Yeremia 2:26
Konteks2:26 Just as a thief has to suffer dishonor when he is caught,
so the people of Israel 1 will suffer dishonor for what they have done. 2
So will their kings and officials,
their priests and their prophets.
Yeremia 2:35
Konteks2:35 you say, ‘I have not done anything wrong,
so the Lord cannot really be angry with me any more.’
But, watch out! 3 I will bring down judgment on you
because you say, ‘I have not committed any sin.’
Yeremia 4:22
Konteks“This will happen 5 because my people are foolish.
They do not know me.
They are like children who have no sense. 6
They have no understanding.
They are skilled at doing evil.
They do not know how to do good.”
Yeremia 4:28
Konteks4:28 Because of this the land will mourn
and the sky above will grow black. 7
For I have made my purpose known 8
and I will not relent or turn back from carrying it out.” 9
Yeremia 6:17-18
Konteks“I appointed prophets as watchmen to warn you, 11 saying:
‘Pay attention to the warning sound of the trumpet!’” 12
But they said, “We will not pay attention!”
“Hear, you nations!
Be witnesses and take note of what will happen to these people. 14
Yeremia 6:26
Konteks6:26 So I said, 15 “Oh, my dear people, 16 put on sackcloth
and roll in ashes.
Mourn with painful sobs
as though you had lost your only child.
For any moment now 17 that destructive army 18
will come against us.”
Yeremia 7:16
Konteks7:16 Then the Lord said, 19 “As for you, Jeremiah, 20 do not pray for these people! Do not cry out to me or petition me on their behalf! Do not plead with me to save them, 21 because I will not listen to you.
Yeremia 7:27
Konteks7:27 Then the Lord said to me, 22 “When you tell them all this, they will not listen to you. When you call out to them, they will not respond to you.
Yeremia 9:5
Konteks9:5 One friend deceives another
and no one tells the truth.
These people have trained themselves 23 to tell lies.
They do wrong and are unable to repent.
Yeremia 13:20
Konteks“Look up, Jerusalem, 25 and see
the enemy 26 that is coming from the north.
Where now is the flock of people that were entrusted to your care? 27
Where now are the ‘sheep’ that you take such pride in? 28
Yeremia 14:21
Konteks14:21 For the honor of your name, 29 do not treat Jerusalem 30 with contempt.
Do not treat with disdain the place where your glorious throne sits. 31
Be mindful of your covenant with us. Do not break it! 32
Yeremia 15:5
Konteks“Who in the world 34 will have pity on you, Jerusalem?
Who will grieve over you?
Who will stop long enough 35
to inquire about how you are doing? 36
Yeremia 15:14
Konteks15:14 I will make you serve your enemies 37 in a land that you know nothing about.
For my anger is like a fire that will burn against you.”
Yeremia 17:1
Konteks17:1 38 The sin of Judah is engraved with an iron chisel
on their stone-hard 39 hearts.
It is inscribed with a diamond 40 point
on the horns of their altars. 41
Yeremia 17:18
Konteks17:18 May those who persecute me be disgraced.
Do not let me be disgraced.
May they be dismayed.
Do not let me be dismayed.
Bring days of disaster on them.
Bring on them the destruction they deserve.” 42
Yeremia 22:20
Konteks22:20 People of Jerusalem, 43 go up to Lebanon and cry out in mourning.
Go to the land of Bashan and cry out loudly.
Cry out in mourning from the mountains of Moab. 44
For your allies 45 have all been defeated.
Yeremia 25:34
Konteks25:34 Wail and cry out in anguish, you rulers!
Roll in the dust, you who shepherd flocks of people! 46
The time for you to be slaughtered has come.
You will lie scattered and fallen like broken pieces of fine pottery. 47
Yeremia 33:18
Konteks33:18 Nor will the Levitical priests ever lack someone to stand before me and continually offer up burnt offerings, sacrifice cereal offerings, and offer the other sacrifices.”’” 48
Yeremia 44:1
Konteks44:1 The Lord spoke to Jeremiah concerning 49 all the Judeans who were living in the land of Egypt, those in Migdol, Tahpanhes, Memphis, and in the region of southern Egypt. 50
Yeremia 45:1
Konteks45:1 The prophet Jeremiah spoke to Baruch son of Neriah while he was writing down in a scroll the words that Jeremiah spoke to him. 51 This happened in the fourth year that Jehoiakim son of Josiah was ruling over Judah. 52
Yeremia 48:39
Konteks48:39 Oh, how shattered Moab will be!
Oh, how her people will wail!
Oh, how she will turn away 53 in shame!
Moab will become an object of ridicule,
a terrifying sight to all the nations that surround her.”
Yeremia 49:23
Konteks49:23 The Lord spoke 54 about Damascus. 55
“The people of Hamath and Arpad 56 will be dismayed
because they have heard bad news.
Their courage will melt away because of worry.
Their hearts will not be able to rest. 57
Yeremia 49:33
Konteks49:33 “Hazor will become a permanent wasteland,
a place where only jackals live. 58
No one will live there.
No human being will settle in it.” 59
Yeremia 50:11
Konteks50:11 “People of Babylonia, 60 you plundered my people. 61
That made you happy and glad.
You frolic about like calves in a pasture. 62
Your joyous sounds are like the neighs of a stallion. 63
Yeremia 50:17
Konteks50:17 “The people of Israel are like scattered sheep
which lions have chased away.
First the king of Assyria devoured them. 64
Now last of all King Nebuchadnezzar of Babylon has gnawed their bones. 65
Yeremia 51:9
Konteks51:9 Foreigners living there will say, 66
‘We tried to heal her, but she could not be healed.
Let’s leave Babylonia 67 and each go back to his own country.
For judgment on her will be vast in its proportions.
It will be like it is piled up to heaven, stacked up into the clouds.’ 68
Yeremia 51:61
Konteks51:61 Then Jeremiah said to Seraiah, “When you arrive in Babylon, make sure 69 you read aloud all these prophecies. 70
[2:26] 1 tn Heb “house of Israel.”
[2:26] 2 tn The words “for what they have done” are implicit in the comparison and are supplied in the translation for clarification.
[2:35] 3 tn This is an attempt to render the Hebrew particle often translated “behold” (הִנֵּה, hinneh) in a meaningful way in this context. See further the translator’s note on the word “really” in 1:6.
[4:22] 4 tn These words are not in the text but are supplied in the translation to show clearly the shift in speaker. Jeremiah has been speaking; now the
[4:22] 5 tn Heb “For….” This gives the explanation for the destruction envisaged in 4:20 to which Jeremiah responds in 4:19, 21.
[4:22] 6 tn Heb “They are senseless children.”
[4:28] 7 sn The earth and the heavens are personified here and depicted in the act of mourning and wearing black clothes because of the destruction of the land of Israel.
[4:28] 8 tn Heb “has spoken and purposed.” This is an example of hendiadys where two verbs are joined by “and” but one is meant to serve as a modifier of the other.
[4:28] 9 tn Heb “will not turn back from it.”
[6:17] 10 tn These words are not in the text but are implicit in the interchange of pronouns in the Hebrew of vv. 16-17. They are supplied in the translation here for clarity.
[6:17] 11 tn Heb “I appointed watchmen over you.”
[6:17] 12 tn Heb “Pay attention to the sound of the trumpet.” The word “warning” is not in the Hebrew text, but is implied.
[6:18] 13 tn These words are not in the text but are implicit from the flow of the context. They are supplied in the translation for clarity.
[6:18] 14 tn Heb “Know, congregation [or witness], what in [or against] them.” The meaning of this line is somewhat uncertain. The meaning of the noun of address in the second line (“witness,” rendered as an imperative in the translation, “Be witnesses”) is greatly debated. It is often taken as “congregation” but the lexicons and commentaries generally question the validity of reading that word since it is nowhere else applied to the nations. BDB 417 s.v. עֵדָה 3 says that the text is dubious. HALOT 747 s.v. I עֵדָה, 4 emends the text to דֵּעָה (de’ah). Several modern English versions (e.g., NIV, NCV, God’s Word) take it as the feminine singular noun “witness” (cf. BDB 729 s.v. II עֵדָה) and understand it as a collective. This solution is also proposed by J. A. Thompson (Jeremiah [NICOT], 259, n. 3) and appears to make the best sense in the context. The end of the line is very elliptical but is generally taken as either, “what I will do with/to them,” or “what is coming against them” (= “what will happen to them”) on the basis of the following context.
[6:26] 15 tn These words are not in the text but are implicit from the context.
[6:26] 16 tn Heb “daughter of my people.” For the translation given here see 4:11 and the translator’s note there.
[6:26] 18 tn Heb “the destroyer.”
[7:16] 19 tn The words “Then the
[7:16] 20 tn Heb “As for you.” The personal name Jeremiah is supplied in the translation for clarity.
[7:16] 21 tn The words “to save them” are not in the text but are implicit from the context. They are supplied in the translation for clarity.
[7:27] 22 tn The words, “Then the
[9:5] 23 tn Heb “their tongues.” However, this is probably not a natural idiom in contemporary English and the tongue may stand as a part for the whole anyway.
[13:20] 24 tn The words “Then I said” are not in the text. They are supplied in the translation to show the shift in speaker from vv. 18-19 where the
[13:20] 25 tn The word “Jerusalem” is not in the Hebrew text. It is added in the Greek text and is generally considered to be the object of address because of the second feminine singular verbs here and throughout the following verses. The translation follows the consonantal text (Kethib) and the Greek text in reading the second feminine singular here. The verbs and pronouns in vv. 20-22 are all second feminine singular with the exception of the suffix on the word “eyes” which is not reflected in the translation here (“Look up” = “Lift up your eyes”) and the verb and pronoun in v. 23. The text may reflect the same kind of alternation between singular and plural that takes place in Isa 7 where the pronouns refer to Ahaz as an individual and his entourage, the contemporary ruling class (cf., e.g., Isa 7:4-5 [singular], 9 [plural], 11 [singular], 13-14 [plural]). Here the connection with the preceding may suggest that it is initially the ruling house (the king and the queen mother), then Jerusalem personified as a woman in her role as a shepherdess (i.e., leader). However, from elsewhere in the book the leadership has included the kings, the priests, the prophets, and the citizens as well (cf., e.g., 13:13). In v. 27 Jerusalem is explicitly addressed. It may be asking too much of some readers who are not familiar with biblical metaphors to understand an extended metaphor like this. If it is helpful to them, they may substitute plural referents for “I” and “me.”
[13:20] 26 tn The word “enemy” is not in the text but is implicit. It supplied in the translation for clarity.
[13:20] sn On the phrase the enemy that is coming from the north see Jer 1:14-15; 4:6; 6:1, 22; 10:22.
[13:20] 27 tn Heb “the flock that was given to you.”
[13:20] 28 tn Heb “the sheep of your pride.” The word “of your people” and the quotes around “sheep” are intended to carry over the metaphor in such a way that readers unfamiliar with the metaphor will understand it.
[14:21] 29 tn Heb “For the sake of your name.”
[14:21] 30 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[14:21] 31 tn English versions quite commonly supply “us” as an object for the verb in the first line. This is probably wrong. The Hebrew text reads: “Do not treat with contempt for the sake of your name; do not treat with disdain your glorious throne.” This is case of poetic parallelism where the object is left hanging until the second line. For an example of this see Prov 13:1 in the original and consult E. W. Bullinger, Figures of Speech, 103-4. There has also been some disagreement whether “your glorious throne” refers to the temple (as in 17:12) or Jerusalem (as in 3:17). From the beginning of the prayer in v. 19 where a similar kind of verb has been used with respect to Zion/Jerusalem it would appear that the contextual referent is Jerusalem. The absence of an object from the first line makes it possible to retain part of the metaphor in the translation and still convey some meaning.
[14:21] sn The place of God’s glorious throne was first of all the ark of the covenant where God was said to be enthroned between the cherubim, then the temple that housed it, then the city itself. See 2 Kgs 19:14-15 in the context of Sennacherib’s attack on Jerusalem.
[14:21] 32 tn Heb “Remember, do not break your covenant with us.”
[15:5] 33 tn The words “The
[15:5] 34 tn The words, “in the world” are not in the text but are the translator’s way of trying to indicate that this rhetorical question expects a negative answer.
[15:5] 35 tn Heb “turn aside.”
[15:5] 36 tn Or “about your well-being”; Heb “about your welfare” (שָׁלוֹם, shalom).
[15:14] 37 tc This reading follows the Greek and Syriac versions and several Hebrew
[17:1] 38 tn The chapter division which was not a part of the original text but was added in the middle ages obscures the fact that there is no new speech here. The division may have resulted from the faulty identification of the “them” in the preceding verse. See the translator’s note on that verse.
[17:1] 39 tn The adjective “stone-hard” is not in the Hebrew text. It is implicit in the metaphor and is supplied in the translation for clarity. Cf. Ezek 11:19; 36:26; and Job 19:24 for the figure.
[17:1] 40 tn Heb “adamant.” The word “diamond” is an accommodation to modern times. There is no evidence that diamond was known in ancient times. This hard stone (perhaps emery) became metaphorical for hardness; see Ezek 3:9 and Zech 7:12. For discussion see W. E. Staples, “Adamant,” IDB 1:45.
[17:1] 41 tn This verse has been restructured for the sake of the English poetry: Heb “The sin of Judah is engraved [or written] with an iron pen, inscribed with a point of a diamond [or adamant] upon the tablet of their hearts and on the horns of their altars.”
[17:1] sn There is biting sarcasm involved in the use of the figures here. The law was inscribed on the tablets of stone by the “finger” of God (Exod 31:18; 32:16). Later under the new covenant it would be written on their hearts (Jer 31:33). Blood was to be applied to the horns of the altar in offering the sin offering (cf., e.g., Lev 4:7, 18, 25, 20) and on the bronze altar to cleanse it from sin on the Day of Atonement (Lev 16:18). Here their sins are engraved (permanently written, cf. Job 19:24) on their hearts (i.e., control their thoughts and actions) and on their altars (permanently polluting them).
[17:18] 42 tn Or “complete destruction.” See the translator’s note on 16:18.
[17:18] sn Jeremiah now does what he says he has not wanted to do or been hasty to do. He is, however, seeking his own vindication and that of God whose threats they have belittled.
[22:20] 43 tn The words “people of Jerusalem” are not in the text. They are supplied in the translation to clarify the referent of the imperative. The imperative is feminine singular and it is generally agreed that personified Zion/Jerusalem is in view. The second feminine singular has commonly been applied to Jerusalem or the people of Judah throughout the book. The reference to allies (v. 20, 22) and to leaders (v. 22) make it very probable that this is the case here too.
[22:20] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[22:20] 44 tn Heb “from Abarim.” This was the mountain range in Moab from which Moses viewed the promised land (cf. Deut 32:49).
[22:20] 45 tn Heb “your lovers.” For the usage of this term to refer to allies see 30:14 and a semantically similar term in 4:30.
[22:20] sn If the passages in this section are chronologically ordered, this refers to the help that Jehoiakim relied on when he rebelled against Nebuchadnezzar.
[25:34] 46 tn Heb “Wail and cry out, you shepherds. Roll in the dust, you leaders of the flock.” The terms have been reversed to explain the figure.
[25:34] sn The term “shepherd” has been used several times in the book of Jeremiah to refer to the leaders of the people who were responsible for taking care of their people who are compared to a flock. (See Jer 23:1-4 and the notes there.) Here the figure has some irony involved in it. It is the shepherds who are to be slaughtered like sheep. They may have considered themselves “choice vessels” (the literal translation of “fine pottery”), but they would be slaughtered and lie scattered on the ground (v. 33) like broken pottery.
[25:34] 47 tn The meaning of this line is debated. The Greek version does not have the words “lie scattered” and it reads the words “like broken pieces of fine pottery” (Heb “like choice vessels”; כִּכְלִי חֶמְדָּה, kikhli khemdah) as “like choice rams” (כְּאֵילֵי חֶמְדָּה, kÿ’ele khemdah); i.e., “the days have been completed for you to be slaughtered and you will fall like choice rams.” The reading of the Greek version fits the context better, but is probably secondary for that very reason. The word translated “lie scattered” (תְּפוֹצָה, tÿfotsah) occurs nowhere else and the switch to the simile of “choice vessels” is rather abrupt. However, this section has been characterized by switching metaphors. The key to the interpretation and translation here is the consequential nature of the verbal actions involved. “Fall” does not merely refer to the action but the effect, i.e., “lie fallen” (cf. BDB 657 s.v. נָפַל 7 and compare Judg 3:25; 1 Sam 31:8). Though the noun translated “lie scattered” does not occur elsewhere, the verb does. It is quite commonly used of dispersing people and that has led many to see that as the reference here. The word, however, can be used of scattering other things like seed (Isa 28:25), arrows (2 Sam 22:15; metaphorical for lightning), etc. Here it follows “slaughtered” and refers to their dead bodies. The simile (Heb “ fallen like choice vessels”) is elliptical, referring to “broken pieces” of choice vessels. In this sense the simile fits in perfectly with v. 33.
[33:18] 48 tn Heb “And to the Levites, the priests [= the Levitical priests, the apposition in place of the adjective] there shall not be cut off a man from before me who offers up burnt offering, sacrifices a cereal offering, or makes a sacrifice all the days.”
[44:1] 49 tn Heb “The word came to Jeremiah concerning.” Though the phrase “from the
[44:1] 50 sn The first three cities, Migdol, Tahpanhes, and Memphis, are located in Northern or Lower Egypt. Memphis (Heb “Noph”) was located south of Heliopolis (which was referred to earlier as “the temple of the sun”) and was about fourteen miles (23 km) south of Cairo. For the identification and location of Tahpanhes see the study note on Jer 43:7. The location of Migdol has been debated but is tentatively identified with a border fortress about twenty-five miles (42 km) east-northeast of Tahpanhes. The “region of southern Egypt” is literally “the land of Pathros,” the long Nile valley extending north and south between Cairo and Aswan (biblical Syene). For further information see the discussion in G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 262-63. Reference here is to Judean exiles who had fled earlier as well as to those from Mizpah who were led into Egypt by Johanan and the other arrogant men (43:3, 5).
[45:1] 51 sn It is unclear whether this refers to the first scroll (36:4) or the second (36:32). Perhaps from the reactions of Baruch this refers to the second scroll which was written after he had seen how the leaders had responded to the first (36:19). Baruch was from a well-placed family; his grandfather, Mahseiah (32:12) had been governor of Jerusalem under Josiah (2 Chr 34:8) and his brother was a high-ranking official in Zedekiah’s court (Jer 51:59). He himself appears to have had some personal aspirations that he could see were being or going to be jeopardized (v. 5). The passage is both a rebuke to Baruch and an encouragement that his life will be spared wherever he goes. This latter promise is perhaps the reason that the passage is placed where it is, i.e., after the seemingly universal threat of destruction of all who have gone to Egypt in Jer 44.
[45:1] 52 tn Heb “[This is] the word/message which Jeremiah the prophet spoke to Baruch son of Neriah when he wrote these words on a scroll from the mouth of Jeremiah in the fourth year of Jehoiakim son of Josiah king of Judah, saying.”
[48:39] 53 tn Heb “turn her back.”
[49:23] 54 tn The words “The
[49:23] 55 sn Damascus is a city in Syria, located below the eastern slopes of the Anti-lebanon Mountains. It was the capital of the Aramean state that was in constant hostility with Israel from the time of David until its destruction by the Assyrians in 732
[49:23] 56 tn Heb “Hamath and Arpad.” There is no word for people in the text. The cities are being personified. However, since it is really the people who are involved and it is clearer for the modern reader, the present translation supplies the words “people of” both here and in v. 24. The verbs in vv. 23-25 are all to be interpreted as prophetic perfects, the tense of the Hebrew verb that views an action as though it were as good as done. The verbs are clearly future in vv. 26-27 which begin with a “therefore.”
[49:23] sn Hamath was a city on the Orontes River about 110 miles (183 km) north of Damascus. Arpad was a city that was 95 miles (158 km) farther north from there. These two cities were in the path of the northern descent of the kings of Assyria and Babylonia and had been conquered earlier under the Assyrian kings (Isa 10:9; 36:19; 37:13). The apparent reference here is to their terror and loss of courage when they hear the news that Nebuchadnezzar’s armies are on the move toward them and Damascus. They would have been in the path of Nebuchadnezzar as he chased Necho south after the battle of Carchemish.
[49:23] 57 tc The meaning of this verse is very uncertain. The Hebrew text apparently reads “Hamath and Arpad are dismayed. They melt away because they have heard bad news. Anxiety is in the sea; it [the sea] cannot be quiet.” Many commentaries and English versions redivide the verse and read “like the sea” for “in the sea” (כַּיָּם [kayyam] for בַּיָּם [bayyam]) and read the feminine singular noun דְּאָגָה (dÿ’agam) as though it were the third masculine plural verb דָּאֲגוּ (da’agu): “They are troubled like the sea.” The translation follows the emendation proposed in BHS and accepted by a number of commentaries (e.g., J. Bright, Jeremiah [AB], 333; J. A. Thompson, Jeremiah [NICOT], 723, n. 1). That emendation involves reading נָמֹג לִבָּם מִדְּאָגָה (namog libbam middÿ’agah) instead of נָמֹגוּ בַּיָּם דְּאָגָה (namogu bayyam dÿ’agah). The translation also involves a double reading of “heart,” for the sake of English style, once in the sense of courage (BDB 525 s.v. לֵב 10) because that is the nuance that best fits “melts” in the English idiom and once in the more general sense of hearts as the seat of fear, anxiety, worry. The double translation is a concession to English style.
[49:33] 58 sn Compare Jer 9:11.
[49:33] 59 sn Compare Jer 49:18 and 50:40 where the same thing is said about Edom and Babylon.
[50:11] 60 tn The words “People of Babylonia” are not in the text but they are implicit in the reference in the next verse to “your mother” which refers to the city and the land as the mother of its people. These words have been supplied in the translation to identify the referent of “you” and have been added for clarity.
[50:11] 61 tn Or “my land.” The word can refer to either the land (Jer 2:7, 16:8) or the nation/people (Jer 12:7, 8, 9).
[50:11] 62 tc Reading כְּעֶגְלֵי דֶשֶׁא (kÿ’egle deshe’) or כְּעֵגֶל בַּדֶּשֶׁא (kÿ’egel baddeshe’) as presupposed by the Greek and Latin versions (cf. BHS note d-d) in place of the reading in the Hebrew text כְּעֶגְלָה דָשָׁה (kÿ’eglah dashah, “like a heifer treading out the grain”) which does not fit the verb (פּוּשׁ [push] = “spring about” [BDB 807 s.v. I פּוּשׁ] or “paw the ground” [KBL 756 s.v. פּוּשׁ] and compare Mal 3:20 for usage). This variant reading is also accepted by J. Bright, J. A. Thompson, F. B. Huey, and G. L. Keown, P. J. Scalise, T. G. Smothers.
[50:11] 63 tn Heb “Though you rejoice, though you exult, you who have plundered my heritage, though you frolic like calves in a pasture and neigh like stallions, your mother…” The particle כִּי (ki) introduces a concessive protasis according to BDB 473 s.v. כִּי 2.c(a). Many interpret the particle as introducing the grounds for the next verse, i.e., “because…” The translation here will reflect the concessive by beginning the next verse with “But.” The long protasis has been broken up and restructured to better conform with contemporary English style.
[50:17] 64 sn The king of Assyria devoured them. This refers to the devastation wrought on northern Israel by the kings of Assyria beginning in 738
[50:17] 65 tn The verb used here only occurs this one time in the Hebrew Bible. It is a denominative from the Hebrew word for “bones” (עֶצֶם, ’etsem). BDB 1126 s.v. עֶָצַם, denom Pi, define it as “break his bones.” HALOT 822 s.v. II עָצַם Pi defines it as “gnaw on his bones.”
[50:17] sn If the prophecies which are referred to in Jer 51:59-64 refer to all that is contained in Jer 50–51 (as some believe), this would have referred to the disasters of 605
[51:9] 66 tn The words “Foreigners living there will say” are not in the text but are implicit from the third line. These words are generally assumed by the commentaries and are explicitly added in TEV and NCV which are attempting to clarify the text for the average reader.
[51:9] 67 tn Heb “Leave/abandon her.” However, it is smoother in the English translation to make this verb equivalent to the cohortative that follows.
[51:9] 68 tn This is an admittedly very paraphrastic translation that tries to make the figurative nuance of the Hebrew original understandable for the average reader. The Hebrew text reads: “For her judgment [or punishment (cf. BDB 1078 s.v. מִשְׁפָּט 1.f) = ‘execution of judgment’] touches the heavens, and is lifted up as far as the clouds.” The figure of hyperbole or exaggeration is being used here to indicate the vastness of Babylon’s punishment which is the reason to escape (vv. 6, 9c). For this figure see Deut 1:28 in comparison with Num 13:28 and see also Deut 9:1. In both of the passages in Deut it refers to an exaggeration about the height of the walls of fortified cities. The figure also may be a play on Gen 11:4 where the nations gather in Babylon to build a tower that reaches to the skies. The present translation has interpreted the perfects here as prophetic because it has not happened yet or they would not be encouraging one another to leave and escape. For the idea here compare 50:16.
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