Nahum 1:11
A focused desk for reading, commentary, cross-references, original language notes, and your own observations.
Nahum 1:11
11 There is one come out of thee, that imagineth evil against the LORD, a wicked counsellor.
Chapter Context
Nahum 1 is a prophetic oracle chapter in the Old Testament that explores themes of redemption, discipleship, wisdom. Written during shortly before Nineveh's fall (c. 630-610 BCE), this chapter should be understood within its historical context: Nineveh's anticipated fall would end a century of Assyrian oppression.
The chapter can be divided into several sections:
- Verses 1-5: Introduction and setting the context
- Verses 6-12: Development of key themes
- Verses 13-15: Central message and teachings
This chapter is significant because it offers practical wisdom for godly living in a fallen world. When studying this passage, it's important to consider both its immediate context within Nahum and its broader place in the scriptural canon.
Verse Study
Nahum 1:11
11 There is one come out of thee, that imagineth evil against the LORD, a wicked counsellor.
Analysis
There is one come out of thee, that imagineth evil against the LORD (mimekh yatsa choshev al-YHWH ra'ah, מִמֵּךְ יָצָא חֹשֵׁב עַל־יְהוָה רָעָה). The "one" likely refers to a specific Assyrian king, possibly Sennacherib who invaded Judah (701 BC) and blasphemed YHWH (2 Kings 18:28-35; Isaiah 36-37), or could represent Assyrian imperial policy generally. Chashav (חָשַׁב, "devise/imagine") indicates deliberate planning, not accidental opposition. Ra'ah (רָעָה, "evil/wickedness") describes plotting against God Himself—not merely attacking Judah but assaulting YHWH's honor and authority.
A wicked counsellor (yo'etz beliyya'al, יֹעֵץ בְּלִיַּעַל). Beliyya'al (בְּלִיַּעַל, "worthless/wicked") often describes those who reject God's authority and counsel wickedness. This "counsellor" gives evil advice—perhaps to kings, certainly to populations—leading them in rebellion against God. Sennacherib's Rabshakeh (chief officer) blasphemed YHWH and counseled Judah to surrender, claiming no god could deliver from Assyria (2 Kings 18:29-35)—classic beliyya'al counsel.
The verse personalizes Nineveh's guilt. It wasn't merely national policy but individuals making deliberate choices to oppose God. This establishes moral culpability—they weren't innocently following cultural norms but actively devising evil against the Creator. Such deliberate wickedness demands judgment. God doesn't capriciously destroy nations but judges those who knowingly rebel against Him and lead others astray.
Historical Context
Multiple Assyrian kings blasphemed YHWH and oppressed Judah. Tiglath-Pileser III (745-727 BC) invaded Israel. Shalmaneser V and Sargon II destroyed Samaria (722 BC). Sennacherib besieged Jerusalem (701 BC), sending messages mocking God and claiming YHWH couldn't deliver Judah (2 Kings 18:28-35). Esarhaddon and Ashurbanipal continued Assyrian aggression and pride. The prophetic indictment applies to this pattern of deliberate opposition to God. Second Kings 19:10-13 records Sennacherib's letter challenging God—textbook example of 'imagining evil against the LORD.' God's miraculous deliverance of Jerusalem (2 Kings 19:35-36) demonstrated His power, but Assyria persisted in wickedness, sealing their doom.
Reflection
- What does it mean to 'imagine evil against the LORD'—how do individuals and nations do this today?
- How does deliberate opposition to God differ from ignorance or cultural blindness, and why does it merit severer judgment?
- Who are modern 'wicked counsellors' leading others in rebellion against God, and how should we respond to their influence?
Word Studies
- Lord: יְהוָה / אֲדֹנָי (YHWH / Adonai) H3068 - The LORD / Lord
Cross-References
- References Lord: Nahum 1:9, 1 Samuel 2:12, 2 Kings 18:30
- Parallel theme: 2 Samuel 20:1, 2 Chronicles 13:7