Yesaya 10:5-6

The Lord Turns on Arrogant Assyria

10:5 Assyria, the club I use to vent my anger, is as good as dead, ¹ 

a cudgel with which I angrily punish. ² 

10:6 I sent him ³  against a godless ⁴  nation,

I ordered him to attack the people with whom I was angry, ⁵ 

to take plunder and to carry away loot,

to trample them down ⁶  like dirt in the streets.

Yesaya 45:7

45:7 I am ⁷  the one who forms light

and creates darkness; ⁸ 

the one who brings about peace

and creates calamity. ⁹ 

I am the Lord, who accomplishes all these things.

Yesaya 47:6

47:6 I was angry at my people;

I defiled my special possession

and handed them over to you.

You showed them no mercy; ¹⁰ 

you even placed a very heavy burden on old people. ¹¹ 

Yesaya 50:1-2

50:1 This is what the Lord says:

“Where is your mother’s divorce certificate

by which I divorced her?

Or to which of my creditors did I sell you? ¹² 

Look, you were sold because of your sins; ¹³ 

because of your rebellious acts I divorced your mother. ¹⁴ 

50:2 Why does no one challenge me when I come?

Why does no one respond when I call? ¹⁵ 

Is my hand too weak ¹⁶  to deliver ¹⁷  you?

Do I lack the power to rescue you?

Look, with a mere shout ¹⁸  I can dry up the sea;

I can turn streams into a desert,

so the fish rot away and die

from lack of water. ¹⁹ 

Yesaya 59:1-2

Injustice Brings Alienation from God

59:1 Look, the Lord’s hand is not too weak ²⁰  to deliver you;

his ear is not too deaf to hear you. ²¹ 

59:2 But your sinful acts have alienated you from your God;

your sins have caused him to reject you and not listen to your prayers. ²² 

Yesaya 63:10

63:10 But they rebelled and offended ²³  his holy Spirit, ²⁴ 

so he turned into an enemy

and fought against them.

Ulangan 28:49

28:49 The Lord will raise up a distant nation against you, one from the other side of the earth ²⁵  as the eagle flies, ²⁶  a nation whose language you will not understand,

Ulangan 32:30

32:30 How can one man chase a thousand of them, ²⁷ 

and two pursue ten thousand;

unless their Rock had delivered them up, ²⁸ 

and the Lord had handed them over?

Yudas 1:14

1:14 Now Enoch, the seventh in descent beginning with Adam, ²⁹  even prophesied of them, ³⁰  saying, “Look! The Lord is coming ³¹  with thousands and thousands ³²  of his holy ones,

Yudas 1:8

1:8 Yet these men, ³³  as a result of their dreams, ³⁴  defile the flesh, reject authority, ³⁵  and insult ³⁶  the glorious ones. ³⁷ 

Yudas 1:7

1:7 So also ³⁸  Sodom and Gomorrah and the neighboring towns, ³⁹  since they indulged in sexual immorality and pursued unnatural desire ⁴⁰  in a way similar to ⁴¹  these angels, ⁴²  are now displayed as an example by suffering the punishment of eternal fire.

Yudas 1:2

1:2 May mercy, peace, and love be lavished on you! ⁴³ 

Yudas 1:6

1:6 You also know that ⁴⁴  the angels who did not keep within their proper domain ⁴⁵  but abandoned their own place of residence, he has kept ⁴⁶  in eternal chains ⁴⁷  in utter ⁴⁸  darkness, locked up ⁴⁹  for the judgment of the great Day.

Yudas 1:17

Exhortation to the Faithful

1:17 But you, dear friends – recall the predictions ⁵⁰  foretold by the apostles of our Lord Jesus Christ. ⁵¹ 

Nehemia 9:26-27

9:26 “Nonetheless they grew disobedient and rebelled against you; they disregarded your law. ⁵²  They killed your prophets who had solemnly admonished them in order to cause them to return to you. They committed atrocious blasphemies. 9:27 Therefore you delivered them into the hand of their adversaries, who oppressed them. But in the time of their distress they called to you, and you heard from heaven. In your abundant compassion you provided them with deliverers to rescue them from ⁵³  their adversaries.

Mazmur 106:40-42

106:40 So the Lord was angry with his people ⁵⁴ 

and despised the people who belong to him. ⁵⁵ 

106:41 He handed them over to ⁵⁶  the nations,

and those who hated them ruled over them.

106:42 Their enemies oppressed them;

they were subject to their authority. ⁵⁷ 

Yeremia 5:15

5:15 The Lord says, ⁵⁸  “Listen, ⁵⁹  nation of Israel! ⁶⁰ 

I am about to bring a nation from far away to attack you.

It will be a nation that was founded long ago

and has lasted for a long time.

It will be a nation whose language you will not know.

Its people will speak words that you will not be able to understand.

Yeremia 25:8-9

25:8 “Therefore, the Lord who rules over all ⁶¹  says, ‘You have not listened to what I said. ⁶²  25:9 So I, the Lord, affirm that ⁶³  I will send for all the peoples of the north ⁶⁴  and my servant, ⁶⁵  King Nebuchadnezzar of Babylon. I will bring them against this land and its inhabitants and all the nations that surround it. I will utterly destroy ⁶⁶  this land, its inhabitants, and all the nations that surround it ⁶⁷  and make them everlasting ruins. ⁶⁸  I will make them objects of horror and hissing scorn. ⁶⁹ 

Ratapan 1:14

נ (Nun)

1:14 My sins are bound around my neck like a yoke; ⁷⁰ 

they are fastened together by his hand.

He has placed his yoke ⁷¹  on my neck; ⁷² 

he has sapped my strength. ⁷³ 

The Lord ⁷⁴  has handed me over ⁷⁵ 

to those whom I cannot resist.

Ratapan 1:18

Jerusalem Speaks:

צ (Tsade)

1:18 The Lord is right to judge me! ⁷⁶ 

Yes, I rebelled against his commands. ⁷⁷ 

Please listen, all you nations, ⁷⁸ 

and look at my suffering!

My young women and men

have gone into exile.

Amos 3:6

3:6 If an alarm sounds ⁷⁹  in a city, do people not fear? ⁸⁰ 

If disaster overtakes a ⁸¹  city, is the Lord not responsible? ⁸² 

Matius 22:7

22:7 The ⁸³  king was furious! He sent his soldiers, and they put those murderers to death ⁸⁴  and set their city ⁸⁵  on fire.

[10:5]  ¹ tn Heb “Woe [to] Assyria, the club of my anger.” On הוֹי (hoy, “woe, ah”) see the note on the first phrase of 1:4.

[10:5]  ² tn Heb “a cudgel is he, in their hand is my anger.” It seems likely that the final mem (ם) on בְיָדָם (bÿyadam) is not a pronominal suffix (“in their hand”), but an enclitic mem. If so, one can translate literally, “a cudgel is he in the hand of my anger.”

[10:6]  ³ sn Throughout this section singular forms are used to refer to Assyria; perhaps the king of Assyria is in view (see v. 12).

[10:6]  ⁴ tn Or “defiled”; cf. ASV “profane”; NAB “impious”; NCV “separated from God.”

[10:6]  ⁵ tn Heb “and against the people of my anger I ordered him.”

[10:6]  ⁶ tn Heb “to make it [i.e., the people] a trampled place.”

[45:7]  ⁷ tn The words “I am” are supplied in the translation for stylistic reasons. In the Hebrew text the participle at the beginning of v. 7 stands in apposition to “the Lord” in v. 6.

[45:7]  ⁸ tn On the surface v. 7a appears to describe God’s sovereign control over the cycle of day and night, but the following statement suggests that “light” and “darkness” symbolize “deliverance” and “judgment.”

[45:7]  ⁹ sn This verses affirms that God is ultimately sovereign over his world, including mankind and nations. In accordance with his sovereign will, he can cause wars to cease and peace to predominate (as he was about to do for his exiled people through Cyrus), or he can bring disaster and judgment on nations (as he was about to do to Babylon through Cyrus).

[47:6]  ¹⁰ tn Or “compassion.”

[47:6]  ¹¹ tn Heb “on the old you made very heavy your yoke.”

[50:1]  ¹² sn The Lord challenges the exiles (Zion’s children) to bring incriminating evidence against him. The rhetorical questions imply that Israel accused the Lord of divorcing his wife (Zion) and selling his children (the Israelites) into slavery to pay off a debt.

[50:1]  ¹³ sn The Lord admits that he did sell the Israelites, but it was because of their sins, not because of some debt he owed. If he had sold them to a creditor, they ought to be able to point him out, but the preceding rhetorical question implies they would not be able to do so.

[50:1]  ¹⁴ sn The Lord admits he did divorce Zion, but that too was the result of the nation’s sins. The force of the earlier rhetorical question comes into clearer focus now. The question does not imply that a certificate does not exist and that no divorce occurred. Rather, the question asks for the certificate to be produced so the accuser can see the reason for the divorce in black and white. The Lord did not put Zion away arbitrarily.

[50:2]  ¹⁵ sn The present tense translation of the verbs assumes that the Lord is questioning why Israel does not attempt to counter his arguments. Another possibility is to take the verbs as referring to past events: “Why did no one meet me when I came? Why did no one answer when I called?” In this case the Lord might be asking why Israel rejected his calls to repent and his offer to deliver them.

[50:2]  ¹⁶ tn Heb “short” (so NAB, NASB, NIV).

[50:2]  ¹⁷ tn Or “ransom” (NAB, NASB, NIV).

[50:2]  ¹⁸ tn Heb “with my rebuke.”

[50:2]  ¹⁹ tn Heb “the fish stink from lack of water and die from thirst.”

[59:1]  ²⁰ tn Heb “short” (so NAB, NASB, NIV, NRSV).

[59:1]  ²¹ tn Heb “or his ear too heavy [i.e., “dull”] to hear.”

[59:2]  ²² tn Heb “and your sins have caused [his] face to be hidden from you so as not to hear.”

[63:10]  ²³ tn Or “grieved, hurt the feelings of.”

[63:10]  ²⁴ sn The phrase “holy Spirit” occurs in the OT only here (in v. 11 as well) and in Ps 51:11 (51:13 HT), where it is associated with the divine presence.

[28:49]  ²⁵ tn Heb “from the end of the earth.”

[28:49]  ²⁶ tn Some translations understand this to mean “like an eagle swoops down” (e.g., NAB, NASB, NIV, NRSV, NLT), comparing the swift attack of an eagle to the attack of the Israelites’ enemies.

[32:30]  ²⁷ tn The words “man” and “of them” are not in the Hebrew text, but are supplied in the translation for clarity.

[32:30]  ²⁸ tn Heb “sold them” (so NAB, NIV, NRSV, NLT).

[1:14]  ²⁹ tn Grk “the seventh from Adam.”

[1:14]  sn The genealogical count is inclusive, counting Adam as the first, for Enoch is really the sixth in descent from Adam (Adam, Seth, Enosh, Cainan, Mahalalel, Jared, Enoch). In this way, the picture of perfection/completion was retained (for the number seven is often used for perfection or completion in the Bible) starting with Adam and concluding with Enoch.

[1:14]  ³⁰ tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ³¹ tn Grk “has come,” a proleptic aorist.

[1:14]  ³² tn Grk “ten thousands.” The word μυριάς (muria"), from which the English myriad is derived, means “ten thousand.” In the plural it means “ten thousands.” This would mean, minimally, 20,000 (a multiple of ten thousand). At the same time, the term was often used in apocalyptic literature to represent simply a rather large number, without any attempt to be specific.

[1:8]  ³³ tn The reference is now to the false teachers.

[1:8]  ³⁴ tn Grk “dreaming.” The participle ἐνυπνιαζόμενοι (enupniazomenoi, “dreaming”) is adverbial to the pronoun οὗτοι (|outoi, “these”), though the particular relationship is not clear. It could mean, “while dreaming,” “by dreaming,” or “because of dreaming.” This translation has adopted the last option as Jude’s meaning, partially for syntactical reasons (the causal participle usually precedes the main verb) and partially for contextual reasons (these false teachers must derive their authority from some source, and the dreams provide the most obvious base). The participle ἐνυπνιαζόμενοι was sometimes used of apocalyptic visions, both of true and false prophets. This seems to be the meaning here.

[1:8]  ³⁵ tn Most likely, the authority of the Lord is in view. This verse, then, echoes the indictment of v. 4: “they deny our Master and Lord, Jesus Christ.”

[1:8]  ³⁶ tn The construction with the three verbs (“defile, “reject,” and “insult”) involves the particles μέν, δέ, δέ (men, de, de). A more literal (and pedantic) translation would be: “on the one hand, they defile the flesh, on the other hand, they reject authority, and on another hand, they insult the glorious ones.”

[1:8]  ³⁷ sn The glorious ones refers to angelic beings rather than mere human beings, just as in 2 Pet 2:10 (on which this passage apparently depends). Whether the angelic beings are good or evil, however, is difficult to tell (hence, the translation is left ambiguous). However, both in 2 Pet 2:11 and here, in Jude 9, the wicked angels seem to be in view (for not even Michael insults them).

[1:7]  ³⁸ tn Grk “as.”

[1:7]  ³⁹ tn Grk “the towns [or cities] surrounding them.”

[1:7]  ⁴⁰ tn Grk “strange flesh.” This phrase has been variously interpreted. It could refer to flesh of another species (such as angels lusting after human flesh). This would aptly describe the sin of the angels, but not easily explain the sin of Sodom and Gomorrah. It could refer to the homosexual practices of the Sodomites, but a difficulty arises from the use of ἕτερος ({etero"; “strange,” “other”). When this is to be distinguished from ἄλλος (allos, “another”) it suggests “another of a different kind.” If so, would that properly describe homosexual behavior? In response, the language could easily be compact: “pursued flesh other than what was normally pursued.” However, would this find an analogy in the lust of angels (such would imply that angels normally had sexual relations of some sort, but cf. Matt 22:30)? Another alternative is that the focus of the parallel is on the activity of the surrounding cities and the activity of the angels. This is especially plausible since the participles ἐκπορνεύσασαι (ekporneusasai, “having indulged in sexual immorality”) and ἀπελθοῦσαι (apelqousai, “having pursued”) have concord with “cities” (πόλεις, poleis), a feminine plural noun, rather than with Sodom and Gomorrah (both masculine nouns). If so, then their sin would not necessarily have to be homosexuality. However, most likely the feminine participles are used because of constructio ad sensum (construction according to sense). That is, since both Sodom and Gomorrah are cities, the feminine is used to imply that all the cities are involved. The connection with angels thus seems to be somewhat loose: Both angels and Sodom and Gomorrah indulged in heinous sexual immorality. Thus, whether the false teachers indulge in homosexual activity is not the point; mere sexual immorality is enough to condemn them.

[1:7]  ⁴¹ tn Or “in the same way as.”

[1:7]  ⁴² tn “Angels” is not in the Greek text; but the masculine demonstrative pronoun most likely refers back to the angels of v. 6.

[1:2]  ⁴³ tn Grk “may mercy and peace and love be multiplied to you.”

[1:6]  ⁴⁴ tn Grk “and.” Verse 6 is a continuation of the same sentence begun in v. 5. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:6]  ⁴⁵ tn Grk “who did not keep their own domain.”

[1:6]  sn The idea is that certain angels acted improperly, going outside the bounds prescribed by God (their proper domain).

[1:6]  ⁴⁶ sn There is an interesting play on words used in this verse. Because the angels did not keep their proper place, Jesus has kept them chained up in another place. The same verb keep is used in v. 1 to describe believers’ status before God and Christ.

[1:6]  ⁴⁷ sn In 2 Pet 2:4 a less common word for chains is used.

[1:6]  ⁴⁸ tn The word ζόφος (zofos, “utter, deepest darkness”) is used only five times in the NT: two in 2 Peter, two in Jude, and one in Hebrews. Jude 6 parallels 2 Pet 2:4; Jude 13 parallels 2 Pet 2:17.

[1:6]  ⁴⁹ tn The words “locked up” are not in Greek, but is expressed in English as a resumptive point after the double prepositional phrase (“in eternal chains in utter darkness”).

[1:17]  ⁵⁰ tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.

[1:17]  ⁵¹ sn This verse parallels 2 Pet 3:2 both conceptually and in much of the verbiage. There is one important difference, however: In 2 Pet 3:2 the prophets and apostles speak; here, just the apostles speak. This makes good sense if Jude is using 2 Peter as his main source and is urging his readers to go back to the authoritative writings, both OT and now especially NT.

[9:26]  ⁵² tn Heb “they cast your law behind their backs.”

[9:27]  ⁵³ tn Heb “from the hand of” (so NASB, NIV); NAB “from the power of.”

[106:40]  ⁵⁴ tn Heb “the anger of the Lord burned against his people.”

[106:40]  ⁵⁵ tn Heb “his inheritance.”

[106:41]  ⁵⁶ tn Heb “gave them into the hand of.”

[106:42]  ⁵⁷ tn Heb “they were subdued under their hand.”

[5:15]  ⁵⁸ tn Heb “oracle of the Lord.”

[5:15]  ⁵⁹ tn Heb “Behold!”

[5:15]  ⁶⁰ tn Heb “house of Israel.”

[25:8]  ⁶¹ tn Heb “Yahweh of armies.”

[25:8]  sn See the study note on 2:19 for an explanation of this title.

[25:8]  ⁶² tn Heb “You have not listened to my words.”

[25:9]  ⁶³ tn Heb “Oracle of the Lord.”

[25:9]  ⁶⁴ sn The many allusions to trouble coming from the north are now clarified: it is the armies of Babylon which included within it contingents from many nations. See 1:14, 15; 4:6; 6:1, 22; 10:22; 13:20 for earlier allusions.

[25:9]  ⁶⁵ sn Nebuchadnezzar is called the Lord’s servant also in Jer 27:6; 43:10. He was the Lord’s servant in that he was the agent used by the Lord to punish his disobedient people. Assyria was earlier referred to as the Lord’s “rod” (Isa 10:5-6) and Cyrus is called his “shepherd” and his “anointed” (Isa 44:28; 45:1). P. C. Craigie, P. H. Kelley, and J. F. Drinkard (Jeremiah 1-25 [WBC], 364) make the interesting observation that the terms here are very similar to the terms in v. 4. The people of Judah ignored the servants, the prophets, he sent to turn them away from evil. So he will send other servants whom they cannot ignore.

[25:9]  ⁶⁶ tn The word used here was used in the early years of Israel’s conquest for the action of killing all the men, women, and children in the cities of Canaan, destroying all their livestock, and burning their cities down. This policy was intended to prevent Israel from being corrupted by paganism (Deut 7:2; 20:17-18; Josh 6:18, 21). It was to be extended to any city that led Israel away from worshiping God (Deut 13:15) and any Israelite who brought an idol into his house (Deut 7:26). Here the policy is being directed against Judah as well as against her neighbors because of her persistent failure to heed God’s warnings through the prophets. For further usage of this term in application to foreign nations in the book of Jeremiah see 50:21, 26; 51:3.

[25:9]  ⁶⁷ tn Heb “will utterly destroy them.” The referent (this land, its inhabitants, and the nations surrounding it) has been specified in the translation for clarity, since the previous “them” referred to Nebuchadnezzar and his armies.

[25:9]  sn This is essentially the introduction to the “judgment on the nations” in vv. 15-29 which begins with Jerusalem and Judah (v. 18) and ultimately ends with Babylon itself (“Sheshach” in v. 26; see note there for explanation of the term).

[25:9]  ⁶⁸ sn The Hebrew word translated “everlasting” is the word often translated “eternal.” However, it sometimes has a more limited time reference. For example it refers to the lifetime of a person who became a “lasting slave” to another person (see Exod 21:6; Deut 15:17). It is also used to refer to the long life wished for a king (1 Kgs 1:31; Neh 2:3). The time frame here is to be qualified at least with reference to Judah and Jerusalem as seventy years (see 29:10-14 and compare v. 12).

[25:9]  ⁶⁹ tn Heb “I will make them an object of horror and a hissing and everlasting ruins.” The sentence has been broken up to separate the last object from the first two which are of slightly different connotation, i.e., they denote the reaction to the latter.

[25:9]  sn Compare Jer 18:16 and 19:8 and the study note at 18:16.

[1:14]  ⁷⁰ tc The consonantal text נשקד על פּשעי (nsqd ’l ps’y) is vocalized by the MT as נִשְׂקַד עֹל פְּשָׁעַי (nisqad ’ol pÿsha’ay, “my transgression is bound by a yoke”); but the ancient versions (LXX, Aramaic Targum, Latin Vulgate, Syriac Peshitta) and many medieval Hebrew mss vocalize the text as נִשְׁקַד עַל פְּשָׁעַי (nishqad ’al pÿsha’ay, “watch is kept upon my transgression”). There are two textual deviations: (1) the MT vocalizes the verb as נִשְׂקַד (nisqad, Niphal perfect 3rd person masculine singular from שָׂקַד [saqad, “to bind”]), while the alternate tradition vocalizes it as נִשְׁקַד (nishqad, Niphal perfect 3rd person masculine singular from שָׁקַד [shaqad, “to keep watch”]); and (2) the MT vocalizes על (’l) as the noun עֹל (’ol, “yoke”), while the ancient versions and medieval Hebrew mss vocalize it as the preposition עַל (’al, “upon”). External evidence favors the alternate vocalization: all the early versions (LXX, Targum, Vulgate, Peshitta) and many medieval Hebrew mss versus the relatively late MT vocalization tradition. However, internal evidence favors the MT vocalization: (1) The MT verb שָׂקַד (saqar, “to bind”) is a hapax legomenon (BDB 974 s.v. שָׂקַד) which might have been easily confused for the more common verb שָׂקַד (saqar, “to keep watch”) which is well attested elsewhere (Job 21:32; Pss 102:8; 127:1; Prov 8:34; Isa 29:20; Jer 1:12; 5:6; 31:28; 44:27; Ezr 8:29; Dan 9:14) (BDB 1052 s.v. שָׂקַד Qal.2). (2) The syntax of the MT is somewhat awkward, which might have influenced a scribe toward the alternate vocalization. (3) The presence of the noun עֻלּוֹ (’ullo, “his yoke”) in the following line supports the presence of the same term in this line. (4) Thematic continuity of 1:14 favors the MT: throughout the verse, the inhabitants of Jerusalem are continually compared to yoked animals who are sold into the hands of cruel task-masters. The alternate vocalization intrudes into an otherwise unified stanza. In summary, despite strong external evidence in favor of the alternate vocalization tradition, even stronger internal evidence favors the MT.

[1:14]  tn Heb “my transgressions are bound with a yoke.”

[1:14]  ⁷¹ tc The MT reads עָלוּ (’alu, “they went up”), Qal perfect 3rd person common plural from עָלָה (’alah, “to go up”). However, several important recensions of the LXX reflect an alternate vocalization tradition: Lucian and Symmachus both reflect a Vorlage of עֻלּוֹ (’ullo, “his yoke”), the noun עֹל (’ol, “yoke”) + 3rd person masculine singular suffix. The Lucianic recension was aimed at bringing the LXX into closer conformity to the Hebrew; therefore, this is an important textual witness. Internal evidence favors the readings of Lucian and Symmachus as well: the entire stanza focuses on the repeated theme of the “yoke” of the Lord. The MT reading is obscure in meaning, and the 3rd person common plural form violates the syntactical flow: “[my sins] are lashed together by his hand; they have gone up upon my neck, he has weakened my strength; the Lord has handed me over ….” On the other hand, the Lucian/Symmachus reflects contextual congruence: “My sins are bound around my neck like a yoke, they are lashed together by his hand; his yoke is upon my neck, he has weakened my strength; he has handed me over to those whom I am powerless to resist.”

[1:14]  ⁷² tn Heb “his yoke is upon my neck.”

[1:14]  ⁷³ tn Heb “he has caused my strength to stumble.” The phrase הִכְשִׁיל כֹּחִי (hikhshil kokhi, “He has made my strength stumble”) is an idiom that means “to weaken, make feeble.”

[1:14]  ⁷⁴ tc Here the MT reads אֲדֹנָי (’adonay, “the Lord”), the perpetual Qere reading for יהוה (YHWH, “Yahweh”), but a multitude of Hebrew mss read consonantal יהוה (YHWH, traditionally translated “the Lord”).

[1:14]  ⁷⁵ tn Heb “The Lord has given me into the hands of.”

[1:18]  ⁷⁶ tn Heb “The Lord himself is right.” The phrase “to judge me” is not in the Hebrew, but is added in the translation to clarify the expression.

[1:18]  ⁷⁷ tn Heb “His mouth.” The term “mouth” (פֶּה, peh) is a metonymy of instrument (= mouth) for the product (= words). The term פֶּה (peh) often stands for spoken words (Ps 49:14; Eccl 10:3; Isa 29:13), declaration (Gen 41:40; Exod 38:21; Num 35:30; Deut 17:6; Ezra 1:1) and commands of God (Exod 17:1; Num 14:41; 22:18; Josh 15:13; 1 Sam 15:24; 1 Chr 12:24; Prov 8:29; Isa 34:16; 62:2). When the verb מָרָה (marah, “to rebel”) is used with the accusative direct object פֶּה (peh, “mouth”) to connote disobedience to God’s commandments (Num 20:24; 1 Sam 12:14, 15; 1 Kgs 13:21) (BDB 805 s.v. פֶּה 2.c).

[1:18]  ⁷⁸ tc The Kethib is written עַמִּים (’ammim, “peoples”), but the Qere, followed by many medieval Hebrew mss and the ancient versions (LXX and Aramaic Targum), read הָעַמִּים (ha’ammim, “O peoples”). The Qere is probably the original reading.

[1:18]  tn Heb “O peoples.” Here Jerusalem addresses the peoples of the surrounding nations (note the use of “neighbors” in the preceding verse).

[3:6]  ⁷⁹ tn Heb “If the ram’s horn is blown.”

[3:6]  ⁸⁰ tn Or “tremble” (NASB, NIV, NCV); or “shake.”

[3:6]  ⁸¹ tn Heb “is in”; NIV, NCV, NLT “comes to.”

[3:6]  ⁸² tn Heb “has the Lord not acted?”

[22:7]  ⁸³ tn Here δέ (de) has not been translated.

[22:7]  ⁸⁴ tn Grk “he sent his soldiers, destroyed those murderers.” The verb ἀπώλεσεν (apwlesen) is causative, indicating that the king was the one behind the execution of the murderers. In English the causative idea is not expressed naturally here; either a purpose clause (“he sent his soldiers to put those murderers to death”) or a relative clause (“he sent his soldier who put those murderers to death”) is preferred.

[22:7]  ⁸⁵ tn The Greek text reads here πόλις (polis), which could be translated “town” or “city.” The prophetic reference is to the city of Jerusalem, so “city” is more appropriate here.