Nahum 1

Vocabulary: Nahum 1:1 The oracle of Nineveh. The book of the vision of Nahum the Elkoshite. 1) “Oracle”: the noun, aF'm;, massa, “burden, oracle, pronouncement of.”

2) “Nineveh”: the noun., hwEn>yn, “Nineveh.”

3) “Book”: the noun, rp,se, sepher, “book, scroll of.”

4) “Vision”: the noun, , !Azx', chazon, “vision of.”

5) “Nahum”: prop noun, ~Wxn:, “Nachum, Nahum.”

6) “The Elkoshite”: the noun, yviqol.a,, “the Elqoshi, Elkoshite.” Revised translation: the standard translation is sufficient.

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Nahum 1

Nahum 1:1 The oracle of Nineveh. The book of the vision of Nahum the Elkoshite. Analysis of v. 1: 1) The prophecy is designated as “the oracle of Nineveh.” 2) In the superscription, “oracle” (aF'm;, massa) denotes a pronouncement of

judgment. 3) The term is commonly used to introduce an oracle or pronouncement issued by

a prophet (cf. use, Isa. 13:1, 15:1, 19:1ff). 4) The object of the pronouncement is Nineveh and the primary theme of the

prophecy is the judgment against it. 5) “Oracle” (aF'm;, massa) may also mean a “burden” in other contexts.

a) The question arises…In what sense was Nineveh burdened? b) Nineveh’s “burden” refers to the burden of sin (e.g. violence, brutality,

Nahum 3:1 cf. use, Psa. 38:4, Ezek. 12:10, also 2 Chron. 24:27). 6) As proposed in the introduction, we may limit the dates of the prophecy from

ca. 663-649 B.C. 7) In Nahum’s day, Ashurbanipal ruled the Assyrian Empire from the capital,

Nineveh. 8) The empire was at the apex of its prosperity and culture (e.g. vast libraries). 9) The borders of the empire had been extended into the Egypt (e.g. No-amon). 10) Assyria was the most powerful nation on earth. 11) Yet, by the year 612 B.C. Nineveh would be completely destroyed. 12) It is astonishing that an empire that had been growing for centuries and was at

the pinnacle of its power under Ashurbanipal would experience such a rapid downfall in 50 years or less.

13) Our term “book” (rp,se, sepher) indicates this prophecy is a piece of literature, presumably written by Nahum.

14) However, the “vision” didn’t originate with Nahum. 15) God was the source and Nahum, as the messenger, revealed the prophetic

information contained in the vision (cf. Isa. 1:1-2, Obadiah 1:1, 2 Peter 1:20-21).

16) Nahum faithfully prophesied and God faithfully brought about the fulfillment of the prophecy.

17) Fulfilled prophecy in general demonstrates the inspiration and accuracy of Scripture. a) Unlike men, God doesn’t make pronouncements that are empty. b) Another example of a prophecy and fulfillment involves Isaiah and the

Persian king, Cyrus (Isa. 44:24-45:3 cf. 2 Chron. 36:22-23). i) Isaiah lived between ca. 760-680 B.C. ii) He prophesied for about 46 years during that timeframe.

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iii) Cyrus was not born until ca. 599 B.C. well after Isaiah’s death. iv) Even so, the prophet named Cyrus by name. v) This is but one of many examples that demonstrate the veracity of God

and His word. c) The adjusted believer recognizes that the prophecies in Scripture are

profitable in a number of ways (cf. 2 Timothy 3:16 All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness;).

d) A correct understanding of the prophetic information contained in Scripture will protect the wary believer from being influenced by false prophets and their doctrine (cf. Jer. 23:32).

e) Believers are commanded to beware of false prophets (Matt. 7:15). f) This is especially critical as the Church age is winding down in the last

days (Matt. 24:24, Eph. 4:11-14, 2 Peter 2:1, 3:1-3). 18) There is a complete lack of detail regarding Nahum’s personal background. 19) The name “Nahum” (~Wxn:, “Nahum”) is from a Hebrew root meaning

“compassion, consolation or comfort.” 20) He is an “Elkoshite” (yviql.a,, elqoshi) indicating that he was a native of

Elkosh. 21) As noted in the introduction, the exact location of Elkosh is indeterminable but

a location in Judah would seem more probable based on reference within the prophecy.

Nahum 1

Vocabulary: Nahum 1:2 A jealous and avenging God is the LORD1; The LORD2 is avenging and wrathful. The LORD3 takes vengeance on His adversaries, And He reserves wrath for His enemies. 1) “Jealous”: the adj., aANq;, qanno, “jealous.”

2) “Avenging”: the adj. participle, ~qn, naqam, “to avenge.”

3) “God”: the noun, lae, El, “God.”

4) “Lord”1, 2, 3: the prop noun, hwhy, “YHWH.” Translate “YHWH.”

5) “Avenging”: the sub. participle, ~qn, naqam, “to avenge.” Translate “an avenger.”

6) “Wrathful”: the noun, l[;B, baal, “owner, master, lord” + the noun, hm'x, chemah, “wrath, rage” Translate “Lord of wrath.”

7) “Takes vengeance”: the durative participle, ~qn, naqam, “to avenge.”

8) “On His adversaries”: the prep, l, + the noun w/3 ms suff., rc;, tsar, “toward His enemies, adversaries.”

9) “Reserves wrath”: the participle, rjn, natar, “to maintain, keep.” The word “wrath” is supplied. Translate “maintains wrath” (cf. Jer., 3:5, 12).

10) “For His enemies”: prep, l, + the participle w/3ms suff., bya, ayab, “enemy.” Translate “toward His enemies.”

Revised translation: Nahum 1:2 A jealous and avenging God is YHWH; YHWH is an avenger and a Lord of wrath. YHWH takes vengeance on His adversaries, And He maintains wrath toward His enemies.

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Nahum 1:2 A jealous and avenging God is YHWH; YHWH is an avenger and a Lord of wrath. YHWH takes vengeance on His adversaries, And He maintains wrath toward His enemies. Analysis of v. 2: 1) Vv. 2-10 depict the certain judgment of God against His enemies. 2) The author employs stereotypical language is throughout the passage. 3) YHWH is proclaimed to be a jealous God. 4) Apart from our verse, He is frequently characterized as jealous in the OT. 5) God is absolutely righteous. Hence, His jealousy is in accord with His perfect

essence. 6) In contrast, man’s jealousy is primarily unrighteous (Acts 17:15, Galatians

5:19-20 Now the deeds of the flesh are evident, which are: immorality, impurity, sensuality, 20 idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions, cf. “godly jealousy,” 2 Cor. 11:2).

7) God is jealous in the fact that He requires devotion to Himself and His standards (Ex. 34:14, Deut. 6:13-17).

8) In a positive sense, God is possessive in His “relationships.” He is intolerant of rivalry or unfaithfulness. a) He is jealous with respect to the nation Israel, His people (Deut. 4:24, 5:9,

Josh 24:18-22, Zech. 8:2). b) He is jealous of Israel like a husband for a wife (Ezek. 16:32-38). c) One must concede that the “normal” husband wouldn’t tolerate rivals in his

marriage relationship. d) He is jealous for believers (James 4:4-5). e) Spiritual infidelity will ruin one’s relationship with God.

9) Bear in mind that God is never unfaithful nor does He make unreasonable demands of us (2 Tim. 2:13).

10) Those who are devoted to Him and His plan will be the recipients of great blessings in time and eternity (cf. Deut. 28:1-14, 2 Corinthians 4:17-18 For momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison, 18 while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal.).

11) In our verse, YHWH is also characterized as an “avenging” God. 12) “Avenging,” “avenger,” and “takes vengeance” is the same Hebrew word

repeated 3x (the participle, ~qn, naqam). 13) The repetition emphasizes God’s righteous vengeance. 14) Divine vengeance is to punish or exact satisfaction for sin by punishing the

wrongdoer. 15) The +v believer should be glad when he witnesses God’s punishment of

evildoers in the cosmos (Psa. 58:10-11).

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16) As believers we are not to engage in our own person revenge or vendetta against others.

17) God is a God of vengeance so let Him deal with the circumstances (Psa. 94:1, Romans 12:19 Never take your own revenge, beloved, but leave room for the wrath of God, for it is written, "Vengeance is Mine, I will repay," says the Lord.)

18) In our context, vengeance is to be exacted upon Assyria for its evil and barbarous practices.

19) God punished the Assyrians in no small part for their oppression of the Jews (Nahum 1:15).

20) In addition to being an “Avenger,” God is also designated as a “Lord of wrath.”

21) God’s wrath is the righteous execution of His perfect justice against those who rebel against Him.

22) Nahum declares that God “takes vengeance” and “maintains wrath” against all who oppose Him (i.e. His enemies, Heb 10:27, James 4:4).

23) Vengeance and wrath are closely related in meaning. Both terms indicate Divine retribution or punishment for sin (Ezek. 25:14, 17).

24) Those who are hostile toward God face certain destruction (Psa. 21:8-12, 68:21).

Nahum 1

Vocabulary: Nahum 1:3 The LORD1 is slow to anger and great in power, And the LORD2 will by no means leave the guilty unpunished. In whirlwind and storm is His way, And clouds are the dust beneath His feet. 1) “Lord”1, 2: the proper noun, hwhy, “YHWH.” Translate “YHWH.”

2) “Slow to anger”: the adj., %rea, arek, “lit: long of, fig: slow” + the noun, @a, aph, “lit: nose, nostrils, fig: anger.”

3) “Great in power”: the adj cons, ldoG, gadol, “and great” + the noun, x;K, koach, “power, strength.”

4) “Will by no means leave the guilty unpunished”: the infinitive, hqn, naqah,

“leave unpunished” + neg. part., al{, lo, + the verb, hqn, naqah, +, “will definitely not or by no means leave [His enemies, the guilty] unpunished.”

5) “In whirlwind and storm”: the prep., B, + noun, hp'Ws, suphah, “in whirlwind,

storm wind” + wcj. + prep., B, + noun, hr'['f., searah, “and in storm.”

6) “His way”: the noun w/3ms suff., %r,D,, derek, “His way.”

7) “Cloud are the dust beneath His feet”: the noun, !n"[', anan, “clouds” + noun, qb'a, abaq, “dust of [beneath]” + noun w/3ms suff., lg<r,, regel, “His feet.”

Revised translation: Nahum 1:3 YHWH is slow to anger and great in power, And YHWH will by no means leave the guilty unpunished. In whirlwind and storm is His way, And clouds are the dust beneath His feet.

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Nahum 1:3 YHWH is slow to anger and great in power, And YHWH will by no means leave the guilty unpunished. In whirlwind and storm is His way, And clouds are the dust beneath His feet. Analysis of v. 3: 1) V. 3 describes God as “slow to anger” which denotes his great patience toward

mankind in general (cf. 1 Peter 3:20, 2 Peter 3:9). 2) God is frequently portrayed as “slow to anger” in other passages of Scripture

(Neh. 9:17, Psa. 145:8). 3) The previous verse describes God as a Lord of wrath and One who exhibits

wrath toward His enemies. 4) Although seemingly contradictory, God is both a Lord of wrath and slow to

anger. a) He is patient and allows individuals and nations to acclimate to His plan. b) Nineveh in Jonah’s day is a case in point. Over the course of time, God

patiently endured the evil of Nineveh until it reached a “breaking point.” c) At that point, when the Ninevites were saturated with evil, God decided to

act with wrath against them and punish them for their sin (Jonah 1:2). d) Of course in Jonah, He later spared them because of their repentance, but

had they not repented, He would have destroyed them (Jonah 3:4). 5) God is also described as “great in power.” 6) This designation succinctly stresses God’s omnipotence. 7) As the omnipotent God, He is the epitome of great power.

a) As we will see in the near context, His power is seen in creation (Jer. 10:12, 32:17).

b) His power is seen in the events of the Exodus (Ex. 9:16, 15:6). c) It is made evident in Nahum that His enemies are subdued by His power

(cf. Isa. 10:13). d) His power is seen in the deliverance of the Jews (Neh. 1:10). e) The term “power” typically refers to physical strength or power, but in

relation to God’s power, human strength is completely inferior (2 Chron. 20:6).

f) As an application, a believer must learn to rely on God’s power in order to successfully live the CWL (Col. 1:11).

8) Although God is slow to anger, He will definitely, at some point, punish His enemies.. a) The Hebrew is emphatic about this fact (cf. Ex. 34:7, Num. 14:18). b) Additionally, this is consistent with His perfect righteousness and justice. c) No doubt, this fact would have been comforting to those in Judah who were

being oppressed by Assyria.

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d) For believers in the last days of the CA, it may appear that certain individuals and even nations practice evil with impunity, without fear of punishment.

e) Be assured, as in our context and as a general principle, that God will inflict punishment on His enemies according to His perfect timing (cf. Prov. 11:21, 2 Peter 2:3).

f) While it is true that many of our earthly authorities are inept or unwilling (or a combination of both) to punish those who practice evil, God is absolutely not!

9) The “whirlwind and storm” are emblems of God’s judgment against His enemies (cf. Psa. 83:2, 15). a) Within the context of Nahum, this would be Assyria. b) Wind and storms are common symbols of God’s wrath against evil (cf. Job

27:13, 18-21, Prov. 1:27, Isa. 28:2, 40:24, Jer. 23:19). c) Although many passages figuratively depict Divine judgment, in certain

cases God will send a literal storm to punish sin (cf. Jonah 1:4, 12). 10) “His way” indicates that God customarily (and frequently) unleashes storms

on evildoers (fig: military defeat, Amos 1:14, lit: hurricanes, tornadoes, etc.). 11) At the end of the verse, “clouds” are likened to “dust” beneath God’s feet.

a) This is an example of hyperbole which is an extravagant overstatement. Hyperbole is commonly used to emphasize or reinforce an idea or concept (Other examples of hyperbole: Job 6:2-3 "Oh that my vexation were actually weighed, And laid in the balances together with my iniquity! 3 "For then it would be heavier than the sand of the seas, Therefore my words have been rash. Psalm 78:27 When He rained meat upon them like the dust, Even winged fowl like the sand of the seas).

b) Large as clouds are at times, God is so large that He is depicted as treading on them as if they were mere dust.

c) Also, God is spirit, He doesn’t literally have feet. d) “Feet” is an example of anthropomorphism and serves to facilitate the

hyperbole. 12) This hyperbole stresses God’s immensity in relation to His creation.

a) That is, God is infinite in relation to space. b) He is not limited by space in His creation. In contrast all finite space is

dependant on Him. c) Further, He is above space and in space. d) It is a difficult for us as humans to think in “spaceless” terms. e) Even so, Scripture clearly teaches God’s immensity (1 Kings 8:27, Psa.

139:7, Isa. 66:1, Jer. 23:24, Acts 17:24-28).

Nahum 1

Vocabulary: Nahum 1:4-5 He rebukes the sea and makes it dry; He dries up all the rivers. Bashan and Carmel wither; The blossoms of Lebanon wither. 5 Mountains quake because of Him, And the hills dissolve; Indeed the earth is upheaved by His presence, The world and all the inhabitants in it. 1) “He rebukes”: the participle, r[g, gaar, “He rebukes.”

2) “The sea”: the noun, ~y", “the sea.”

3) “Makes it dry”: the verb, vby, yabesh, “makes it dry up.”

4) “He dries up all the rivers”: the noun, lK, kol, + noun, rh'n", nahar, “all the

rivers” + the verb, brx, harab, “He causes to run dry, dry up.”

5) “Bashan and Carmel wither”: the verb, lma, amal, “were/are withered” +

proper noun, !v'B', “Bashan” + wcj. + prop noun, lm,r>K;, “and Carmel.”

6) “The blossoms of Lebanon wither”: the noun, xr;P,, perach, “blossoms of” +

prop noun, !Anb'l., “Lebanon” + verb, lma, amal, “were/are withered.”

7) “Mountains quake because of Him”: the noun, rh;, har, “mountains” + verb, v[r, rash, “they quake” + prep w/3ms suff., !mi, min, “because of Him.”

8) “Dissolve”: the verb, gwm, mug, “they dissolve.”

9) “The earth is upheaved”: the verb, afn, nasa, “it raises up” + noun, #r,a,, aretz, “the earth.”

10) “The world”: the noun, lbeTe, tebel, “the world.” Revised translation: the standard translation is sufficient.

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Nahum 1:4-5 He rebukes the sea and makes it dry; He dries up all the rivers. Bashan and Carmel wither; The blossoms of Lebanon wither. 5 Mountains quake because of Him, And the hills dissolve; Indeed the earth is upheaved by His presence, The world and all the inhabitants in it. Analysis of vv 4-5: 1) Vv. 4-5 demonstrate that God exercises control over His creation. 2) He “rebukes the sea and makes it dry.” 3) This fact was demonstrated at the Red Sea crossing during the Exodus (Ex.

14:21, Psa. 106:9). 4) God also “dries up all the rivers” (cf. Isa. 11:15, 44:27, Rev. 16:12). 5) Previously in Israel’s history God dried up the Jordan River (Josh. 3:15-17). 6) Bashan, Carmel, and Lebanon are mentioned in v. 4.

a) Bashan was known for its livestock and pasture lands (Deut. 32:14, Jer. 50:19, Ezek. 39:18).

b) Carmel is a location but the term means garden-land, fruit, and orchard” (translated as “fertile fields”: 2 Chron. 26:10, “fruitful land”: Jer. 2:7).

c) Lebanon was known for prolific forests (1 Kings 4:33, 7:2, 2 Chron. 2:8). 7) Under normal circumstances, all three regions were incredibly fertile. 8) However, in our verse, they were caused to “wither.” 9) The dominant theme in v. 4 is severe famine or drought. 10) God is the primary cause of these conditions. 11) In the Hebrew this is stated as a universal fact or well-known truth. 12) Moreover, based on context, famine conditions are an outcome of God’s

judgment (cf. Isa. 24:4, Ezekiel 6:12-13 "He who is far off will die by the plague, and he who is near will fall by the sword, and he who remains and is besieged will die by the famine. Thus shall I spend My wrath on them. 13 "Then you will know that I am the LORD, when their slain are among their idols around their altars, on every high hill, on all the tops of the mountains, under every green tree, and under every leafy oak-- the places where they offered soothing aroma to all their idols., Revelation 18:8 "For this reason in one day her plagues will come, pestilence and mourning and famine, and she will be burned up with fire; for the Lord God who judges her is strong.).

13) V. 5 makes further reference to the extent of God’s control over creation. 14) “Mountains quake” and “hills dissolve” because of God’s power and as a result

of His anger (Exodus 19:18 Now Mount Sinai was all in smoke because the LORD descended upon it in fire; and its smoke ascended like the smoke of a furnace, and the whole mountain quaked violently., Micah 1:4 The mountains will melt under Him, And the valleys will be split, Like wax before the fire, Like water poured down a steep place. cf. Psalm 18:7 Then the earth shook and quaked; And the foundations of the mountains were trembling And were shaken, because He was angry).

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15) Volcanic activity and eruptions provide an example of such phenomena. (Ancient example: Mt. Vesuvius, 79 B.C.modern example: Mt. St. Helens).

16) As a result of judgment, the earth and all its inhabitants are “upheaved by His presence.”

17) The basic meaning of the term “upheaved” (afn, nasa) is “to lift up.” 18) In a literal sense, the term is descriptive of seismic activity which is caused by

God and used to punish His enemies (e.g. earthquakes, cf. Isa. 29:6, Rev. 11:13).

Nahum 1

Vocabulary: Nahum 1:6 Who can stand before His indignation? Who can endure the burning of His anger? His wrath is poured out like fire, And the rocks are broken up by Him. 1) “Who can stand”: interog. pron., ymi, mi, + verb, dm[, amad, “Who can stand.”

2) “His indignation”: noun w/3ms suff., ~[;z:, zaam, “His indignation.”

3) “Endure”: the verb, ~wq, qum, “to rise up, endure.”

4) “Burning of His anger”: the noun, !Arx', charon, + noun w/ 3fs suff., @a, aph, “in the burning of His anger.”

5) “His wrath”: the noun w/3ms suff., hm'xe, chemah, “His rage, wrath.”

6) “Poured out like fire”: verb, $tn, nathak, “pour out, gush forth” + prep., K,

noun w/d.a., vae, esh, “as the fire.”

7) “Rocks”: noun w/d.a., rWc, tsur, “the rocks.”

8) “Broken up by Him”: , #tn, nathatz, “are pulled down, broken down” + prep

w/3ms, !mi, min, “because of, by Him.” Revised translation: the standard translation is sufficient.

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Nahum 1:6 Who can stand before His indignation? Who can endure the burning of His anger? His wrath is poured out like fire, And the rocks are broken up by Him. Analysis of v. 6: 1) In v. 6, Nahum returns to the theme of Divine anger (cf. v. 2). 2) The prophet poses two rhetorical questions, “Who can stand before His

indignation? Who can endure the burning of His anger?” 3) In the preceding verses, God has been depicted as the omnipotent, supreme

Sovereign over all of His creation (wind, water, land, humanity, etc.). 4) Based on this, the answer to the questions in our verse is an emphatic “No

one!” 5) The questions are set up in a parallel to one another. In other words, both

questions incorporate the same basic idea. 6) That is, it is impossible for anyone to withstand or resist God and turn aside

His retribution (Zeph. 3:8). 7) “Indignation” and “anger” refer to the execution of judgment against His

enemies (cf. Psa. 69:24, 78:49). 8) God experiences indignation every day because of evil. Eventually, as we have

seen in our context, God will punish evildoers (cf. Psa. 7:11-13, Rom. 1:18). 9) His “wrath” is portrayed as having the destructive power of fire, which pours

out and consumes everything in its path (cf. Jer. 4:4, Lamentations 2:3-4 In fierce anger He has cut off All the strength of Israel; He has drawn back His right hand From before the enemy. And He has burned in Jacob like a flaming fire Consuming round about. 4 He has bent His bow like an enemy, He has set His right hand like an adversary And slain all that were pleasant to the eye; In the tent of the daughter of Zion He has poured out His wrath like fire.).

Nahum 1

Vocabulary: Nahum 1:7-8 The LORD is good, A stronghold in the day of trouble, And He knows those who take refuge in Him. 8 But with an overflowing flood He will make a complete end of its site, And will pursue His enemies into darkness. 1) The Lord is good”: the adj., bAj, tob, + the prop noun, hwhy, “YHWH

“YHWH is good.” Translate “YHWH is good.” 2) “Stronghold”: noun, zA[m', maoz, “a stronghold, a place of safety.”

3) “The day of trouble”: noun, ~Ay, yom, “in a day, time of” + noun, hr'c', tsarah, “need, distress.” Translate “in a time of distress.”

4) “He knows”: the participle, [dy, yada, “He knows.”

5) “Those who take refuge in Him”: the participle, hsx, chasah, “Those who

take refuge” + prep. w/3ms suff., B, “in Him.”

6) “But with an overflowing flood”: wcj., + prep., B, + noun, @j,v,, sheteph,

“But with a flood” + the participle, rb[, abar, “passing over.”

7) “He will make a complete end”: noun, hl'K', kalah, “a complete destruction” +

the verb, hf[, asah, “He will make.” Translate “He will make a complete destruction.”

8) “Its site”: noun w/3fs suff., “her/its place, location.” 9) “Will pursue His enemies into darkness”: the participle w/ 3ms suff., bya,

ayab, “His enemies” + the verb, @dr, radaph, “He will (repeatedly) pursue” +

noun, %v,xo, choshek, “(into) darkness.” Revised translation: Nahum 1:7-8 YHWH is good, A stronghold in a time of distress, And He knows those who take refuge in Him. 8 But with an overflowing flood He will make a complete destruction of its site, And will pursue His enemies into darkness.

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Nahum 1:7-8 YHWH is good, A stronghold in a time of distress, And He knows those who take refuge in Him. 8 But with an overflowing flood He will make a complete destruction of its site, And will pursue His enemies into darkness. Analysis of vv. 7-8: 1) V. 7 begins with an affirmation about the character of God. 2) The prophet asserts, “YHWH is good, A stronghold in a time of distress, And

He knows those who take refuge in Him.” 3) In context, Nahum is focusing on God’s concern for and loyalty to His people,

the Jews (cf. Psa. 100:5, 118:1). 4) God is portrayed as a protector, fortress or place of safety in times of distress

(i.e. “stronghold” zA[m', maoz). a) Within the book, Judah was in distress due to the oppression of Assyria. b) As a general principle, distress may come from external circumstances and

intense inner turmoil (e.g. slander, living grace test, poor health, etc. Psalm 25:17 The troubles of my heart are enlarged; Bring me out of my distresses, 2 Cor. 11:23-29).

5) Divine protection is extended to the following: a) He is a stronghold to the upright (+v, Psalm 37:39 But the salvation of the

righteous is from the LORD; He is their strength in time of trouble., Prov. 10:29).

b) He is a protector of His people in general (Psa. 28:8). c) To the poor (Isa. 25:4).

6) In contrast, many of those who are wealthy refuse His shelter. Instead they base their security on personal finances (Psa. 52:1-7).

7) God is said to “know those who take refuge in Him.” a) The term “know” ([dy, yada) was used in the language of ancient Near

Eastern treaties.1 b) It “was sometimes used of a superior party’s recognition of his obligations

to a faithful subject.”2 c) Here, the implication is that God will continue to take care of those seek

refuge in Him. 8) How does a believer take refuge in God? 9) “Taking refuge” in God is associated with:

a) Fearing Him (Psa. 31:19). b) The righteous (Psa. 64:10). c) Serving Him (Psa. 34:22).

1 Robert B. Chisholm, Jr., Interpreting the Minor Prophets, (Grand Rapids: Academie Books, Zondervan, 1990), 171. 2 Ibid.

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d) Often in contrast with rebels and the wicked (Psa. 5:9-12, 31:17-20, 34:21-22).

10) To seek refuge implies a degree of helplessness and need. Self reliance or reliance on others is abandoned in favor of reliance on God (cf. Psalm 118:8-9 It is better to take refuge in the LORD Than to trust in man. 9 It is better to take refuge in the LORD Than to trust in princes.).

11) The one who seeks refuge in God during a crisis will find protection (Psa. 17:7, Psalm 91:4 He will cover you with His pinions, And under His wings you may seek refuge; His faithfulness is a shield and bulwark.)

12) V. 8 is in complete antithesis to v. 7. 13) In contrast to the protection given to His people (or the righteous), God

completely destroys His enemies. 14) An “overflowing flood” is an emblem of calamity and judgment (cf. Isa. 8:7-8,

30:28). a) “Its site” refers back to “Nineveh” in v. 1 (superscription). b) The city is prophesied to be completely annihilated.

15) God pursues His enemies into darkness. 16) The Hebrew form of the verb “pursue” (@dr, radaph, Piel stem) is to

“repeatedly pursue” or “chases and chases”3 17) “Darkness” symbolizes death and destruction (cf. Job 18:18). 18) God is depicted as being relentless in the pursuit of His enemies until they are

dead.

3 Ibid, 172.

Nahum 1

Vocabulary: Nahum 1:9-11 Whatever you devise against the LORD, He will make a complete end of it. Distress will not rise up twice. 10 Like tangled thorns, And like those who are drunken with their drink, They are consumed As stubble completely withered. 11 From you has gone forth One who plotted evil against the LORD, A wicked counselor. 1) “You devise against the Lord”: the verb, bvx, chashab, “You devise” + prep.,

la, el, + prop. noun, hwhy, “against YHWH.” Translate “you devise against YHWH.”

2) “Complete end of it”: the noun, hl'K, kalah, “a complete destruction.” Translate “a complete destruction of it.”

3) “Distress”: the noun, hr'c', tsarah, “distress, need.”

4) “Tangled thorns”: the noun, rysi, sir, “As thorns” + the participle, $bs, sabak, “are entangled.”

5) “Who are drunken with their drink”: the noun, ab,s, sobe, “their drink” + the

participle, abs, saba, “is being imbibed, drink largely.”

6) “As stubble completely withered”: the prep, K, + noun, vq;, qash, “as straw

stubble” + the adj., vbey", yabesh, + the adj., alem', male, “completely dry.”

7) “Gone forth”: the verb, acy, yatsa, “He came forth.”

8) “One who plotted evil against the LORD”: the participle, bvx, chashab, “One

who plans” + prep, l[;, al, + prop noun, hwhy, “against YHWH” + adj., h['r', raah, “evil.” Translate “one who plotted evil against YHWH.”

9) “A wicked counselor”: the participle, #[y, yaats, + noun, l[;Y:ñliB., beliyyaal, “a planner of wickedness, worthlessness.”

Revised translation: Nahum 1:9-11 Whatever you devise against YHWH, He will make a complete destruction of it. Distress will not rise up twice. 10 Like tangled thorns, And like those who are drunken with their drink, They are consumed As stubble completely withered. 11 From you has gone forth One who plotted evil against YHWH, A wicked counselor.

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Nahum 1:9-11 Whatever you devise against YHWH, He will make a complete destruction of it. Distress will not rise up twice. 10 Like tangled thorns, And like those who are drunken with their drink, They are consumed As stubble completely withered. 11 From you has gone forth One who plotted evil against YHWH, A wicked counselor. Analysis of vv. 9-11: 1) Vv. 9-11 display a typical judgment speech.

a) Vv. 9-10 contain an announcement of judgment. b) V. 11 levels an accusation against the Assyrians.

2) Beginning in v. 9 Nahum begins using direct address (“Whatever you devise…”- 2nd pers. masc. plural).

3) “You” refers to God’s enemies that were just mentioned in v.8 (“…His enemies…”).

4) In context, the Assyrian leadership is being addressed by Nahum. 5) The prophet informs them that God will completely destroy all their plans

against Him. 6) As a general principle, those who engage in various forms of sin are considered

to be “against” God (cf. Lev. 6:2, Isa. 3:8). 7) V. 10 describes the destruction of the Assyrian leadership in figurative terms.

a) The precise meaning of the first part of the verse is difficult to determine. b) However, the second part of the verse clearly reveals that their destruction

will be rapid and complete as dry straw ignited by fire. c) A similar comparison is found in Isaiah (Isa. 33:11-12).

8) Nahum resumes his direct address in v. 11. 9) Interestingly, Nineveh is personified and directly addressed (“From you” -2nd

pers. fem. sing.). 10) “One who plotted evil against YHWH” is a reference to an Assyrian ruler.

a) The Hebrew indicates that this is a reference to someone in the past (“Has gone forth” or “He came forth” - acy, yatsa).

b) In the historical context prior to 663 B.C., Sennacherib is a likely candidate. i) He ruled from 704-681 B.C. and had oppressed Judah during the reign

of Hezekiah (Isa. 36:1ff). ii) He “plotted” conquest of Jerusalem but was defeated by God (ca. 701

B.C., 2 Kings 19:32-35, 2 Chron. 32:16-21). c) His plans of conquest and oppression of Judah constituted “plotting evil

against YHWH.”

Nahum 1

Vocabulary: Nahum 1:12-13 Thus says the LORD, "Though they are at full strength and likewise many, Even so, they will be cut off and pass away. Though I have afflicted you, I will afflict you no longer. 13 "So now, I will break his yoke bar from upon you, And I will tear off your shackles." 1) “Thus says the LORD”: the adv., hK, koh, “Thus” + verb, rma, amar, + prop.

noun, hwhy, “YHWH says.” Translate “Thus says YHWH.”

2) “Though they are at full strength”: concessive conj., ~a, im, “though” + adj., ~lev', shalem, “full, complete.”

3) “And likewise many”: wcj + adv, !Ke, ken, + adj, br;, rab, “and thus many.”

4) “Even so, they will be cut off”: wcj. + adv, !Ke, ken, + the verb, zzg, gazaz, “Certainly they will be cut off, sheared.” Translate “certainly they will be cut off.”

5) “And pass away”: wc + verb, rb[, abar, “And he will pass away.” Translate “and he will pass away.”

6) “I have afflicted you”: the verb w/2 fs suff, hn[, anah, “I have humiliated, afflicted you.”

7) “No longer”: the adv, dA[, od, “no longer, no more.”

8) “I will break his yoke bar from upon you”: the verb, rbv, shabar, “I will

break” + noun w/3ms suff, jAm, mot, “His [yoke] bar” + prep, !m, min, + prep

w/2fs suff, l[;, al “from upon you.”

9) “I will tear off your shackles”: noun w/2fs suff, hr'seAm, moserah, “And your

shackles” + verb, qtn, natahq, “I will tear off.” Revised translation: Nahum 1:12-13 Thus says YHWH, "Though they are at full strength and likewise many, Certainly, they will be cut off and he will pass away. Though I have afflicted you, I will afflict you no longer. 13 "So now, I will break his yoke bar from upon you, And I will tear off your shackles."

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Nahum 1

Nahum 1:12-13 Thus says YHWH, "Though they are at full strength and likewise many, Certainly, they will be cut off and he will pass away. Though I have afflicted you, I will afflict you no longer. 13 "So now, I will break his yoke bar from upon you, And I will tear off your shackles." Analysis of vv. 12-13: 1) V. 12 begins with God announcing His intentions (“Thus says YHWH…”). 2) He acknowledges that the Assyrians possess great strength and numbers.

a) At the time of the prophecy during the reign of Ashurbanipal, the Assyrian empire was at the height of its power.

b) They possessed a massive army which had expanded the borders of the empire to its furthest limits.

3) Even with such great military might, God declares that “they will be cut off and he will pass away”

4) The Hebrew verb translated “cut off” typically refers elsewhere to the shearing of sheep (cf. Isa. 53:7). a) The plural subject of the verb, “they” refers to Assyria (3rd person common

plural). b) The Assyrians are depicted as weak sheep unable to resist the hand of its

shearer. c) Of course, God would be the “shearer.”

5) Additionally, the following verb translated “he will pass away” contains a singular subject (3rd person masculine singular). a) Here we have a change in subject. b) “He” refers to the king of Assyria (cf. Nahum 3:18). c) “He will pass away” guarantees his death (cf. Job 34:20).

6) The demise of Assyria and its ruler is assured at a future date. 7) Previously in v. 11, God addressed Nineveh (2nd person feminine singular,

“from you has gone forth…”). 8) Now, it is evident in the second part of v. 12, that God is directly addressing

personified Judah (2nd person feminine singular suff.). 9) He announces a message of comfort to His people. 10) God concedes that He has “afflicted” Judah.

a) He had been using the Assyrians as an instrument to discipline sinful Judah (2 Chronicles 33:10-11 And the LORD spoke to Manasseh and his people, but they paid no attention. 11 Therefore the LORD brought the commanders of the army of the king of Assyria against them, and they captured Manasseh with hooks, bound him with bronze chains, and took him to Babylon.).

b) Judah had been forced to pay tribute to Assyria (cf. 2 Kings 18:14-16). 11) However, He determined that they would no longer have to suffer under

Assyrian oppression.

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12) God will remove Judah’s “yoke bar” and “shackles,” symbols of Assyrian domination (cf. Jer. 2:20, 30:8).

Nahum 1

Vocabulary: Nahum 1:14 The LORD has issued a command concerning you: "Your name will no longer be perpetuated. I will cut off idol and image From the house of your gods. I will prepare your grave, For you are contemptible." 1) “The LORD has issued a command concerning you”: wcj. + verb, hwc, tsavah,

+ prep w/2ms suff, l[;, al, “And He has issued an order concerning you” + the

prop noun, hwhy, “YHWH.” Translate “YHWH has issued a command concerning you.”

2) “Your name will no longer be perpetuated”: neg part., al, lo + verb, [rz, zara, + prep, !mi, min, + noun w/2ms suff, ~ve, shem, “Your name will not be

sown” + adv, dA[, od, “again, any more.”

3) “I will cut off”: the verb, trk, kareth, “I will cause to cut off, exterminate.” Translate “I will exterminate.”

4) “Idol and image”: the noun, ls,P,, pesel, + wcj. + noun, hk'Sem;, massekah, “idol and image.”

5) “From the house of your gods”: prep, dA[, min, + noun, tyIB;, bayith, + noun

w/2ms suff, ~yhil{a, elohim, “From the house of your gods.”

6) “I will prepare your grave”: the verb, ~yf, sim, + noun w/2ms suff, rb,q,, qeber, “I will set up, prepare your grave.”

7) “For you are contemptible”: conj., yK, ki, + the verb, llq, qalal, “Because you are of little account, insignificant, contemptible.”

Revised translation: Nahum 1:14 YHWH has issued a command concerning you: "Your name will no longer be perpetuated. I will exterminate idol and image From the house of your gods. I will prepare your grave, For you are contemptible."

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Nahum 1:14 YHWH has issued a command concerning you: "Your name will no longer be perpetuated. I will exterminate idol and image From the house of your gods. I will prepare your grave, For you are contemptible." Analysis of v. 14: 1) Once again the addressee changes in v. 14. 2) Now the king of Assyria is addressed by God (“Your name…”- 2nd person

masculine singular pronoun). 3) God issues a command concerning (or against) him.

a) The Hebrew literally states, “Your name will not be sown again.” i) This portrays the eradication of the king’s offspring. ii) Clearly without descendants the Assyrian dynasty would cease to exist. iii) The annihilation of descendants is a common judgment motif in

Scripture (cf. 1 Sam. 24:21, 1 Kings 14:10, Isa. 14:20). b) Secondly God declares, “I will exterminate idol and image from the house

of your gods.” i) The words “idol” (ls,P,, pesel) and image (hk'Sem;, massekah) are

combined to denote every type of idolatrous image (cf. Deut. 27:15). ii) The destruction of the various idols and images would demonstrate

God’s complete superiority over the Assyrian deities. iii) On another level, His superiority extends beyond the mere images and

includes the demons associated with the idols (cf. Ex. 12:12, Num. 33:4).

c) Also, God asserts, “I will prepare your grave for you are contemptible.” i) He is portrayed as the One who would determine the burial site for the

king. ii) In spite of being a ruler of the Assyrian empire, the king is described by

God as being “contemptible” (llq, qalal). iii) That is, in God’s view, he is insignificant and unworthy of esteem and

so his grave would reflect his true importance (cf. Isa. 40:17, Ezek. 32:22-23).

4) In our verse, God explicitly and emphatically reveals His plan for the ruler of Assyria.

5) His commands carry absolute authority and certainty.

Nahum 1

Vocabulary: Nahum 1:15 Behold, on the mountains the feet of him who brings good news, Who announces peace! Celebrate your feasts, O Judah; Pay your vows. For never again will the wicked one pass through you; He is cut off completely. 1) “Behold, on the mountains the feet of him who brings good news”: interj.,

hNEhi, hinneh, “Behold” + prep., l[;, al + noun w/d.a., rh, har, “upon the

mountains” + noun, lg<r,, regel, + participle, rfb, basar, “the feet of one who brings good news.”

2) “Who announces peace!”: the participle, [mv, shama, + noun, ~Alv', shalom, “Who causes to hear or announces peace.”

3) “Celebrate your feasts, O Judah”: the verb, ggx, chagag, + the prop noun, hd'Why>, Yehuda, + noun w/2fs suff, gx;, chag, “Celebrate your feasts, Judah!”

4) “Pay your vows”: the verb, ~lv, shalem + noun w/2fs suff, rdn, neder, “Pay your vows.”

5) “For never again will the wicked one pass through you”: the prep, yKi, ki, “for,

because” + neg part, al, lo, + verb, @sy, yasaph, + adv, dA[, od, “He will

not, never again” + prep, l, + the infinitive, rb[, abar, + prep w/2fs suff, B,

“pass through you” + the noun, l[;Y:ñliB., beliyyaal, “a wicked one, wickedness”

6) “He is cut off completely”: noun w/3ms suff., lKo, kol, + the verb, trk, karath, “He is cut off completely or totally cut off.”

Revised translation: the standard translation is sufficient.

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Nahum 1:15 Behold, on the mountains the feet of him who brings good news, Who announces peace! Celebrate your feasts, O Judah; Pay your vows. For never again will the wicked one pass through you; He is cut off completely. Analysis of v. 15: 1) V. 15 begins with the term “Behold” (hNEhi, hinneh). 2) The term is designed to call attention to what follows in the verse. 3) Here, the motif is that of a messenger hastening to bring good news that the

enemy has fallen and victory has been achieved (cf. Isa. 40:9, 52:7). 4) He announces “peace” (~Alv', shalom) has been secured. The term carries the

nuance of safety and well being. 5) In anticipation of Assyria’s imminent destruction, God urges personified Judah

to celebrate their deliverance. 6) Specifically they are instructed to “celebrate your feasts.” 7) The “feasts” were those mandated by God (e.g. Passover, Ex 12:14, also Deut.

16:16). 8) Judah was also instructed to “pay your vows.” 9) A vow typically involved something promised to God and generally involved

an offering or sacrifice (cf. Deut. 12:11, 23:21-23, Psa. 76:11). 10) In times of crisis a petitioner would frequently make a vow to God in order to

obtain Divine favor (Num. 21:1-3, 1 Sam. 1:11, Psa. 61:5, 66:13-15). 11) Evidently Judah had made vows to God regarding their ill treatment at the

hands of the Assyrians. a) The paying or fulfillment of vows was often associated with thanksgiving

for deliverance (Psa. 50:14, 116:14-18, Jonah 2:9). b) In light of their certain deliverance from their oppressors, now was time for

Judah to pay their vows. 12) Judah is assured that the Assyrians would never again invade (lit. “pass

through) the land. 13) Instead the Assyrians would be utterly destroyed (i.e. “cut off completely”) as

a result of God’s judgment.