） ;题字显示，同样的名称并不罕见之间的腓尼基人（格泽纽斯， “ monum 。 phoen ” ， 133名; boeckh ， “公司。 inscript 。 graec 。 “ ，第二章， 25 ， 26 ” ;公司inscript 。反犹“ ，我123的A3 B3 ）项。
THE PROPHET先知
The little we know touching the Prophet Nahum must be gathered from his book, for nowhere else in the canonical Scriptures does his name occur, and extracanonical Jewish writers are hardly less reticent.小我们知道在谈到先知nahum必须收集从他的著作，无处可在典型经文没有他的名字出现，并extracanonical犹太作家是难以少沉默寡言。 The scant positive information vouchsafed by these sources is in no wise supplemented by the worthless stories concerning the Prophet put into circulation by legend-mongers.很少正面信息vouchsafed由这些来源是在没有明智的辅之以毫无价值的故事，关于先知投入流通的传说- mongers 。 We will deal only with what may be gathered from the canonical Book of Nahum, the only available first-hand document at our disposal.我们将只处理有什么可能搜集到的典型书nahum ，唯一可用的第一手文件，在我们的处置。 From its title (i,1), we learn that Nahum was an Elcesite (so DV; AV, Elkoshite).从它的标题（一， 1 ） ，我们知道nahum是一个elcesite （使的DV ;的AV ， elkoshite ） 。 On the true import of this statement commentators have not always been of one mind.对真正的进口这句话的评论并非总是得到万众一心。 In the prologue to his commentary of the book, St. Jerome informs us that some understood `Elqoshite as a patronymic indication: "the son of Elqosh"; he, however, holds the commonly accepted view that the word `Elqoshite shows that the Prophet was a native of Elqosh.在序幕，他的评论这本书，圣杰罗姆告诉我们，一些理解` elqoshite作为一个父迹象显示： “儿子埃勒科什” ;不过，他认为，普遍接受的认为，单词` elqoshite表明，该先知是一个土生土长的埃勒科什。
But even understood in this way, the intimation given by the title is disputed by biblical scholars.但即使是理解这种方式，暗示所提供的标题是有争议的圣经学者。 Where, indeed, should this Elqosh, nowhere else referred to in the Bible, be sought?那里，事实上，这应埃勒科什，无处可转介在圣经中，寻求呢？
Some have tried to identify it with `Alqush, 27 miles north of Mossul, where the tomb of Nahum is still shown.有些人试图找出它与` alqush ，二七英里以北mossul ，那里的墓nahum仍然显示。 According to this opinion, Nahum was born in Assyria, which would explain his perfect acquaintance with the topography and customs of Ninive exhibited in the book.根据这一意见， nahum出生在亚述，这将解释他的完美的熟人与地形和海关的ninive展示在这本书中。 But such an acquaintance may have been acquired otherwise; and it is a fact that the tradition connecting the Prophet Nahum with that place cannot be traced back beyond the sixteenth century, as has been conclusively proven by Assemani.但这样一个熟人可能已被收购，否则;这是一个事实，就是传统的连接先知nahum与那个地方不能追溯到超越了16世纪，作为已决定性地证明了assemani 。 This opinion is now generally abandoned by scholars.这个意见是现在人们普遍遗弃的学者。
Still more recent and hardly more credible is the view advocated by Hitzig and Knobel, who hold that Elqosh was the old name of the town called Capharnaum (ie, "the village of Nahum") in the first century: a Galilean origin, they claim, would well account for certain slight peculiarities of the Prophet's diction that smack of provincialism.仍是较近期的和难以更加可信，是鉴于所提倡的希齐格和knobel ，谁认为埃勒科什是旧名称的城市所谓的capharnaum （即“村nahum ” ）在第一世纪：伽利略原产地，他们声称，将帐户，以及对某些轻微的特殊性先知的文辞指出， smack的省籍。 Apart from the somewhat precarious etymology, it may be objected against this identification that Capharnaum, however well known a place it was at the New Testament period, is never mentioned in earlier times, and, for all we know, may have been founded at a relatively recent date; moreover, the priests and the Pharisees would most likely have asserted less emphatically "that out of Galilee a prophet riseth not" (John 7:52) had Capharnaum been associated with our Prophet in the popular mind.除了有点岌岌可危的语言，它可能会反对，反对这项鉴定认为， capharnaum ，但众所周知的地方，这是在新约圣经期间，是从来没有提及在较早的时代，并为所有我们都知道，可能已创建于1较近期的日期;此外，牧师和法利赛会最有可能有断言，少强调“指出，加利利的先知riseth不” （约翰7时52分） capharnaum伴随着我们的先知在流行的主意。
Still, it is in Galilee that St. Jerome located the birthplace of Nahum ("Comment. in Nah." in PL, XXV, 1232), supposed to be Elkozeh, in northern Galilee; but "out of Galilee doth a prophet rise?"仍是在加利利，圣杰罗姆位于诞生地nahum （ “发表评论。在罗”在临时立法会，二十五， 1232年） ，假定要elkozeh ，在北部的加利利，但“出于加利利doth先知崛起？ “ might we ask again.可能我们再问。 The author of the "Lives of the Prophets" long attributed to St. Epiphanius tells us "Elqosh was beyond Beth-Gabre, in the tribe of Simeon" (PG, XLIII, 409).作者“的生命先知” ，只要归因于圣埃皮法尼乌斯告诉我们， “埃勒科什超出了什么- gabre ，在部落西蒙”公司（ PG ，四十三， 409 ） 。 He unquestionably means that Elqosh was in the neighbourhood of Beth-Gabre (Beit Jibrin), the ancient Eleutheropolis, on the borders of Juda and Simeon.他毫无疑问是指埃勒科什是在附近的什么- gabre （拜jibrin ） ，古代eleutheropolis ，对边界juda和西蒙。 This view has been adopted in the Roman Martyrology (1 December; "Begabar" is no doubt a corrupt spelling of Beth-Gabre), and finds more and more acceptance with modern scholars.这一观点已通过在罗马martyrology （ 12月1日“ ; begabar ”毫无疑问，一个腐败的拼写什么- gabre ） ，并发现越来越多的接受与现代学者。
THE BOOK这本书
Contents内容
The Book of Nahum contains only three chapters and may be divided into two distinct parts.这本书的nahum只包含3个章节和可分为两个明显的部分。
The one, including i and ii, 2 (Heb., i-ii, 1-3), and the other consisting of ii,1, 3-ii (Heb., ii, 2, 4-iii).一，包括I和II ， 2 （希伯来书，我-二， 1-3 ） ，及其他构成的第二组， 1 ， 3 -二（希伯来书第一，二， 2 ， 4 -三） 。 The first part is more undetermined in tone and character.第一部分是更未确定在语气和性格。 After the twofold title indicating the subject-matter and the author of the book (i, 1), the writer enters upon his subject by a solemn affirmation of what he calls the Lord's jealousy and revengefulness (i, 2, 3), and a most forceful description of the fright which seizes all nature at the aspect of Yahweh coming into judgment (i, 3-6).后两方面的标题，说明事由和本书的作者（一， 1 ） ，作者进入后，他的主题由一个庄严的肯定，他所说的上帝的嫉妒和revengefulness （一，二日，三日） ，和一最有力的说明了恐惧，其中查获的所有性质，在各方面的雅巍来判断， （我3月6日） 。 Contrasting admirably with this appalling picture is the comforting assurance of God's loving-kindness towards His true and trustful servants (7-8); then follows the announcement of the destruction of His enemies, among whom a treacherous, cruel, and god-ridden city, no doubt Ninive (although the name is not found in the text), is singled out and irretrievably doomed to everlasting ruin (8-14); the glad tidings of the oppressor's fall is the signal of a new era of glory for the people of God (1:15; 2:2; Hebrews 2:1, 3).对比令人钦佩的这个令人震惊的图片是令人欣慰的保证，上帝的爱-爱心，对他真正的相互信任的公务员（ 7-8 ） ;然后如下宣布摧毁他的敌人，其中一奸诈，残忍，和上帝充满城市毫无疑问ninive （虽然名称是没有发现在文本中） ，是挑选出来和无可挽救的地步，注定要永恒的毁灭（ 8月14日） ;福音的压迫者的秋天是信号的一个新时代的辉煌，为人民上帝（ 1时15分; 2时02分;希伯来2时01分， 3 ） 。
The second part of the book is more directly than the other a "burden of Ninive"; some of the features of the great Assyrian city are described so accurately as to make all doubt impossible, even f the name Ninive were not explicitly mentioned in ii, 8.第二部分，这本书是更直接地比其他“的负担， ninive ” ;的一些功能伟大的亚述人的城市所描述的，所以准确地作出一切无疑是不可能的，即使楼名称ninive人中没有明确提到二8 。 In a first section (ii), the Prophet dashes off in a few bold strokes three successive sketches: we behold the approach of the besiegers, the assault on the city, and, within, the rush of its defenders to the walls (2:1, 3-3; Hebrews 2:2, 4-6); then the protecting dams and sluices of the Tigris being burst open, Ninive, panic-stricken, has become an easy prey to the victor: her most sacred places are profaned, her vast treasures plundered (6-9); Heb., 7-10); and now Ninive, once the den where the lion hoarded rich spoils for his whelps and his lionesses, has been swept away forever by the mighty hand of the God of hosts (10-13; Hebrews 11-13).在第一次的第（二） ，先知破折号小康在少数几个大胆举措连续3素描：看哪，我们的做法，该besiegers ，攻击对城市，并在内部，赶其捍卫者的墙壁（ 2 ：一， 3月3日;希伯来2时02分， 4月6日） ;的话，保护堤坝和水闸的底格里斯河被爆裂的开放， ninive ，惊惶失措，已成为一个很容易以胜利者：她最神圣的地方，是亵渎，她的广大宝藏掠夺（ 6-9 ） ; heb ， 7月10日） ;和现在ninive ，一旦书斋哪里狮子hoarded丰富的战利品，他whelps和他的lionesses ，已一扫而空永远由威武之手的上帝的主机（ 10月13日;希伯来书11月13日） 。 The second section (iii) develops with new details the same theme.第二部分（三）发展与新的细节，同样的主题。 The bloodthirstiness, greed, and crafty and insidious policy of Ninive are the cause of her overthrow, most graphically depicted (1-4); complete and shameful will be her downfall and no one will utter a word of pity (5-7).该bloodthirstiness ，贪婪，狡猾和阴险的政策ninive是造成她推翻，最生动地描绘（ 1-4 ） ;完成和可耻的将是她下台，没有人会说出一句很可惜， （ 5-7 ） 。 As No-Ammon was mercilessly crushed, so Ninive likewise will empty to the dregs the bitter cup of the divine vengeance (8-11).无亚扪人被无情地粉碎，所以ninive同样将空向糟粕的苦果杯神圣的复仇（ 8月11日） 。 In vain does she trust in her strongholds, her warriors, her preparations for a siege, and her officials and scribes (12-17).在徒劳的她是否信任，在她的据点，她的勇士，她准备为围困，和她的官员和文士（ 12月17日） 。 Her empire is about to crumble, and its fall will be hailed by the triumphant applause by the whole universe (18-19).她的帝国即将崩溃，和秋季将欢呼胜利的掌声整个宇宙（ 18-19 ） 。
Critical Questions关键问题
Until a recent date, both the unity and authenticity of the Book of Nahum were undisputed, and the objections alleged by a few against the genuineness of the words "The burden of Ninive" (i, 1) and the description of the overthrow of No-Ammon (iii, 8-10) were regarded as trifling cavils not worth the trouble of an answer.直到最近为止，双方的团结和真实性，这本书的nahum人不争，反对指称由少数反对的真实性的话“的负担， ninive ” （一， 1 ）和描述，推翻没有-特德（三， 8月10日）被视为区区cavils不值得麻烦一个答案。 In the last few years, however, things have taken a new turn: facts hitherto unnoticed have added to the old problems concerning authorship, date, etc. It may be well here for us to bear in mind the twofold division of the book, and to begin with the second part (ii, 1, 3-iii), which, as has been noticed, unquestionably deals with the overthrow of Ninive.在过去几年中，不过，事情已经采取了新的转折：忽略的事实，迄今已加入的老问题，关于作者，日期等可能，以及在这里为我们紧记，双重分工，这本书，首先，第二部分（第二， 1 ， 3 -三） ，其中，已留意到，毫无疑问，涉及推翻ninive 。 That these two chapters of the prophecy constitute a unit and should be attributed to the same author, Happel is the only one to deny; but his odd opinion, grounded on unwarranted alterations of the text, cannot seriously be entertained.这两个章节的预言构成一个单位，应归功于同一作者， happel是唯一一个拒绝，但他多的意见，接地就不必要改动的文字，不能认真受理。
The date of this second part cannot be determined to the year; however, from the data furnished by the text, it seems that a sufficiently accurate approximation is obtainable.的日期，这第二部分，无法确定到今年;不过，从数据所提供的文字，似乎有足够的准确逼近索取。 First, there is a higher limit which we have no right to overstep, namely, the capture of No-Ammon referred to in iii, 8-10.第一，有一个较高的限制，我们无权逾越，即捕获无亚扪人提到的在三， 8月10日。 In the Latin Vulgate (and the Douay Bible) No-Ammon is translated by Alexandria, whereby St. Jerome meant not the great Egyptian capital founded in the fourth century BC, but an older city occupying the site where later on stood Alexandria ("Comment. in Nah.", iii,8: PL, XXV, 1260; cf. "Ep. CVIII ad Eustoch.", 14: PL, XXII, 890; "In Is.", XVIII: PL, XXIV, 178; "In Os.", IX, 5-6: PL, XXV, 892).在拉丁语武加大（和douay圣经）没有亚扪人是翻译的亚历山大，即圣杰罗姆的意思不是伟大埃及首都成立，在公元前四世纪，但较旧的城市占领的地点，稍后站在亚历山大（ “评论。在罗“ ，三，八：特等，二十五， 1260年;比照”的EP 。 cviii广告eustoch “ ， 14 ：特等， 22 ， 890 ; ”是在“ ，十八：特等， 24条， 178 ” ;在OS “ ，第九章， 5月6日：特等，二十五， 892 ） 。 He was mistaken, however, and so were who thought that No-Ammon should be sought in Lower Egypt; Assyrian and Egyptian discoveries leave no doubt whatever that No-Ammon is the same as Thebes in Upper Egypt.他弄错了，不过，因此谁认为没有亚扪人应该寻求在较低的埃及;亚述和埃及发现离开毫无疑问，无论任何-特德是一样的底比斯，在上埃及。 Now Thebes was captured and destroyed by Assurbanipal in 664-663 BC, whence it follows that the opinion of Nicephorus (in the edition of Geo. Syncell, "Chronographia", Bonn, 1829, I, 759), making Nahum a contemporary of Phacee, King of Israel, the early tradition according to which this prophecy was uttered 115 years before the fall of Ninive (about 721 BC; Josephus, "Ant. Jud.", IX, xi, 3), and the conclusions of those modern scholars who, as Pusey, Nagelsbach, etc., date the oracle in the reign of Ezechias or the earlier years of Manasses, ought to be discarded as impossible.现在，底比斯被抓获，并摧毁了尔巴尼帕在公元前664-663 ， whence它跟随的意见nicephorus （在该版的土力工程处。 syncell ， “ chronographia ” ，波恩， 1829年，我， 759 ） ，从而使nahum当代的phacee国王以色列，早期的传统，根据这个预言说出了一百一十五年垮台前ninive （约721年;约瑟夫， “蚂蚁。 jud ” ，第九，第十一， 3 ） ，和结论，这些现代学者谁，正如pusey ， nagelsbach等，到目前为止，甲骨文在统治埃泽希亚什或前几年的玛，应该是被丢弃的作为是不可能的。 The lower limit which it is allowable to assign to this part of the book of Nahum is, of course, the fall of Ninive, which a well-known inscription of Nabonidus permits us to fix at 607 or 606 BC, a date fatal to the view adopted by Eutychius, that Nahum prophesied five years after the downfall of Jerusalem (therefore about 583-581; "Annal." in PG, CXI, 964).下限，因为它允许指派给这部分的书nahum的，当然是秋天ninive ，其中一家著名的题词那波尼德许可证，我们要解决在607或606年，一个日期致命向鉴于通过eutychius ， nahum预言五年后下台，耶路撒冷（因此，约583-581 “ ; annal ”在pg ， cxi ， 964 ） 。
Within these limits it is difficult to fix the date more precisely.这些限制是难以修复的日期更准确。 It has been suggested that the freshness of the allusion to the fate of Thebes indicates an early date, about 660 BC, according to Schrader and Orelli; but the memory of such a momentous event would long dwell in the minds of men, and we find Isaias, for instance, in one of his utterances delivered about 702 or 701 BC recalling with the same vividness of expression Assyrian conquests achieved thirty or forty years earlier (Isaiah 10:5-34).曾有人建议，新鲜提到的命运底比斯显示， 1月初为止，大约有660年，根据施拉德和我认为奥利尼;但记忆这样一个重大事件，将长期住在头脑中的男人，和我们发现伊萨亚斯，例如，在一个他的言论发表了约702或701年回顾与上年形象化的表达亚述人征服取得30或四十年前（以赛亚书10:5-34 ） 。 Nothing therefore compels us to assign, within the limits set above, 664-606, an early date to the two chapters, if there are cogent reasons to conclude to a later date.因此，任何迫使我们的转让，限额以上， 664-606 ，早日向两章，如果有令人信服的理由来结束到稍后的日期。 One of the arguments advanced is that Ninive is spoken of as having lost a great deal of her former prestige and sunk into a dismal state of disintegration; she is, moreover, represented as beset by mighty enemies and powerless to avert the fate threatening her.论据之一是，先进的ninive是发言的有失去了一位伟大的处理她的前任的威望和陷入低迷状态的解体;她，此外，派所困扰，浩浩荡荡的敌人和无能为力，以避免威胁到她的命运。 Such conditions existed when, after the death of Assurbanipal, Babylonia succeeded in regaining her independence (625), and the Medes aims a first blow at Ninive (623).在这种情况存在时，死亡后，尔巴尼帕，巴比伦成功地夺回了她的独立性（ 625 ） ，和玛代的目的，第一个打击ninive （ 623 ） 。 Modern critics appear more and more inclined to believe that the data furnished by the Prophet lead to the admission of a still lower date, namely "the moment between the actual invasion of Assyria by a hostile force and the commencement of the attack on its capital" (Kennedy).现代批评似乎更多和更倾向于认为，该数据所提供的先知导致输入仍然较低的日期，即“时刻之间的实际入侵亚述由一个敌对势力，并展开攻击就其资本” （肯尼迪） 。 The "mauler", indeed, is already on his way (2:1; Hebrews 2); frontier fortresses have opened their gates (iii, 12-13); Ninive is at bay, and although the enemy has not yet invested the city, to all appearances her doom is sealed. “ mauler ” ，事实上，已经是对他的方式（ 2:1 ;希伯来2 ） ;边境要塞已敞开大门（三， 12月13日） ; ninive是在湾，虽然敌人尚未投资城市，向所有外表，她是密封的厄运。
We may now return to the first part of the book.我们现在可以返回到第一部分的书。 This first chapter, on account of the transcendent ideas it deals with, and of the lyric enthusiasm which pervades it throughout has not inappropriately been called a psalm.第一章，对帐户的超越思想的处理，以及抒情的积极性，其中弥漫着整个没有不适当地被称为诗篇。 Its special interest lies in the fact that it is an alphabetical poem.其特殊的利益所在，在事实上，这是一个按字母顺序排列的诗。 The first to call attention to this feature was Frohnmeyer, whose observations, however, did not extend beyond vv.首先请注意这项功能是frohnmeyer ，他们的意见，不过，并没有超越的VV 。 3-7. 3月7日。 Availing himself of this key, Bickell endeavoured to find out if the process of composition did not extend to the whole passage and include the twenty-two letters of the alphabet, and he attempted repeatedly but without great success ("Zeitschr. der deutsch. morg. Gesell.", 1880, p. 559; "Carmina Vet. Test. metrice", 1882; "Zeitschr. fur kath. Theol.", 1886), to restore the psalm to its pristine integrity.利用自己的这一关键， bickell致力找出如果这一进程的组成并没有扩大到整个通道，包括22字母的英文字母排列，和他企图多次，但没有巨大的成功（ “ zeitschr 。明镜说明deutsch english 。 morg 。格塞尔“ ， 1880年，第559 ” ; carmina审核。考验。 metrice “ ， 1882 ” ; zeitschr 。毛皮kath 。 theol “ ， 1886年） ，恢复诗篇其精粹的完整性。 This failure did not discourage Gunkel who declared himself convinced that the poem is alphabetical throughout, although it is difficult, owing to the present condition of the text, to trace the initial letters X to X (Zeitschr. fur alttest. Wissensch., 1893, 223 sqq.).这次失败并没有阻止gunkel谁宣布自己深信，诗是按字母顺序排列的全国，虽然这是困难的，由于目前的条件的案文，追查的首字母X到X （下zeitschr.毛皮alttest 。 wissensch ， 1893年， 223 sqq ） 。 This was for Bickell an incentive to a fresh study (Das alphab. Lied in Nah. i-ii, 3, in "Sitzungsberichte der philos.-hist. Classe der kaiser. Akademie der Wissensch.", Vienna, 894, 5 Abhandl.), the conclusions of which show a notable improvement on the former attempts, and suggested to Gunkel a few corrections (Schopfung und Chaos, 120).这是为bickell鼓励新的研究（之alphab 。说谎，在罗，我第二，三，在“ sitzungsberichte明镜philos. -历史。 classe明镜凯塞。学院明镜wissensch ” ，维也纳， 894 ， 5 abhandl 。 ） ，得出的结论显示，显着改善对前企图，并建议以gunkel了一些修改（ schopfung und混乱， 120 ） 。 Since then Nowack (Die kleinen Propheten, 1897), Gray ("The Alphab. Poem in Nah." in "The Expositor" for Sept. 1898, 207 sqq.), Arnold (On Nahum 1:1-2:3, in "Zeitschr. fur alttest. Wissensch.", 1901, 225 sqq.), Happel (Das Buch des Proph. Nah., 1903), Marti (Dodekaproph. erklart, 1904), Lohr (Zeitschr. fur alttest. Wissensch., 1905, I, 174), and Van Hoonacker (Les douze petits proph., 1908), have more or less successfully undertaken the difficult task of extricating the original psalm from the textual medley in which it is entangled.自那时以来nowack （模具kleinen propheten ， 1897 ） ，灰色（ “ alphab 。诗在罗”在“ expositor ”为1898年9月， 207 sqq ） ，阿诺德（对nahum 1:1-2:3 ，在“ zeitschr 。毛皮alttest 。 wissensch ” ， 1901年， 225 sqq ） ， happel （之buch万proph 。罗， 1903年） ，马蒂（ dodekaproph. erklart ， 1904年） ， lohr （ zeitschr.毛皮alttest 。 wissensch ， 1905 ，我， 174 ） ，和Van hoonacker （本港就业辅导组douze petits proph ， 1908年） ，有更多或更少，成功地承担起艰巨的任务，脱困原来的诗篇从文本混合泳中，这是纠缠。 There is among them, a sufficient agreement as to the first part of the poem; but the second part still remains a classical ground for scholarly tilts.有，其中有足够的协议，以第一部分的诗，但第二部分仍是一个古典地面学术倾斜。
Wellhausen (Die kleinen Proph., 1898) holds that the noteworthy difference between the two parts from the point of view of poetical construction is due to the fact that the writer abandoned halfway his undertaking to write acrostically.浩（模具kleinen proph ， 1898 ）认为，值得注意的差异，分为两部分，从的角度来看，诗歌的建设，是由于一个事实，即作家中途放弃他的承诺，写acrostically 。 Happel believes both parts were worked out separately from an unacrostic original. happel认为，这两部分人工作，分别从原来的1 unacrostic 。 sentence closed on the word XX, he noted in the title that his revision extended from XX to XX; and so the mysterious XX-XX (later on misconstrued and misspelled XXXXX) has neither a patronymic nor a gentile connotation.一句封闭，就字第XX ，他指出，在标题中，他的修订延长至第XX条至第XX ;等神秘XX日至XX （后来就误解和拼错为XXXXX ）既不是父，也不是詹蒂莱的内涵。 --> Critics are inclined to hold that the disorder and corruption which disfigure the poem are mostly due to the way it was tacked on to the prophecy of Nahum: the upper margin was first used, and then the side margin; and as, in the latter instance, the text must have been overcrowded and blurred, this later on caused in the second part of the psalm an inextricable confusion from which the first was preserved. -> “的批评者倾向于认为，无序和腐败d isfigure的诗大多是由于这样的是t acked对向的预言， n ahum：上缘首次使用了，然后一边保证金;和作为，在后者例如，文本，必须是被过度拥挤，模糊，这在稍后造成在第二部分的诗篇不可分割的混乱，从其中第一项是保存。 This explanation of the textual condition of the poem implies the assumption that this chapter is not to be attributed to Nahum, but is a later addition.这一解释的文本条件的诗意味着假设这一章是不须归因于nahum ，但是后来此外。 So much indeed was granted by Bickell, and Van Hoonacker (not to speak of non-Catholic scholars) is inclined to a like concession.这么多，实在是理所当然的是由bickell ，和Van hoonacker （不发言的非天主教学者） ，是倾向于将其作为一个喜欢的让步。 On the one hand, the marked contrast between the abstract tome of the composition and the concrete character of the other two chapters, we are told, bespeaks a difference of authorship; and, on the other hand, the artificiality of the acrostic form is characteristic of a late date.在一方面，明显的对比摘要圣多美和普林西比的组成和具体性质的其他两章，告诉我们， bespeaks不同的作者; ，另一方面，人工的acrostic形式的特点是一晚的日期。 These arguments, however, are not unanswerable.这些论点，但是，都没有unanswerable 。 In any case it cannot be denied that the psalm is a most fitting preface to the prophecy.在任何情况下，是不能否认的说，诗篇是一个最合适的序言中预言。
Little will be found in the teaching of the book of Nahum that is really new and original.很少会被发现，在教学这本书的nahum这实在是新的和原有的。 The originality of Nahum is that his mind is so engrossed by the iniquities and impending fate of Ninive, that he appears to lose sight of the shortcomings of his own people.原创nahum的是，他心中是如此engrossed由不公正和即将的命运ninive ，他似乎忽略的缺点，他自己的人民。 The doom of Ninive was nevertheless in itself for Juda an object-lesson which the impassioned language of the Prophet was well calculated to impress deeply upon the minds of thoughtful Israelites.该灭亡的ninive然而，在本身为juda对象的教训，这慷慨激昂的语言，先知被以及计算后，留下深刻印象深刻的头脑周到的以色列人。 Despite the uncertainty of the text in several places, there is no doubt that the book of Nahum is truly "a masterpiece" (Kaulen) of literature.尽管不确定性的文字在几个地方，这是毫无疑问的这本书的nahum是真正的“杰作” （考伦）的文学作品。 The vividness and picturesqueness of the Prophet's style have already been pointed out; in his few short, flashing sentences, most graphic word-pictures, apt and forceful figures, grand, energetic, and pathetic expressions rush in, thrust vehemently upon one another, yet leaving the impression of perfect naturalness.该形象化和picturesqueness的先知的作风已经指出，在他短短的，闪光句子，大部分的图形文字图片， APT和有力的数字，宏伟，充满活力，和可怜的表达，在繁忙，推力强烈后，一另一，但留下的印象是完美的自然。 Withal the language remains ever pure and classical, with a tinge of partiality for alliteration (i, 10; ii, 3, 11) and the use of prim and rare idioms; the sentences are perfectly balanced; in a word Nahum is a consummate master of his art, and ranks among the most accomplished writers of the Old Testament. withal的语言仍然是以往任何时候都纯净和古典乐，与色彩偏袒韵（一， 10 ;二， 3日， 11日）和使用的Prim和难得的成语;判刑是完全平衡;在一个字nahum是一个完善硕士他的艺术，并跻身于最有成就的作家的旧约。
Publication information Written by Charles L. Souvay.出版信息的书面查尔斯研究苏韦。 Transcribed by Sean Hyland.转录由Sean海仑。 The Catholic Encyclopedia, Volume X. Published 1911.天主教百科全书，体积十， 1911年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, October 1, 1911. nihil obstat ， 1911年10月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
ARTICLE HEADINGS:文章标题：
Contents.内容。
Time and Place of Writing.时间和地点的书面答复。
Historical Character.历史人物。
One of the Minor Prophetical works which centers about the overflow of Nineveh.其中的小prophetical工程为中心的约溢出尼尼微。 The dispirited people of Judah are aroused and encouraged by the announcement of the downfall of the oppressive empire seated on the upper Tigris.该dispirited人民的犹大是引起和鼓舞，宣布下台，压迫帝国坐下对上底格里斯河。 The book consists of three chapters, of which the following is a summary:这本书组成， 3个章节，其中以下是访问摘要：
Ch.的CH 。 i: After the superscription (verse 1), the prophet describes (2-6) a superb theophany in judgment, with the awful results to nature.一：后superscription （诗1 ） ，先知介绍（ 2-6 ）高超的神在判断，与可怕的结果的性质。 The apparent universality of this destruction leads the writer to point out (7) a real refuge for those who trust in Yhwh.明显的普遍性，这破坏，导致作者指出， （ 7 ）一个真正的避难所，为那些信任谁在yhwh 。 The Assyrian power (8-12a) shall be completely overthrown, and its yoke broken from off the neck of Judah (12b-14).亚述人的权力（ 8 - 12 ）应完全推翻，其枷锁，打破了由小康颈部犹大（ 12 B条- 14 ） 。 The prophetic eye even now (15) sees the welcome messenger heralding the good news to his hitherto oppressed people.预言眼，甚至现在（ 15 ）认为，欢迎信使预示着好消息，他一直被压迫人民。
Contents.内容。
Ch.的CH 。 ii.: In brilliant colors and in rapid succession are shown the enemies of Nineveh assaulting its battlements (1-5), the gates of the river yielding to the foe, the palace dissolving in fierce flames (6), the consternation reigning among the city's population (7-8), the abundance of booty, and the effect of Nineveh's fall upon all who considered it (9-10); the question asked about "the old lion," and answered by the desolation (11-13).二：在灿烂的颜色和在快速继承显示敌人的尼尼微袭警其部署士兵（ 1-5 ） ，盖茨的河高产向敌人，故宫溶解在激烈的火焰（ 6 ） ，执政的惊愕之中城市的人口（ 7-8 ） ，丰富的战利品，效果尼尼微的下降后，所有谁认为这是（ 9月10日） ;质询有关“老狮子” ，并回答了由荒凉（ 11月13日） 。
Ch.的CH 。 iii.: The reason for Nineveh's swift downfall is in part recited: she has been a city of blood, always cruel and rapacious (1); her streets are now full of the slain, cut down by the victors because she has been the seducer of the nations (2-6); her destruction will not be lamented (7); resistance is as fruitless as was that of the impregnable Noamon (Thebes), and the vengeance of the victors no less terrible (8-12); all attempts at resistance are futile (13-15); the multitude of merchants and scribes shall disappear as grasshoppers on a warm day (16-17); the rulers are at rest, and the people scattered upon the mountains; the destruction is complete and a cause of rejoicing among all the nations (18-19).三：原因尼尼微的迅速下台，部分原因是，背诵：她一直是城市的血液，总是残忍和贪婪（ 1 ） ;街头，她现在充满杀害，降低由胜利者，因为她一直seducer该国（ 2-6 ） ;破坏她将不会哀叹（ 7 ） ;阻力是徒劳无功的作为是对牢不可破的noamon （底比斯） ，和复仇的胜利者不低于可怕（ 8月12日） ;所有企图抵抗是徒劳的（ 13-15 ） ;众多的商家和文士应消失，作为对蝗虫的热烈天（ 16-17日） ;统治者都在休息，和人民的分散的后山;破坏是完整的和一个原因值得庆幸的各国家（ 18-19 ） 。
Time and Place of Writing.时间和地点的书面答复。
The book furnishes few data for a settlement of the time and place of writing.这本书提供了一些数据，解决的时间和地点的书面答复。 It is evident from iii.很明显，从三。 8-10 that its "terminus a quo" is the fall of Noamon (Thebes) in Upper Egypt before the successful arms of Assurbanipal (668-626 BC) just after 664 BC In i. 8月10日，其“总站一现状”是秋季noamon （底比斯）在上埃及的成功前，武器的尔巴尼帕（ 668-626 BC ）的664只后，在公元前一 9 it is foretold that the destruction of Assyria will be complete.九，这是预示销毁亚述将完成。 This was accomplished about 606; and it constitutes the "terminus ad quem" of Nahum.这是完成了约606 ;和它构成了“总站广告终止” nahum 。 Somewhere between these two points the date of the book is to be sought for.某处之间的这两点之日起这本书是为了寻求。 The two prevailing dates selected are (1) about 650 and (2) about 608.这两个普遍存在的日期选定（ 1 ）约650及（ 2 ）约608 。 The reference to the fall of Thebes does not argue for the earlier date, as that disastrous battle would long remain in the memories of the adjoining peoples.提及秋季底比斯并不主张较早的日期，因为这灾难性的战役将长期留在记忆毗邻的人民。 Neither, on the other hand, does the vividness of descriptive detail fix absolutely the later time as the true date.既不是，在另一方面，是否生动描述详细修复绝对是稍后的时间为真正的日期。 The probabilities, however, are in favor of about 608 as the time of composition.概率，但是，在赞成的约608随着时间的组成。 "Nahum the Elkoshite" is the designation of the prophet. “ nahum该elkoshite ” ，是指定的先知。 His vivid description of Nineveh and his definiteness of detail have led scholars to search for his home somewhere within reach of that city.他生动的描述尼尼微和他的定性，详细，导致学者寻找他的家某处达到这个城市。 Alḳush, a place near Mosul, contains a grave said to be that of Nahum; but the tradition of this place does not seem to be older than the sixteenth century. alḳush ，一个地方在摩苏尔附近，包含一个严重的说是这nahum ，但传统的这个地方似乎并没有被年龄比16世纪。 On the other hand, Eusebius in his "Onomasticon" (ed. Lagarde) mentions an 'Eλκσέ of Jerome; and Jerome says, in his commentary, "Elcese usque hodie viculus in Galilæa."在另一方面，尤西比乌斯在他的“ onomasticon ” （编•拉嘉德）一提到'电子λκσέ的杰罗姆;杰罗姆说，在他的评论， “ elcese usque hodie viculus在galilæa ” 。 These statements would seem to locate an Elkosh in Galilee.这些声明似乎找到一elkosh在加利利。 In answer to the statement that the Northern Kingdom was carried into captivity, it may be said that probably, as in the Southern Kingdom (II Kings xxv. 12), the poor were left in the land.在回答这个声明中指出，英国北部进行到圈养的，可以说，可能，因为在该国南部英国（二国王二十五。 12 ） ，穷人被留在土地。 The active commercial relations between the peoples of the East and of the West, and the opportunities for acquaintance with each other's customs and habits of life, as well as the few peculiarities of language in this book, make it probable that the prophet Nahum was a Galilean, who had his home at a village called Elkosh.积极的商业关系，人民之间的东和西，和的机会，结识了与对方的习俗和生活习惯，以及少数的特殊性，语文在这本书，使它有可能先知nahum是一个伽利略，谁了他的家在一个村的所谓elkosh 。 His prophecies were doubtless uttered at Jerusalem, in the presence of Judah.他预言，无疑说出了在耶路撒冷，在在场的犹大。
The prophecy reads quite as if some one had tampered with its original order.预言内容相当如一些人篡改，其原有的秩序。 It may be that this apparent mixture is due to modern logical literary strictures.它可能会认为，这种明显的混合物，是因为现代的逻辑文学狭窄。 But the following order, which seems to follow modern methods of thought, may be suggested: (1) ch.但下列顺序，这似乎是遵循现代避孕方法的思考，可能会建议： （ 1 ）的CH 。 i.我。 1-14; (2) ch. 1月14日; （ 2 ）的CH 。 iii.三。 1-17; (3) ch. 1月17日; （ 3 ）的CH 。 ii.二。 1-5, 13, 6-12; (4) ch. 1月5日， 13日， 6月12日; （ 4 ）的CH 。 iii.三。 18, 19; i. 18日， 19日;一。 15. 15 。
Historical Character.历史人物。
Of all the Minor Prophets the Book of Nahum has received the greatest and strongest light from the discoveries of the last half-century.所有未成年人的先知书nahum已收到的最大和最强的光从发现过去半世纪。 The exact location of Nineveh, its fortifications, some of its palaces, its means of defense, its invincible kings, its armies, its amusements, its libraries, and its indescribable cruelty are now known.的确切位置，尼尼微，其工事，它的一些宫殿，其防御手段，其立于不败之地的国王，其军队，其娱乐，它的图书馆，及其不可名状的残酷性，目前已知。 "The den of the lions" was an appalling reality, which let loose its terrors to the sorrow of every surrounding nation. “书斋的狮子”是一种可怕的现实，让松散，其恐怖到的悲哀，每一个周边国家。 The character of the Assyrians, as depicted here, is true to the picture preserved in their own documents.性格的亚述人，在这里所描述的，是真实的图片保存在自己的文件。
This compact, pointed, dramatic prophecy has no superior in vivid and rapid movement.这紧凑，指出，戏剧的预言并没有优势，生动和快速运动。 Its quick succession of statement and thought give it a peculiar power over the reader.其接二连三的声明和思想给它一个特有的权力读者。 It delineates the swift and unerring execution of Yhwh's laws upon His merciless foes and those of His people, and also points to Him as the sure refuge and security of those who obey and trust Him.它界定了迅速和无误，执行yhwh的法律后，他无情的敌人和他的人民，和还指出，他作为肯定庇护和安全的那些谁服从和信任他。
Emil G. Hirsch, Ira Maurice Price埃米尔g.赫希，爱尔兰共和军莫里斯价格
Jewish Encyclopedia, published between 1901-1906.犹太百科全书， 1901年至1906年之间出版的。
Bibliography:参考书目：
Otto Strauss, Nahumi de Nino Vaticinium, 1853; the commentaries on the Minor Prophets of Orelli, GA Smith, and Nowack; Billerbeck and Jeremias, Der Untergang Nineveh's und die Weissagungschrift des Nahum, in Beiträge zur Assyriologie, iii.奥托斯特劳斯， nahumi德厄尔尼诺vaticinium ， 1853 ;评论对未成年人的先知我认为奥利尼，遗传算法史密斯， nowack ;勒贝克和jeremias ，明镜untergang尼尼微的und模具weissagungschrift万nahum ，在beiträge zur assyriologie ，三。 87-188; AB Davidson, Nahum, Habakkuk, and Zephaniah, in The Cambridge Bible for Schools, 1896; Gunkel, in Zeitschrift für die Alttestamentliche Wissenschaft, 1893, pp. 87-188 ;抗体戴维森， nahum ，哈巴谷书，并zephaniah ，在剑桥圣经，为学校， 1896年; gunkel ，在zeitschrift f黵die alttestamentliche wissenschaft ， 1893年，页。 223 et seq.; Bickell, in Sitzungsberichte der KK Akademie der Wissenschaft zu Wien (Philos. Hist. Cl.), vol. 223条及以下各条。 ; bickell ，在sitzungsberichte明镜十五分学院明镜wissenschaft祖维恩（ philos.历史。多款。 ） ，第二卷。 cxxxi., part v., pp. cxxxi ，第五部分，聚丙烯。 1 et seq.; Gunkel, Schöpfung und Chaos, p. 1等法律。 ; gunkel ， schöpfung und混乱，页 102, note 1.EGHIMP 102 ，请注意1.eghimp
One of the so-called Minor Prophets.之一，即所谓小先知。 He is called, in the title of his book, "Nahum the Elkoshite."他是所谓的，在标题中他的新书“ nahum该elkoshite ” 。 Where Elkosh was is not definitely known.凡elkosh是不是一定众所周知的。 The supposition that Nahum was a native of Judah agrees well with his keen sense of Judah's affliction under Assyrian domination and with his intense hatred of her oppressor.EGHJF McL.假设认为， nahum是一个土生土长的犹大同意，以及与他敏锐的犹大的折磨下，亚述人统治和与他激烈的仇恨，她的oppressor.eghjf韧带。
Emil G. Hirsch, JF McLaughlin埃米尔g.赫希，樱美林麦克劳林
Jewish Encyclopedia, published between 1901-1906.犹太百科全书， 1901年至1906年之间出版的。
This subject presentation in the original English language这个课题介绍，在原有的英语语言
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