Nahum 3:9Meaning & Commentary from the Church Fathers

However, the unfortunate Israelites did not take this path; instead, they assumed that by banding together with many others, they could vanquish the Babylonians and triumph over their foes, despite God’s refusal to aid them. Consequently, they allied themselves with surrounding nations, dispatching envoys to Egypt and to a territory known as Og or Amon, now referred to as Alexandria. They made promises of alliance and misled themselves into believing they could easily expel the Babylonians, convincing themselves that they were self-sufficient and would prevail without divine support.

Yet, after Nebuchadnezzar subdued Judah, having the Lord's assistance in defeating his adversaries, he then turned against Egypt (driven by divine anger), conquering the entirety of it, including Og or Amon, a city that, compared to others in Egypt, stood out for its grandeur and served as a safe stronghold surrounded by water: to the north lies the sea, while the south is bordered by a vast lake akin to a sea, known as Mareotid, enclosed by additional rivers and marshes. He was supported by inhabitants from nearby Libya, which stretches toward the Ethiopian lands to the west and south, as well as the Garamantes residing beyond the Afras. His forces also included some Ethiopians from the east and south, who had established a city inland at Meroe and lived in a wild and desolate region. This portion of history provides context.

Now, let us delve into the meaning of the passage we have examined. “Prepare,” it declares, “a portion”; this implies to the lamentable Nineveh: choose a destiny akin to that of the devastated lands around you, even as you once held high opinions of your own strength, believing that your formidable walls and numerous allies rendered you untouchable. Despite your abundant resources, which may seem to grant you invincibility, you are to set up a new standard, making yourself a subject of song and lament as you have suffered at the hands of the Persians and Medes what you inflicted upon others. “Prepare a portion for Amon,” signaling that the fate intended for Amon will be yours; what you have previously enacted against him will now be your lot. What was Amon, this ‘dwelling near the rivers’? It represented a stronghold, fortified by the sea and rivers, secured by Egyptian support, boasting the might of Ethiopian archers, and commanded by many fearless Libyans. Yet despite its advantageous position and formidable power, it was captured, taken off to a foreign land, and its infants slain; renowned leaders fell to fate, with the most illustrious becoming captives bound in shackles. Thus, as you conquered Amon, deemed invincible due to its allies and advantageous geography (for the Lord has allowed such betrayal), you too shall be handed over to foes, even as you boast of your power from multitudes of soldiers and stout walls.

Thus, historians of Alexander’s deeds regard it as the principal city of Egypt. The prophet Jeremiah also refers to “Amon” or “Noh” as Alexandria in a vision against Egypt, declaring, “Adorned Egypt” (Jeremiah 46:20) and noting that “from midnight a disaster shall come upon it.” He further specifies that there is “an Egyptian woman, given into the hands of the people of midnight, saith the Lord of Hosts, the God of Israel. Behold, I will bring judgment upon Amon” (Jeremiah 46:24-26), referring to the rebellious populace of Alexandria, since “Amon” signifies “the nations.” The term “men” denotes "from," while “But” signifies Alexandria. The prophet states, “I will bring judgment upon Pharaoh, upon Egypt, its gods, and upon its kings” (Jeremiah 46:24-26). Therefore, Nineveh is questioned, “Are you more populous or stronger than Alexandria?” Alexandria's position, alongside the Nile and the sea, emphasizes its abundance of waters—“the waters surround her; the sea is her wealth; the waters are her walls”—with the Nile on one side, Lake Mareoth on another, and the sea on the third side. In terms of Ethiopia, Egypt, and the Libyans, who supported her, these reflect the geographical context of the city and its surrounding nations. Furthermore, what the prophet delineates in my discourse is predicted to be overtaken by the king of Babylon, who will be both the agent of destruction and the destroyer simultaneously.

Josephus, the historian, recounts, "Her infants shall be crushed at the crossroads," as her distinguished ones are divided by lots among the victors, while her strong leaders will be taken captive in chains. Alexandria will face similar devastation, as will you, Nineveh, drinking from the same cup of folly, becoming enfeebled, and lying down in contempt, even appealing for help from the Babylonians or seeking assist from enemies against the Babylonians. Those fortifications, elevated steppes, and towering structures you deem unconquerable—along with your valiant warriors—will be as vulnerable as early figs, easily shaken down into the mouths of those who consume them.

What the Septuagint describes as “adjust” or “tune the string,” is a reflection that harkens back to Nineveh itself. This conveys the directive to correct what is disordered, for your grandeur and prominence will offer no refuge if you do not align your essence with the song of righteousness. Observe how powerless the possessions of the children of Amon, alongside their claimed privileges, could have been to safeguard them from captivity or spare their young from death. Did their rivers, abundant as they were, confer any protection? What aid came from Ethiopia or Egypt, once their allies? As they found no refuge from these allies, you too, Nineveh, will spiral toward destruction, unendingly exposed to peril. What can be said of the Ephionites and Egyptians, leaders among the children of Amon, along with the Libyans who stood by them? Likewise, they too shall face captivity, their young unable to walk will be hurled aside and killed before their parents’ eyes, while all their wealth will be claimed by the conquerors, and not one noble shall escape unshackled. Hence, you, Nineveh, will be rendered intoxicated. Though once grand and admired, you shall find scorn, and as you flee from your aggressors, you will seek rest in vain. Every wave that once stood by you, and all your allied forces, shall fall to your enemies, taken effortlessly like ripe figs shaken from their trees—requiring no toil for those who gather them.

This is expressed in our periphrastic rendering concerning the Septuagint translation, for we have decided to adhere to the traditional edition, avoiding providing grounds for accusations against figures such as Hydra and Sardanapalus. Nevertheless, it appears the destruction of Nineveh does not align well with the lot of Lot's offspring, called Ammon. Primarily, it states Ammon, not Amman; moreover, Amman, presently named Philadelphia, is not located near rivers, nor derives its riches from the sea; rather, it finds itself amid harsh terrain without protective waters, lacking Ethiopia, Egypt, Africa, or Libyans for allies. All these elements—the mightiness and geographic description with its allied nations—are decidedly relevant to Alexandria. The mighty city of Nineveh, when juxtaposed with lesser Philadelphia, would not prompt the prophet to inquire, “are you better?” The one compared must come to recognize its inferiority and should not harbor resentment at its fate when the greater and fortified, both in natural geography and the valor of its citizens, succumbs to the same adversary. However, in our explanation, Nineveh can symbolize this world, which is commanded to harmonize its dissonant strings and prepare a lament, as some of the children of Ammon, superior to Nineveh and residing by rivers, suffered due to their transgressions that led them astray.

According to the primary significance of Alexandria, “Amon” symbolizes “nations.” Allegorically, it represents the nations of the Church that flourish by the rivers of prophecy, surrounded by teachers from whom knowledge flows as life-giving rivers, with the sea marking its origin. Through the study of the scriptures, devoid of the tree of Christ, bitter as the waters of Marah (Exodus 15:23), they reach that mystical city, whose strength is likened to Ethiopia, for “Ethiopia shall stretch out her hands unto God” (Psalm 67:32), while the Lord approaches Egypt upon a light cloud (Isaiah 19:1), and the Libyans, initially dwelling amidst the sands, go on to become His helpers. Thus, if the Church neglects self-examination and fails to guard its heart with diligence, it will find itself taken captive, lamenting for its offspring. Its youngest members, still at the start of their journey, will face destruction early on, while the most ruthless adversaries will hastily divide its best attributes amongst themselves, seizing the nobles—interpreted as leaders and rulers—who shall be bound in heavy chains.

In parallel, you, Nineveh—symbolizing individuals rooted in disbelief, wholly absorbed in the world—shall endure punishment, spiraling into a stupor from the cup of judgment, as those who were once mine faced similar consequences due to their own failings. I will regard you with disdain amid the very vices that mortify your spirit, seeking closure yet finding no respite from your woes. Everything comprising your desires—the pleasures, worldly power, and doctrines you once deemed inviolable—will be consumed entirely by the corrupt forces, as illustrated by Samson in a parabolic manner: “Out of the eater came forth meat, and out of the strong came forth sweetness” (Judges 14:14). For what was once mighty within you—those enticing attributes promising sweet fortune—will swiftly fall into the insatiable mouth of the enemy, who perpetually held sway over Nineveh. Additionally, the omitted phrase, “and there shall be no end to thy flight,”–pertaining to Nineveh, yet awkwardly positioned amid declarations concerning Amon—should be linked to Nineveh. The intended meaning is clear: “you shall become intoxicated, and there will be no termination to your flight, and you shall be held in contempt,” alongside other proclamations directed toward Nineveh.

This interpretation illuminates the unending distance from God experienced by Nineveh, as she persistently evades, desiring to escape without ever pausing. This aligns with the preceding assertion, “And those who flee shall not stand, nor shall those who gaze upon” (Nahum 2:8). Moreover, we should realize that the Scriptures, particularly the prophetic writings, are intricate and concealed with profound truths veiled in complex language to protect them from unworthy eyes— reserving pearls for the discerning and holy things for the initiated. Furthermore, when considering Ammon as Lot's descendants, we recognize that Lot fathered two sons via his daughters, Moab and Ammon; the elder, Moab, signifies “of the father” or “father’s water,” while the younger, Ammon, might translate to “the son of my kindred” or “our people” (Genesis 19). Just as the lineage stemming from Judah has been termed “the tribe of Canaan, and not of Judah” (Daniel 13:56) due to its sins, and likewise for sinful Jerusalem in Ezekiel—“Thy root and thy being are of the land of Canaan; thy father is an Amorite, and thy mother a Hittite” (Ezekiel 16:3)—those descending from ancient Israel and the subsequent nation, our own, may figuratively align with Moabites and Ammonites. Since they strayed from their father—“Lot” implies “to flee”—they shall face judgment and experience what has been detailed above. But if the strictness of God’s justice is revealed starting with those who were once holy, and should that which thrived among the rivers be purified through the fires of Gehenna, then certainly Nineveh, which lacked the Law and arrogantly rejected the commandments of God, will ultimately fall prey to the devourer.