And it shall come to pass, that all they that look upon thee shall flee from thee, and say, Nineveh is laid waste: who will bemoan her? whence shall I seek comforters for thee?
This prophetic judgment against Nineveh opens with the prophetic formula "it shall come to pass" (wehayah), emphasizing the certainty of God's word. The reaction described is universal: "all they that look upon thee shall flee" (kol-ro'ayik yiddod)—those who see Nineveh's destruction will recoil in horror and distance themselves from her fate.
The pronouncement "Nineveh is laid waste" (shadedah Ninveh) uses a passive form indicating divine action. The question "who will bemoan her?" (mi yanuwd lah) expects a negative answer—no one will mourn. The Hebrew nuwd suggests the ritual movements of mourning, but none will perform them for Nineveh.
The final question, "whence shall I seek comforters for thee?" (me'ayin avakesh menachamim lak), is rhetorical and ironic. God Himself asks where comfort might be found for Nineveh, knowing the answer is 'nowhere.' This reflects the principle that those who show no mercy receive none—Nineveh had been merciless in its conquests, and now finds itself without comforters.
Historical Context
Nahum prophesied between 663-612 BC, after Assyria's conquest of Thebes (No-Amon) but before Nineveh's fall in 612 BC. Nineveh was the capital of the Assyrian Empire, known for unprecedented cruelty in warfare. The Assyrians pioneered psychological warfare through terror, impaling victims, flaying prisoners alive, and creating pyramids of human skulls. They had conquered the Northern Kingdom of Israel in 722 BC and made Judah a vassal state.
The prophecy's fulfillment in 612 BC was dramatic—a coalition of Babylonians and Medes destroyed Nineveh so thoroughly that its location was lost for centuries. Ancient sources describe how the Tigris River flooded, weakening the city walls, exactly as Nahum prophesied (Nahum 2:6). The city's destruction was so complete that when Xenophon passed by 200 years later, he didn't recognize the ruins. No nation mourned Nineveh's fall; instead, her victims rejoiced at her downfall (Nahum 3:19).
Questions for Reflection
Why does God describe the universal flight and lack of mourners for Nineveh?
What does Nineveh's isolation in judgment teach about the consequences of cruelty?
How does this prophecy demonstrate that God judges nations, not just individuals?
What is the significance of God Himself asking where comforters might be found?
How should this prophecy shape our understanding of divine justice and mercy?
Analysis & Commentary
This prophetic judgment against Nineveh opens with the prophetic formula "it shall come to pass" (wehayah), emphasizing the certainty of God's word. The reaction described is universal: "all they that look upon thee shall flee" (kol-ro'ayik yiddod)—those who see Nineveh's destruction will recoil in horror and distance themselves from her fate.
The pronouncement "Nineveh is laid waste" (shadedah Ninveh) uses a passive form indicating divine action. The question "who will bemoan her?" (mi yanuwd lah) expects a negative answer—no one will mourn. The Hebrew nuwd suggests the ritual movements of mourning, but none will perform them for Nineveh.
The final question, "whence shall I seek comforters for thee?" (me'ayin avakesh menachamim lak), is rhetorical and ironic. God Himself asks where comfort might be found for Nineveh, knowing the answer is 'nowhere.' This reflects the principle that those who show no mercy receive none—Nineveh had been merciless in its conquests, and now finds itself without comforters.