"A case can be made for the proclamation of the message, and writing of the book, about 650 BC. If this is the correct date, the Spirit of God used this book to put King Manasseh into a position where
he could come to faith and bring Judah back to the LORD. Up until this point in the reign of King Manasseh, the kingdom, led by the king, was “more evil than the nations whom the LORD had destroyed before the children of Israel” (2 Chr 33:9).
The LORD sent seers (prophets) to speak to the nation, but the nation would not listen to the Word of God (33:10, 18). While not named, one of the seers was probably Nahum. His vision concerning the total destruction of Nineveh would be seen by the Assyrian overlords as fomenting rebellion and insurrection, and possibly seen as support for Shamash-shum-ukin, the king of Babylon, in his current civil war with his brother Ashurbanipal II. If a copy of the book of Nahum fell into the hands of the Assyrian intelligence community stationed at the Assyrian administrative centers of Samaria, Dor, Megiddo or Hazor, King Manasseh would have had to give account for this book. The Biblical record states,
This event would have transpired in 648 BC, the year that Ashurbanipal II temporarily ruled Babylon after he eliminated his brother as a result of the four-year civil war (Rainey 1993:160).
Dragging someone off with hooks in their nose would be in keeping with Ashurbanipal’s character. In the excavations of Sam’al (Zincirli, in southern Turkey) a stela was found depicting Esarhaddon holding two leashes attached to the nose-rings of Baal of Tyre and Usanahuru, a crown prince of Egypt. Flanking the stela, watching intently, is Esarhaddon’s son Ashurbanipal on the left and his brother Samas-sumu-ukin on the right. Ashurbanipal observed his father’s brutality and followed his example (Parpola and Watanabe 1988:20, 21).
During Manasseh’s interrogation by Ashurbanipal II (and it must have been a brutal one—the text used the word “afflicted”).
Nahum was from Elkosh (Na 1:1).
Some scholars have suggested Elkosk was located at the village of Al-Qush, 25 mi north of modern day Mosul, a city that is across the Tigris River from Nineveh. These scholars take this position because:
(1) the names are similar,
(2) the local Christian tradition holds that Nahum was from there and his tomb was there, and
(3) Nahum’s writings show his familiarity with the city of Nineveh.
Some speculate that Nahum was an Israelite captive who lived in the area and was an eyewitness to the city.
There is, however, the possibility that Elkosh was in southern Judah and Nahum was part of the Judean emissary that brought the yearly tribute from King Manasseh to Nineveh.
While in Nineveh, he would have observed the broad roads (Na 2:4), walls (2:5), gates (2:6), temples and idols (1:14), and its vast wealth (2:9). I’m sure the minister of propaganda would have shown him the wall reliefs in Ashurbanipal’s residence! These reliefs were intended “as propaganda to impress, intimidate and instigate by representing the might of Assyrian power and the harsh punishment of rebels” (Comelius 1989:56). Or, as Esarhaddon would say, “For the gaze of all my foes, to the end of days, I set it [stela] up” (Luckenbill 1989:2:227).
In 650 BC, Nahum would have seen the newly opened Room 33 in the Southwest Palace of Nineveh (Sennacherib’s “palace without rival”) with the reliefs depicting the campaign against Teumman of Elam and Dunanu of Gambula in 633 BC. One Particular relief would have caught his attention. On it, Elamite captives are shown being tortured. The caption above stated, “Mr. (blank) and Mr. (blank) spoke great insults against Assur, the god, my creator. Their tongues I tore out, their skins I flayed” (Russell 1999:180; Gerardi 1988:31). These two individuals are identified in Ashurbanipal’s annals as Mannu-ki-ahhe and Nabuusalli (Russell 1999:163).
It was with great boldness that Nahum proclaimed,
AssociatesForBiblicalResearch
"From the reign of Shalmaneser III, Ashurnasirpal II’s son, we also have some bronze bands that decorated a massive pair of wooden gates of a temple (and possibly a palace) at Balawat, near modern Mosul. These bronze bands display unusually fine examples of bronze repousse (a relief created by hammering on the opposite side).
In a detail, we see an Assyrian soldier grasping the hand and arm of a captured enemy whose other hand and both feet have already been cut off. Dismembered hands and feet fly through the scene. Severed enemy heads hang
from the conquered city’s walls. Another captive is impaled on a stake, his hands and feet already having been cut off.
In another detail, we see three stakes, each driven through eight severed heads, set up outside the conquered city.
A third detail shows a row of impaled captives lined up on stakes set up on a hill outside the captured city. In an inscription from Shalmaneser Ill’s father, Ashurnasirpal II, the latter tells us, “I captured soldiers alive [and] erected [them] on stakes before their cities.”
Full text of "CP 6.0 Assyrian Torture"
The LORD sent seers (prophets) to speak to the nation, but the nation would not listen to the Word of God (33:10, 18). While not named, one of the seers was probably Nahum. His vision concerning the total destruction of Nineveh would be seen by the Assyrian overlords as fomenting rebellion and insurrection, and possibly seen as support for Shamash-shum-ukin, the king of Babylon, in his current civil war with his brother Ashurbanipal II. If a copy of the book of Nahum fell into the hands of the Assyrian intelligence community stationed at the Assyrian administrative centers of Samaria, Dor, Megiddo or Hazor, King Manasseh would have had to give account for this book. The Biblical record states,
the LORD brought upon them [Judah] the captains of the army of the king of Assyria, who took Manasseh with hooks, bound him with bronze fetters, and carried him off to Babylon (2 Chr 33:11).
This event would have transpired in 648 BC, the year that Ashurbanipal II temporarily ruled Babylon after he eliminated his brother as a result of the four-year civil war (Rainey 1993:160).
Dragging someone off with hooks in their nose would be in keeping with Ashurbanipal’s character. In the excavations of Sam’al (Zincirli, in southern Turkey) a stela was found depicting Esarhaddon holding two leashes attached to the nose-rings of Baal of Tyre and Usanahuru, a crown prince of Egypt. Flanking the stela, watching intently, is Esarhaddon’s son Ashurbanipal on the left and his brother Samas-sumu-ukin on the right. Ashurbanipal observed his father’s brutality and followed his example (Parpola and Watanabe 1988:20, 21).
During Manasseh’s interrogation by Ashurbanipal II (and it must have been a brutal one—the text used the word “afflicted”).
He implored the LORD his God, and humbled himself greatly before the God of his fathers, and prayed to Him; and He received his entreaty, heard his supplication, and brought him back to Jerusalem into his kingdom. Then Manasseh knew that the LORD was God (2 Chr 33:12–13).Upon his return to Jerusalem, Manasseh began building projects in the city as well as elsewhere in Judah and removed the idols and altars he had placed in the Temple (2 Chr 33:14–15).
He also repaired the altar of the LORD, sacrificed peace offerings and thanks offerings on it, and commanded Judah to serve the LORD God of Israel (33:16).This activity was in accord with what Nahum had challenged the people to do.
Behold, on the mountains, the feet of him who brings good tidings, who proclaims peace! O Judah, keep your appointed feast, perform your vows. For the wicked one shall no more pass through; he is utterly cut off (1:15).The challenge was for Judeans to renew their pilgrimages to Jerusalem for the thrice-yearly feasts of Pesach (Passover), Shav’uot (Pentecost) and Succoth (Tabernacles) (Ex 23:14–17; 34:22–24; Dt 16:16, 17). There was also a command for the remnant that faithfully prayed to the LORD desiring to bring the nation back to Biblical worship and to bring the king to the LORD.
Nahum was from Elkosh (Na 1:1).
Some scholars have suggested Elkosk was located at the village of Al-Qush, 25 mi north of modern day Mosul, a city that is across the Tigris River from Nineveh. These scholars take this position because:
(1) the names are similar,
(2) the local Christian tradition holds that Nahum was from there and his tomb was there, and
(3) Nahum’s writings show his familiarity with the city of Nineveh.
Some speculate that Nahum was an Israelite captive who lived in the area and was an eyewitness to the city.
There is, however, the possibility that Elkosh was in southern Judah and Nahum was part of the Judean emissary that brought the yearly tribute from King Manasseh to Nineveh.
While in Nineveh, he would have observed the broad roads (Na 2:4), walls (2:5), gates (2:6), temples and idols (1:14), and its vast wealth (2:9). I’m sure the minister of propaganda would have shown him the wall reliefs in Ashurbanipal’s residence! These reliefs were intended “as propaganda to impress, intimidate and instigate by representing the might of Assyrian power and the harsh punishment of rebels” (Comelius 1989:56). Or, as Esarhaddon would say, “For the gaze of all my foes, to the end of days, I set it [stela] up” (Luckenbill 1989:2:227).
In 650 BC, Nahum would have seen the newly opened Room 33 in the Southwest Palace of Nineveh (Sennacherib’s “palace without rival”) with the reliefs depicting the campaign against Teumman of Elam and Dunanu of Gambula in 633 BC. One Particular relief would have caught his attention. On it, Elamite captives are shown being tortured. The caption above stated, “Mr. (blank) and Mr. (blank) spoke great insults against Assur, the god, my creator. Their tongues I tore out, their skins I flayed” (Russell 1999:180; Gerardi 1988:31). These two individuals are identified in Ashurbanipal’s annals as Mannu-ki-ahhe and Nabuusalli (Russell 1999:163).
It was with great boldness that Nahum proclaimed,
The LORD has given a command concerning you [the king of Assyria]: “Your name shall be perpetuated no longer. Out of the house of your gods I will cut off the carved image and molded image. I will dig your grave, for you are vile” (1:14).The second chapter of Nahum describes the fall of the city of Nineveh to the Babylonians and Medes in 612 BC. He describes in detail the shields, chariots and spears of the Assyrian foes."
AssociatesForBiblicalResearch
"From the reign of Shalmaneser III, Ashurnasirpal II’s son, we also have some bronze bands that decorated a massive pair of wooden gates of a temple (and possibly a palace) at Balawat, near modern Mosul. These bronze bands display unusually fine examples of bronze repousse (a relief created by hammering on the opposite side). In a detail, we see an Assyrian soldier grasping the hand and arm of a captured enemy whose other hand and both feet have already been cut off. Dismembered hands and feet fly through the scene. Severed enemy heads hang
In another detail, we see three stakes, each driven through eight severed heads, set up outside the conquered city.
A third detail shows a row of impaled captives lined up on stakes set up on a hill outside the captured city. In an inscription from Shalmaneser Ill’s father, Ashurnasirpal II, the latter tells us, “I captured soldiers alive [and] erected [them] on stakes before their cities.”
Full text of "CP 6.0 Assyrian Torture"
