King James Version

What Does Nahum 1:11 Mean?

Nahum 1:11 in the King James Version says “There is one come out of thee, that imagineth evil against the LORD, a wicked counsellor. a wicked: Heb. a counsellor of...” — study this verse from Nahum chapter 1 with commentary, cross-references, and original Hebrew word analysis.

“There is one come out of thee, that imagineth evil against the LORD, a wicked counsellor. a wicked: Heb. a counsellor of Belial”

Nahum 1:11 · KJV

Context

9

What do ye imagine against the LORD? he will make an utter end: affliction shall not rise up the second time.

10

For while they be folden together as thorns, and while they are drunken as drunkards, they shall be devoured as stubble fully dry.

11

There is one come out of thee, that imagineth evil against the LORD, a wicked counsellor. a wicked: Heb. a counsellor of Belial

12

Thus saith the LORD; 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. Though: or, If they would have been at peace, so should they have been many, and so should they have been shorn, and he should have passed away cut down: Heb. shorn

13

For now will I break his yoke from off thee, and will burst thy bonds in sunder.

Read Nahum 1 full chapter

Commentary

KJV Study Commentary
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.

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Historical & Cultural 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 Questions

  1. What does it mean to 'imagine evil against the LORD'—how do individuals and nations do this today?
  2. How does deliberate opposition to God differ from ignorance or cultural blindness, and why does it merit severer judgment?
  3. Who are modern 'wicked counsellors' leading others in rebellion against God, and how should we respond to their influence?

Original Language Analysis

Hebrew · 8 words
מִמֵּ֣ךְ1 of 8
H4480

properly, a part of; hence (prepositionally), from or out of in many senses

יָצָ֔א2 of 8

“There is one come out”

H3318

to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proxim

חֹשֵׁ֥ב3 of 8

“of thee that imagineth”

H2803

properly, to plait or interpenetrate, i.e., (literally) to weave or (generally) to fabricate; figuratively, to plot or contrive (usually in a maliciou

עַל4 of 8
H5921

above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications

יְהוָ֖ה5 of 8

“against the LORD”

H3068

(the) self-existent or eternal; jeho-vah, jewish national name of god

רָעָ֑ה6 of 8

“evil”

H7451

bad or (as noun) evil (natural or moral)

יֹעֵ֖ץ7 of 8

“counsellor”

H3289

to advise; reflexively, to deliberate or resolve

בְּלִיָּֽעַל׃8 of 8

“a wicked”

H1100

without profit, worthlessness; by extension, destruction, wickedness

Study Guide

Historical Context

This verse is found in the book of Nahum. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Nahum 1:11 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Nahum 1:11 from Treasury of Scripture Knowledge

Nahum 1:92 Chronicles 13:7Isaiah 10:7-152 Kings 18:301 Samuel 2:122 Samuel 20:1

Places in This Verse

NinevehSettlement · Modern: Nineveh · 36.36°N, 43.15°E30 verses across 8 books
View all places in Nahum 1 →

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