Amsal 17:5

17:5 The one who mocks the poor ¹  insults ²  his Creator;

whoever rejoices over disaster will not go unpunished.

Ratapan 1:21

ש (Sin/Shin)

1:21 They have heard ³  that I groan,

yet there is no one to comfort me.

All my enemies have heard of my trouble;

they are glad that you ⁴  have brought it about. ⁵ 

Bring about ⁶  the day of judgment ⁷  that you promised ⁸ 

so that ⁹  they may end up ¹⁰  like me!

Ratapan 2:15-16

ס (Samek)

2:15 All who passed by on the road

clapped their hands to mock you. ¹¹ 

They sneered and shook their heads

at Daughter Jerusalem.

“Ha! Is this the city they called ¹² 

‘The perfection of beauty, ¹³ 

the source of joy of the whole earth!’?” ¹⁴ 

פ (Pe)

2:16 All your enemies

gloated over you. ¹⁵ 

They sneered and gnashed their teeth;

they said, “We have destroyed ¹⁶  her!

Ha! We have waited a long time for this day.

We have lived to see it!” ¹⁷ 

Ratapan 4:21-22

The Prophet Speaks:

ש (Sin/Shin)

4:21 Rejoice and be glad for now, ¹⁸  O people of Edom, ¹⁹ 

who reside in the land of Uz.

But the cup of judgment ²⁰  will pass ²¹  to you also;

you will get drunk and take off your clothes.

ת (Tav)

4:22 O people of Zion, ²²  your punishment ²³  will come to an end; ²⁴ 

he will not prolong your exile. ²⁵ 

But, O people of Edom, ²⁶  he will punish ²⁷  your sin ²⁸ 

and reveal ²⁹  your offenses!

Yehezkiel 25:3-8

25:3 Say to the Ammonites, ‘Hear the word of the sovereign Lord: This is what the sovereign Lord says: You said “Aha!” about my sanctuary when it was desecrated, about the land of Israel when it was made desolate, and about the house of Judah when they went into exile. 25:4 So take note, ³⁰  I am about to make you slaves of ³¹  the tribes ³²  of the east. They will make camps among you and pitch their tents among you. They will eat your fruit and drink your milk. 25:5 I will make Rabbah a pasture for camels and Ammon ³³  a resting place for sheep. Then you will know that I am the Lord. 25:6 For this is what the sovereign Lord says: Because you clapped your hands, stamped your feet, and rejoiced with intense scorn ³⁴  over the land of Israel, 25:7 take note, I have stretched out my hand against you, and I will hand you over as plunder ³⁵  to the nations. I will cut you off from the peoples and make you perish from the lands. I will destroy you; then you will know that I am the Lord.’”

A Prophecy Against Moab

25:8 “This is what the sovereign Lord says: ‘Moab ³⁶  and Seir say, “Look, the house of Judah is like all the other nations.”

Yehezkiel 25:15-17

A Prophecy Against Philistia

25:15 “This is what the sovereign Lord says: ‘The Philistines ³⁷  have exacted merciless revenge, ³⁸  showing intense scorn ³⁹  in their effort to destroy Judah ⁴⁰  with unrelenting hostility. ⁴¹  25:16 So this is what the sovereign Lord says: Take note, I am about to stretch out my hand against the Philistines. I will kill ⁴²  the Cherethites ⁴³  and destroy those who remain on the seacoast. 25:17 I will exact great vengeance upon them with angry rebukes. ⁴⁴  Then they will know that I am the Lord, when I exact my vengeance upon them.’”

Yehezkiel 26:2-3

26:2 “Son of man, because Tyre ⁴⁵  has said about Jerusalem, ⁴⁶  ‘Aha, the gateway of the peoples is broken; it has swung open to me. I will become rich, ⁴⁷  now that she ⁴⁸  has been destroyed,’ 26:3 therefore this is what the sovereign Lord says: Look, ⁴⁹  I am against you, ⁵⁰  O Tyre! I will bring up many nations against you, as the sea brings up its waves.

Obaja 1:12

1:12 You should not ⁵¹  have gloated ⁵²  when your relatives ⁵³  suffered calamity. ⁵⁴ 

You should not have rejoiced over the people of Judah when they were destroyed. ⁵⁵ 

You should not have boasted ⁵⁶  when they suffered adversity. ⁵⁷ 

[17:5]  ¹ sn The parallelism helps define the subject matter: The one who “mocks the poor” (NAB, NASB, NIV) is probably one who “rejoices [NIV gloats] over disaster.” The poverty is hereby explained as a disaster that came to some. The topic of the parable is the person who mocks others by making fun of their misfortune.

[17:5]  ² sn The Hebrew word translated “insults” (חֵרֵף, kheref) means “reproach; taunt” (as with a cutting taunt); it describes words that show contempt for or insult God. The idea of reproaching the Creator may be mistaking and blaming God’s providential control of the world (C. H. Toy, Proverbs [ICC], 337). W. G. Plaut, however, suggests that mocking the poor means holding up their poverty as a personal failure and thus offending their dignity and their divine nature (Proverbs, 187).

[1:21]  ³ tc The MT reads שָׁמְעוּ (sham’u, “They heard”), Qal perfect 3rd person common plural from שָׁמַע (shama’, “to hear”). The LXX ἀκούσατε (akousate) reflects the vocalization שִׁמְעוּ (shim’u, “Hear!”), Qal imperative 2nd person masculine plural from שָׁמַע (shama’, “to hear”). Internal evidence favors the MT. Elsewhere in Lamentations, personified Jerusalem urges God with singular imperatives (“Look! See!”); however, nowhere else is a plural imperative used. In fact, the Qal perfect 3rd person common plural form שָׁמְעוּ (sham’u, “They hear”) appears in the following line. The referent of שָׁמְעוּ (sham’u) is the enemy who has destroyed Jerusalem and now mocks her when they hear her laments. The MT vocalization is undoubtedly original. Most English versions follow the MT: “They hear” (KJV, NKJV, NASB, NIV, NJPS, CEV); but several follow the LXX and revocalize the text as an imperative: “Hear!” (RSV, NRSV, TEV).

[1:21]  ⁴ tn “You” here and in the following line refers to the Lord.

[1:21]  ⁵ tn Heb “that You have done it.”

[1:21]  ⁶ tn The verb הֵבֵאתָ (heve’ta) Hiphil perfect 2nd person masculine singular from בּוֹא (bo’, “to bring” in the Hiphil) probably functions, not as a simple past-time perfect, but as a precative perfect, an unusual volitional nuance similar to the imperative of request. The precative is used in reference to situations the speaker prays for and expects to be realized; it is a prayer or request of confidence (e.g., 2 Sam 7:29; Job 21:16; 22:18; Pss 3:8; 4:2; 7:7; 22:22; 31:5-6; 71:3; Lam 1:21). See IBHS 494-95 §30.5.4c, d. This volitional precative nuance is reflected in the Syriac Peshitta which translates this verb using an imperative. Most English versions adopt the precative nuance: “Bring on the day you have announced” (NRSV), “Oh, that Thou wouldst bring the day which Thou hast proclaimed” (NASB), “May you bring the day you have announced” (NIV), “Bring the day you promised” (TEV), “Oh, bring on them what befell me!” (NJPS), “Hurry and punish them, as you have promised” (CEV). A few English versions adopt a prophetic perfect future-time nuance: “thou wilt bring the day that thou hast called” (KJV, NKJV, ASV).

[1:21]  ⁷ tn The term יוֹם (yom, “day”) is often used as a metonymy of association, standing for the event associated with that particular time period: judgment (e.g., Isa 2:12; 13:6, 9; Jer 46:10; Lam 2:22; Ezek 13:5; 30:3; Amos 5:18, 20; Obad 15; Zeph 1:7, 14; Zech 14:1; Mal 3:23) (BDB 399 s.v. 3).

[1:21]  ⁸ tn Heb “proclaimed.”

[1:21]  ⁹ tn Heb “and.” Following a volitive use of the perfect, the vav (ו) prefixed to וְיִהְיוּ (vÿyihyu, “and let it be!”) introduces a purpose/result clause in a dependent volitive construction: “so that they may be like me!”

[1:21]  ¹⁰ tn Heb “that they be like me.”

[2:15]  ¹¹ tn Heb “clap their hands at you.” Clapping hands at someone was an expression of malicious glee, derision and mockery (Num 24:10; Job 27:23; Lam 2:15).

[2:15]  ¹² tn Heb “of which they said.”

[2:15]  ¹³ tn Heb “perfection of beauty.” The noun יֹפִי (yofi, “beauty”) functions as a genitive of respect in relation to the preceding construct noun: Jerusalem was perfect in respect to its physical beauty.

[2:15]  ¹⁴ tn Heb “the joy of all the earth.” This is similar to statements found in Pss 48:2 and 50:2.

[2:16]  ¹⁵ tn Heb “they have opened wide their mouth against you.”

[2:16]  ¹⁶ tn Heb “We have swallowed!”

[2:16]  ¹⁷ tn Heb “We have attained, we have seen!” The verbs מָצָאנוּ רָאִינוּ (matsa’nu ra’inu) form a verbal hendiadys in which the first retains its full verbal sense and the second functions as an object complement. It forms a Hebrew idiom that means something like, “We have lived to see it!” The three asyndetic 1st person common plural statements in 2:16 (“We waited, we destroyed, we saw!”) are spoken in an impassioned, staccato style reflecting the delight of the conquerors.

[4:21]  ¹⁸ tn The phrase “for now” is added in the translation to highlight the implied contrast between the present joy of the Gentiles (4:21a) and their future judgment (4:21b).

[4:21]  ¹⁹ tn Heb “O Daughter of Edom.”

[4:21]  ²⁰ tn Heb “the cup.” Judgment is often depicted as a cup of wine that God forces a person to drink, causing him to lose consciousness, red wine drooling out of his mouth – resembling corpses lying on the ground as a result of the actual onslaught of the Lord’s judgment. The drunkard will reel and stagger, causing bodily injury to himself – an apt metaphor to describe the devastating effects of God’s judgment. Just as a cup of poison kills all those who are forced to drink it, the cup of God’s wrath destroys all those who must drink it (e.g., Ps 75:9; Isa 51:17, 22; Jer 25:15, 17, 28; 49:12; 51:7; Lam 4:21; Ezek 23:33; Hab 2:16).

[4:21]  ²¹ tn The imperfect verb “will pass” may also be a jussive, continuing the element of request, “let the cup pass…”

[4:22]  ²² tn Heb “O Daughter Zion.”

[4:22]  ²³ tn Heb “your iniquity.” The noun עָוֹן (’avon) has a broad range of meanings, including: (1) iniquity, (2) guilt of iniquity, and (3) consequence or punishment for iniquity (cause-effect metonymical relation). The context suggests that “punishment for sin” is most appropriate here (e.g., Gen 4:13; 19:15; Exod 28:38, 43; Lev 5:1, 17; 7:18; 10:17; 16:22; 17:16; 19:8; 20:17, 19; 22:16; 26:39, 41, 43; Num 5:31; 14:34; 18:1, 23; 30:15; 1 Sam 25:24; 28:10; 2 Sam 14:9; 2 Kgs 7:9; Job 10:14; Pss 31:11; 69:28; 106:43; Prov 5:22; Isa 5:18; 30:13; 40:2; 53:6, 11; 64:5, 6; Jer 51:6; Lam 4:22; 5:7; Ezek 4:4-6, 17; 7:16; 14:10; 18:19-20; 21:30, 34; 24:23; 32:27; 35:5; 39:23; 44:10, 12).

[4:22]  ²⁴ tn Heb “will be completed.” The perfect tense verb תַּם (tam), Qal perfect 3rd person masculine singular from תָּמַם (tamam, “to be complete”), could be taken as a precative perfect expressing a request (“may your punishment be complete”). The translation understands it as an example of the so-called “prophetic perfect.” The perfect tense often describes actions that are viewed as complete (normally past- or present-time events). When the perfect tense describes a future event, it often depicts it as “complete,” that is, “as good as done” or certain to take place from the viewpoint of the prophet. Thus, by using the perfect tense, Jeremiah may be emphasizing the certainty that the exile will eventually come to an end. It has also been viewed as a simple perfect “your punishment is ended.”

[4:22]  ²⁵ tn The verb לֹא יוֹסִיף (lo’ yosif) could be taken as a precative perfect, making a request to God. See the note at the beginning of the verse.

[4:22]  ²⁶ tn Heb “O Daughter of Edom.”

[4:22]  ²⁷ tn The verb פָּקַד (paqad) could be taken as a precative perfect, making a request to God. See the note at the beginning of the verse.

[4:22]  ²⁸ tn The noun עָוֹן (’avon) is repeated twice in this verse: its first occurrence means “punishment for iniquity” (v. 22a), and its second usage means “iniquity” (v. 22b). See preceding translator’s note on the broad range of meanings of this word. The repetition of the same root with different meanings creates an ironic polysemantic wordplay: Zion’s “punishment” for its sin is about to come to an end; however, the punishment for Edom’s “sin” is about to begin.

[4:22]  ²⁹ tn The verb גִּלָּה (gillah) could be taken as a precative perfect, making a request to God. See the note at the beginning of the verse.

[25:4]  ³⁰ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates being aware of or taking notice of something and has been translated here with a verb (so also throughout the chapter).

[25:4]  ³¹ tn Heb “Look I am about to give you for a possession to.”

[25:4]  ³² tn Heb “sons.”

[25:5]  ³³ tn Heb “the sons of Ammon.”

[25:6]  ³⁴ tn Heb “with all your scorn in (the) soul.”

[25:7]  ³⁵ tc The translation here follows the marginal reading (Qere) of the Hebrew text. The consonantal text (Kethib) is meaningless.

[25:8]  ³⁶ sn Moab was located immediately south of Ammon.

[25:15]  ³⁷ sn The Philistines inhabited the coastal plain by the Mediterranean Sea, west of Judah.

[25:15]  ³⁸ tn Heb “have acted with vengeance and taken vengeance with vengeance.” The repetition emphasizes the degree of vengeance which they exhibited, presumably toward Judah.

[25:15]  ³⁹ tn Heb “with scorn in (the) soul.”

[25:15]  ⁴⁰ tn The object is not specified in the Hebrew text, but has been clarified as “Judah” in the translation.

[25:15]  ⁴¹ tn Heb “to destroy (with) perpetual hostility.” Joel 3:4-8 also speaks of the Philistines taking advantage of the fall of Judah.

[25:16]  ⁴² tn In Hebrew the verb “and I will cut off” sounds like its object, “the Cherethites,” and draws attention to the statement.

[25:16]  ⁴³ sn This is a name for the Philistines, many of whom migrated to Palestine from Crete.

[25:17]  ⁴⁴ tn Heb “with acts of punishment of anger.”

[26:2]  ⁴⁵ sn Tyre was located on the Mediterranean coast north of Israel.

[26:2]  ⁴⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[26:2]  ⁴⁷ tn Heb “I will be filled.”

[26:2]  ⁴⁸ sn That is, Jerusalem.

[26:3]  ⁴⁹ tn The word הִנֵּה (hinneh, traditionally “behold”) draws attention to something and has been translated here as a verb.

[26:3]  ⁵⁰ tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8. The Hebrew text switches to a second feminine singular form here, indicating that personified Jerusalem is addressed (see vv. 5-6a). The address to Jerusalem continues through v. 15. In vv. 16-17 the second masculine plural is used, as the people are addressed.

[1:12]  ⁵¹ tn In vv. 12-14 there are eight prohibitions which summarize the nature of the Lord’s complaint against Edom. Each prohibition alludes to something that Edom did to Judah that should not have been done by one “brother” to another. It is because of these violations that the Lord has initiated judgment against Edom. In the Hebrew text these prohibitions are expressed by אַל (’al, “not”) plus the jussive form of the verb, which is common in negative commands of immediate urgency. Such constructions would normally have the sense of prohibiting something either not yet begun (i.e., “do not start to …”) or something already in process at the time of speaking (i.e., “stop…”). Here, however, it seems more likely that the prohibitions refer to a situation in past rather than future time (i.e., “you should not have …”). If so, the verbs are being used in a rhetorical fashion, as though the prophet were vividly projecting himself back into the events that he is describing and urging the Edomites not to do what in fact they have already done.

[1:12]  ⁵² tn The Hebrew expression “to look upon” often has the sense of “to feast the eyes upon” or “to gloat over” (cf. v. 13).

[1:12]  ⁵³ tn Heb “your brother” (so NAB, NIV, NRSV); NCV “your brother Israel.”

[1:12]  ⁵⁴ tn Heb “in the day of your brother, in the day of his calamity.” This expression is probably a hendiadys meaning, “in the day of your brother’s calamity.” The Hebrew word נָכְרוֹ (nokhro, “his calamity”)_is probably a word-play on נָכְרִים (nokherim, “foreigners”) in v. 11.

[1:12]  ⁵⁵ tn Heb “in the day of their destruction” (so KJV, NASB, NIV); NAB, NRSV “on the day of their ruin.”

[1:12]  ⁵⁶ tn Or “boasted with your mouth.” The Hebrew text includes the phrase “with your mouth,” which is redundant in English and has been left untranslated.

[1:12]  ⁵⁷ tn Heb “in the day of adversity”; NASB “in the day of their distress.”