Exegetical and Hermeneutical Commentary of Nahum 1:11
There is [one] come out of thee, that imagineth evil against the LORD, a wicked counselor.
11. There is one come out ] Rather: out of thee came he (or, one) forth who imagined who counselled mischief. The reference is probably to Sennacherib. The words are addressed to Nineveh.
Fuente: The Cambridge Bible for Schools and Colleges
There is one come out of thee – that is, Nineveh, that imagineth deviseth, , evil, Lord, Sennacherib, against the the rod of Gods anger Isa 10:5-7, yet who meant not so, as God meant. And this was his counsel, as is every counsel of Satan, that they could not resist him, and so should withdraw themselves from the land of God, into a land like their own Isa 36:16-17, but whose joy and sweetness, its vines and its fig-trees, should not be from God, but from the Assyrian, i. e., from Satan.
Fuente: Albert Barnes’ Notes on the Bible
Nah 1:11-14
There is one come out of thee, that imagineth evil against the Lord, a wicked counsellor.
Corrupt kings
These words suggest a few thoughts concerning human kings and kingdoms.
I. Human kings are sometimes terribly corrupt. There is one come out of thee, that imagineth evil against the Lord, a wicked counsellor. This evidently means Sennacherib, the king of Nineveh.
II. Corrupt kings often ruin their kingdoms. Though they be quiet, and likewise many, yet thus shall they be cut down, when he shall pass through. Though I have afflicted thee, I will afflict thee no more. These words seemed to be addressed to Judah concerning the utter destruction that will befall their enemies, and their consequent deliverance from all fear from that quarter. It was here said they should be destroyed–
1. Notwithstanding their military completeness. Though they be quiet. The word quiet means complete. No doubt the military organisation, discipline, and equipment of Sennacheribs mighty army, as he led them up to attack Jerusalem, were as complete as the intelligence, the art, and the circumstances of the age could make them. Notwithstanding this, ruin befell them.
2. Notwithstanding their numerical force. Likewise many.
III. The ruin of corrupt kingdoms is a blessing to the oppressed. Yoke here refers to the tribute imposed upon Hezekiah by Sennacherib. And so it ever is, when despotism has fallen, the oppressed rise to liberty. Conclusion–
1. Realise the truth of prophecy.
2. Realise the importance of promoting education among the people. (Homilist.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 11. Imagineth evil against the Lord] Such were Pul, 2Kg 15:10, Tiglath-pileser, 2Kg 15:29; Shalmaneser, 2Kg 17:6; and Sennacherib, 2Kg 18:17; 2Kg 19:23.
A wicked counsellor.] Sennacherib and Rabshakeh.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
There is one: this is a very usual dialect to express an uncertain number; several are contained in such one; though if you will determine it to one single person, it is very like it may be Sennacherib or Rabshakeh. Come out: from Nineveh he set forth on that expedition against Judea in the days of Hezekiah.
Of thee; Nineveh. That imagineth evil against the Lord; consulteth, hath formed, and resolved upon it. So it is evident by his blasphemies against the Lord, Isa 36:7,18,20; 37:10,24,29; 2Ch 32:14,15,17,19. And he imagined evil against the people of the Lord, 2Ch 32:1.
A wicked counsellor; one whose counsels and projects are without any regard to right and equity, who by injustice and oppressions, who by frauds and deceits, by blood and slaughter, designs his own greatness, and the ruin of his neighbours.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. The cause of Nineveh’soverthrow: Sennacherib’s plots against Judah.
come out of theeONineveh. From thyself shall arise the source of thy own ruin. Thoushalt have only thyself to blame for it.
imagineth evilSennacheribcarried out the imaginations of his countrymen (Na1:9) against the Lord and His people (2Ki 19:22;2Ki 19:23).
a wickedcounsellorliterally, “a counsellor of Belial.”Belial means “without profit,” worthless, and so bad(1Sa 25:25; 2Co 6:15).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
There is [one] come out of thee,…. That is, out of Nineveh, as the Targum explains it; meaning Sennacherib, who had his royal seat and palace there; or Rabshakeh that was sent from hence by him with a railing and blaspheming letter to the king of Judah, and the inhabitants of Jerusalem. This is said to be at the present time of writing this prophecy, though it was after it, because of the certainty of it, as is usual in prophetic language; unless it can be thought that this prophecy was delivered out exactly at the time when Sennacherib had entered Judea, and was before the walls of Jerusalem; but not yet discomfited, as after predicted:
that imagineth evil against the Lord; against the people of the Lord, as the Targum; formed a scheme to invade the land of Judea, take the fenced cities thereof, and seize upon Jerusalem the metropolis of the nation, and carry the king, princes, and all the people captive as Shalmaneser his father had carried away the ten tribes:
a wicked counsellor; or “a counsellor of Belial” k; who, by Rabshakeh, advised Israel not to regard their king, nor trust in their God but surrender themselves up to him, 2Ki 18:29.
k “consulens”, Belijahai, Montanus; “consiliarius Belijaal”, Burkius.
Fuente: John Gill’s Exposition of the Entire Bible
The Prophet now shows why God was so exceedingly displeased with the Assyrians, and that was, because he would, as a protector of his Church, defend the distressed against those who unjustly oppressed them. The Prophet then designed here to give the Jews a firm hope, so that they might know that God had a care for their safety; for if he had only threatened the Assyrians without expressing the reason, of what avail could this have been to the Jews? It is indeed gratifying and pleasing when we see our enemies destroyed; but this would be a cold and barren comfort, except we were persuaded that it is done by God’s judgment, because he loves us, because he would defend us, having embraced us with paternal love; but when we know this, we then triumph even when in extreme evils. We are indeed certain of our salvation, when God testifies, and really proves also, that he is not only propitious to us, but that our salvation is an object of his care. This is the Prophet’s design when he thus addresses Nineveh.
From thee has gone forth a devisor of evil against Jehovah, an impious adviser The manner of speaking is much more emphatical, when he says, that the Assyrians consulted against God, than if he had said, that they had consulted against the Jews, or consulted against the chosen people of God.
But though this was said of the Jews, let us yet remember that it belongs also to us. The Prophet confirms the doctrine which I lately alluded to, that whenever the ungodly cause trouble to us, they carry on war with God himself, that whenever they devise any evil against us, they run headlong against him. For God sets up himself as a shield, and declares, that he will protect under the shadow of his wings all those who commit themselves to his protection. If we then lie hid under the guardianship of God, and flee to him in all our adversities, and while patiently enduring all wrongs, implore his protection and help, whosoever then will rise up against us will have God as his enemy. Why so? because he consults against him. And this reason shows, that whatever the Prophet has hitherto said against the Assyrians ought to be extended indiscriminately to all the enemies of the Church. For why did God threaten the Assyrians with a sudden inundation and with perpetual darkness? The reason is here subjoined, — because they consulted against him and his Church. The same thing then will also happen to our enemies, provided we remain quiet, as it has been said, under the protection of God.
But when he says that he had gone forth from that city who contrived evil against Jehovah, — this ought not to be confined to Sennacherib, but must rather be viewed as common to all the Assyrians; as though he said, “Thou produces the fruit which thou shalt eat; for from thee will arise the cause of thy ruin. There is no reason for thee to expostulate with God, as though he cruelly raged against thee; for from thee has gone forth he who devised evil against Jehovah: thou reapest now the reward worthy of thy bringing forth; for where have originated counsels against the Church of God, except in thine own bosom, and in thine own bowels? The evil then which has proceeded from thee shall return on thine own head.”
He then adds, An impious consulter, or counselor, בליעל יועף, ivots beliol. Respecting the word בליעל, beliol, the Hebrews themselves are not agreed. There are those who suppose it to be a compound word, בל יעל, It profits not; and they think that it is applied to designate things of nought as well as men of nought. (218) There are others who, like Jerome, render it, Without a yoke, but without reason. Then Beliol, is properly a vain thing, which is wholly unsubstantial; and so it designates a man in whom there is no integrity. It is also applied to all the wicked, and to their crimes: hence a thing or work of Belial is said to be any heinous sin or a detestable crime; and the man who acts perversely and wickedly is called Belial. And Paul takes Belial simply for the very gravity of Satan, and of all the wicked; for he opposes Belial to Christ, (2Co 6:15.) We now then understand the meaning of the Prophet to be this, — that God denounces war on the Assyrians, because they made war unjustly on his people, and consulted not only against the Jews, but also against God, who had taken them, as it has been stated, under his own keeping and protection. It follows —
(218) “From בל, not, and יעל, profit: — As an abstract noun, unprofitableness, worthlessness, wickedness: — As an adjective, worthless, wicked, good for nothing. ” — Parkhurst. “It alludes to Baal, the common idol of the natives bordering upon the Jews, whom the penmen of Scripture changing some letters by way of scorn called Belial: to express a further hatred to this idol, they applied this name to the devil, 2Co 6:15; which word is derived either from a root that signifieth not to profit, or not to mount upward, because he seeks the fall of mankind, and to keep those that are fallen into his snares, 2Ti 2:26 Jerome fetcheth it from a root, which, with another word, signifieth without a yoke, or, lawless; therefore the Septuagint commonly translate it, παρανομος.” — Leigh.
Fuente: Calvin’s Complete Commentary
(11) Come out of thee.Another possible rendering is, He has retired from thee [i.e., Jerusalem], who imagineth . . . We prefer the rendering of the Authorised Version, and regard the verse as addressed to Nineveh. The reference in the verses following is sufficiently plain for us to identify this enemy of God with Sennacherib. (Comp. the language used by his envoy Rabsbakeh in 2 Kings 18, 19)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Nah 1:11. There is one come out, &c. Wherefore comes there out from thee him who meditated evil against the Lord, and used wicked counsels? Pointing out Sennacherib, who reproached the living God in the epistle which he sent to Hezekiah. See Houbigant.
Fuente: Commentary on the Holy Bible by Thomas Coke
Nah 1:11 There is [one] come out of thee, that imagineth evil against the LORD, a wicked counsellor.
Ver. 11. There is one come out of thee that imagineth evil against the Lord ] Many there are, but one among and above the rest; sc. Sennacherib, that bold Briareus, that lifteth up his hundred hands at once against heaven, and threateneth to cut off at a blow God’s people, as if they had all but one neck. See Nah 1:9 . “He is come up over all his channels, and gone over all his banks,” Isa 8:7 ; but God shall soon put a stop to him, and with an “overrunning flood” (that he may be even with him) “make an utter end of his place,” as it is here, Nah 1:8 .
A wicked counsellor
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
of. Genitive of Origin. App-17.
thee: i.e. Nineveh (feminine)
evil. Hebrew. ra’a. App-44.
a wicked counsellor = a counselor of Belial. The counsellor probably = Rabshakeh; and Belial = Sennacherib. See note on p. 1261.
Fuente: Companion Bible Notes, Appendices and Graphics
one: Nah 1:9, 2Ki 18:13, 2Ki 18:14, 2Ki 18:30, 2Ki 19:22-25, 2Ch 32:15-19, Isa 10:7-15
wicked counsellor: Heb. counsellor of Belial, 1Sa 2:12, 2Sa 20:1, 2Ch 13:7
Reciprocal: Ezr 4:5 – hired Psa 140:2 – imagine Pro 24:8 – General Isa 7:5 – Syria Mic 2:1 – to Nah 1:15 – the wicked Zep 3:19 – I will undo
Fuente: The Treasury of Scripture Knowledge
Nah 1:11. The pronoun thee stands for Assyria as a nation that was hostile toward the kingdom of Israel. But a whoie empire would not march against a foe; Instead it would go in the person of a chief representative. This is the significance of one come out of thee who is described as a wicked counsellor. T he wicked counsellor could be understood to be the man representing the Assyrian Empire in its rage against God’s people, whether we consider the 10-tribe kingdom (2 Kings 17), or the vicious but unsuccessful tirade against the 2-tribe kingdom (2 Kings 18, 19).
Fuente: Combined Bible Commentary
Nah 1:11-13. There is one come out of thee Or, one hath gone forth of thee. This is probably meant of Sennacherib, who uttered so many reproaches and blasphemies against the true God, one of whose royal seats was Nineveh, and who probably went forth from thence to invade Judea. But the term, a wicked counsellor, seems to be intended of Rabshakeh, whom Sennacherib sent against Jerusalem, while he himself warred against Lachish, and who uttered those blasphemous speeches against God, of which we have an account 2Ki 18:19. Though they be quiet Though the Assyrians be secure, and fear no danger. And likewise many An immense host; yet shall they be cut down Irresistibly, suddenly, and universally; when he shall pass through When the angel of the Lord shall pass through their camp, in which he slew in one night 185,000 men: see Isa 37:36. Though I have afflicted thee O Israel, I will afflict thee no more I will no more chastise thee by the Assyrian, the rod of mine anger, by Sennacherib or his forces. For now I will break his yoke from off thee Hezekiah and his people shall no longer be tributaries to the king of Assyria, as they have been for a considerable time: see 2Ki 18:14. The words may also be considered as promising relief to the Israelites of the ten tribes, who were in a state of actual captivity among them at this time.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Nah 1:11; Nah 1:14, Nah 2:1, Nah 2:3-13. The Fall of Nineveh.
Nah 1:11-14. In days gone by there went out of Nineveh one that planned villainous devices against Yahweh and His people. Now Yahweh has given commandment that his name shall be blotted out, his grave dishonoured, and the temple of his gods robbed of its images.
Nah 1:11. The reference is clearly to Sennacherib.Belial (mg.): i.e. malicious destruction (Nah 1:15*).
Nah 1:14. that no more of thy name be sown: in other words, that Sennacheribs family and nation may be brought to a common end.
Nah 2:1, Nah 2:3-10. In a passage of amazing power the prophet describes the irresistible march of the destroying army against Nineveh, despite his ironical commands to mount guard on the rampart, watch well the road, strengthen the loins, and brace might to the utmost. With blood-red shields and scarlet tunics the assailants dash through the streets and broadways approaching the capital, their war-chariots flashing like torches and darting as lightning, while their nobles speed on to the wall, set up the mantlet, throw open the river-gates, and plunder the once proud city amid universal panic, anguish, and despairing flight.
Nah 1:1. He that dasheth in pieces: lit. the smasher or hammer (Cyaxares and his Medes. p. 60).
Nah 1:3. made red: probably painted (a widespread custom among primitive peoples).in scarlet: the characteristic colour of soldiers tunics, in the ancient East (e.g. Babylonia, Persia, and Sparta) as well as among ourselves.
Nah 1:4. The closing words are highly doubtful. Read per haps, the chargers quiver, in mad excitement (LXX).The streets and broadways (rehoboth) are, of course, those of the suburbs of Nineveh (cf. the Rehoboth-Ir associated with Nineveh in Gen 10:11).
Nah 1:5. The reading is again evidently at fault. By a clever emendation Duhm secures the following text: Straightforward their nobles gallop along their courses.mantelet: lit. covering, probably a movable penthouse to cover the approach of the siege-parties.
Nah 1:6. The gates of the rivers: where the mountain stream Choser and its canals entered the city.is dissolved: melts away (in terror).
Nah 1:7. Huzzab: an obscure word, on which no light has yet been shed. The reference, however, is to the Queen, who is led out of the city dishonoured, her maidens passing with her into captivity, mourning like doves (cf. Isa 38:14, Eze 7:16, etc.), and beating upon their breasts.
Nah 1:8. From of old: a clear result of dittography (p. 42). Render simply, And Nineveh (is become) like a pool (reservoir) of waters fleeing (fast ebbing) awaya fine simile for a city quickly emptied of its inhabitants.
Nah 1:9. A dramatic address to the conquerors.
Nah 1:10. The desolation of the ruined city is depicted in a series of startled exclamations, Emptiness, void, and waste!
Nah 2:11-13. Where now is the den of lions, whither the old lion used to retreat with his lionesses and cubs, filling it with the plunder of the nations? Behold, Yahweh is against that haunt of cruelty, and will burn it with fire, and destroy the lionesses and their cubs together by the sword.
Nah 1:11. For mireh, feeding-place, read probably mearah, cave. The den of lions is Nineveh, to whose ruthless ferocity the records of Assyrian kings bear witness on every column.
Nah 1:13. For rikbah, her chariotry, read probably ribtsek, thy lair, and for malakhek, of thy messengers, millebhothayik, from thy lionesses.
Fuente: Peake’s Commentary on the Bible
1:11 There is [one] {m} come out of thee, that imagineth evil against the LORD, a wicked counsellor.
(m) Which may be understood either of Sennacherib, or of the whole body of the people of Nineveh.
Fuente: Geneva Bible Notes
Since the Lord will destroy any plot against Him and His people (Nah 1:9), the Assyrians were in trouble. One of the Assyrians had gone forth who plotted evil against Him. This is probably a reference to Sennacherib. He was wicked and worthless because He had opposed Yahweh (cf. 2 Kings 18).