Nahum 1 Study Notes

1:9 The verse seems to begin with a question, literally, “What are you [plural] plotting against the Lord?” It is asked of the Assyrians. It is the Lord who will bring about the complete destruction of any strategy to oppose him.

1:10 As fire consumes thorns and stubble, and as drunkards consume beer, so the Lord’s enemies will be consumed.

1:11 The one who plots evil against the Lord, and is a wicked counselor may be any Assyrian ruler (cp. v. 15, same Hb word “wicked”) or even the demonic spirit that energizes him (Dn 10:13,20-21; contrast Messiah as Wonderful Counselor, Is 9:6). Sennacherib had plotted evil, but his objective to destroy Jerusalem (ca 701 BC) was thwarted (2Kg 19:20-28,32-34).

1:12 Strong and numerous mean that a formidable army is in view, but the Lord delights in overcoming vast armies, either through the agency of Israel or on his own (cp. Jdg 7:2; 1Sm 17:45-47). You in the last two lines refers to Judah. Richard Patterson (Nahum, Habakkuk, Zephaniah) has observed “however much God might have used the Assyrians to chastise his people, such would no longer be the case.”

1:13 The imagery of the yoke and shackles is very similar to what is found in Jr 30:8, but there it is in a divine promise of release from Babylonian subjugation.

1:14 Whereas “you” and “your” in v. 13 are feminine singular referring to Judah, you and your in v. 14 are consistently masculine singular referring to Nineveh or its king. The first judgment is that the king’s dynasty would end, and his reputation would be lost after his death (cp. Is 56:5; 66:22). Alan Millard points out that the fear of dying without a namesake was very real in the ancient world, “for that would mean he would be forgotten . . . Moreover, in pagan societies there would be no one to perform the rites that would allow his spirit to rest peacefully in the next world. The names of Assyrian noblemen who fell out of favor were erased from their monuments, and even the names of discredited kings and gods were chipped from carvings in Egypt” (Zondervan Illustrated Bible Backgrounds Commentary). The second judgment is that his idols and images would be removed from the temple (Zch 13:2), so that the Assyrian gods would no longer be worshiped and would be angry with him in the afterlife. The statement also implies the Lord’s superiority over the Assyrian gods, from whom kingship was thought to be bestowed. The third judgment may involve not only the king’s death, but also the desecration of his grave.

Kashal often (13x) accompanies naphal (“fall”) as stumble (Dn 11:19), implying physical (Lv 26:37) or spiritual (Is 3:8) stumbling. Truth stumbles (Is 59:14), strength fails (Neh 4:10), and knees are weak (Ps 109:24). The participle means feeble (2Ch 28:15) or shaking (Is 35:3). The passive signifies be weak (Zch 12:8) or fall (Dn 11:34), collapse (Jr 6:15), fall (Dn 11:33,35). The causative is cause to (Ezk 36:15) or make (2Ch 25:8) stumble. One breaks another’s strength (Lm 1:14). The causative infinitive suggests downfall (2Ch 28:23). The causative passive signifies forced to stumble (Jr 18:23). Mikshol (14x) implies obstacle (Is 57:14) or stumbling block (Jr 6:21), something that makes people stumble (Ps 119:165). A conscience is troubled (1Sm 25:31). Makshelah is ruins (Zph 1:3) or heap of rubble (Is 3:6). Kishshalon is fall (Pr 16:18); kashshiyl is hatchet (Ps 74:6).

1:15 John Oswalt (The Book of Isaiah Chapters 40-66, commenting on the parallel image in Is 52:7) describes the scene portrayed as “a besieged city breathlessly awaiting the news of the outcome of a decisive conflict. If the news is victory, they are delivered; if the news is defeat, all is lost. Suddenly, on a distant hill a runner is seen. What is the news? As he comes nearer it can be seen that he is waving a victory palm and not so much running as dancing. The Lord has won! Let the singing begin!”