Yehezkiel 25:6

25:6 For this is what the sovereign Lord says: Because you clapped your hands, stamped your feet, and rejoiced with intense scorn ¹  over the land of Israel,

Yehezkiel 25:8

A Prophecy Against Moab

25:8 “This is what the sovereign Lord says: ‘Moab ²  and Seir say, “Look, the house of Judah is like all the other nations.”

Yehezkiel 26:2-21

26:2 “Son of man, because Tyre ³  has said about Jerusalem, ⁴  ‘Aha, the gateway of the peoples is broken; it has swung open to me. I will become rich, ⁵  now that she ⁶  has been destroyed,’ 26:3 therefore this is what the sovereign Lord says: Look, ⁷  I am against you, ⁸  O Tyre! I will bring up many nations against you, as the sea brings up its waves. 26:4 They will destroy the walls of Tyre and break down her towers. I will scrape her soil ⁹  from her and make her a bare rock. 26:5 She will be a place where fishing nets are spread, surrounded by the sea. For I have spoken, declares the sovereign Lord. She will become plunder for the nations, 26:6 and her daughters ¹⁰  who are in the field will be slaughtered by the sword. Then they will know that I am the Lord.

26:7 “For this is what the sovereign Lord says: Take note that ¹¹  I am about to bring King Nebuchadrezzar ¹²  of Babylon, king of kings, against Tyre from the north, with horses, chariots, and horsemen, an army and hordes of people. 26:8 He will kill your daughters in the field with the sword. He will build a siege wall against you, erect a siege ramp against you, and raise a great shield against you. 26:9 He will direct the blows of his battering rams against your walls and tear down your towers with his weapons. ¹³  26:10 He will cover you with the dust kicked up by his many horses. ¹⁴  Your walls will shake from the noise of the horsemen, wheels, and chariots when he enters your gates like those who invade through a city’s broken walls. ¹⁵  26:11 With his horses’ hoofs he will trample all your streets. He will kill your people with the sword, and your strong pillars will tumble down to the ground. 26:12 They will steal your wealth and loot your merchandise. They will tear down your walls and destroy your luxurious ¹⁶  homes. Your stones, your trees, and your soil he will throw ¹⁷  into the water. ¹⁸  26:13 I will silence ¹⁹  the noise of your songs; the sound of your harps will be heard no more. 26:14 I will make you a bare rock; you will be a place where fishing nets are spread. You will never be built again, ²⁰  for I, the Lord, have spoken, declares the sovereign Lord.

26:15 “This is what the sovereign Lord says to Tyre: Oh, how the coastlands will shake at the sound of your fall, when the wounded groan, at the massive slaughter in your midst! 26:16 All the princes of the sea will vacate ²¹  their thrones. They will remove their robes and strip off their embroidered clothes; they will clothe themselves with trembling. They will sit on the ground; they will tremble continually and be shocked at what has happened to you. ²²  26:17 They will sing this lament over you: ²³ 

“‘How you have perished – you have vanished ²⁴  from the seas,

O renowned city, once mighty in the sea,

she and her inhabitants, who spread their terror! ²⁵ 

26:18 Now the coastlands will tremble on the day of your fall;

the coastlands by the sea will be terrified by your passing.’ ²⁶ 

26:19 “For this is what the sovereign Lord says: When I make you desolate like the uninhabited cities, when I bring up the deep over you and the surging ²⁷  waters overwhelm you, 26:20 then I will bring you down to bygone people, ²⁸  to be with those who descend to the pit. I will make you live in the lower parts of the earth, among ²⁹  the primeval ruins, with those who descend to the pit, so that you will not be inhabited or stand ³⁰  in the land of the living. 26:21 I will bring terrors on you, and you will be no more! Though you are sought after, you will never be found again, declares the sovereign Lord.”

Yehezkiel 35:10-15

35:10 “‘You said, “These two nations, these two lands ³¹  will be mine, and we will possess them,” ³²  – although the Lord was there – 35:11 therefore, as surely as I live, declares the sovereign Lord, I will deal with you according to your anger, and according to your envy, by which you acted spitefully against them. I will reveal myself to them when I judge you. 35:12 Then you will know that I, the Lord, have heard all the insults you spoke against the mountains of Israel, saying, “They are desolate, they have been given to us for food.” 35:13 You exalted yourselves against me with your speech ³³  and hurled many insults against me ³⁴  – I have heard them all! 35:14 This is what the sovereign Lord says: While the whole earth rejoices, I will turn you into a desolation. 35:15 As you rejoiced over the inheritance of the house of Israel because it was desolate, so will I deal with you – you will be desolate, Mount Seir, and all of Edom – all of it! Then they will know that I am the Lord.’”

Yehezkiel 36:2

36:2 This is what the sovereign Lord says: The enemy has spoken against you, saying “Aha!” and, “The ancient heights ³⁵  have become our property!”’

Mazmur 70:2-3

70:2 May those who are trying to take my life

be embarrassed and ashamed! ³⁶ 

May those who want to harm me

be turned back and ashamed! ³⁷ 

70:3 May those who say, “Aha! Aha!”

be driven back ³⁸  and disgraced! ³⁹ 

Amsal 17:5

17:5 The one who mocks the poor ⁴⁰  insults ⁴¹  his Creator;

whoever rejoices over disaster will not go unpunished.

Amsal 24:17-18

24:17 Do not rejoice when your enemy falls, ⁴² 

and when he stumbles do not let your heart rejoice,

24:18 lest the Lord see it, and be displeased, ⁴³ 

and turn his wrath away from him. ⁴⁴ 

Ratapan 2:21-22

ש (Sin/Shin)

2:21 The young boys and old men

lie dead on the ground in the streets.

My young women ⁴⁵  and my young men

have fallen by the sword.

You killed them when you were angry; ⁴⁶ 

you slaughtered them without mercy. ⁴⁷ 

ת (Tav)

2:22 As if it were a feast day, you call ⁴⁸ 

enemies ⁴⁹  to terrify me ⁵⁰  on every side. ⁵¹ 

On the day of the Lord’s anger

no one escaped or survived.

My enemy has finished off

those healthy infants whom I bore ⁵²  and raised. ⁵³ 

Ratapan 4:21

The Prophet Speaks:

ש (Sin/Shin)

4:21 Rejoice and be glad for now, ⁵⁴  O people of Edom, ⁵⁵ 

who reside in the land of Uz.

But the cup of judgment ⁵⁶  will pass ⁵⁷  to you also;

you will get drunk and take off your clothes.

Mikha 7:8

Jerusalem Will Be Vindicated

7:8 My enemies, ⁵⁸  do not gloat ⁵⁹  over me!

Though I have fallen, I will get up.

Though I sit in darkness, the Lord will be my light. ⁶⁰ 

[25:6]  ¹ tn Heb “with all your scorn in (the) soul.”

[25:8]  ² sn Moab was located immediately south of Ammon.

[26:2]  ³ sn Tyre was located on the Mediterranean coast north of Israel.

[26:2]  ⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[26:2]  ⁵ tn Heb “I will be filled.”

[26:2]  ⁶ sn That is, Jerusalem.

[26:3]  ⁷ tn The word הִנֵּה (hinneh, traditionally “behold”) draws attention to something and has been translated here as a verb.

[26:3]  ⁸ 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.

[26:4]  ⁹ tn Or “debris.”

[26:6]  ¹⁰ sn That is, the towns located inland that were under Tyre’s rule.

[26:7]  ¹¹ tn The word הִנֵּה (hinneh, traditionally “behold”) draws attention to something.

[26:7]  ¹² tn Heb “Nebuchadrezzar” is a variant and more correct spelling of Nebuchadnezzar, as the Babylonian name Nabu-kudurri-usur has an an “r” rather than an “n.”

[26:9]  ¹³ tn Heb “swords.”

[26:10]  ¹⁴ tn Heb “From the abundance of his horses he will cover you (with) their dust.”

[26:10]  ¹⁵ tn Heb “like those who enter a breached city.”

[26:12]  ¹⁶ tn Heb “desirable.”

[26:12]  ¹⁷ tn Heb “set.”

[26:12]  ¹⁸ tn Heb “into the midst of the water.”

[26:13]  ¹⁹ tn Heb “cause to end.”

[26:14]  ²⁰ sn This prophecy was fulfilled by Alexander the Great in 332 b.c.

[26:16]  ²¹ tn Heb “descend from.”

[26:16]  ²² tn Heb “and they will be astonished over you.”

[26:17]  ²³ tn Heb “and they will lift up over you a lament and they will say to you.”

[26:17]  ²⁴ tn Heb “O inhabitant.” The translation follows the LXX and understands a different Hebrew verb, meaning “cease,” behind the consonantal text. See L. C. Allen, Ezekiel [WBC], 2:72, and D. I. Block, Ezekiel (NICOT), 2:43.

[26:17]  ²⁵ tn Heb “she and her inhabitants who placed their terror to all her inhabitants.” The relationship of the final prepositional phrase to what precedes is unclear. The preposition probably has a specifying function here, drawing attention to Tyre’s inhabitants as the source of the terror mentioned prior to this. In this case, one might paraphrase verse 17b: “she and her inhabitants, who spread their terror; yes, her inhabitants (were the source of this terror).”

[26:18]  ²⁶ tn Heb “from your going out.”

[26:19]  ²⁷ tn Heb “many.”

[26:20]  ²⁸ tn Heb “to the people of antiquity.”

[26:20]  ²⁹ tn Heb “like.” The translation assumes an emendation of the preposition כְּ (kÿ, “like”), to בְּ (bÿ, “in, among”).

[26:20]  ³⁰ tn Heb “and I will place beauty.” This reading makes little sense; many, following the lead of the LXX, emend the text to read “nor will you stand” with the negative particle before the preceding verb understood by ellipsis; see L. C. Allen, Ezekiel (WBC), 2:73. D. I. Block (Ezekiel [NICOT], 2:47) offers another alternative, taking the apparent first person verb form as an archaic second feminine form and translating “nor radiate splendor.”

[35:10]  ³¹ sn The reference is to Israel and Judah.

[35:10]  ³² tn Heb “it.”

[35:13]  ³³ tn Heb “your mouth.”

[35:13]  ³⁴ tn Heb “and you multiplied against me your words.” The Hebrew verb occurs only here and in Prov 27:6, where it refers to the “excessive” kisses of an enemy. The basic idea of the verb appears to be “to be abundant.” Here it occurs in the causative (Hiphil) stem.

[36:2]  ³⁵ tn Or “high places.”

[70:2]  ³⁶ tn Heb “may they be embarrassed and ashamed, the ones seeking my life.” Ps 40:14 has “together” after “ashamed,” and “to snatch it away” after “my life.”

[70:2]  ³⁷ tn The four prefixed verbal forms in this verse are understood as jussives. The psalmist is calling judgment down on his enemies.

[70:2]  sn See Ps 35:4 for a similar prayer.

[70:3]  ³⁸ tn The prefixed verbal form is understood as a jussive in this imprecation.

[70:3]  ³⁹ tn Heb “May they be turned back according to their shame, those who say, ‘Aha! Aha!’” Ps 40:15 has the verb “humiliated” instead of “turned back” and adds “to me” after “say.”

[17:5]  ⁴⁰ 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]  ⁴¹ 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).

[24:17]  ⁴² sn The saying (vv. 17, 18) warns against gloating over the misfortune of one’s enemies. The prohibition is formed with two negated jussives “do not rejoice” and “let not be glad,” the second qualified by “your heart” as the subject, signifying the inner satisfaction of such a defeat.

[24:18]  ⁴³ tn Heb “and [it is] evil in his eyes.”

[24:18]  ⁴⁴ sn The judgment of God should strike a note of fear in the heart of people (e.g., Lev 19:17-18). His judgment is not to be taken lightly, or personalized as a victory. If that were to happen, then the Lord might take pity on the enemies in their calamity, for he champions the downtrodden and defeated. These are probably personal enemies; the imprecatory psalms and the prophetic oracles present a different set of circumstances for the downfall of God’s enemies – even the book of Proverbs says that brings joy to the community.

[2:21]  ⁴⁵ tn Heb “virgins.” The term “virgin” probably functions as a metonymy of association for single young women.

[2:21]  ⁴⁶ tn Heb “in the day of your anger.” The construction בָּיוֹם (bayom, “in the day of…”) is a common Hebrew idiom, meaning “when…” (e.g., Gen 2:4; Lev 7:35; Num 3:1; Deut 4:15; 2 Sam 22:1; Pss 18:1; 138:3; Zech 8:9). This temporal idiom refers to a general time period, but uses the term “day” as a forceful rhetorical device to emphasize the vividness and drama of the event, depicting it as occurring within a single day. In the ancient Near East, military minded kings often referred to a successful campaign as “the day of X” in order to portray themselves as powerful conquerors who, as it were, could inaugurate and complete a victory military campaign within the span of one day.

[2:21]  ⁴⁷ tc The MT reads לֹא חָמָלְתָּ (lo’ khamalta, “You showed no mercy”). However, many medieval Hebrew mss and most of the ancient versions (Aramaic Targum, Syriac Peshitta and Latin Vulgate) read וְלֹא חָמָלְתָּ (vÿlo’ khamalta, “and You showed no mercy”).

[2:22]  ⁴⁸ tn The syntax of the line is awkward. English versions vary considerably in how they render it: “Thou hast called as in a solemn day my terrors round about” (KJV), “Thou hast called, as in the day of a solemn assembly, my terrors on every side” (ASV), “You did call as in the day of an appointed feast my terrors on every side” (NASB), “Thou didst invite as to the day of an appointed feast my terrors on every side” (RSV), “As you summon to a feast day, so you summoned against me terrors on every side” (NIV), “You summoned, as on a festival, my neighbors from roundabout” (NJPS), “You invited my enemies to hold a carnival of terror all around me” (TEV), “You invited my enemies like guests for a party” (CEV).

[2:22]  ⁴⁹ tn The term “enemies” is supplied in the translation as a clarification.

[2:22]  ⁵⁰ tn Heb “my terrors” or “my enemies.” The expression מְגוּרַי (mÿguray, “my terrors”) is difficult and may refer to either enemies, the terror associated with facing enemies, or both.

[2:22]  ⁵¹ tn Heb “surrounding me.”

[2:22]  ⁵² tn The meaning of the verb טָפַח (tafakh) is debated: (1) BDB suggests that it is derived from טָפַה (tafah, “to extend, spread” the hands) and here means “to carry in the palm of one’s hands” (BDB 381 s.v. טָפַה 2). (2) HALOT 378 s.v. II טָפַח suggests that it is derived from the root II טָפַח (tafakh) and means “to give birth to healthy children.” The recent lexicons suggest that it is related to Arabic tafaha “to bring forth fully formed children” and to Akkadian tuppu “to raise children.” The use of this particular term highlights the tragic irony of what the army of Babylon has done: it has destroyed the lives of perfectly healthy children whom the women of Israel had raised.

[2:22]  ⁵³ tn This entire line is an accusative noun clause, functioning as the direct object of the following line: “my enemy has destroyed the perfectly healthy children….” Normal word order in Hebrew is: verb + subject + direct object. Here, the accusative direct object clause is moved forward for rhetorical emphasis: those whom the Babylonians killed had been children born perfectly healthy and well raised … what a tragic loss of perfectly good human life!

[4:21]  ⁵⁴ 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]  ⁵⁵ tn Heb “O Daughter of Edom.”

[4:21]  ⁵⁶ 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]  ⁵⁷ tn The imperfect verb “will pass” may also be a jussive, continuing the element of request, “let the cup pass…”

[7:8]  ⁵⁸ tn The singular form is understood as collective.

[7:8]  ⁵⁹ tn Or “rejoice” (KJV, NAB, NASB, NRSV); NCV “don’t laugh at me.”

[7:8]  ⁶⁰ sn Darkness represents judgment; light (also in v. 9) symbolizes deliverance. The Lord is the source of the latter.