Yesaya 13:1--14:32
Konteks13:1 1 This is a message about Babylon that God revealed to Isaiah son of Amoz: 2
13:2 3 On a bare hill raise a signal flag,
shout to them,
wave your hand,
so they might enter the gates of the princes!
13:3 I have given orders to my chosen soldiers; 4
I have summoned the warriors through whom I will vent my anger, 5
my boasting, arrogant ones. 6
13:4 7 There is a loud noise on the mountains –
it sounds like a large army! 8
There is great commotion among the kingdoms 9 –
nations are being assembled!
The Lord who commands armies is mustering
forces for battle.
13:5 They come from a distant land,
from the horizon. 10
It is the Lord with his instruments of judgment, 11
coming to destroy the whole earth. 12
13:6 Wail, for the Lord’s day of judgment 13 is near;
it comes with all the destructive power of the sovereign judge. 14
13:7 For this reason all hands hang limp, 15
every human heart loses its courage. 16
13:8 They panic –
cramps and pain seize hold of them
like those of a woman who is straining to give birth.
They look at one another in astonishment;
their faces are flushed red. 17
13:9 Look, the Lord’s day of judgment 18 is coming;
it is a day of cruelty and savage, raging anger, 19
and annihilating its sinners.
13:10 Indeed the stars in the sky and their constellations
no longer give out their light; 22
the sun is darkened as soon as it rises,
and the moon does not shine. 23
13:11 24 I will punish the world for its evil, 25
and wicked people for their sin.
I will put an end to the pride of the insolent,
I will bring down the arrogance of tyrants. 26
13:12 I will make human beings more scarce than pure gold,
and people more scarce 27 than gold from Ophir.
13:13 So I will shake the heavens, 28
and the earth will shake loose from its foundation, 29
because of the fury of the Lord who commands armies,
in the day he vents his raging anger. 30
13:14 Like a frightened gazelle 31
or a sheep with no shepherd,
each will turn toward home, 32
each will run to his homeland.
13:15 Everyone who is caught will be stabbed;
everyone who is seized 33 will die 34 by the sword.
13:16 Their children will be smashed to pieces before their very eyes;
their houses will be looted
and their wives raped.
13:17 Look, I am stirring up the Medes to attack them; 35
they are not concerned about silver,
nor are they interested in gold. 36
13:18 Their arrows will cut young men to ribbons; 37
they have no compassion on a person’s offspring, 38
they will not 39 look with pity on children.
13:19 Babylon, the most admired 40 of kingdoms,
the Chaldeans’ source of honor and pride, 41
will be destroyed by God
just as Sodom and Gomorrah were. 42
13:20 No one will live there again;
no one will ever reside there again. 43
No bedouin 44 will camp 45 there,
no shepherds will rest their flocks 46 there.
13:21 Wild animals will rest there,
the ruined 47 houses will be full of hyenas. 48
Ostriches will live there,
wild goats will skip among the ruins. 49
13:22 Wild dogs will yip in her ruined fortresses,
jackals will yelp in the once-splendid palaces. 50
Her time is almost up, 51
her days will not be prolonged. 52
14:1 The Lord will certainly have compassion on Jacob; 53 he will again choose Israel as his special people 54 and restore 55 them to their land. Resident foreigners will join them and unite with the family 56 of Jacob. 14:2 Nations will take them and bring them back to their own place. Then the family of Jacob will make foreigners their servants as they settle in the Lord’s land. 57 They will make their captors captives and rule over the ones who oppressed them. 14:3 When the Lord gives you relief from your suffering and anxiety, 58 and from the hard labor which you were made to perform, 14:4 you will taunt the king of Babylon with these words: 59
“Look how the oppressor has met his end!
Hostility 60 has ceased!
14:5 The Lord has broken the club of the wicked,
the scepter of rulers.
14:6 It 61 furiously struck down nations
with unceasing blows. 62
It angrily ruled over nations,
oppressing them without restraint. 63
14:7 The whole earth rests and is quiet;
they break into song.
14:8 The evergreens also rejoice over your demise, 64
as do the cedars of Lebanon, singing, 65
‘Since you fell asleep, 66
no woodsman comes up to chop us down!’ 67
14:9 Sheol 68 below is stirred up about you,
ready to meet you when you arrive.
It rouses 69 the spirits of the dead for you,
all the former leaders of the earth; 70
it makes all the former kings of the nations
rise from their thrones. 71
14:10 All of them respond to you, saying:
‘You too have become weak like us!
You have become just like us!
14:11 Your splendor 72 has been brought down to Sheol,
as well as the sound of your stringed instruments. 73
You lie on a bed of maggots,
with a blanket of worms over you. 74
14:12 Look how you have fallen from the sky,
O shining one, son of the dawn! 75
You have been cut down to the ground,
O conqueror 76 of the nations! 77
14:13 You said to yourself, 78
“I will climb up to the sky.
Above the stars of El 79
I will set up my throne.
I will rule on the mountain of assembly
on the remote slopes of Zaphon. 80
14:14 I will climb up to the tops 81 of the clouds;
I will make myself like the Most High!” 82
14:15 But you were brought down 83 to Sheol,
to the remote slopes of the pit. 84
14:16 Those who see you stare at you,
they look at you carefully, thinking: 85
“Is this the man who shook the earth,
the one who made kingdoms tremble?
14:17 Is this the one who made the world like a desert,
who ruined its 86 cities,
and refused to free his prisoners so they could return home?”’ 87
14:18 88 As for all the kings of the nations,
all of them 89 lie down in splendor, 90
each in his own tomb. 91
14:19 But you have been thrown out of your grave
like a shoot that is thrown away. 92
You lie among 93 the slain,
among those who have been slashed by the sword,
among those headed for 94 the stones of the pit, 95
as if you were a mangled corpse. 96
14:20 You will not be buried with them, 97
because you destroyed your land
and killed your people.
The offspring of the wicked
will never be mentioned again.
14:21 Prepare to execute 98 his sons
for the sins their ancestors have committed. 99
They must not rise up and take possession of the earth,
or fill the surface of the world with cities.” 100
14:22 “I will rise up against them,”
says the Lord who commands armies.
“I will blot out all remembrance of Babylon and destroy all her people, 101
including the offspring she produces,” 102
says the Lord.
14:23 “I will turn her into a place that is overrun with wild animals 103
and covered with pools of stagnant water.
I will get rid of her, just as one sweeps away dirt with a broom,” 104
says the Lord who commands armies.
14:24 105 The Lord who commands armies makes this solemn vow:
“Be sure of this:
Just as I have intended, so it will be;
just as I have planned, it will happen.
14:25 I will break Assyria 106 in my land,
I will trample them 107 underfoot on my hills.
Their yoke will be removed from my people,
the burden will be lifted from their shoulders. 108
14:26 This is the plan I have devised for the whole earth;
my hand is ready to strike all the nations.” 109
14:27 Indeed, 110 the Lord who commands armies has a plan,
and who can possibly frustrate it?
His hand is ready to strike,
and who can possibly stop it? 111
14:28 In the year King Ahaz died, 112 this message was revealed: 113
14:29 Don’t be so happy, all you Philistines,
just because the club that beat you has been broken! 114
For a viper will grow out of the serpent’s root,
and its fruit will be a darting adder. 115
14:30 The poor will graze in my pastures; 116
the needy will rest securely.
But I will kill your root by famine;
it will put to death all your survivors. 117
14:31 Wail, O city gate!
Cry out, O city!
Melt with fear, 118 all you Philistines!
For out of the north comes a cloud of smoke,
and there are no stragglers in its ranks. 119
14:32 How will they respond to the messengers of this nation? 120
Indeed, the Lord has made Zion secure;
the oppressed among his people will find safety in her.
Yesaya 47:1-15
Konteks47:1 “Fall down! Sit in the dirt,
O virgin 121 daughter Babylon!
Sit on the ground, not on a throne,
O daughter of the Babylonians!
Indeed, 122 you will no longer be called delicate and pampered.
47:2 Pick up millstones and grind flour!
Remove your veil,
strip off your skirt,
expose your legs,
cross the streams!
47:3 Let your private parts be exposed!
Your genitals will be on display! 123
I will get revenge;
I will not have pity on anyone,” 124
47:4 says our protector –
the Lord who commands armies is his name,
the Holy One of Israel. 125
47:5 “Sit silently! Go to a hiding place, 126
O daughter of the Babylonians!
Indeed, 127 you will no longer be called ‘Queen of kingdoms.’
47:6 I was angry at my people;
I defiled my special possession
and handed them over to you.
You showed them no mercy; 128
you even placed a very heavy burden on old people. 129
47:7 You said,
‘I will rule forever as permanent queen!’ 130
You did not think about these things; 131
you did not consider how it would turn out. 132
47:8 So now, listen to this,
O one who lives so lavishly, 133
who lives securely,
who says to herself, 134
‘I am unique! No one can compare to me! 135
I will never have to live as a widow;
I will never lose my children.’ 136
47:9 Both of these will come upon you
suddenly, in one day!
You will lose your children and be widowed. 137
You will be overwhelmed by these tragedies, 138
despite 139 your many incantations
and your numerous amulets. 140
47:10 You were complacent in your evil deeds; 141
you thought, 142 ‘No one sees me.’
Your self-professed 143 wisdom and knowledge lead you astray,
when you say, ‘I am unique! No one can compare to me!’ 144
47:11 Disaster will overtake you;
you will not know how to charm it away. 145
Destruction will fall on you;
you will not be able to appease it.
Calamity will strike you suddenly,
before you recognize it. 146
47:12 Persist 147 in trusting 148 your amulets
and your many incantations,
which you have faithfully recited 149 since your youth!
Maybe you will be successful 150 –
maybe you will scare away disaster. 151
47:13 You are tired out from listening to so much advice. 152
Let them take their stand –
the ones who see omens in the sky,
who gaze at the stars,
who make monthly predictions –
let them rescue you from the disaster that is about to overtake you! 153
47:14 Look, they are like straw,
which the fire burns up;
they cannot rescue themselves
from the heat 154 of the flames.
There are no coals to warm them,
no firelight to enjoy. 155
47:15 They will disappoint you, 156
those you have so faithfully dealt with since your youth. 157
Each strays off in his own direction, 158
leaving no one to rescue you.”
Yeremia 25:17-29
Konteks25:17 So I took the cup from the Lord’s hand. I made all the nations to whom he sent me drink the wine of his wrath. 159 25:18 I made Jerusalem 160 and the cities of Judah, its kings and its officials drink it. 161 I did it so Judah would become a ruin. I did it so Judah, its kings, and its officials would become an object 162 of horror and of hissing scorn, an example used in curses. 163 Such is already becoming the case! 164 25:19 I made all of these other people drink it: Pharaoh, king of Egypt; 165 his attendants, his officials, his people, 25:20 the foreigners living in Egypt; 166 all the kings of the land of Uz; 167 all the kings of the land of the Philistines, 168 the people of Ashkelon, Gaza, Ekron, the people who had been left alive from Ashdod; 169 25:21 all the people of Edom, 170 Moab, 171 Ammon; 172 25:22 all the kings of Tyre, 173 all the kings of Sidon; 174 all the kings of the coastlands along the sea; 175 25:23 the people of Dedan, Tema, Buz, 176 all the desert people who cut their hair short at the temples; 177 25:24 all the kings of Arabia who 178 live in the desert; 25:25 all the kings of Zimri; 179 all the kings of Elam; 180 all the kings of Media; 181 25:26 all the kings of the north, whether near or far from one another; and all the other kingdoms which are on the face of the earth. After all of them have drunk the wine of the Lord’s wrath, 182 the king of Babylon 183 must drink it.
25:27 Then the Lord said to me, 184 “Tell them that the Lord God of Israel who rules over all 185 says, 186 ‘Drink this cup 187 until you get drunk and vomit. Drink until you fall down and can’t get up. 188 For I will send wars sweeping through you.’ 189 25:28 If they refuse to take the cup from your hand and drink it, tell them that the Lord who rules over all says 190 ‘You most certainly must drink it! 191 25:29 For take note, I am already beginning to bring disaster on the city that I call my own. 192 So how can you possibly avoid being punished? 193 You will not go unpunished! For I am proclaiming war against all who live on the earth. I, the Lord who rules over all, 194 affirm it!’ 195
Yeremia 46:1--51:64
Konteks46:1 The Lord spoke to Jeremiah about the nations. 197
46:2 He spoke about Egypt and the army of Pharaoh Necho king of Egypt which was encamped along the Euphrates River at Carchemish. Now this was the army that King Nebuchadnezzar of Babylon defeated in the fourth year that Jehoiakim son of Josiah was ruling 198 over Judah. 199
46:3 “Fall into ranks with your shields ready! 200
Prepare to march into battle!
46:4 Harness the horses to the chariots!
Mount your horses!
Put on your helmets and take your positions!
Sharpen you spears!
Put on your armor!
46:5 What do I see?” 201 says the Lord. 202
“The soldiers 203 are terrified.
They are retreating.
They have been defeated.
They are overcome with terror; 204
they desert quickly
without looking back.
46:6 But even the swiftest cannot get away.
Even the strongest cannot escape. 205
There in the north by the Euphrates River
they stumble and fall in defeat. 206
46:7 “Who is this that rises like the Nile,
like its streams 207 turbulent at flood stage?
46:8 Egypt rises like the Nile,
like its streams turbulent at flood stage.
Egypt says, ‘I will arise and cover the earth.
I will destroy cities and the people who inhabit them.’
46:9 Go ahead and 208 charge into battle, you horsemen!
Drive furiously, you charioteers!
Let the soldiers march out into battle,
those from Ethiopia and Libya who carry shields,
and those from Lydia 209 who are armed with the bow. 210
46:10 But that day belongs to the Lord God who rules over all. 211
It is the day when he will pay back his enemies. 212
His sword will devour them until its appetite is satisfied!
It will drink their blood until it is full! 213
For the Lord God who rules over all 214 will offer them up as a sacrifice
in the land of the north by the Euphrates River.
46:11 Go up to Gilead and get medicinal ointment, 215
you dear poor people of Egypt. 216
But it will prove useless no matter how much medicine you use; 217
there will be no healing for you.
46:12 The nations will hear of your devastating defeat. 218
your cries of distress will echo throughout the earth.
In the panic of their flight one soldier will trip over another
and both of them will fall down defeated.” 219
46:13 The Lord spoke to the prophet Jeremiah about Nebuchadnezzar coming to attack the land of Egypt. 220
46:14 “Make an announcement throughout Egypt.
Proclaim it in Migdol, Memphis, and Tahpanhes. 221
‘Take your positions and prepare to do battle.
For the enemy army is destroying all the nations around you.’ 222
46:15 Why will your soldiers 223 be defeated? 224
They will not stand because I, the Lord, will thrust 225 them down.
46:16 I will make many stumble. 226
They will fall over one another in their hurry to flee. 227
They will say, ‘Get up!
Let’s go back to our own people.
Let’s go back to our homelands
because the enemy is coming to destroy us.’ 228
46:17 There at home they will say, ‘Pharaoh king of Egypt is just a big noise! 229
He has let the most opportune moment pass by.’ 230
46:18 I the King, whose name is the Lord who rules over all, 231 swear this:
I swear as surely as I live that 232 a conqueror is coming.
He will be as imposing as Mount Tabor is among the mountains,
as Mount Carmel is against the backdrop of the sea. 233
46:19 Pack your bags for exile,
you inhabitants of poor dear Egypt. 234
For Memphis will be laid waste.
It will lie in ruins 235 and be uninhabited.
46:20 Egypt is like a beautiful young cow.
But northern armies will attack her like swarms of stinging flies. 236
46:21 Even her mercenaries 237
will prove to be like pampered, 238 well-fed calves.
For they too will turn and run away.
They will not stand their ground
when 239 the time for them to be destroyed comes,
the time for them to be punished.
46:22 Egypt will run away, hissing like a snake, 240
as the enemy comes marching up in force.
They will come against her with axes
as if they were woodsmen chopping down trees.
46:23 The population of Egypt is like a vast, impenetrable forest.
But I, the Lord, affirm 241 that the enemy will cut them down.
For those who chop them down will be more numerous than locusts.
They will be too numerous to count. 242
46:24 Poor dear Egypt 243 will be put to shame.
She will be handed over to the people from the north.”
46:25 The Lord God of Israel who rules over all 244 says, “I will punish Amon, the god of Thebes. 245 I will punish Egypt, its gods, and its kings. I will punish Pharaoh and all who trust in him. 246 46:26 I will hand them over to Nebuchadnezzar and his troops, who want to kill them. But later on, people will live in Egypt again as they did in former times. I, the Lord, affirm it!” 247
46:27 248 “You descendants of Jacob, my servants, 249 do not be afraid;
do not be terrified, people of Israel.
For I will rescue you and your descendants
from the faraway lands where you are captives. 250
The descendants of Jacob will return to their land and enjoy peace.
They will be secure and no one will terrify them.
46:28 I, the Lord, tell 251 you not to be afraid,
you descendants of Jacob, my servant,
for I am with you.
Though I completely destroy all the nations where I scatter you,
I will not completely destroy you.
I will indeed discipline you but only in due measure.
I will not allow you to go entirely unpunished.” 252
47:1 The Lord spoke to the prophet Jeremiah 253 about the Philistines before Pharaoh attacked Gaza. 254
47:2 “Look! Enemies are gathering in the north like water rising in a river. 255
They will be like an overflowing stream.
They will overwhelm the whole country and everything in it like a flood.
They will overwhelm the cities and their inhabitants.
People will cry out in alarm.
Everyone living in the country will cry out in pain.
47:3 Fathers will hear the hoofbeats of the enemies’ horses,
the clatter of their chariots and the rumbling of their wheels.
They will not turn back to save their children
because they will be paralyzed with fear. 256
47:4 For the time has come
to destroy all the Philistines.
The time has come to destroy all the help
that remains for Tyre 257 and Sidon. 258
For I, the Lord, will 259 destroy the Philistines,
that remnant that came from the island of Crete. 260
47:5 The people of Gaza will shave their heads in mourning.
The people of Ashkelon will be struck dumb.
How long will you gash yourselves to show your sorrow, 261
you who remain of Philistia’s power? 262
47:6 How long will you cry out, 263 ‘Oh, sword of the Lord,
how long will it be before you stop killing? 264
Go back into your sheath!
Stay there and rest!’ 265
when I, the Lord, have 267 given it orders?
I have ordered it to attack
the people of Ashkelon and the seacoast. 268
48:1 The Lord God of Israel who rules over all 269 spoke about Moab. 270
“Sure to be judged is Nebo! Indeed, 271 it will be destroyed!
Kiriathaim 272 will suffer disgrace. It will be captured!
Its fortress 273 will suffer disgrace. It will be torn down! 274
48:2 People will not praise Moab any more.
The enemy will capture Heshbon 275 and plot 276 how to destroy Moab, 277
saying, ‘Come, let’s put an end to that nation!’
City of Madmen, you will also be destroyed. 278
A destructive army will march against you. 279
48:3 Cries of anguish will arise in Horonaim,
‘Oh, the ruin and great destruction!’
48:4 “Moab will be crushed.
Her children will cry out in distress. 280
48:5 Indeed they will climb the slopes of Luhith,
weeping continually as they go. 281
For on the road down to Horonaim
they will hear the cries of distress over the destruction. 282
48:6 They will hear, ‘Run! Save yourselves!
Even if you must be like a lonely shrub in the desert!’ 283
48:7 “Moab, you trust in the things you do and in your riches.
So you too will be conquered.
Your god Chemosh 284 will go into exile 285
along with his priests and his officials.
48:8 The destroyer will come against every town.
Not one town will escape.
The towns in the valley will be destroyed.
The cities on the high plain will be laid waste. 286
I, the Lord, have spoken! 287
48:9 Set up a gravestone for Moab,
for it will certainly be laid in ruins! 288
Its cities will be laid waste
and become uninhabited.”
48:10 A curse on anyone who is lax in doing the Lord’s work!
A curse on anyone who keeps from carrying out his destruction! 289
48:11 “From its earliest days Moab has lived undisturbed.
It has never been taken into exile.
Its people are like wine allowed to settle undisturbed on its dregs,
never poured out from one jar to another.
They are like wine which tastes like it always did,
whose aroma has remained unchanged. 290
48:12 But the time is coming when I will send
men against Moab who will empty it out.
They will empty the towns of their people,
then will lay those towns in ruins. 291
I, the Lord, affirm it! 292
48:13 The people of Moab will be disappointed by their god Chemosh.
They will be as disappointed as the people of Israel were
when they put their trust in the calf god at Bethel. 293
48:14 How can you men of Moab say, ‘We are heroes,
men who are mighty in battle?’
48:15 Moab will be destroyed. Its towns will be invaded.
Its finest young men will be slaughtered. 294
I, the King, the Lord who rules over all, 295 affirm it! 296
48:16 Moab’s destruction is at hand.
Disaster will come on it quickly.
48:17 Mourn for that nation, all you nations living around it,
all of you nations that know of its fame. 297
Mourn and say, ‘Alas, its powerful influence has been broken!
Its glory and power have been done away!’ 298
48:18 Come down from your place of honor;
sit on the dry ground, 299 you who live in Dibon. 300
For the one who will destroy Moab will attack you;
he will destroy your fortifications.
48:19 You who live in Aroer, 301
stand by the road and watch.
Question the man who is fleeing and the woman who is escaping.
Ask them, ‘What has happened?’
48:20 They will answer, ‘Moab is disgraced, for it has fallen!
Wail and cry out in mourning!
Announce along the Arnon River
that Moab has been destroyed.’
48:21 “Judgment will come on the cities on the high plain: 302 on Holon, Jahzah, and Mephaath, 48:22 on Dibon, Nebo, and Beth Diblathaim, 48:23 on Kiriathaim, Beth Gamul, and Beth Meon, 48:24 on Kerioth and Bozrah. It will come on all the towns of Moab, both far and near. 48:25 Moab’s might will be crushed. Its power will be broken. 303 I, the Lord, affirm it! 304
48:26 “Moab has vaunted itself against me.
So make him drunk with the wine of my wrath 305
until he splashes 306 around in his own vomit,
until others treat him as a laughingstock.
48:27 For did not you people of Moab laugh at the people of Israel?
Did you think that they were nothing but thieves, 307
that you shook your head in contempt 308
every time you talked about them? 309
48:28 Leave your towns, you inhabitants of Moab.
Go and live in the cliffs.
Be like a dove that makes its nest
high on the sides of a ravine. 310
48:29 I have heard how proud the people of Moab are,
I know how haughty they are.
I have heard how arrogant, proud, and haughty they are,
what a high opinion they have of themselves. 311
48:30 I, the Lord, affirm that 312 I know how arrogant they are.
But their pride is ill-founded.
Their boastings will prove to be false. 313
48:31 So I will weep with sorrow for Moab.
I will cry out in sadness for all of Moab.
I will moan 314 for the people of Kir Heres.
48:32 I will weep for the grapevines of Sibmah
just like the town of Jazer weeps over them. 315
Their branches once spread as far as the Dead Sea. 316
They reached as far as the town of Jazer. 317
The destroyer will ravage
her fig, date, 318 and grape crops.
48:33 Joy and gladness will disappear
from the fruitful land of Moab. 319
I will stop the flow of wine from the winepresses.
No one will stomp on the grapes there and shout for joy. 320
The shouts there will be shouts of soldiers,
not the shouts of those making wine. 321
48:34 Cries of anguish raised from Heshbon and Elealeh
will be sounded as far as Jahaz. 322
They will be sounded from Zoar as far as Horonaim and Eglath Shelishiyah.
For even the waters of Nimrim will be dried up.
48:35 I will put an end in Moab
to those who make offerings at her places of worship. 323
I will put an end to those who sacrifice to other gods.
I, the Lord, affirm it! 324
48:36 So my heart moans for Moab
like a flute playing a funeral song.
Yes, like a flute playing a funeral song,
my heart moans for the people of Kir Heres.
For the wealth they have gained will perish.
48:37 For all of them will shave their heads in mourning.
They will all cut off their beards to show their sorrow.
They will all make gashes in their hands.
They will all put on sackcloth. 325
48:38 On all the housetops in Moab
and in all its public squares
there will be nothing but mourning.
For I will break Moab like an unwanted jar.
I, the Lord, affirm it! 326
48:39 Oh, how shattered Moab will be!
Oh, how her people will wail!
Oh, how she will turn away 327 in shame!
Moab will become an object of ridicule,
a terrifying sight to all the nations that surround her.”
48:40 For the Lord says,
“Look! Like an eagle with outspread wings
a nation will swoop down on Moab. 328
48:41 Her towns 329 will be captured.
Her fortresses will be taken.
At that time the soldiers of Moab will be frightened
like a woman in labor. 330
48:42 Moab will be destroyed and no longer be a nation, 331
because she has vaunted herself against the Lord.
48:43 Terror, pits, and traps 332 are in store
for the people who live in Moab. 333
I, the Lord, affirm it! 334
48:44 Anyone who flees at the sound of terror
will fall into a pit.
Anyone who climbs out of the pit
will be caught in a trap. 335
For the time is coming
when I will punish the people of Moab. 336
I, the Lord, affirm it! 337
48:45 In the shadows of the walls of Heshbon
those trying to escape will stand helpless.
For a fire will burst forth from Heshbon.
Flames will shoot out from the former territory of Sihon.
They will burn the foreheads of the people of Moab,
the skulls of those war-loving people. 338
48:46 Moab, you are doomed! 339
You people who worship Chemosh will be destroyed.
Your sons will be taken away captive.
Your daughters will be carried away into exile. 340
48:47 Yet in days to come
I will reverse Moab’s ill fortune.” 341
says the Lord. 342
The judgment against Moab ends here.
49:1 The Lord spoke about the Ammonites. 343
“Do you think there are not any people of the nation of Israel remaining?
Do you think there are not any of them remaining to reinherit their land?
Is that why you people who worship the god Milcom 344
have taken possession of the territory of Gad and live in his cities? 345
49:2 Because you did that,
I, the Lord, affirm that 346 a time is coming
when I will make Rabbah, the capital city of Ammon,
hear the sound of the battle cry.
It will become a mound covered with ruins. 347
Its villages will be burned to the ground. 348
Then Israel will take back its land
from those who took their land from them.
I, the Lord, affirm it! 349
49:3 Wail, you people in Heshbon, because Ai in Ammon is destroyed.
Cry out in anguish, you people in the villages surrounding 350 Rabbah.
Put on sackcloth and cry out in mourning.
Run about covered with gashes. 351
For your god Milcom will go into exile
along with his priests and officials. 352
49:4 Why do you brag about your great power?
Your power is ebbing away, 353 you rebellious people of Ammon, 354
who trust in your riches and say,
‘Who would dare to attack us?’
49:5 I will bring terror on you from every side,”
says the Lord God who rules over all. 355
“You will be scattered in every direction. 356
No one will gather the fugitives back together.
49:6 Yet in days to come
I will reverse Ammon’s ill fortune.” 357
says the Lord. 358
49:7 The Lord who rules over all 359 spoke about Edom. 360
“Is wisdom no longer to be found in Teman? 361
Can Edom’s counselors not give her any good advice? 362
Has all of their wisdom turned bad? 363
49:8 Turn and flee! Take up refuge in remote places, 364
you people who live in Dedan. 365
For I will bring disaster on the descendants of Esau.
I have decided it is time for me to punish them. 366
49:9 If grape pickers came to pick your grapes,
would they not leave a few grapes behind? 367
If robbers came at night,
would they not pillage only what they needed? 368
49:10 But I will strip everything away from Esau’s descendants.
I will uncover their hiding places so they cannot hide.
Their children, relatives, and neighbors will all be destroyed.
Not one of them will be left!
49:11 Leave your orphans behind and I will keep them alive.
Your widows too can depend on me.” 369
49:12 For the Lord says, “If even those who did not deserve to drink from the cup of my wrath must drink from it, do you think you will go unpunished? You will not go unpunished, but must certainly drink from the cup of my wrath. 370 49:13 For I solemnly swear,” 371 says the Lord, “that Bozrah 372 will become a pile of ruins. It will become an object of horror and ridicule, an example to be used in curses. 373 All the towns around it will lie in ruins forever.”
49:14 I said, 374 “I have heard a message from the Lord.
A messenger has been sent among the nations to say,
‘Gather your armies and march out against her!
Prepare to do battle with her!’” 375
49:15 The Lord says to Edom, 376
“I will certainly make you small among nations.
I will make you despised by all humankind.
49:16 The terror you inspire in others 377
and the arrogance of your heart have deceived you.
You may make your home in the clefts of the rocks;
you may occupy the highest places in the hills. 378
But even if you made your home where the eagles nest,
I would bring you down from there,”
says the Lord.
49:17 “Edom will become an object of horror.
All who pass by it will be filled with horror;
they will hiss out their scorn
because of all the disasters that have happened to it. 379
49:18 Edom will be destroyed like Sodom and Gomorrah
and the towns that were around them.
No one will live there.
No human being will settle in it,”
says the Lord.
49:19 “A lion coming up from the thick undergrowth along the Jordan 380
scatters the sheep in the pastureland around it. 381
So too I will chase the Edomites off their land. 382
Then I will appoint over it whomever I choose. 383
For there is no one like me, and there is no one who can call me to account. 384
There is no 385 ruler 386 who can stand up against me.
49:20 So listen to what I, the Lord, have planned against Edom,
what I intend to do to 387 the people who live in Teman. 388
Their little ones will be dragged off.
I will completely destroy their land because of what they have done. 389
49:21 The people of the earth will quake when they hear of their downfall. 390
Their cries of anguish will be heard all the way to the Gulf of Aqaba. 391
49:22 Look! Like an eagle with outspread wings,
a nation will soar up and swoop down on Bozrah.
At that time the soldiers of Edom will be as fearful
as a woman in labor.” 392
49:23 The Lord spoke 393 about Damascus. 394
“The people of Hamath and Arpad 395 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. 396
49:24 The people of Damascus will lose heart and turn to flee.
Panic will grip them.
Pain and anguish will seize them
like a woman in labor.
49:25 How deserted will that once-famous city 397 be,
that city that was once filled with 398 joy! 399
49:26 For her young men will fall in her city squares.
All her soldiers will be destroyed at that time,”
says the Lord who rules over all. 400
49:27 “I will set fire to the walls of Damascus;
it will burn up the palaces of Ben Hadad.” 401
49:28 The Lord spoke about Kedar 402 and the kingdoms of Hazor 403 that King Nebuchadnezzar of Babylon conquered.
“Army of Babylon, 404 go and attack Kedar.
Lay waste those who live in the eastern desert. 405
49:29 Their tents and their flocks will be taken away.
Their tent curtains, equipment, and camels will be carried off.
People will shout 406 to them,
‘Terror is all around you!’” 407
49:30 The Lord says, 408 “Flee quickly, you who live in Hazor. 409
Take up refuge in remote places. 410
For King Nebuchadnezzar of Babylon has laid out plans to attack you.
He has formed his strategy on how to defeat you.” 411
49:31 The Lord says, 412 “Army of Babylon, 413 go and attack
a nation that lives in peace and security.
They have no gates or walls to protect them. 414
They live all alone.
49:32 Their camels will be taken as plunder.
Their vast herds will be taken as spoil.
I will scatter to the four winds
those desert peoples who cut their hair short at the temples. 415
I will bring disaster against them
from every direction,” says the Lord. 416
49:33 “Hazor will become a permanent wasteland,
a place where only jackals live. 417
No one will live there.
No human being will settle in it.” 418
49:34 Early in the reign 419 of King Zedekiah of Judah, the Lord spoke to the prophet Jeremiah about Elam. 420
49:35 The Lord who rules over all said,
“I will kill all the archers of Elam,
who are the chief source of her military might. 421
49:36 I will cause enemies to blow through Elam from every direction
like the winds blowing in from the four quarters of heaven.
I will scatter the people of Elam to the four winds.
There will not be any nation where the refugees of Elam will not go. 422
49:37 I will make the people of Elam terrified of their enemies,
who are seeking to kill them.
I will vent my fierce anger
and bring disaster upon them,” 423 says the Lord. 424
“I will send armies chasing after them 425
until I have completely destroyed them.
49:38 I will establish my sovereignty over Elam. 426
I will destroy their king and their leaders,” 427 says the Lord. 428
49:39 “Yet in days to come
I will reverse Elam’s ill fortune.” 429
says the Lord. 430
50:1 The Lord spoke concerning Babylon and the land of Babylonia 431 through the prophet Jeremiah. 432
50:2 “Announce 433 the news among the nations! Proclaim it!
Signal for people to pay attention! 434
Declare the news! Do not hide it! Say:
‘Babylon will be captured.
Bel 435 will be put to shame.
Marduk will be dismayed.
Babylon’s idols will be put to shame.
Her disgusting images 436 will be dismayed. 437
50:3 For a nation from the north 438 will attack Babylon.
It will lay her land waste.
People and animals will flee out of it.
No one will inhabit it.’
50:4 “When that time comes,” says the Lord, 439
“the people of Israel and Judah will return to the land together.
They will come back with tears of repentance
as they seek the Lord their God. 440
50:5 They will ask the way to Zion;
they will turn their faces toward it.
They will come 441 and bind themselves to the Lord
in a lasting covenant that will never be forgotten. 442
50:6 “My people have been lost sheep.
Their shepherds 443 have allow them to go astray.
They have wandered around in the mountains.
They have roamed from one mountain and hill to another. 444
They have forgotten their resting place.
50:7 All who encountered them devoured them.
Their enemies who did this said, ‘We are not liable for punishment!
For those people have sinned against the Lord, their true pasture. 445
They have sinned against the Lord in whom their ancestors 446 trusted.’ 447
50:8 “People of Judah, 448 get out of Babylon quickly!
Leave the land of Babylonia! 449
Be the first to depart! 450
Be like the male goats that lead the herd.
50:9 For I will rouse into action and bring against Babylon
a host of mighty nations 451 from the land of the north.
They will set up their battle lines against her.
They will come from the north and capture her. 452
Their arrows will be like a skilled soldier 453
who does not return from the battle empty-handed. 454
50:10 Babylonia 455 will be plundered.
Those who plunder it will take all they want,”
says the Lord. 456
50:11 “People of Babylonia, 457 you plundered my people. 458
That made you happy and glad.
You frolic about like calves in a pasture. 459
Your joyous sounds are like the neighs of a stallion. 460
50:12 But Babylonia will be put to great shame.
The land where you were born 461 will be disgraced.
Indeed, 462 Babylonia will become the least important of all nations.
It will become a dry and barren desert.
50:13 After I vent my wrath on it Babylon will be uninhabited. 463
It will be totally desolate.
All who pass by will be filled with horror and will hiss out their scorn
because of all the disasters that have happened to it. 464
50:14 “Take up your battle positions all around Babylon,
all you soldiers who are armed with bows. 465
Shoot 466 all your arrows at her! Do not hold any back! 467
For she has sinned against the Lord.
50:15 Shout the battle cry from all around the city.
She will throw up her hands in surrender. 468
Her towers 469 will fall.
Her walls will be torn down.
Because I, the Lord, am wreaking revenge, 470
take out your vengeance on her!
Do to her as she has done!
50:16 Kill all the farmers who sow the seed in the land of Babylon.
Kill all those who wield the sickle at harvest time. 471
Let all the foreigners return to their own people.
Let them hurry back to their own lands
to escape destruction by that enemy army. 472
50:17 “The people of Israel are like scattered sheep
which lions have chased away.
First the king of Assyria devoured them. 473
Now last of all King Nebuchadnezzar of Babylon has gnawed their bones. 474
50:18 So I, the Lord God of Israel who rules over all, say: 475
‘I will punish the king of Babylon and his land
just as I punished the king of Assyria.
50:19 But I will restore the flock of Israel to their own pasture.
They will graze on Mount Carmel and the land of Bashan.
They will eat until they are full 476
on the hills of Ephraim and the land of Gilead. 477
50:20 When that time comes,
no guilt will be found in Israel.
No sin will be found in Judah. 478
For I will forgive those of them I have allowed to survive. 479
I, the Lord, affirm it!’” 480
“Attack 482 the land of Merathaim
and the people who live in Pekod! 483
Pursue, kill, and completely destroy them! 484
Do just as I have commanded you! 485
50:22 The noise of battle can be heard in the land of Babylonia. 486
There is the sound of great destruction.
50:23 Babylon hammered the whole world to pieces.
But see how that ‘hammer’ has been broken and shattered! 487
See what an object of horror
Babylon has become among the nations!
50:24 I set a trap for you, Babylon;
you were caught before you knew it.
You fought against me.
So you were found and captured. 488
50:25 I have opened up the place where my weapons are stored. 489
I have brought out the weapons for carrying out my wrath. 490
For I, the Lord God who rules over all, 491
have work to carry out in the land of Babylonia. 492
50:26 Come from far away and attack Babylonia! 493
Open up the places where she stores her grain!
Pile her up in ruins! 494 Destroy her completely! 495
Do not leave anyone alive! 496
50:27 Kill all her soldiers! 497
Let them be slaughtered! 498
They are doomed, 499 for their day of reckoning 500 has come,
the time for them to be punished.”
50:28 Listen! Fugitives and refugees are coming from the land of Babylon.
They are coming to Zion to declare there
how the Lord our God is getting revenge,
getting revenge for what they have done to his temple. 501
50:29 “Call for archers 502 to come against Babylon!
Summon against her all who draw the bow!
Set up camp all around the city!
Do not allow anyone to escape!
Pay her back for what she has done.
Do to her what she has done to others.
For she has proudly defied me, 503
the Holy One of Israel. 504
50:30 So her young men will fall in her city squares.
All her soldiers will be destroyed at that time,”
says the Lord. 505
50:31 “Listen! I am opposed to you, you proud city,” 506
says the Lord God who rules over all. 507
“Indeed, 508 your day of reckoning 509 has come,
the time when I will punish you. 510
50:32 You will stumble and fall, you proud city;
no one will help you get up.
I will set fire to your towns;
it will burn up everything that surrounds you.” 511
50:33 The Lord who rules over all 512 says,
“The people of Israel are oppressed.
So too are the people of Judah. 513
All those who took them captive are holding them prisoners.
They refuse to set them free.
50:34 But the one who will rescue them 514 is strong.
He is known as the Lord who rules over all. 515
He will strongly 516 champion their cause.
As a result 517 he will bring peace and rest to the earth,
but trouble and turmoil 518 to the people who inhabit Babylonia. 519
50:35 “Destructive forces will come against the Babylonians,” 520 says the Lord. 521
“They will come against the people who inhabit Babylonia,
against her leaders and her men of wisdom.
50:36 Destructive forces will come against her false prophets; 522
they will be shown to be fools! 523
Destructive forces will come against her soldiers;
they will be filled with terror! 524
50:37 Destructive forces will come against her horses and her 525 chariots.
Destructive forces will come against all the foreign troops within her; 526
they will be as frightened as women! 527
Destructive forces will come against her treasures;
they will be taken away as plunder!
50:38 A drought will come upon her land;
her rivers and canals will be dried up. 528
All of this will happen because her land is filled with idols. 529
Her people act like madmen because of 530 those idols they fear. 531
50:39 Therefore desert creatures and jackals will live there.
Ostriches 532 will dwell in it too. 533
But no people will ever live there again.
No one will dwell there for all time to come. 534
50:40 I will destroy Babylonia just like I did
Sodom and Gomorrah and the neighboring towns.
No one will live there. 535
No human being will settle in it,”
says the Lord. 536
50:41 “Look! An army is about to come from the north.
A mighty nation and many kings 537 are stirring into action
in faraway parts of the earth.
50:42 Its soldiers are armed with bows and spears.
They are cruel and show no mercy.
They sound like the roaring sea
as they ride forth on their horses.
Lined up in formation like men going into battle,
they are coming against you, fair Babylon! 538
50:43 The king of Babylon will become paralyzed with fear 539
when he hears news of their coming. 540
Anguish will grip him,
agony like that of a woman giving birth to a baby. 541
50:44 “A lion coming up from the thick undergrowth along the Jordan
scatters the sheep in the pastureland around it.
So too I will chase the Babylonians off of their land.
Then I will appoint over it whomever I choose.
For there is no one like me.
There is no one who can call me to account.
There is no ruler that can stand up against me.
50:45 So listen to what I, the Lord, have planned against Babylon,
what I intend to do to the people who inhabit the land of Babylonia. 542
Their little ones will be dragged off.
I will completely destroy their land because of what they have done.
50:46 The people of the earth will quake when they hear Babylon has been captured.
Her cries of anguish will be heard by the other nations.” 543
51:1 The Lord says,
“I will cause a destructive wind 544 to blow
against 545 Babylon and the people who inhabit Babylonia. 546
51:2 I will send people to winnow Babylonia like a wind blowing away chaff. 547
They will winnow her and strip her land bare. 548
This will happen when 549 they come against her from every direction,
when it is time to destroy her. 550
51:3 Do not give her archers time to string their bows
or to put on their coats of armor. 551
Do not spare any of her young men.
Completely destroy 552 her whole army.
51:4 Let them fall 553 slain in the land of Babylonia, 554
mortally wounded in the streets of her cities. 555
51:5 “For Israel and Judah will not be forsaken 556
by their God, the Lord who rules over all. 557
For the land of Babylonia is 558 full of guilt
against the Holy One of Israel. 559
51:6 Get out of Babylonia quickly, you foreign people. 560
Flee to save your lives.
Do not let yourselves be killed because of her sins.
For it is time for the Lord to wreak his revenge.
He will pay Babylonia 561 back for what she has done. 562
51:7 Babylonia had been a gold cup in the Lord’s hand.
She had made the whole world drunk.
The nations had drunk from the wine of her wrath. 563
So they have all gone mad. 564
51:8 But suddenly Babylonia will fall and be destroyed. 565
Cry out in mourning over it!
Get medicine for her wounds!
Perhaps she can be healed!
51:9 Foreigners living there will say, 566
‘We tried to heal her, but she could not be healed.
Let’s leave Babylonia 567 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.’ 568
51:10 The exiles from Judah will say, 569
‘The Lord has brought about a great deliverance for us! 570
Come on, let’s go and proclaim in Zion
what the Lord our God has done!’
51:11 “Sharpen 571 your arrows!
Fill your quivers! 572
The Lord will arouse a spirit of hostility in 573 the kings of Media. 574
For he intends to destroy Babylonia.
For that is how the Lord will get his revenge –
how he will get his revenge for the Babylonians’ destruction of his temple. 575
51:12 Give the signal to attack Babylon’s wall! 576
Bring more guards! 577
Post them all around the city! 578
Put men in ambush! 579
For the Lord will do what he has planned.
He will do what he said he would do to the people of Babylon. 580
51:13 “You who live along the rivers of Babylon, 581
the time of your end has come.
You who are rich in plundered treasure,
it is time for your lives to be cut off. 582
51:14 The Lord who rules over all 583 has solemnly sworn, 584
‘I will fill your land with enemy soldiers.
They will swarm over it like locusts. 585
They will raise up shouts of victory over it.’
51:15 He is the one who 586 by his power made the earth.
He is the one who by his wisdom fixed the world in place,
by his understanding he spread out the heavens.
51:16 When his voice thunders, the waters in the heavens roar.
He makes the clouds rise from the far-off horizons.
He makes the lightning flash out in the midst of the rain.
He unleashes the wind from the places where he stores it.
51:17 All idolaters will prove to be stupid and ignorant.
Every goldsmith will be disgraced by the idol he made.
For the image he forges is merely a sham.
There is no breath in any of those idols.
51:18 They are worthless, objects to be ridiculed.
When the time comes to punish them, they will be destroyed.
51:19 The Lord, who is the portion of the descendants of Jacob, is not like them.
For he is the one who created everything,
including the people of Israel whom he claims as his own. 587
He is known as the Lord who rules over all. 588
51:20 “Babylon, 589 you are my war club, 590
my weapon for battle.
I used you to smash nations. 591
I used you to destroy kingdoms.
51:21 I used you to smash horses and their riders. 592
I used you to smash chariots and their drivers.
51:22 I used you to smash men and women.
I used you to smash old men and young men.
I used you to smash young men and young women.
51:23 I used you to smash shepherds and their flocks.
I used you to smash farmers and their teams of oxen.
I used you to smash governors and leaders.” 593
51:24 “But I will repay Babylon
and all who live in Babylonia
for all the wicked things they did in Zion
right before the eyes of you Judeans,” 594
says the Lord. 595
51:25 The Lord says, 596 “Beware! I am opposed to you, Babylon! 597
You are like a destructive mountain that destroys all the earth.
I will unleash my power against you; 598
I will roll you off the cliffs and make you like a burned-out mountain. 599
51:26 No one will use any of your stones as a cornerstone.
No one will use any of them in the foundation of his house.
For you will lie desolate forever,” 600
says the Lord. 601
51:27 “Raise up battle flags throughout the lands.
Sound the trumpets calling the nations to do battle.
Prepare the nations to do battle against Babylonia. 602
Call for these kingdoms to attack her:
Ararat, Minni, and Ashkenaz. 603
Appoint a commander to lead the attack. 604
Send horses 605 against her like a swarm of locusts. 606
51:28 Prepare the nations to do battle against her. 607
Prepare the kings of the Medes.
Prepare their governors and all their leaders. 608
Prepare all the countries they rule to do battle against her. 609
51:29 The earth will tremble and writhe in agony. 610
For the Lord will carry out his plan.
He plans to make the land of Babylonia 611
a wasteland where no one lives. 612
51:30 The soldiers of Babylonia will stop fighting.
They will remain in their fortified cities.
They will lose their strength to do battle. 613
They will be as frightened as women. 614
The houses in her cities will be set on fire.
The gates of her cities will be broken down. 615
51:31 One runner after another will come to the king of Babylon.
One messenger after another will come bringing news. 616
They will bring news to the king of Babylon
that his whole city has been captured. 617
51:32 They will report that the fords have been captured,
the reed marshes have been burned,
the soldiers are terrified. 618
51:33 For the Lord God of Israel who rules over all says,
‘Fair Babylon 619 will be like a threshing floor
which has been trampled flat for harvest.
The time for her to be cut down and harvested
will come very soon.’ 620
51:34 “King Nebuchadnezzar of Babylon
devoured me and drove my people out.
Like a monster from the deep he swallowed me.
He filled his belly with my riches.
He made me an empty dish.
He completely cleaned me out.” 621
51:35 The person who lives in Zion says,
“May Babylon pay for the violence done to me and to my relatives.”
Jerusalem says,
“May those living in Babylonia pay for the bloodshed of my people.” 622
51:36 Therefore the Lord says,
“I will stand up for your cause.
I will pay the Babylonians back for what they have done to you. 623
I will dry up their sea.
I will make their springs run dry. 624
51:37 Babylon will become a heap of ruins.
Jackals will make their home there. 625
It will become an object of horror and of hissing scorn,
a place where no one lives. 626
51:38 The Babylonians are all like lions roaring for prey.
They are like lion cubs growling for something to eat. 627
51:39 When their appetites are all stirred up, 628
I will set out a banquet for them.
I will make them drunk
so that they will pass out, 629
they will fall asleep forever,
they will never wake up,” 630
says the Lord. 631
51:40 “I will lead them off to be slaughtered
like lambs, rams, and male goats.” 632
51:41 “See how Babylon 633 has been captured!
See how the pride of the whole earth has been taken!
See what an object of horror
Babylon has become among the nations! 634
51:42 The sea has swept over Babylon.
She has been covered by a multitude 635 of its waves. 636
51:43 The towns of Babylonia have become heaps of ruins.
She has become a dry and barren desert.
No one lives in those towns any more.
No one even passes through them. 637
51:44 I will punish the god Bel in Babylon.
I will make him spit out what he has swallowed.
The nations will not come streaming to him any longer.
Indeed, the walls of Babylon will fall.” 638
51:45 “Get out of Babylon, my people!
Flee to save your lives
from the fierce anger of the Lord! 639
51:46 Do not lose your courage or become afraid
because of the reports that are heard in the land.
For a report will come in one year.
Another report will follow it in the next.
There will be violence in the land
with ruler fighting against ruler.”
51:47 “So the time will certainly come 640
when I will punish the idols of Babylon.
Her whole land will be put to shame.
All her mortally wounded will collapse in her midst. 641
51:48 Then heaven and earth and all that is in them
will sing for joy over Babylon.
For destroyers from the north will attack it,”
says the Lord. 642
because of the Israelites she has killed, 644
just as the earth’s mortally wounded fell
because of Babylon. 645
51:50 You who have escaped the sword, 646
go, do not delay. 647
Remember the Lord in a faraway land.
Think about Jerusalem. 648
51:51 ‘We 649 are ashamed because we have been insulted. 650
Our faces show our disgrace. 651
For foreigners have invaded
the holy rooms 652 in the Lord’s temple.’
51:52 Yes, but the time will certainly come,” 653 says the Lord, 654
“when I will punish her idols.
Throughout her land the mortally wounded will groan.
51:53 Even if Babylon climbs high into the sky 655
and fortifies her elevated stronghold, 656
I will send destroyers against her,” 657
says the Lord. 658
51:54 Cries of anguish will come from Babylon,
the sound of great destruction from the land of the Babylonians.
51:55 For the Lord is ready to destroy Babylon,
and put an end to her loud noise.
Their waves 659 will roar like turbulent 660 waters.
They will make a deafening noise. 661
51:56 For a destroyer is attacking Babylon. 662
Her warriors will be captured;
their bows will be broken. 663
For the Lord is a God who punishes; 664
he pays back in full. 665
51:57 “I will make her officials and wise men drunk,
along with her governors, leaders, 666 and warriors.
They will fall asleep forever and never wake up,” 667
says the King whose name is the Lord who rules over all. 668
51:58 This is what the Lord who rules over all 669 says,
“Babylon’s thick wall 670 will be completely demolished. 671
Her high gates will be set on fire.
The peoples strive for what does not satisfy. 672
The nations grow weary trying to get what will be destroyed.” 673
51:59 This is the order Jeremiah the prophet gave to Seraiah son of Neriah, son of Mahseiah, when he went to King Zedekiah of Judah in Babylon during the fourth year of his reign. 674 (Seraiah was a quartermaster.) 675 51:60 Jeremiah recorded 676 on one scroll all the judgments 677 that would come upon Babylon – all these prophecies 678 written about Babylon. 51:61 Then Jeremiah said to Seraiah, “When you arrive in Babylon, make sure 679 you read aloud all these prophecies. 680 51:62 Then say, ‘O Lord, you have announced that you will destroy this place so that no people or animals live in it any longer. Certainly it will lie desolate forever!’ 51:63 When you finish reading this scroll aloud, tie a stone to it and throw it into the middle of the Euphrates River. 681 51:64 Then say, ‘In the same way Babylon will sink and never rise again because of the judgments 682 I am ready to bring upon her; they will grow faint.’”
The prophecies of Jeremiah end here. 683
Yehezkiel 25:1--32:32
Konteks25:1 The word of the Lord came to me: 25:2 “Son of man, turn toward 684 the Ammonites 685 and prophesy against them. 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, 686 I am about to make you slaves of 687 the tribes 688 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 689 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 690 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 691 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.’”
25:8 “This is what the sovereign Lord says: ‘Moab 692 and Seir say, “Look, the house of Judah is like all the other nations.” 25:9 So look, I am about to open up Moab’s flank, 693 eliminating the cities, 694 including its frontier cities, 695 the beauty of the land – Beth Jeshimoth, Baal Meon, and Kiriathaim. 25:10 I will hand it over, 696 along with the Ammonites, 697 to the tribes 698 of the east, so that the Ammonites will no longer be remembered among the nations. 25:11 I will execute judgments against Moab. Then they will know that I am the Lord.’”
25:12 “This is what the sovereign Lord says: ‘Edom 699 has taken vengeance against the house of Judah; they have made themselves fully culpable 700 by taking vengeance 701 on them. 702 25:13 So this is what the sovereign Lord says: I will stretch out my hand against Edom, and I will kill the people and animals within her, 703 and I will make her desolate; from Teman to Dedan they will die 704 by the sword. 25:14 I will exact my vengeance upon Edom by the hand of my people Israel. They will carry out in Edom my anger and rage; they will experience 705 my vengeance, declares the sovereign Lord.’”
25:15 “This is what the sovereign Lord says: ‘The Philistines 706 have exacted merciless revenge, 707 showing intense scorn 708 in their effort to destroy Judah 709 with unrelenting hostility. 710 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 711 the Cherethites 712 and destroy those who remain on the seacoast. 25:17 I will exact great vengeance upon them with angry rebukes. 713 Then they will know that I am the Lord, when I exact my vengeance upon them.’”
26:1 In the eleventh year, on the first day of the month, 714 the word of the Lord came to me: 26:2 “Son of man, because Tyre 715 has said about Jerusalem, 716 ‘Aha, the gateway of the peoples is broken; it has swung open to me. I will become rich, 717 now that she 718 has been destroyed,’ 26:3 therefore this is what the sovereign Lord says: Look, 719 I am against you, 720 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 721 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 722 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 723 I am about to bring King Nebuchadrezzar 724 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. 725 26:10 He will cover you with the dust kicked up by his many horses. 726 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. 727 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 728 homes. Your stones, your trees, and your soil he will throw 729 into the water. 730 26:13 I will silence 731 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, 732 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 733 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. 734 26:17 They will sing this lament over you: 735
“‘How you have perished – you have vanished 736 from the seas,
O renowned city, once mighty in the sea,
she and her inhabitants, who spread their terror! 737
26:18 Now the coastlands will tremble on the day of your fall;
the coastlands by the sea will be terrified by your passing.’ 738
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 739 waters overwhelm you, 26:20 then I will bring you down to bygone people, 740 to be with those who descend to the pit. I will make you live in the lower parts of the earth, among 741 the primeval ruins, with those who descend to the pit, so that you will not be inhabited or stand 742 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.”
27:1 The word of the Lord came to me: 27:2 “You, son of man, sing a lament for Tyre. 743 27:3 Say to Tyre, who sits at the entrance 744 of the sea, 745 merchant to the peoples on many coasts, ‘This is what the sovereign Lord says:
“‘O Tyre, you have said, “I am perfectly beautiful.”
27:4 746 Your borders are in the heart of the seas;
your builders have perfected your beauty.
27:5 They crafted 747 all your planks out of fir trees from Senir; 748
they took a cedar from Lebanon to make your mast.
27:6 They made your oars from oaks of Bashan;
they made your deck 749 with cypresses 750 from the Kittean isles. 751
27:7 Fine linen from Egypt, woven with patterns, was used for your sail
to serve as your banner;
blue and purple from the coastlands of Elishah 752 was used for your deck’s awning.
27:8 The leaders 753 of Sidon 754 and Arvad 755 were your rowers;
your skilled 756 men, O Tyre, were your captains.
27:9 The elders of Gebal 757 and her skilled men were within you, mending cracks; 758
all the ships of the sea and their mariners were within you to trade for your merchandise. 759
27:10 Men of Persia, Lud, 760 and Put were in your army, men of war.
They hung shield and helmet on you; they gave you your splendor.
27:11 The Arvadites 761 joined your army on your walls all around,
and the Gammadites 762 were in your towers.
They hung their quivers 763 on your walls all around;
they perfected your beauty.
27:12 “‘Tarshish 764 was your trade partner because of your abundant wealth; they exchanged silver, iron, tin, and lead for your products. 27:13 Javan, Tubal, and Meshech were your clients; they exchanged slaves and bronze items for your merchandise. 27:14 Beth Togarmah exchanged horses, chargers, 765 and mules for your products. 27:15 The Dedanites 766 were your clients. Many coastlands were your customers; they paid 767 you with ivory tusks and ebony. 27:16 Edom 768 was your trade partner because of the abundance of your goods; they exchanged turquoise, purple, embroidered work, fine linen, coral, and rubies for your products. 27:17 Judah and the land of Israel were your clients; they traded wheat from Minnith, 769 millet, honey, olive oil, and balm for your merchandise. 27:18 Damascus was your trade partner because of the abundance of your goods and of all your wealth: wine from Helbon, white wool from Zahar, 27:19 and casks of wine 770 from Izal 771 they exchanged for your products. Wrought iron, cassia, and sweet cane were among your merchandise. 27:20 Dedan was your client in saddlecloths for riding. 27:21 Arabia and all the princes of Kedar were your trade partners; for lambs, rams, and goats they traded with you. 27:22 The merchants of Sheba and Raamah engaged in trade with you; they traded the best kinds of spices along with precious stones and gold for your products. 27:23 Haran, Kanneh, Eden, merchants from Sheba, Asshur, and Kilmad were your clients. 27:24 They traded with you choice garments, purple clothes and embroidered work, and multicolored carpets, bound and reinforced with cords; these were among your merchandise. 27:25 The ships of Tarshish 772 were the transports for your merchandise.
“‘So you were filled and weighed down in the heart of the seas.
27:26 Your rowers have brought you into surging waters.
The east wind has wrecked you in the heart of the seas.
27:27 Your wealth, products, and merchandise, your sailors and captains,
your ship’s carpenters, 773 your merchants,
and all your fighting men within you,
along with all your crew who are in you,
will fall into the heart of the seas on the day of your downfall.
27:28 At the sound of your captains’ cry the waves will surge; 774
27:29 They will descend from their ships – all who handle the oar,
the sailors and all the sea captains – they will stand on the land.
27:30 They will lament loudly 775 over you and cry bitterly.
They will throw dust on their heads and roll in the ashes; 776
27:31 they will tear out their hair because of you and put on sackcloth,
and they will weep bitterly over you with intense mourning. 777
27:32 As they wail they will lament over you, chanting:
“Who was like Tyre, like a tower 778 in the midst of the sea?”
27:33 When your products went out from the seas,
you satisfied many peoples;
with the abundance of your wealth and merchandise
you enriched the kings of the earth.
27:34 Now you are wrecked by the seas, in the depths of the waters;
your merchandise and all your company have sunk 779 along with you. 780
27:35 All the inhabitants of the coastlands are shocked at you,
and their kings are horribly afraid – their faces are troubled.
27:36 The traders among the peoples hiss at you;
you have become a horror, and will be no more.’”
28:1 The word of the Lord came to me: 28:2 “Son of man, say to the prince 781 of Tyre, ‘This is what the sovereign Lord says:
“‘Your heart is proud 782 and you said, “I am a god; 783
I sit in the seat of gods, in the heart of the seas” –
yet you are a man and not a god,
though you think you are godlike. 784
28:3 Look, you are wiser than Daniel; 785
no secret is hidden from you. 786
28:4 By your wisdom and understanding you have gained wealth for yourself;
you have amassed gold and silver in your treasuries.
28:5 By your great skill 787 in trade you have increased your wealth,
and your heart is proud because of your wealth.
28:6 “‘Therefore this is what the sovereign Lord says:
Because you think you are godlike, 788
28:7 I am about to bring foreigners 789 against you, the most terrifying of nations.
They will draw their swords against the grandeur made by your wisdom, 790
and they will defile your splendor.
28:8 They will bring you down to the pit, and you will die violently 791 in the heart of the seas.
28:9 Will you still say, “I am a god,” before the one who kills you –
though you are a man and not a god –
when you are in the power of those who wound you?
28:10 You will die the death of the uncircumcised 792 by the hand of foreigners;
for I have spoken, declares the sovereign Lord.’”
28:11 The word of the Lord came to me: 28:12 “Son of man, sing 793 a lament for the king of Tyre, and say to him, ‘This is what the sovereign Lord says:
“‘You were the sealer 794 of perfection,
full of wisdom, and perfect in beauty.
28:13 You were in Eden, the garden of God. 795
Every precious stone was your covering,
the ruby, topaz, and emerald,
the chrysolite, onyx, and jasper,
the sapphire, turquoise, and beryl; 796
your settings and mounts were made of gold.
On the day you were created they were prepared.
28:14 I placed you there with an anointed 797 guardian 798 cherub; 799
you were on the holy mountain of God;
you walked about amidst fiery stones.
28:15 You were blameless in your behavior 800 from the day you were created,
until sin was discovered in you.
28:16 In the abundance of your trade you were filled with violence, 801 and you sinned;
so I defiled you and banished you 802 from the mountain of God –
the guardian cherub expelled you 803 from the midst of the stones of fire.
28:17 Your heart was proud because of your beauty;
you corrupted your wisdom on account of your splendor.
I threw you down to the ground;
I placed you before kings, that they might see you.
28:18 By the multitude of your iniquities, through the sinfulness of your trade,
you desecrated your sanctuaries.
So I drew fire out from within you;
it consumed you,
and I turned you to ashes on the earth
before the eyes of all who saw you.
28:19 All who know you among the peoples are shocked at you;
you have become terrified and will be no more.’”
28:20 The word of the Lord came to me: 28:21 “Son of man, turn toward 804 Sidon 805 and prophesy against it. 28:22 Say, ‘This is what the sovereign Lord says:
“‘Look, I am against you, 806 Sidon,
and I will magnify myself in your midst.
Then they will know that I am the Lord
when I execute judgments on her
and reveal my sovereign power 807 in her.
28:23 I will send a plague into the city 808 and bloodshed into its streets;
the slain will fall within it, by the sword that attacks it 809 from every side.
Then they will know that I am the Lord.
28:24 “‘No longer will Israel suffer from the sharp briers 810 or painful thorns of all who surround and scorn them. 811 Then they will know that I am the sovereign Lord.
28:25 “‘This is what the sovereign Lord says: When I regather the house of Israel from the peoples where they are dispersed, I will reveal my sovereign power 812 over them in the sight of the nations, and they will live in their land that I gave to my servant Jacob. 28:26 They will live securely in it; they will build houses and plant vineyards. They will live securely 813 when I execute my judgments on all those who scorn them and surround them. Then they will know that I am the Lord their God.’”
29:1 In the tenth year, in the tenth month, on the twelfth day of the month, 814 the word of the Lord came to me: 29:2 “Son of man, turn toward 815 Pharaoh king of Egypt, and prophesy against him and against all Egypt. 29:3 Tell them, ‘This is what the sovereign Lord says:
“‘Look, I am against 816 you, Pharaoh king of Egypt,
the great monster 817 lying in the midst of its waterways,
who has said, “My Nile is my own, I made it for myself.” 818
29:4 I will put hooks in your jaws
and stick the fish of your waterways to your scales.
I will haul you up from the midst of your waterways,
and all the fish of your waterways will stick to your scales.
29:5 I will leave you in the wilderness,
you and all the fish of your waterways;
you will fall in the open field and will not be gathered up or collected. 819
I have given you as food to the beasts of the earth and the birds of the skies.
29:6 Then all those living in Egypt will know that I am the Lord
because they were a reed staff 820 for the house of Israel;
29:7 when they grasped you with their hand, 821 you broke and tore 822 their shoulders,
and when they leaned on you, you splintered and caused their legs to be unsteady. 823
29:8 “‘Therefore, this is what the sovereign Lord says: Look, I am about to bring a sword against you, and I will kill 824 every person and every animal. 29:9 The land of Egypt will become a desolate ruin. Then they will know that I am the Lord.
Because he said, “The Nile is mine and I made it,” 29:10 I am against 825 you and your waterways. I will turn the land of Egypt into an utter desolate ruin from Migdol 826 to Syene, 827 as far as the border with Ethiopia. 29:11 No human foot will pass through it, and no animal’s foot will pass through it; it will be uninhabited for forty years. 29:12 I will turn the land of Egypt into a desolation in the midst of desolate lands; for forty years her cities will lie desolate in the midst of ruined cities. I will scatter Egypt among the nations and disperse them among foreign countries.
29:13 “‘For this is what the sovereign Lord says: At the end of forty years 828 I will gather Egypt from the peoples where they were scattered. 29:14 I will restore the fortunes of Egypt, and will bring them back 829 to the land of Pathros, to the land of their origin; there they will be an insignificant kingdom. 29:15 It will be the most insignificant of the kingdoms; it will never again exalt itself over the nations. I will make them so small that they will not rule over the nations. 29:16 It will never again be Israel’s source of confidence, but a reminder of how they sinned by turning to Egypt for help. 830 Then they will know that I am the sovereign Lord.’”
29:17 In the twenty-seventh year, in the first month, on the first day of the month, 831 the word of the Lord came to me: 29:18 “Son of man, King Nebuchadrezzar 832 of Babylon made his army labor hard against Tyre. 833 Every head was rubbed bald and every shoulder rubbed bare; yet he and his army received no wages from Tyre for the work he carried out against it. 29:19 Therefore this is what the sovereign Lord says: Look, I am about to give the land of Egypt to King Nebuchadrezzar of Babylon. He will carry off her wealth, capture her loot, and seize her plunder; it will be his army’s wages. 29:20 I have given him the land of Egypt as his compensation for attacking Tyre 834 , because they did it for me, declares the sovereign Lord. 29:21 On that day I will make Israel powerful, 835 and I will give you the right to be heard 836 among them. Then they will know that I am the Lord.”
30:1 The word of the Lord came to me: 30:2 “Son of man, prophesy and say, ‘This is what the sovereign Lord says:
“‘Wail, “Alas, the day is here!” 837
30:3 For the day is near,
the day of the Lord is near;
it will be a day of storm clouds, 838
it will be a time of judgment 839 for the nations.
30:4 A sword will come against Egypt
and panic will overtake Ethiopia
when the slain fall in Egypt
and they carry away her wealth
and dismantle her foundations.
30:5 Ethiopia, Put, Lud, all the foreigners, 840 Libya, and the people 841 of the covenant land 842 will die by the sword along with them.
30:6 “‘This is what the Lord says:
Egypt’s supporters will fall;
her confident pride will crumble. 843
From Migdol to Syene 844 they will die by the sword within her,
declares the sovereign Lord.
30:7 They will be desolate among desolate lands,
and their cities will be among ruined cities.
30:8 They will know that I am the Lord
when I ignite a fire in Egypt
and all her allies are defeated. 845
30:9 On that day messengers will go out from me in ships to frighten overly confident Ethiopia; panic will overtake them on the day of Egypt’s doom; 846 for beware – it is coming!
30:10 “‘This is what the sovereign Lord says:
I will put an end to the hordes of Egypt,
by the hand of King Nebuchadrezzar 847 of Babylon.
30:11 He and his people with him,
the most terrifying of the nations, 848
will be brought there to destroy the land.
They will draw their swords against Egypt,
and fill the land with corpses.
30:12 I will dry up the waterways
and hand the land over to 849 evil men.
I will make the land and everything in it desolate by the hand of foreigners.
I, the Lord, have spoken!
30:13 “‘This is what the sovereign Lord says:
I will destroy the idols,
and put an end to the gods of Memphis.
There will no longer be a prince from the land of Egypt;
so I will make the land of Egypt fearful. 850
30:14 I will desolate Pathros,
I will ignite a fire in Zoan,
and I will execute judgments on Thebes.
30:15 I will pour out my anger upon Pelusium, 851
the stronghold of Egypt;
I will cut off 852 the hordes of Thebes.
30:16 I will ignite a fire in Egypt;
Syene 853 will writhe in agony,
Thebes will be broken down,
and Memphis will face enemies every day.
30:17 The young men of On and of Pi-beseth 854 will die by the sword;
and the cities will go 855 into captivity.
30:18 In Tahpanhes the day will be dark 856
when I break the yoke of Egypt there.
Her confident pride will cease within her;
a cloud will cover her, and her daughters will go into captivity.
30:19 I will execute judgments on Egypt.
Then they will know that I am the Lord.’”
30:20 In the eleventh year, in the first month, on the seventh day of the month, 857 the word of the Lord came to me: 30:21 “Son of man, I have broken the arm 858 of Pharaoh king of Egypt. 859 Look, it has not been bandaged for healing or set with a dressing so that it might become strong enough to grasp a sword. 30:22 Therefore this is what the sovereign Lord says: Look, 860 I am against 861 Pharaoh king of Egypt, and I will break his arms, the strong arm and the broken one, and I will make the sword drop from his hand. 30:23 I will scatter the Egyptians among the nations, and disperse them among foreign countries. 30:24 I will strengthen the arms of the king of Babylon, and I will place my sword in his hand, but I will break the arms of Pharaoh, and he will groan like the fatally wounded before the king of Babylon. 862 30:25 I will strengthen the arms of the king of Babylon, but the arms of Pharaoh will fall limp. Then they will know that I am the Lord when I place my sword in the hand of the king of Babylon and he extends it against the land of Egypt. 30:26 I will scatter the Egyptians among the nations and disperse them among foreign countries. Then they will know that I am the Lord.”
31:1 In the eleventh year, in the third month, on the first day of the month, 863 the word of the Lord came to me: 31:2 “Son of man, say to Pharaoh king of Egypt and his hordes:
“‘Who are you like in your greatness?
31:3 Consider Assyria, 864 a cedar in Lebanon, 865
with beautiful branches, like a forest giving shade,
and extremely tall;
its top reached into the clouds.
31:4 The water made it grow;
underground springs made it grow tall.
Rivers flowed all around the place it was planted,
while smaller channels watered all the trees of the field. 866
31:5 Therefore it grew taller than all the trees of the field;
its boughs grew large and its branches grew long,
because of the plentiful water in its shoots. 867
31:6 All the birds of the sky nested in its boughs;
under its branches all the beasts of the field gave birth,
in its shade all the great 868 nations lived.
31:7 It was beautiful in its loftiness, in the length of its branches;
for its roots went down deep to plentiful waters.
31:8 The cedars in the garden of God could not eclipse it,
nor could the fir trees 869 match its boughs;
the plane trees were as nothing compared to its branches;
no tree in the garden of God could rival its beauty.
31:9 I made it beautiful with its many branches;
all the trees of Eden, in the garden of God, envied it.
31:10 “‘Therefore this is what the sovereign Lord says: Because it was tall in stature, and its top reached into the clouds, and it was proud of its height, 31:11 I gave it over to the leader of the nations. He has judged it thoroughly, 870 as its sinfulness deserves. I have thrown it out. 31:12 Foreigners from the most terrifying nations have cut it down and left it to lie there on the mountains. In all the valleys its branches have fallen, and its boughs lie broken in the ravines of the land. All the peoples of the land 871 have departed 872 from its shade and left it. 31:13 On its ruins all the birds of the sky will live, and all the wild animals 873 will walk 874 on its branches. 31:14 For this reason no watered trees will grow so tall; their tops will not reach into the clouds, nor will the well-watered ones grow that high. 875 For all of them have been appointed to die in the lower parts of the earth; 876 they will be among mere mortals, 877 with those who descend to the pit.
31:15 “‘This is what the sovereign Lord says: On the day it 878 went down to Sheol I caused observers to lament. 879 I covered it with the deep and held back its rivers; its plentiful water was restrained. I clothed Lebanon in black for it, and all the trees of the field wilted because of it. 31:16 I made the nations shake at the sound of its fall, when I threw it down to Sheol, along with those who descend to the pit. 880 Then all the trees of Eden, the choicest and the best of Lebanon, all that were well-watered, were comforted in the earth below. 31:17 Those who lived in its shade, its allies 881 among the nations, also went down with it to Sheol, to those killed by the sword. 31:18 Which of the trees of Eden was like you in majesty and loftiness? You will be brought down with the trees of Eden to the lower parts of the earth; you will lie among the uncircumcised, with those killed by the sword! This is what will happen to Pharaoh and all his hordes, declares the sovereign Lord.’”
32:1 In the twelfth year, in the twelfth month, on the first of the month, 882 the word of the Lord came to me: 32:2 “Son of man, sing a lament for Pharaoh king of Egypt, and say to him:
“‘You were like a lion 883 among the nations,
but you are a monster in the seas;
you thrash about in your streams,
stir up the water with your feet,
and muddy your 884 streams.
32:3 “‘This is what the sovereign Lord says:
“‘I will throw my net over you 885 in the assembly of many peoples;
and they will haul you up in my dragnet.
32:4 I will leave you on the ground,
I will fling you on the open field,
I will allow 886 all the birds of the sky to settle 887 on you,
and I will permit 888 all the wild animals 889 to gorge themselves on you.
32:5 I will put your flesh on the mountains,
and fill the valleys with your maggot-infested carcass. 890
32:6 I will drench the land with the flow
of your blood up to the mountains,
and the ravines will be full of your blood. 891
32:7 When I extinguish you, I will cover the sky;
I will darken its stars.
I will cover the sun with a cloud,
and the moon will not shine. 892
32:8 I will darken all the lights in the sky over you,
and I will darken your land,
declares the sovereign Lord.
32:9 I will disturb 893 many peoples,
when I bring about your destruction among the nations,
among countries you do not know.
32:10 I will shock many peoples with you,
and their kings will shiver with horror because of you.
When I brandish my sword before them,
every moment each one will tremble for his life, on the day of your fall.
32:11 “‘For this is what the sovereign Lord says:
“‘The sword of the king of Babylon 894 will attack 895 you.
32:12 By the swords of the mighty warriors I will cause your hordes to fall –
all of them are the most terrifying among the nations.
They will devastate the pride of Egypt,
and all its hordes will be destroyed.
32:13 I will destroy all its cattle beside the plentiful waters;
and no human foot will disturb 896 the waters 897 again,
nor will the hooves of cattle disturb them.
32:14 Then I will make their waters calm, 898
and will make their streams flow like olive oil, declares the sovereign Lord.
32:15 When I turn the land of Egypt into desolation
and the land is destitute of everything that fills it,
when I strike all those who live in it,
then they will know that I am the Lord.’
32:16 This is a lament; they will chant it.
The daughters of the nations will chant it.
They will chant it over Egypt and over all her hordes,
declares the sovereign Lord.”
32:17 In the twelfth year, on the fifteenth day of the month, 899 the word of the Lord came to me: 32:18 “Son of man, wail 900 over the horde of Egypt. Bring it down; 901 bring 902 her 903 and the daughters of powerful nations down to the lower parts of the earth, along with those who descend to the pit. 32:19 Say to them, 904 ‘Whom do you surpass in beauty? 905 Go down and be laid to rest with the uncircumcised!’ 32:20 They will fall among those killed by the sword. The sword is drawn; they carry her and all her hordes away. 32:21 The bravest of the warriors will speak to him from the midst of Sheol along with his allies, saying: ‘The uncircumcised have come down; they lie still, killed by the sword.’
32:22 “Assyria is there with all her assembly around her grave, 906 all of them struck down by the sword. 907 32:23 Their 908 graves are located in the remote slopes of the pit. 909 Her assembly is around her grave, all of them struck down by the sword, those who spread terror in the land of the living.
32:24 “Elam is there with all her hordes around her grave; all of them struck down by the sword. They went down uncircumcised to the lower parts of the earth, those who spread terror in the land of the living. Now they will bear their shame with those who descend to the pit. 32:25 Among the dead they have made a bed for her, along with all her hordes around her grave. 910 All of them are uncircumcised, killed by the sword, for their terror had spread in the land of the living. They bear their shame along with those who descend to the pit; they are placed among the dead.
32:26 “Meshech-Tubal is there, along with all her hordes around her grave. 911 All of them are uncircumcised, killed by the sword, for they spread their terror in the land of the living. 32:27 They do not lie with the fallen warriors of ancient times, 912 who went down to Sheol with their weapons of war, having their swords placed under their heads and their shields on their bones, 913 when the terror of these warriors was in the land of the living.
32:28 “But as for you, in the midst of the uncircumcised you will be broken, and you will lie with those killed by the sword.
32:29 “Edom is there with her kings and all her princes. Despite their might they are laid with those killed by the sword; they lie with the uncircumcised and those who descend to the pit.
32:30 “All the leaders of the north are there, along with all the Sidonians; despite their might they have gone down in shameful terror with the dead. They lie uncircumcised with those killed by the sword, and bear their shame with those who descend to the pit.
32:31 “Pharaoh will see them and be consoled over all his hordes who were killed by the sword, Pharaoh and all his army, declares the sovereign Lord. 32:32 Indeed, I terrified him in the land of the living, yet he will lie in the midst of the uncircumcised with those killed by the sword, Pharaoh and all his hordes, declares the sovereign Lord.”
Amos 1:1-15
Konteks1:1 The following is a record of what Amos prophesied. 914 He 915 was one of the herdsmen from Tekoa. These prophecies about Israel were revealed to him 916 during the time of 917 King Uzziah of Judah and 918 King Jeroboam son of Joash of Israel, two years before the earthquake. 919
“The Lord comes roaring 921 out of Zion;
from Jerusalem 922 he comes bellowing! 923
The shepherds’ pastures wilt; 924
the summit of Carmel 925 withers.” 926
1:3 This is what the Lord says:
“Because Damascus has committed three crimes 927 –
make that four! 928 – I will not revoke my
decree of judgment. 929
They ripped through Gilead like threshing sledges with iron teeth. 930
1:4 So I will set Hazael’s house 931 on fire;
fire 932 will consume Ben Hadad’s 933 fortresses.
1:5 I will break the bar 934 on the gate of Damascus.
I will remove 935 the ruler 936 from Wicked Valley, 937
the one who holds the royal scepter from Beth Eden. 938
The people of Aram will be deported to Kir.” 939
The Lord has spoken!
1:6 This is what the Lord says:
“Because Gaza 940 has committed three crimes 941 –
make that four! 942 – I will not revoke my decree of judgment. 943
They deported a whole community 944 and sold them 945 to Edom.
1:7 So I will set Gaza’s city wall 946 on fire;
fire 947 will consume her fortresses.
1:8 I will remove 948 the ruler 949 from Ashdod, 950
the one who holds the royal scepter from Ashkelon. 951
I will strike Ekron 952 with my hand; 953
the rest of the Philistines will also die.” 954
The sovereign Lord has spoken!
1:9 This is what the Lord says:
“Because Tyre has committed three crimes 955 –
make that four! 956 – I will not revoke my decree of judgment. 957
They sold 958 a whole community 959 to Edom;
they failed to observe 960 a treaty of brotherhood. 961
1:10 So I will set fire to Tyre’s city wall; 962
fire 963 will consume her fortresses.”
1:11 This is what the Lord says:
“Because Edom has committed three crimes 964 –
make that four! 965 – I will not revoke my decree of judgment. 966
He chased his brother 967 with a sword;
he wiped out his allies. 968
In his anger he tore them apart without stopping to rest; 969
in his fury he relentlessly attacked them. 970
1:12 So I will set Teman 971 on fire;
fire 972 will consume Bozrah’s 973 fortresses.”
1:13 This is what the Lord says:
“Because the Ammonites have committed three crimes 974 –
make that four! 975 – I will not revoke my decree of judgment. 976
They ripped open Gilead’s pregnant women 977
so they could expand their territory.
1:14 So I will set fire to Rabbah’s 978 city wall; 979
fire 980 will consume her fortresses.
War cries will be heard on the day of battle; 981
a strong gale will blow on the day of the windstorm. 982
1:15 Ammon’s 983 king will be deported; 984
he and his officials 985 will be carried off 986 together.”
The Lord has spoken!
[13:1] 1 sn Isa 13-23 contains a series of judgment oracles against various nations. It is likely that Israel, not the nations mentioned, actually heard these oracles. The oracles probably had a twofold purpose. For those leaders who insisted on getting embroiled in international politics, these oracles were a reminder that Judah need not fear foreign nations or seek international alliances for security reasons. For the righteous remnant within the nation, these oracles were a reminder that Israel’s God was indeed the sovereign ruler of the earth, worthy of his people’s trust.
[13:1] 2 tn Heb “The message [traditionally, “burden”] [about] Babylon which Isaiah son of Amoz saw.”
[13:2] 3 sn The Lord is speaking here (see v. 3).
[13:3] 4 tn Heb “my consecrated ones,” i.e., those who have been set apart by God for the special task of carrying out his judgment.
[13:3] 5 tn Heb “my warriors with respect to my anger.”
[13:3] 6 tn Heb “the boasting ones of my pride”; cf. ASV, NASB, NRSV “my proudly exulting ones.”
[13:4] 7 sn In vv. 4-10 the prophet appears to be speaking, since the Lord is referred to in the third person. However, since the Lord refers to himself in the third person later in this chapter (see v. 13), it is possible that he speaks throughout the chapter.
[13:4] 8 tn Heb “a sound, a roar [is] on the mountains, like many people.”
[13:4] 9 tn Heb “a sound, tumult of kingdoms.”
[13:5] 10 tn Heb “from the end of the sky.”
[13:5] 11 tn Or “anger”; cf. KJV, ASV “the weapons of his indignation.”
[13:5] 12 tn Or perhaps, “land” (so KJV, NAB, NASB, NLT). Even though the heading and subsequent context (see v. 17) indicate Babylon’s judgment is in view, the chapter has a cosmic flavor that suggests that the coming judgment is universal in scope. Perhaps Babylon’s downfall occurs in conjunction with a wider judgment, or the cosmic style is poetic hyperbole used to emphasize the magnitude and importance of the coming event.
[13:6] 13 tn Heb “the day of the Lord” (so KJV, NAB).
[13:6] 14 tn Heb “like destruction from the sovereign judge it comes.” The comparative preposition (כְּ, kÿ) has here the rhetorical nuance, “in every way like.” The point is that the destruction unleashed will have all the earmarks of divine judgment. One could paraphrase, “it comes as only destructive divine judgment can.” On this use of the preposition in general, see GKC 376 §118.x.
[13:6] sn The divine name used here is שַׁדַּי (shaddai, “Shaddai”). Shaddai (or El Shaddai) is the sovereign king/judge of the world who grants life/blesses and kills/judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name is uncertain (see discussion below) its significance is clear. The name is used in contexts where God appears as the source of fertility and life. In Gen 17:1-8 he appears to Abram, introduces himself as El Shaddai, and announces his intention to make the patriarch fruitful. In the role of El Shaddai God repeats these words (now elevated to the status of a decree) to Jacob (35:11). Earlier Isaac had pronounced a blessing upon Jacob in which he asked El Shaddai to make Jacob fruitful (28:3). Jacob later prays that his sons will be treated with mercy when they return to Egypt with Benjamin (43:14). The fertility theme is not as apparent here, though one must remember that Jacob viewed Benjamin as the sole remaining son of the favored and once-barren Rachel (cf. 29:31; 30:22-24; 35:16-18). It is quite natural that he would appeal to El Shaddai to preserve Benjamin’s life, for it was El Shaddai’s miraculous power which made it possible for Rachel to give him sons in the first place. In 48:3 Jacob, prior to blessing Joseph’s sons, tells him how El Shaddai appeared to him at Bethel (cf. chapter 28) and promised to make him fruitful. When blessing Joseph on his deathbed Jacob refers to Shaddai (we should probably read “El Shaddai,” along with a few Hebrew
[13:7] 15 tn Heb “drop”; KJV “be faint”; ASV “be feeble”; NAB “fall helpless.”
[13:7] 16 tn Heb “melts” (so NAB).
[13:8] 17 tn Heb “their faces are faces of flames.” Their faces are flushed with fear and embarrassment.
[13:9] 18 tn Heb “the day of the Lord.”
[13:9] 19 tn Heb “[with] cruelty, and fury, and rage of anger.” Three synonyms for “anger” are piled up at the end of the line to emphasize the extraordinary degree of divine anger that will be exhibited in this judgment.
[13:9] 20 tn Heb “making desolate.”
[13:9] 21 tn Or “land” (KJV, NAB, NASB, NIV, NLT).
[13:10] 22 tn Heb “do not flash forth their light.”
[13:10] 23 tn Heb “does not shed forth its light.”
[13:11] 24 sn The Lord is definitely speaking (again?) at this point. See the note at v. 4.
[13:11] 25 tn Or “I will bring disaster on the world.” Hebrew רָעָה (ra’ah) could refer to the judgment (i.e., disaster, calamity) or to the evil that prompts it. The structure of the parallel line favors the latter interpretation.
[13:11] 26 tn Or perhaps, “the violent”; cf. NASB, NIV “the ruthless.”
[13:12] 27 tn The verb is supplied in the translation from the first line. The verb in the first line (“I will make scarce”) does double duty in the parallel structure of the verse.
[13:13] 28 tn Or “the sky.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[13:13] 29 tn Heb “from its place” (so NAB, NASB, NIV, NCV).
[13:13] 30 tn Heb “and in the day of the raging of his anger.”
[13:14] 31 tn Or “like a gazelle being chased.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[13:14] 32 tn Heb “his people” (cf. KJV, NASB, NIV, NRSV) or “his nation” (cf. TEV “their own countries”).
[13:15] 33 tn Heb “carried off,” i.e., grabbed from the fleeing crowd. See HALOT 764 s.v. ספה.
[13:15] 34 tn Heb “will fall” (so KJV, NIV, NRSV); NLT “will be run through with a sword.”
[13:17] 35 tn Heb “against them”; NLT “against Babylon.”
[13:17] 36 sn They cannot be bought off, for they have a lust for bloodshed.
[13:18] 37 tn Heb “and bows cut to bits young men.” “Bows” stands by metonymy for arrows.
[13:18] 38 tn Heb “the fruit of the womb.”
[13:18] 39 tn Heb “their eye does not.” Here “eye” is a metonymy for the whole person.
[13:19] 40 tn Or “most beautiful” (NCV, TEV).
[13:19] 41 tn Heb “the beauty of the pride of the Chaldeans.”
[13:19] sn The Chaldeans were a group of tribes who lived in southern Mesopotamia. The established the so-called neo-Babylonian empire in the late seventh century
[13:19] 42 tn Heb “and Babylon…will be like the overthrow by God of Sodom and Gomorrah.” On מַהְפֵּכַת (mahpekhat, “overthrow”) see the note on the word “destruction” in 1:7.
[13:20] 43 tn Heb “she will not be inhabited forever, and she will not be dwelt in to generation and generation (i.e., forever).” The Lord declares that Babylon, personified as a woman, will not be inhabited. In other words, her people will be destroyed and the Chaldean empire will come to a permanent end.
[13:20] 44 tn Or “Arab” (NAB, NASB, NIV); cf. CEV, NLT “nomads.”
[13:20] 45 tn יַהֵל (yahel) is probably a corrupted form of יֶאֱהַל (ye’ehal). See GKC 186 §68.k.
[13:20] 46 tn The words “their flocks” are supplied in the translation for clarification. The Hebrew text does not supply the object here, but see Jer 33:12.
[13:21] 47 tn The word “ruined” is supplied in the translation for clarification.
[13:21] 48 tn The precise referent of this word in uncertain. See HALOT 29 s.v. *אֹחַ. Various English versions translate as “owls” (e.g., NAB, NASB), “wild dogs” (NCV); “jackals” (NIV); “howling creatures” (NRSV, NLT).
[13:21] 49 tn Heb “will skip there.”
[13:22] 50 tc The Hebrew text reads literally, “wild dogs will yip among his widows, and jackals in the palaces of pleasure.” The verb “yip” is supplied in the second line; it does double duty in the parallel structure. “His widows” makes little sense in this context; many emend the form (אַלְמנוֹתָיו, ’almnotayv) to the graphically similar אַרְמְנוֹתֶיהָ (’armÿnoteha, “her fortresses”), a reading that is assumed in the present translation. The use of “widows” may represent an intentional wordplay on “fortresses,” indicating that the fortresses are like dejected widows (J. N. Oswalt, Isaiah [NICOT], 1:308, n. 1).
[13:22] 51 tn Heb “near to come is her time.”
[13:22] 52 sn When was the prophecy of Babylon’s fall fulfilled? Some argue that the prophecy was fulfilled in 689
[14:1] 53 tn The sentence begins with כִּי (ki), which is understood as asseverative (“certainly”) in the translation. Another option is to translate, “For the Lord will have compassion.” In this case one of the reasons for Babylon’s coming demise (13:22b) is the Lord’s desire to restore his people.
[14:1] 54 tn The words “as his special people” are supplied in the translation for clarification.
[14:1] 55 tn Or “settle” (NASB, NIV, NCV, NLT).
[14:2] 57 tn Heb “and the house of Jacob will take possession of them [i.e., the nations], on the land of the Lord, as male servants and female servants.”
[14:3] 58 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[14:4] 59 tn Heb “you will lift up this taunt over the king of Babylon, saying.”
[14:4] 60 tc The word in the Hebrew text (מַדְהֵבָה, madhevah) is unattested elsewhere and of uncertain meaning. Many (following the Qumran scroll 1QIsaa) assume a dalet-resh (ד-ר) confusion and emend the form to מַרְהֵבָה (marhevah, “onslaught”). See HALOT 548 s.v. II *מִדָּה and HALOT 633 s.v. *מַרְהֵבָה.
[14:6] 61 tn Or perhaps, “he” (cf. KJV; NCV “the king of Babylon”). The present translation understands the referent of the pronoun (“it”) to be the “club/scepter” of the preceding line.
[14:6] 62 tn Heb “it was striking down nations in fury [with] a blow without ceasing.” The participle (“striking down”) suggests repeated or continuous action in past time.
[14:6] 63 tn Heb “it was ruling in anger nations [with] oppression without restraint.” The participle (“ruling”) suggests repeated or continuous action in past time.
[14:8] 64 tn Heb “concerning you.”
[14:8] 65 tn The word “singing” is supplied in the translation for stylistic reasons. Note that the personified trees speak in the second half of the verse.
[14:8] 66 tn Heb “lay down” (in death); cf. NAB “laid to rest.”
[14:8] 67 tn Heb “the [wood]cutter does not come up against us.”
[14:9] 68 sn Sheol is the proper name of the subterranean world which was regarded as the land of the dead.
[14:9] 69 tn Heb “arousing.” The form is probably a Polel infinitive absolute, rather than a third masculine singular perfect, for Sheol is grammatically feminine (note “stirred up”). See GKC 466 §145.t.
[14:9] 70 tn Heb “all the rams of the earth.” The animal epithet is used metaphorically here for leaders. See HALOT 903 s.v. *עַתּוּד.
[14:9] 71 tn Heb “lifting from their thrones all the kings of the nations.” הֵקִים (heqim, a Hiphil perfect third masculine singular) should be emended to an infinitive absolute (הָקֵים, haqem). See the note on “rouses” earlier in the verse.
[14:11] 72 tn Or “pride” (NCV, CEV); KJV, NIV, NRSV “pomp.”
[14:11] 73 tn Or “harps” (NAB, NIV, NRSV).
[14:11] 74 tn Heb “under you maggots are spread out, and worms are your cover.”
[14:12] 75 tn The Hebrew text has הֵילֵל בֶּן־שָׁחַר (helel ben-shakhar, “Helel son of Shachar”), which is probably a name for the morning star (Venus) or the crescent moon. See HALOT 245 s.v. הֵילֵל.
[14:12] sn What is the background for the imagery in vv. 12-15? This whole section (vv. 4b-21) is directed to the king of Babylon, who is clearly depicted as a human ruler. Other kings of the earth address him in vv. 9ff., he is called “the man” in v. 16, and, according to vv. 19-20, he possesses a physical body. Nevertheless the language of vv. 12-15 has led some to see a dual referent in the taunt song. These verses, which appear to be spoken by other pagan kings to a pagan king (cf. vv. 9-11), contain several titles and motifs that resemble those of Canaanite mythology, including references to Helel son of Shachar, the stars of El, the mountain of assembly, the recesses of Zaphon, and the divine title Most High. Apparently these verses allude to a mythological story about a minor god (Helel son of Shachar) who tried to take over Zaphon, the mountain of the gods. His attempted coup failed and he was hurled down to the underworld. The king of Babylon is taunted for having similar unrealized delusions of grandeur. Some Christians have seen an allusion to the fall of Satan here, but this seems contextually unwarranted (see J. Martin, “Isaiah,” BKCOT, 1061).
[14:12] 76 tn Some understand the verb to from חָלַשׁ (khalash, “to weaken”), but HALOT 324 s.v. II חלשׁ proposes a homonym here, meaning “to defeat.”
[14:12] 77 sn In this line the taunting kings hint at the literal identity of the king, after likening him to the god Helel and a tree. The verb גָדַע (gada’, “cut down”) is used of chopping down trees in 9:10 and 10:33.
[14:13] 78 tn Heb “you, you said in your heart.”
[14:13] 79 sn In Canaanite mythology the stars of El were astral deities under the authority of the high god El.
[14:13] 80 sn Zaphon, the Canaanite version of Olympus, was the “mountain of assembly” where the gods met.
[14:14] 81 tn Heb “the high places.” This word often refers to the high places where pagan worship was conducted, but here it probably refers to the “backs” or tops of the clouds. See HALOT 136 s.v. בָּמָה.
[14:14] 82 sn Normally in the OT the title “Most High” belongs to the God of Israel, but in this context, where the mythological overtones are so strong, it probably refers to the Canaanite high god El.
[14:15] 83 tn The prefixed verb form is taken as a preterite. Note the use of perfects in v. 12 to describe the king’s downfall.
[14:15] 84 tn The Hebrew term בּוּר (bor, “cistern”) is sometimes used metaphorically to refer to the place of the dead or the entrance to the underworld.
[14:16] 85 tn The word “thinking” is supplied in the translation in order to make it clear that the next line records their thoughts as they gaze at him.
[14:17] 86 tc The pronominal suffix is masculine, even though its antecedent appears to be the grammatically feminine noun “world.” Some have suggested that the form עָרָיו (’arayv, plural noun with third masculine singular suffix) should be emended to עָרֶיהָ (’areha, plural noun with third feminine singular suffix). This emendation may be unnecessary in light of other examples of lack of agreement a suffix and its antecedent noun.
[14:17] 87 tn Heb “and his prisoners did not let loose to [their] homes.” This really means, “he did not let loose his prisoners and send them back to their homes.’ On the elliptical style, see GKC 366 §117.o.
[14:18] 88 sn It is unclear where the quotation of the kings, begun in v. 10b, ends. However, the reference to the “kings of the nations” in v. 18 (see also v. 9) seems to indicate that the quotation has ended at this point and that Israel’s direct taunt (cf. vv. 4b-10a) has resumed. In fact the references to the “kings of the nations” may form a stylistic inclusio or frame around the quotation.
[14:18] 89 tc The phrase “all of them” does not appear in the Qumran scroll 1QIsaa.
[14:18] 90 sn This refers to the typically extravagant burial of kings.
[14:18] 91 tn Heb “house” (so KJV, ASV), but in this context a tomb is in view. Note the verb “lie down” in the preceding line and the reference to a “grave” in the next line.
[14:19] 92 tn Heb “like a shoot that is abhorred.” The simile seems a bit odd; apparently it refers to a small shoot that is trimmed from a plant and tossed away. Some prefer to emend נֵצֶר (netser, “shoot”); some propose נֵפֶל (nefel, “miscarriage”). In this case one might paraphrase: “like a horrible-looking fetus that is delivered when a woman miscarries.”
[14:19] 93 tn Heb “are clothed with.”
[14:19] 94 tn Heb “those going down to.”
[14:19] 95 tn בּוֹר (bor) literally means “cistern”; cisterns were constructed from stones. On the metaphorical use of “cistern” for the underworld, see the note at v. 15.
[14:19] 96 tn Heb “like a trampled corpse.” Some take this line with what follows.
[14:20] 97 tn Heb “you will not be united with them in burial” (so NASB).
[14:21] 98 tn Or “the place of slaughter for.”
[14:21] 99 tn Heb “for the sin of their fathers.”
[14:21] 100 sn J. N. Oswalt (Isaiah [NICOT], 1:320, n. 10) suggests that the garrison cities of the mighty empire are in view here.
[14:22] 101 tn Heb “I will cut off from Babylon name and remnant” (ASV, NAB, and NRSV all similar).
[14:22] 102 tn Heb “descendant and child.”
[14:23] 103 tn Heb “I will make her into a possession of wild animals.” It is uncertain what type of animal קִפֹּד (qippod) refers to. Some suggest a rodent (cf. NASB, NRSV “hedgehog”), others an owl (cf, NAB, NIV, TEV).
[14:23] 104 tn Heb “I will sweep her away with the broom of destruction.”
[14:24] 105 sn Having announced the downfall of the Chaldean empire, the Lord appends to this prophecy a solemn reminder that the Assyrians, the major Mesopotamian power of Isaiah’s day, would be annihilated, foreshadowing what would subsequently happen to Babylon and the other hostile nations.
[14:25] 106 tn Heb “to break Assyria.”
[14:25] 107 tn Heb “him.” This is a collective singular referring to the nation, or a reference to the king of Assyria who by metonymy stands for the entire nation.
[14:25] 108 tn Heb “and his [i.e., Assyria’s] yoke will be removed from them [the people?], and his [Assyria’s] burden from his [the nation’s?] shoulder will be removed.” There are no antecedents in this oracle for the suffixes in the phrases “from them” and “from his shoulder.” Since the Lord’s land and hills are referred to in the preceding line and the statement seems to echo 10:27, it is likely that God’s people are the referents of the suffixes; the translation uses “my people” to indicate this.
[14:26] 109 tn Heb “and this is the hand that is outstretched over all the nations.”
[14:27] 110 tn Or “For” (KJV, NASB, NIV, NRSV).
[14:27] 111 tn Heb “His hand is outstretched and who will turn it back?”
[14:28] 112 sn Perhaps 715
[14:28] 113 tn Heb “this oracle came.”
[14:29] 114 sn The identity of this “club” (also referred to as a “serpent” in the next line) is uncertain. It may refer to an Assyrian king, or to Ahaz. For discussion see J. N. Oswalt, Isaiah (NICOT), 1:331-32. The viper/adder referred to in the second half of the verse is his successor.
[14:29] 115 tn Heb “flying burning one.” The designation “burning one” may allude to the serpent’s appearance or the effect of its poisonous bite. (See the note at 6:2.) The qualifier “flying” probably refers to the serpent’s quick, darting movements, though one might propose a homonym here, meaning “biting.” (See J. N. Oswalt, Isaiah [NICOT], 1:332, n. 18.) Some might think in terms of a mythological flying, fire breathing dragon (cf. NAB “a flying saraph”; CEV “a flying fiery dragon”), but this proposal does not make good sense in 30:6, where the phrase “flying burning one” appears again in a list of desert animals.
[14:30] 116 tc The Hebrew text has, “the firstborn of the poor will graze.” “Firstborn” may be used here in an idiomatic sense to indicate the very poorest of the poor. See BDB 114 s.v. בְּכוֹר. The translation above assumes an emendation of בְּכוֹרֵי (bÿkhorey, “firstborn of”) to בְּכָרַי (bekharay, “in my pastures”).
[14:30] 117 tn Heb “your remnant” (so NAB, NRSV).
[14:31] 118 tn Or “despair” (see HALOT 555 s.v. מוג). The form נָמוֹג (namog) should be taken here as an infinitive absolute functioning as an imperative. See GKC 199-200 §72.v.
[14:31] 119 tn Heb “and there is no one going alone in his appointed places.” The meaning of this line is uncertain. בּוֹדֵד (boded) appears to be a participle from בָּדַד (badad, “be separate”; see BDB 94 s.v. בָּדַד). מוֹעָד (mo’ad) may mean “assembly” or, by extension, “multitude” (see HALOT 558 s.v. *מוֹעָד), but the referent of the third masculine pronominal suffix attached to the noun is unclear. It probably refers to the “nation” mentioned in the next line.
[14:32] 120 sn The question forces the Philistines to consider the dilemma they will face – surrender and oppression, or battle and death.
[47:1] 121 tn בְּתוּלַה (bÿtulah) often refers to a virgin, but the phrase “virgin daughter” is apparently stylized (see also 23:12; 37:22). In the extended metaphor of this chapter, where Babylon is personified as a queen (vv. 5, 7), she is depicted as being both a wife and mother (vv. 8-9).
[47:1] 122 tn Or “For” (NASB, NRSV).
[47:3] 123 tn Heb “Your shame will be seen.” In this context “shame” is a euphemism referring to the genitals.
[47:3] 124 tn Heb “I will not meet a man.” The verb פָּגַע (pagah) apparently carries the nuance “meet with kindness” here (cf. 64:5, and see BDB 803 s.v. Qal.2).
[47:4] 125 tc The Hebrew text reads, “Our redeemer – the Lord who commands armies [traditionally, the Lord of hosts] is his name, the Holy One of Israel.” The ancient Greek version adds “says” before “our redeemer.” אָמַר (’amar) may have accidentally dropped from the text by virtual haplography. Note that the preceding word אָדָם (’adam) is graphically similar.
[47:4] sn See the note on the phrase “the Holy One of Israel” in 1:4.
[47:5] 126 tn Heb “darkness,” which may indicate a place of hiding where a fugitive would seek shelter and protection.
[47:5] 127 tn Or “For” (NASB, NRSV).
[47:6] 128 tn Or “compassion.”
[47:6] 129 tn Heb “on the old you made very heavy your yoke.”
[47:7] 130 tn Heb “Forever I [will be] permanent queen”; NIV “the eternal queen”; CEV “queen forever.”
[47:7] 131 tn Heb “you did not set these things upon your heart [or “mind”].”
[47:7] 132 tn Heb “you did not remember its outcome”; NAB “you disregarded their outcome.”
[47:8] 133 tn Or perhaps, “voluptuous one” (NAB); NAB “you sensual one”; NLT “You are a pleasure-crazy kingdom.”
[47:8] 134 tn Heb “the one who says in her heart.”
[47:8] 135 tn Heb “I [am], and besides me there is no other.” See Zeph 2:15.
[47:8] 136 tn Heb “I will not live [as] a widow, and I will not know loss of children.”
[47:9] 137 tn Heb “loss of children and widowhood.” In the Hebrew text the phrase is in apposition to “both of these” in line 1.
[47:9] 138 tn Heb “according to their fullness, they will come upon you.”
[47:9] 139 tn For other examples of the preposition bet (בְּ) having the sense of “although, despite,” see BDB 90 s.v. III.7.
[47:9] 140 sn Reference is made to incantations and amulets, both of which were important in Mesopotamian religion. They were used to ward off danger and demons.
[47:10] 141 tn Heb “you trusted in your evil”; KJV, NAB, NASB, NIV, NRSV “wickedness.”
[47:10] 142 tn Or “said”; NAB “said to yourself”’ NASB “said in your heart.”
[47:10] 143 tn The words “self-professed” are supplied in the translation for clarification.
[47:10] 144 tn See the note at v. 8.
[47:11] 145 tc The Hebrew text has שַׁחְרָהּ (shakhrah), which is either a suffixed noun (“its dawning,” i.e., origin) or infinitive (“to look early for it”). Some have suggested an emendation to שַׁחֲדָהּ (shakhadah), a suffixed infinitive from שָׁחַד (shakhad, “[how] to buy it off”; see BDB 1005 s.v. שָׁחַד). This forms a nice parallel with the following couplet. The above translation is based on a different etymology of the verb in question. HALOT 1466 s.v. III שׁחר references a verbal root with these letters (שׁחד) that refers to magical activity.
[47:11] 146 tn Heb “you will not know”; NIV “you cannot foresee.”
[47:12] 147 tn Heb “stand” (so KJV, ASV); NASB, NRSV “Stand fast.”
[47:12] 148 tn The word “trusting” is supplied in the translation for clarification. See v. 9.
[47:12] 149 tn Heb “in that which you have toiled.”
[47:12] 150 tn Heb “maybe you will be able to profit.”
[47:12] 151 tn Heb “maybe you will cause to tremble.” The object “disaster” is supplied in the translation for clarification. See the note at v. 9.
[47:13] 152 tn Heb “you are tired because of the abundance of your advice.”
[47:13] 153 tn Heb “let them stand and rescue you – the ones who see omens in the sky, who gaze at the stars, who make known by months – from those things which are coming upon you.”
[47:14] 154 tn Heb “hand,” here a metaphor for the strength or power of the flames.
[47:14] 155 tn The Hebrew text reads literally, “there is no coal [for?] their food, light to sit before it.” Some emend לַחְמָם (lakhmam, “their food”) to לְחֻמָּם (lÿkhummam, “to warm them”; see HALOT 328 s.v. חמם). This statement may allude to Isa 44:16, where idolaters are depicted warming themselves over a fire made from wood, part of which was used to form idols. The fire of divine judgment will be no such campfire; its flames will devour and destroy.
[47:15] 156 tn Heb “So they will be to you”; NIV “That is all they can do for you.”
[47:15] 157 tn Heb “that for which you toiled, your traders from your youth.” The omen readers and star gazers are likened to merchants with whom Babylon has had an ongoing economic relationship.
[47:15] 158 tn Heb “each to his own side, they err.”
[25:17] 159 tn The words “the wine of his wrath” are not in the text but are implicit in the metaphor (see vv. 15-16). They are supplied in the translation for clarity.
[25:18] 160 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[25:18] 161 tn The words “I made” and “drink it” are not in the text. The text from v. 18 to v. 26 contains a list of the nations that Jeremiah “made drink it.” The words are supplied in the translation here and at the beginning of v. 19 for the sake of clarity. See also the note on v. 26.
[25:18] 162 tn Heb “in order to make them a ruin, an object of…” The sentence is broken up and the antecedents are made specific for the sake of clarity and English style.
[25:18] 163 tn See the study note on 24:9 for explanation.
[25:18] 164 tn Heb “as it is today.” This phrase would obviously be more appropriate after all these things had happened as is the case in 44:6, 23 where the verbs referring to these conditions are past. Some see this phrase as a marginal gloss added after the tragedies of 597
[25:19] 165 sn See further Jer 46:2-28 for the judgment against Egypt.
[25:20] 166 tn The meaning of this term and its connection with the preceding is somewhat uncertain. This word is used of the mixture of foreign people who accompanied Israel out of Egypt (Exod 12:38) and of the foreigners that the Israelites were to separate out of their midst in the time of Nehemiah (Neh 13:3). Most commentators interpret it here of the foreign people who were living in Egypt. (See BDB 786 s.v. I עֶרֶב and KBL 733 s.v. II עֶרֶב.)
[25:20] 167 sn The land of Uz was Job’s homeland (Job 1:1). The exact location is unknown but its position here between Egypt and the Philistine cities suggests it is south of Judah, probably in the Arabian peninsula. Lam 4:21 suggests that it was near Edom.
[25:20] 168 sn See further Jer 47:1-7 for the judgment against the Philistines. The Philistine cities were west of Judah.
[25:20] 169 sn The Greek historian Herodotus reports that Ashdod had been destroyed under the Pharaoh who preceded Necho, Psammetichus.
[25:21] 170 sn See further Jer 49:7-22 for the judgment against Edom. Edom, Moab, and Ammon were east of Judah.
[25:21] 171 sn See further Jer 48:1-47 for the judgment against Moab.
[25:21] 172 sn See further Jer 49:1-6 for the judgment against Ammon.
[25:22] 173 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[25:22] 174 sn Tyre and Sidon are mentioned within the judgment on the Philistines in Jer 47:4. They were Phoenician cities to the north and west of Judah on the coast of the Mediterranean Sea in what is now Lebanon.
[25:22] map For location see Map1 A1; JP3 F3; JP4 F3.
[25:22] 175 sn The connection with Tyre and Sidon suggests that these were Phoenician colonies. See also Isa 23:2.
[25:23] 176 sn Dedan and Tema are mentioned together in Isa 21:13-14 and located in the desert. They were located in the northern part of the Arabian peninsula south and east of Ezion Geber. Buz is not mentioned anywhere else and its location is unknown. Judgment against Dedan and Tema is mentioned in conjunction with the judgment on Edom in Jer 47:7-8.
[25:23] 177 tn For the discussion regarding the meaning of the terms here see the notes on 9:26.
[25:23] sn See Jer 9:26 where these are mentioned in connection with Moab, Edom, and Ammon.
[25:24] 178 tc Or “and all the kings of people of mixed origin who.” The Greek version gives evidence of having read the term only once; it refers to the “people of mixed origin” without reference to the kings of Arabia. While the term translated “people of mixed origin” seems appropriate in the context of a group of foreigners within a larger entity (e.g. Israel in Exod 12:38; Neh 13:3; Egypt in Jer 50:37), it seems odd to speak of them as a separate entity under their own kings. The presence of the phrase in the Hebrew text and the other versions dependent upon it can be explained as a case of dittography.
[25:24] sn See further Jer 49:28-33 for judgment against some of these Arabian peoples.
[25:25] 179 sn The kingdom of Zimri is mentioned nowhere else, so its location is unknown.
[25:25] 180 sn See further Jer 49:34-39 for judgment against Elam.
[25:25] 181 sn Elam and Media were east of Babylon; Elam in the south and Media in the north. They were in what is now western Iran.
[25:26] 182 tn The words “have drunk the wine of the
[25:26] 183 tn Heb “the king of Sheshach.” “Sheshach” is a code name for Babylon formed on the principle of substituting the last letter of the alphabet for the first, the next to the last for the second, and so on. On this principle Hebrew שׁ (shin) is substituted for Hebrew ב (bet) and Hebrew כ (kaf) is substituted for Hebrew ל (lamed). On the same principle “Leb Kamai” in Jer 51:1 is a code name for Chasdim or Chaldeans which is Jeremiah’s term for the Babylonians. No explanation is given for why the code names are used. The name “Sheshach” for Babylon also occurs in Jer 51:41 where the term Babylon is found in parallelism with it.
[25:27] 184 tn The words “Then the
[25:27] 185 tn Heb “Yahweh of armies, the God of Israel.”
[25:27] sn See the study notes on 2:19 and 7:3 for explanation of this extended title.
[25:27] 186 tn Heb “Tell them, ‘Thus says the
[25:27] 187 tn The words “this cup” are not in the text but are implicit to the metaphor and the context. They are supplied in the translation for clarity.
[25:27] 188 tn Heb “Drink, and get drunk, and vomit and fall down and don’t get up.” The imperatives following drink are not parallel actions but consequent actions. For the use of the imperative plus the conjunctive “and” to indicate consequent action, even intention see GKC 324-25 §110.f and compare usage in 1 Kgs 22:12; Prov 3:3b-4a.
[25:27] 189 tn Heb “because of the sword that I will send among you.” See the notes on 2:16 for explanation.
[25:28] 190 tn Heb “Tell them, ‘Thus says the
[25:28] 191 tn The translation attempts to reflect the emphatic construction of the infinitive absolute preceding the finite verb which is here an obligatory imperfect. (See Joüon 2:371-72 §113.m and 2:423 §123.h, and compare usage in Gen 15:13.)
[25:29] 192 tn Heb “which is called by my name.” See translator’s note on 7:10 for support.
[25:29] 193 tn This is an example of a question without the formal introductory particle following a conjunctive vav introducing an opposition. (See Joüon 2:609 §161.a.) It is also an example of the use of the infinitive before the finite verb in a rhetorical question involving doubt or denial. (See Joüon 2:422-23 §123.f, and compare usage in Gen 37:8.)
[25:29] 194 tn Heb “Yahweh of armies.”
[25:29] sn See the study notes on 2:19 and 7:3 for explanation of this extended title.
[25:29] 195 tn Heb “Oracle of Yahweh of armies.”
[46:1] 196 sn Jeremiah was called to be a prophet not only to Judah and Jerusalem but to the nations (1:5, 10). The prophecies or oracles that are collected here in Jer 46-51 are found after 25:13a in the Greek version where they are also found in a different order and with several textual differences. The issue of which represents the original placement is part of the broader issue of the editorial or redactional history of the book of Jeremiah which went through several editions, two of which are referred to in Jer 36, i.e., the two scrolls written in the fourth year of Jehoiakim (605
[46:1] 197 tn Heb “That which came [as] the word of the
[46:2] 198 sn The fourth year of Jehoiakim’s reign proved very significant in the prophecies of Jeremiah. It was in that same year that he issued the prophecies against the foreign nations recorded in Jer 25 (and probably the prophecies recorded here in Jer 46-51) and that he had Baruch record and read to the people gathered in the temple all the prophecies he had uttered against Judah and Jerusalem up to that point in the hopes that they would repent and the nation would be spared. The fourth year of Jehoiakim (605
[46:2] 199 tn Heb “Concerning Egypt: Concerning the army of Pharaoh Necho king of Egypt which was beside the Euphrates River at Carchemish which Nebuchadnezzar king of Babylon defeated in the fourth year of Jehoiakim son of Josiah king of Judah.” The sentence has been broken up, restructured, and introductory words supplied in the translation to make the sentences better conform with contemporary English style. The dating formula is placed in brackets because the passage is prophetic about the battle, but the bracketed words were superscription or introduction and thus were added after the outcome was known.
[46:3] 200 tn This is often translated “prepare your shields, both small and large.” However, the idea of “prepare” is misleading because the Hebrew word here (עָרַךְ, ’arakh) refers in various senses to arranging or setting things in order, such as altars in a row, dishes on a table, soldiers in ranks. Here it refers to the soldiers lining up in rank with ranks of soldiers holding at the ready the long oval or rectangular “shield” (צִנָּה [tsinnah]; cf. BDB 857 s.v. III צִנָּה) which protected the whole body and the smaller round “buckler” (מָגֵן, magen) which only protected the torso (the relative size of these two kinds of shields can be seen from the weight of each in 1 Kgs 10:16-17). These were to be arranged in solid ranks to advance into battle. It would be pedantic and misleading to translate here “Fall into ranks with your large and small shields at the ready” because that might suggest that soldiers had more than one kind. It is uncertain who is issuing the commands here. TEV adds “The Egyptian officers shout,” which is the interpretation of J. A. Thompson (Jeremiah [NICOT], 688).
[46:5] 201 tn Heb “Why do I see?” The rendering is that of J. A. Thompson (Jeremiah [NICOT], 685, 88) and J. Bright (Jeremiah [AB], 301; TEV; NIV). The question is not asking for information but is expressing surprise or wonder (see E. W. Bullinger, Figures of Speech, 951).
[46:5] sn The passage takes an unexpected turn at v. 5. After ironically summoning the Egyptian army to battle, the
[46:5] 202 tn Heb “oracle of the
[46:5] 203 tn Heb “Their soldiers.” These words are actually at the midpoint of the stanza as the subject of the third of the five verbs. However, as G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 291) note, this is the subject of all five verbs “are terrified,” “are retreating,” “have been defeated,” “have run away,” and “have not looked back.” The subject is put at the front to avoid an unidentified “they.”
[46:5] 204 tn Heb “terror is all around.”
[46:6] 205 tn The translation assumes that the adjectives with the article are functioning as superlatives in this context (cf. GKC 431 §133.g). It also assumes that אַל (’al) with the jussive is expressing here an emphatic negative rather than a negative wish (cf. GKC 317 §107.p and compare the usage in Ps 50:3).
[46:6] 206 tn Heb “they stumble and fall.” However, the verbs here are used of a fatal fall, of a violent death in battle (see BDB 657 s.v. נָפַל Qal.2.a), and a literal translation might not be understood by some readers.
[46:7] 207 tn The word translated “streams” here refers to the streams of the Nile (cf. Exod 7:19; 8:1) for parallel usage.
[46:7] sn The hubris of the Egyptian Pharaoh is referred to in vv. 7-8 as he compares his might to that of the Nile River whose annual flooding was responsible for the fertility of Egypt. A very similar picture of the armies of Assyria overcoming everything in its path is presented in Isa 8:7-8.
[46:9] 208 tn The words “Go ahead and” are not in the text but are intended to suggest the ironical nature of the commands here. The
[46:9] 209 sn The peoples that are referred to here are all known to have been mercenaries in the army of Egypt (see Nah 3:9; Ezek 30:5). The place names in Hebrew are actually Cush, Put, and Lud. “Cush” has already been identified in Jer 13:23 as the region along the Nile south of Egypt most commonly referred to as Ethiopia. The identification of “Put” and “Lud” are both debated though it is generally felt that Put was a part of Libya and Lud is to be identified with Lydia in Asia Minor. For further discussion see M. J. Mellink, “Lud, Ludim” IDB 3:178, and T. O. Lambdin, “Put,” IDB 3:971.
[46:9] 210 tn Heb “who grasp and bend the bow.”
[46:10] 211 tn Heb “the Lord Yahweh of armies.” See the study note at 2:19 for the translation and significance of this title for God.
[46:10] 212 sn Most commentators think that this is a reference to the
[46:10] 213 tn Or more paraphrastically, “he will kill them/ until he has exacted full vengeance”; Heb “The sword will eat and be sated; it will drink its fill of their blood.”
[46:10] sn This passage is, of course, highly figurative. The
[46:10] 214 tn Heb “the Lord Yahweh of armies.” See the study note at 2:19 for the translation and significance of this title for God.
[46:11] 215 tn Heb “balm.” See 8:22 and the notes on this phrase there.
[46:11] 216 sn Heb “Virgin Daughter of Egypt.” See the study note on Jer 14:17 for the significance of the use of this figure. The use of the figure here perhaps refers to the fact that Egypt’s geographical isolation allowed her safety and protection that a virgin living at home would enjoy under her father’s protection (so F. B. Huey, Jeremiah, Lamentations [NAC], 379). By her involvement in the politics of Palestine she had forfeited that safety and protection and was now suffering for it.
[46:11] 217 tn Heb “In vain you multiply [= make use of many] medicines.”
[46:12] 218 tn Heb “of your shame.” The “shame,” however, applies to the devastating defeat they will suffer.
[46:12] 219 tn The words “In the panic of their flight” and “defeated” are not in the text but are supplied in the translation to give clarity to the metaphor for the average reader. The verbs in this verse are all in the tense that emphasizes that the action is viewed as already having been accomplished (i.e., the Hebrew prophetic perfect). This is consistent with the vav consecutive perfects in v. 10 which look to the future.
[46:13] 220 tn Heb “The word which the
[46:13] sn Though there is much debate in the commentaries regarding the dating and reference of this prophecy, it most likely refers to a time shortly after 604
[46:14] 221 tn Heb “Declare in Egypt and announce in Migdol and announce in Noph [= Memphis] and in Tahpanhes.” The sentence has been restructured to reflect the fact that the first command is a general one, followed by announcements in specific (representative?) cities.
[46:14] sn For the location of the cities of Migdol, Memphis, and Tahpanhes see the note on Jer 44:1. These were all cities in Lower or northern Egypt that would have been the first affected by an invasion.
[46:14] 222 tn Heb “For the sword devours those who surround you.” The “sword” is again figurative of destructive forces. Here it is a reference to the forces of Nebuchadnezzar which have already destroyed the Egyptian forces at Carchemish and have made victorious forays into the Philistine plain.
[46:15] 223 tn The word translated “soldiers” (אַבִּירִים, ’abbirim) is not the Hebrew word that has been used of soldiers elsewhere in these oracles (גִּבּוֹרִים, gibborim). It is an adjective used as a noun that can apply to animals, i.e., of a bull (Ps 50:13) or a stallion (Judg 5:22). Moreover, the form is masculine plural and the verbs are singular. Hence, many modern commentaries and English versions follow the redivision of the first line presupposed by the Greek version, “Apis has fled” (נָס חַף, nas khaf) and see this as a reference to the bull god of Memphis. However, the noun is used of soldiers in Lam 1:15 and the plural could be the distributive plural, i.e., each and every one (cf. GKC 464 §145.l and compare usage in Gen 27:29).
[46:15] 224 tn The Hebrew word used here only occurs here (in the Niphal) and in Prov 28:3 (in the Qal) where it refers to a rain that beats down grain. That idea would fit nicely with the idea of the soldiers being beaten down, or defeated. It is possible that the rarity of this verb (versus the common verb נוּס, nus, “flee”) and the ready identification of Apis with the bull calf (אַבִּיר, ’abbir) has led to the reading of the Greek text (so C. von Orelli, Jeremiah, 327). The verbs in this verse and the following are in the perfect tense but should be understood as prophetic perfects since the text is dealing with what will happen when Nebuchadnezzar comes into Egypt. The text of vv. 18-24 shows a greater mixture with some perfects and some imperfects, sometimes even within the same verse (e.g., v. 22).
[46:15] 225 tn Heb “the
[46:16] 226 tn Heb “he multiplied the one stumbling.” For the first person reference see the preceding translator’s note.
[46:16] 227 tc The words “in their hurry to flee” are not in the text but appear to be necessary to clarify the point that the stumbling and falling here is not the same as that in vv. 6, 12 where they occur in the context of defeat and destruction. Reference here appears to be to the mercenary soldiers who in their hurried flight to escape stumble over one another and fall. This is fairly clear from the literal translation “he multiplies the stumbling one. Also [= and] a man falls against a man and they say [probably = “saying”; an epexegetical use of the vav (ו) consecutive (IBHS 551 §33.2.2a, and see Exod 2:10 as a parallel)] ‘Get up! Let’s go…’” A reference to the flight of the mercenaries is also seen in v. 21. Many of the modern commentaries and a few of the modern English versions follow the Greek text and read vv. 15a-16 very differently. The Greek reads “Why has Apis fled from you? Your choice calf [i.e., Apis] has not remained. For the Lord has paralyzed him. And your multitudes have fainted and fallen; and each one said to his neighbor…” (reading רֻבְּךָ כָּשַׁל גַּם־נָפַל וַיֹּאמְרוּ אִישׁ אֶל־רֵעֵהוּ instead of כּוֹשֵׁל הִרְבָּה גַּם־נָפַל אִישׁ אֶל־רֵעֵהוּ). One would expect אִישׁ אֶל־רֵעֵהוּ (’ish ’el-re’ehu) to go with וַיֹּאמְרוּ (vayyo’mÿru) because it is idiomatic in this expression (cf., e.g., Gen 11:3; Judg 6:29). However, אִישׁ אֶל־רֵעֵהוּ (’ish ’el-re’ehu) is also found with singular verbs as here in Exod 22:9; 33:11; 1 Sam 10:11. There is no doubt that the Hebrew text is the more difficult and thus probably original. The reading of the Greek version is not supported by any other text or version and looks like an attempt to smooth out a somewhat awkward Hebrew original.
[46:16] 228 tn Heb “to our native lands from before the sword of the oppressor.” The compound preposition “from before” is regularly used in a causal sense (see BDB 818 s.v. פָּנֶה 6.a, b, c). The “sword” is again interpreted as a figure for the destructive power of an enemy army.
[46:17] 229 tn Heb “is a noise.” The addition of “just a big” is contextually motivated and is supplied in the translation to suggest the idea of sarcasm. The reference is probably to his boast in v. 8.
[46:17] 230 tn Heb “he has let the appointed time pass him by.” It is unclear what is meant by the reference to “appointed time” other than the fact that Pharaoh has missed his opportunity to do what he claimed to be able to do. The Greek text is again different here. It reads “Call the name of Pharaoh Necho king of Egypt Saon esbeie moed,” reading קִרְאוּ שֵׁם (qir’u shem) for קָרְאוּ שָׁם (qor’u) and transliterating the last line.
[46:18] 231 tn Heb “Yahweh of armies.” For the significance of this title see the note at 2:19.
[46:18] 232 tn Heb “As I live, oracle of the King, whose….” The indirect quote has been chosen to create a smoother English sentence and avoid embedding a quote within a quote.
[46:18] 233 tn Heb “Like Tabor among the mountains and like Carmel by the sea he will come.” The addition of “conqueror” and “imposing” are implicit from the context and from the metaphor. They have been supplied in the translation to give the reader some idea of the meaning of the verse.
[46:18] sn Most of the commentaries point out that neither Tabor nor Carmel are all that tall in terms of sheer height. Mount Tabor, on the east end of the Jezreel Valley, is only about 1800 feet (540 m) tall. Mount Carmel, on the Mediterranean Coast, is only about 1700 feet (510 m) at its highest. However, all the commentators point out that the idea of imposing height and majesty are due to the fact that they are rugged mountains that stand out dominantly over their surroundings. The point of the simile is that Nebuchadnezzar and his army will stand out in power and might over all the surrounding kings and their armies.
[46:19] 234 tn Heb “inhabitants of daughter Egypt.” Like the phrase “daughter Zion,” “daughter Egypt” is a poetic personification of the land, here perhaps to stress the idea of defenselessness.
[46:19] 235 tn For the verb here see HALOT 675 s.v. II נָצָה Nif and compare the usage in Jer 4:7; 9:11 and 2 Kgs 19:25. BDB derives the verb from יָצַת (so BDB 428 s.v. יָצַת Niph meaning “kindle, burn”) but still give it the meaning “desolate” here and in 2:15 and 9:11.
[46:20] 236 tn Heb “Egypt is a beautiful heifer. A gadfly from the north will come against her.”
The metaphors have been turned into similes for the sake of clarity. The exact meaning of the word translated “stinging fly” is uncertain due to the fact that it occurs nowhere else in Hebrew literature. For a discussion of the meaning of the word which probably refers to the “gadfly,” which bites and annoys livestock, see W. L. Holladay, Jeremiah (Hermeneia), 2:331, who also suggests, probably correctly, that the word is a collective referring to swarms of such insects (cf. the singular אַרְבֶּה [’arbeh] in v. 23 which always refers to swarms of locusts). The translation presupposes the emendation of the second בָּא (ba’) to בָּהּ (bah) with a number of Hebrew
[46:21] 237 tn Heb “her hirelings in her midst.”
[46:21] 238 tn The word “pampered” is not in the text. It is supplied in the translation to explain the probable meaning of the simile. The mercenaries were well cared for like stall-fed calves, but in the face of the danger they will prove no help because they will turn and run away without standing their ground. Some see the point of the simile to be that they too are fattened for slaughter. However, the next two lines do not fit that interpretation too well.
[46:21] 239 tn The temporal use of the particle כִּי (ki; BDB 472 s.v. כִּי 2.a) seems more appropriate to the context than the causal use.
[46:22] 240 tn Or “Egypt will rustle away like a snake”; Heb “her sound goes like the snake,” or “her sound [is] like the snake [when] it goes.” The meaning of the simile is debated. Some see a reference to the impotent hiss of a fleeing serpent (F. B. Huey, Jeremiah, Lamentations [NAC], 382), others the sound of a serpent stealthily crawling away when it is disturbed (H. Freedman, Jeremiah [SoBB], 297-98). The translation follows the former interpretation because of the irony involved.
[46:22] sn Several commentators point out the irony of the snake slithering away (or hissing away) in retreat. The coiled serpent was a part of the royal insignia, signifying its readiness to strike. Pharaoh had boasted of great things (v. 8) but was just a big noise (v. 17); now all he could do was hiss as he beat his retreat (v. 22).
[46:23] 241 tn Heb “Oracle of the
[46:23] 242 tn The precise meaning of this verse is uncertain. The Hebrew text reads: “They [those who enter in great force] will cut down her forest, oracle of the
[46:24] 243 tn Heb “Daughter Egypt.” See the translator’s note on v. 19.
[46:25] 244 tn Heb “Yahweh of armies, the God of Israel.” For the significance of this title see the note at 2:19.
[46:25] 245 tn Heb “Amon of No.”
[46:25] sn The Egyptian city called No (נֹא, no’) in Hebrew was Thebes. It is located about 400 miles (666 km) south of modern-day Cairo. It was the capital of Upper or southern Egypt and the center for the worship of the God Amon who became the state god of Egypt. Thebes is perhaps best known today for the magnificent temples at Karnak and Luxor on the east bank of the Nile.
[46:25] 246 tc Heb “Behold I will punish Amon of No and Pharaoh and Egypt and its gods and its kings and Pharaoh and all who trust in him.” There appears to be a copyist slip involving a double writing of וְעַל־פַּרְעֹה (vÿ’al-par’oh). The present translation has followed the suggestion of BHS and deleted the first one since the second is necessary for the syntactical connection, “Pharaoh and all who trust in him.”
[46:26] 247 tn Heb “Oracle of the
[46:27] 248 sn Jer 46:27-28 are virtually the same as 30:10-11. The verses are more closely related to that context than to this. But the presence of a note of future hope for the Egyptians may have led to a note of encouragement also to the Judeans who were under threat of judgment at the same time (cf. the study notes on 46:2, 13 and 25:1-2 for the possible relative dating of these prophecies).
[46:27] 249 tn Heb “And/But you do not be afraid, my servant Jacob.” Here and elsewhere in the verse the terms Jacob and Israel are poetic for the people of Israel descended from the patriarch Jacob. The terms have been supplied throughout with plural referents for greater clarity.
[46:27] 250 tn Heb “For I will rescue you from far away, your descendants from the land of their captivity.”
[46:28] 251 tn Heb “Oracle of the
[46:28] 252 tn The translation “entirely unpunished” is intended to reflect the emphatic construction of the infinitive absolute before the finite verb.
[47:1] 253 tn Heb “That which came [as] the word of the
[47:1] 254 sn The precise dating of this prophecy is uncertain. Several proposals have been suggested, the most likely of which is that the prophecy was delivered in 609
[47:2] 255 tn Heb “Behold! Waters are rising from the north.” The metaphor of enemy armies compared to overflowing water is seen also in Isa 8:8-9 (Assyria) and 46:7-8 (Egypt). Here it refers to the foe from the north (Jer 1:14; 4:6; etc) which is specifically identified with Babylon in Jer 25. The metaphor has been turned into a simile in the translation to help the average reader identify that a figure is involved and to hint at the referent.
[47:3] 256 tn Heb “From the noise of the stamping of the hoofs of his stallions, from the rattling of his chariots at the rumbling of their wheels, fathers will not turn to their children from sinking of hands.” According to BDB 952 s.v. רִפָּיוֹן the “sinking of the hands” is figurative of helplessness caused by terror. A very similar figure is seen with a related expression in Isa 35:3-4. The sentence has been restructured to put the subject up front and to suggest through shorter sentences more in keeping with contemporary English style the same causal connections. The figures have been interpreted for the sake of clarity for the average reader.
[47:4] 257 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[47:4] 258 map For location see Map1 A1; JP3 F3; JP4 F3.
[47:4] 259 tn Heb “For the
[47:4] 260 sn All the help that remains for Tyre and Sidon and that remnant that came from the island of Crete appear to be two qualifying phrases that refer to the Philistines, the last with regard to their origin and the first with regard to the fact that they were allies that Tyre and Sidon depended on. “Crete” is literally “Caphtor” which is generally identified with the island of Crete. The Philistines had come from there (Amos 9:7) in the wave of migration from the Aegean Islands during the twelfth and eleventh century and had settled on the Philistine plain after having been repulsed from trying to enter Egypt.
[47:5] 261 sn Shaving one’s head and gashing one’s body were customs to show mourning or sadness for the dead (cf. Deut 14:1; Mic 1:16; Ezek 27:31; Jer 16:6; 48:37).
[47:5] 262 tn Or “you who are left alive on the Philistine plain.” Or “you who remain of the Anakim.” The translation follows the suggestion of several of the modern commentaries that the word עֵמֶק (’emeq) means “strength” or “power” here (see J. A. Thompson, Jeremiah [NICOT], 698; J. Bright, Jeremiah [AB], 310; and see also HALOT 803 s.v. II עֵמֶק). It is a rare homonym of the word that normally means “valley” that seems to be an inappropriate designation of the Philistine plain. Many of the modern English versions and commentaries follow the Greek version which reads here “remnant of the Anakim” (עֲנָקִים [’anaqim] instead of עִמְקָם [’imqam], a confusion of basically one letter). This emendation is followed by both BDB 771 s.v. עֵמֶק and KBL 716 s.v. עֵמֶק. The Anakim were generally associated with the southern region around Hebron but an enclave of them was known to have settled in Gaza, Gath, and Ekron, three of the Philistine cities (cf. Josh 11:22). However, the fact that this judgment is directed against the Philistines not the Anakim and that this homonym apparently appears also in Jer 49:4 makes the reading of “power” more likely here.
[47:6] 263 tn The words “How long will you cry out” are not in the text but some such introduction seems necessary because the rest of the speech assumes a personal subject.
[47:6] 264 tn Heb “before you are quiet/at rest.”
[47:6] 265 sn The passage is highly figurative. The sword of the
[47:7] 266 tn The reading here follows the Greek, Syriac, and Latin versions. The Hebrew text reads “how can you rest” as a continuation of the second person in v. 6.
[47:7] 267 tn Heb “When the
[47:7] 268 tn Heb “Against Ashkelon and the sea coast, there he has appointed it.” For the switch to the first person see the preceding translator’s note. “There” is poetical and redundant and the idea of “attacking” is implicit in “against.”
[48:1] 269 tn Heb “Yahweh of armies, the God of Israel.” For this title see 7:3 and the study note on 2:19.
[48:1] 270 sn Moab was a country east of the Dead Sea whose boundaries varied greatly over time. Basically, it was the tableland between the Arnon River about halfway up the Dead Sea and the Zered River which is roughly at the southern tip of the Dead Sea. When the Israelites entered Palestine they were forbidden to take any of the Moabite territory but they did capture the kingdom of Sihon north of the Arnon which Sihon had taken from Moab. Several of the towns mentioned in the oracles of judgment against Moab here are in this territory north of the Arnon and were assigned to Reuben and Gad. Several are mentioned on the famous Moabite Stone which details how Mesha king of Moab recovered from Israel many of these cities during the reign of Joram (852-841
[48:1] 271 tn Heb “Woe to Nebo for it is destroyed.” For the use of the Hebrew particle “Woe” (הוֹי, hoy) see the translator’s note on 22:13. The translation has taken this form because the phrase “Woe to” probably does not convey the proper meaning or significance to the modern reader. The verbs again are in the tense (Hebrew prophetic perfect) that views the action as if it were as good as done. The particle כִּי (ki) probably is causal but the asseverative works better in the modified translation.
[48:1] 272 sn Nebo and Kiriathaim were both north of the Arnon and were assigned to Reuben (Num 32:3, Josh 13:19). They are both mentioned on the Moabite Stone as having been recovered from Israel.
[48:1] 273 tn Or “Misgab.” The translation here follows the majority of commentaries and English versions. Only REB sees this as a place name, “Misgab,” which is otherwise unknown. The constant use of this word to refer to a fortress, the presence of the article on the front of it, and the lack of any reference to a place of this name anywhere else argues against it being a place name. However, the fact that the verbs that accompany it are feminine while the noun for “fortress” is masculine causes some pause.
[48:1] 274 tn For the meaning of the verb here see BDB 369 s.v. חָתַת Qal.1 and compare usage in Isa 7:8; 30:31.
[48:2] 275 sn Heshbon was originally a Moabite city but was captured by Sihon king of Og and made his capital (Num 21:26-30). It was captured from Sihon and originally assigned to the tribe of Reuben (Num 32:37; Josh 13:17). Later it was made a Levitical city and was assigned to the tribe of Gad (Josh 21:39). It formed the northern limits of Moab. It was located about eighteen miles east of the northern tip of the Dead Sea.
[48:2] 276 sn There is a wordplay in Hebrew on the word “Heshbon” and the word “plot” (חָשְׁבוּ, khoshvu).
[48:2] 277 tn Heb “In Heshbon they plot evil against her [i.e., Moab].” The “they” is undefined, but it would scarcely be Moabites living in Heshbon. Hence TEV and CEV are probably correct in seeing a reference to the enemy which would imply the conquest of this city which lay on the northern border of Moab.
[48:2] 278 tn The meaning of this line is somewhat uncertain. The translation here follows all the modern English versions and commentaries in reading the place name “Madmen” even though the place is otherwise unknown and the Greek, Syriac, and Latin version all read this word as an emphasizing infinitive absolute of the following verb “will be destroyed,” i.e. דָּמוֹם יִדֹּמּוּ (damom yiddommu). Some see this word as a variant of the name Dimon in Isa 15:9 which in turn is a playful variant of the place name Dibon. There is once again a wordplay on the word “Madmen” and “will be destroyed”: מַדְמֵן (madmen) and יִדֹּמּוּ (yiddommu). For the meaning of the verb = “perish” or “be destroyed” see Jer 8:14; Ps 31:18.
[48:2] 279 tn Heb “A sword will follow after you.” The sword is again figurative of destructive forces, here the army of the Babylonians.
[48:4] 280 tc The reading here follows the Qere צְעִירֶיהָ (tsÿ’ireha) which is the same noun found in Jer 14:3 in the sense of “servants.” Here it refers to the young ones, i.e., the children (cf. the use of the adjective BDB 859 s.v. I צָעִיר 2 and see Gen 43:33). Many of the modern commentaries and a few of the modern English versions follow the Greek version and read “their cry is heard as far as Zoar” (reading צֹעֲרָה, tso’arah; see, for example, J. A. Thompson, Jeremiah [NICOT], 699, n. 4, and BDB 858 s.v. צֹעַר). However, that leaves the verb with an indefinite subject (the verb is active 3rd plural not passive) not otherwise identified in the preceding context. Many of the modern English versions such as NRSV, NJPS, NIV retain the Hebrew as the present translation has done. In this case the masculine plural noun furnishes a logical subject for the verb.
[48:5] 281 tn Or “Indeed her fugitives will…” It is unclear what the subject of the verbs are in this verse. The verb in the first two lines “climb” (יַעֲלֶה, ya’aleh) is third masculine singular and the verb in the second two lines “will hear” (שָׁמֵעוּ, shame’u) is third common plural. The causal particles at the beginning of the two halves of the verse suggest some connection with the preceding, so the translation assumes that the children are still the subject. In this case the singular verb would be a case of the distributive singular already referred to in the translator’s note on 46:15. The parallel passage in Isa 15:5 refers to the “fugitives” (בְּרִיחֶהָ, bÿrikheha) with the same singular verb as here and that may be the implied subject here.
[48:5] sn The location of Luhith and Horonaim are uncertain, though, from their connection with Zoar in Isa 15:5, they appear to be located in southern Moab. Zoar was at the southern tip of the Dead Sea.
[48:5] 282 tn Heb “the distresses of the cry of destruction.” Many commentaries want to leave out the word “distresses” because it is missing from the Greek version and the parallel passage in Isa 15:5. However, it is in all the Hebrew
[48:6] 283 tc The meaning of this line is uncertain. The translation follows one reading of the Hebrew text. The Greek version reads “Be like a wild donkey in the desert!” There are three points of debate in this line: the syntax of the verb form “be” (תִהְיֶינָה, tihyenah) and the text and meaning of the word translated “shrub” in the Hebrew text. This word only occurs with this meaning here and in Jer 17:6. A related word occurs in Ps 102:17 (102:18 HT). Elsewhere this spelling refers to the place name Aroer which was a place in Moab on the edge of the Arnon River. Most commentators do not feel that a reference to that place is appropriate here because it was not in the desert. The Greek version reads “like a wild donkey” (reading כְּעָרוֹד [kÿ’arod] in place of כַּעֲרוֹעֵר [ka’aro’er]). That would make an appropriate simile here because the wild donkey enjoys its freedom and is hard to capture. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 312) explain the simile of the “shrub” as referring to the marginal and rudimentary existence of a displaced person. That may not be as optimistic as the reference to the wild donkey but it does give an appropriate meaning. The third feminine plural has been explained as the singular noun + suffix = “yourselves” (נַפְשְׁכֶם, nafshÿkhem) used as a collective (so S. R. Driver, Jeremiah, 368, with cross reference to GKC 462-63 §145.c). J. Bright (Jeremiah [AB], 314, n. e-e) follows a suggestion of D. N. Freedman in seeing the form (תִהְיֶינָה, tihyenah) as a mistake for the 2nd masculine plural plus energic (תִהְיוּן, tihyun). Given the number of other textual corruptions in this passage, this is possible. The resultant meaning in either case is the same.
[48:7] 284 sn Chemosh was the national god of Moab (see also Numb 21:29). Child sacrifice appears to have been a part of his worship (2 Kgs 3:27). Solomon built a high place in Jerusalem for him (1 Kgs 11:7), and he appears to have been worshiped in Israel until Josiah tore that high place down (2 Kgs 23:13).
[48:7] 285 sn The practice of carrying off the gods of captive nations has already been mentioned in the study note on 43:12. See also Isa 46:1-2 noted there.
[48:8] 286 tn Heb “The valley will be destroyed and the tableland be laid waste.” However, in the context this surely refers to the towns and not to the valley and the tableland itself.
[48:8] sn Most commentaries see a reference to the towns in the Jordan valley referred to in Josh 13:27 and the towns mentioned in Josh 13:15-17 which were on the high tableland or high plateau or plain north of the Arnon. The mention of the towns in the first half of the verse is broader than that because it would include all the towns in the southern half of Moab between the Arnon and Zered as well as those mentioned in the second half in conjunction with the valley and the high plateau north of the Arnon.
[48:8] 287 tn Heb “which/for/as the
[48:9] 288 tn Or “Scatter salt over Moab for it will certainly be laid in ruins.” The meaning of these two lines is very uncertain. The Hebrew of these two lines presents several difficulties. It reads תְּנוּ־צִיץ לְמוֹאָב נָצֹא תֵּצֵא (tÿnu-tsits lÿmo’av natso’ tetse’). Of the five words two are extremely problematic and the meaning of the second affects also the meaning of the last word which normally means “go out.” The word צִיץ (tsits) regularly refers to a blossom or flower or the diadem on the front of Aaron’s mitre. BDB 851 s.v. II צִיץ gives a nuance “wings (coll)” based on the interpretation of Abu Walid and some medieval Jewish interpreters who related it to an Aramaic root. But BDB says that meaning is dubious and refers to the Greek which reads σημεῖα (shmeia, “sign” or “sign post”). Along with KBL 802 s.v. I צִיץ and HALOT 959 s.v. II צִיץ, BDB suggests that the Greek presupposes the word צִיּוּן (tsiyyun) which refers to a road marker (Jer 31:21) or a gravestone (2 Kgs 23:17). That is the meaning followed here. Several modern commentaries and English versions have followed a proposal by W. Moran that the word is related to a Ugaritic word meaning salt (cf., e.g., J. Bright, Jeremiah [AB], 320). However, HALOT 959 s.v. II צִיץ questions the validity of this on philological grounds saying that the meaning of salt does not really fit the Ugaritic either. The present translation follows the suggestions of the lexicons here and reads the word as though the Greek supported the meaning “gravestone.” The other difficulty is with the word נָצֹא (natso’), which looks like a Qal infinitive absolute of an otherwise unattested root which BDB s.v. נָצָא says is defined in Gesenius’ Thesaurus as “fly.” However, see the meaning and the construction of an infinitive absolute of one root with that of another as highly improbable. Hence, most modern lexicons either emend the forms to read נָצֹה תִּצֶּה (natsoh titseh) from the root נָצָה (natsah) meaning “to fall into ruins” (so KBL 629 s.v. נָצָה Qal, and see among others J. A. Thompson, Jeremiah [NICOT], 700, n. 10, who notes that final א [aleph] and final ה [hey] are often confused; see the discussion and examples in GKC 216-17 §75.nn-rr). This is the option that this translation as well as a number of modern ones have taken. A second option is to see נָצֹא (natso’) as an error for יָצֹא (yatso’) and read the text in the sense of “she will certainly surrender,” a meaning that the verb יָצָא (yatsa’) has in 1 Sam 11:3; Isa 36:6. The best discussion of this option as well as a discussion on the problem of reading צִיץ (tsits) as salt is found in G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 313-14.
[48:10] 289 tn Heb “who withholds his sword from bloodshed.” This verse is an editorial aside (or apostrophe) addressed to the Babylonian destroyers to be diligent in carrying out the work of the
[48:11] 290 tn Heb “Therefore his taste remains in him and his aroma is not changed.” The metaphor is changed into a simile in an attempt to help the reader understand the figure in the context.
[48:11] sn The picture is that of undisturbed complacency (cf. Zeph 1:12). Because Moab had never known the discipline of exile she had remained as she always was.
[48:12] 291 tn Heb “Therefore, behold the days are coming, oracle of Yahweh, when I will send against him decanters [those who pour from one vessel to another] and they will decant him [pour him out] and they will empty his vessels and break their jars in pieces.” The verse continues the metaphor from the preceding verse where Moab/the people of Moab are like wine left undisturbed in a jar, i.e., in their native land. In this verse the picture is that of the decanter emptying the wine from the vessels and then breaking the jars. The wine represents the people and the vessels the cities and towns where the people lived. The verse speaks of the exile of the people and the devastation of the land. The metaphor has been interpreted so it conveys meaning to the average reader.
[48:12] 292 tn Heb “Oracle of the
[48:13] 293 tn Heb “Moab will be ashamed because of Chemosh as the house of Israel was ashamed because of Bethel, their [source of] confidence.” The “shame” is, of course, the disappointment, disillusionment because of the lack of help from these gods in which they trusted (for this nuance of the verb see BDB 101 s.v. בּוֹשׁ Qal.2 and compare usage in Jer 2:13; Isa 20:5). Because of the parallelism, some see the reference to Bethel to be a reference to a West Semitic god worshiped by the people of Israel (see J. P. Hyatt, “Bethel [Deity],” IDB 1:390 for the arguments). However, there is no evidence in the OT that such a god was worshiped in Israel, and there is legitimate evidence that northern Israel placed its confidence in the calf god that Jeroboam set up in Bethel (cf. 1 Kgs 12:28-32; Hos 10:5; 8:5-6; Amos 7:10-17).
[48:13] map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[48:15] 294 tn Heb “will go down to the slaughter.”
[48:15] 295 tn Heb “Yahweh of armies.” For an explanation of the translation and meaning of this title see the study note on 2:19.
[48:15] 296 tn Heb “Oracle of the King whose name is Yahweh of armies.” The first person form has again been adopted because the
[48:17] 297 tn For the use of the word “name” (שֵׁם, shem) to “fame” or “repute” see BDB 1028 s.v. שֵׁם 2.b and compare the usage in Ezek 16:14; 2 Chr 26:15.
[48:17] sn This refers to both the nearby nations and those who lived further away who had heard of Moab’s power and might only by repute.
[48:17] 298 tn Heb “How is the strong staff broken, the beautiful rod.” “How” introduces a lament which is here rendered by “Alas.” The staff and rod refer to the support that Moab gave to others not to the fact that she ruled over others which was never the case. According to BDB 739 s.v. עוֹז 1 the “strong staff” is figurative of political power.
[48:18] 299 tn Heb “sit in thirst.” The abstract “thirst” is put for the concrete, i.e., thirsty or parched ground (cf. Deut 8:19; Isa 35:7; Ps 107:33) for the concrete. There is no need to emend to “filth” (צֹאָה [tso’ah] for צָמָא [tsama’]) as is sometimes suggested.
[48:18] 300 tn Heb “inhabitant of Daughter Dibon.” “Daughter” is used here as often in Jeremiah for the personification of a city, a country, or its inhabitants. The word “inhabitant” is to be understood as a collective as also in v. 19.
[48:18] sn Dibon was an important fortified city located on the “King’s Highway,” the main north-south road in Transjordan. It was the site at which the Moabite Stone was found in 1868 and was one of the cities mentioned on it. It was four miles north of the Arnon River and thirteen miles east of the Dead Sea. It was one of the main cities on the northern plateau and had been conquered from Sihon and allotted to the tribe of Reuben (Josh 13:17).
[48:19] 301 sn Aroer is probably the Aroer that was located a few miles south and west of Dibon on the edge of the Arnon River. It had earlier been the southern border of Sihon, king of Heshbon, and had been allotted to the tribe of Reuben (Josh 13:16). However, this whole territory had earlier been taken over by the Arameans (2 Kgs 10:33), later by the Assyrians, and at this time was in the hands of the Moabites.
[48:21] 302 sn See the study note on Jer 48:8 for reference to this tableland or high plain that lay between the Arnon and Heshbon.
[48:25] 303 tn Heb “The horn of Moab will be cut off. His arm will be broken.” “Horn” and “arm” are both symbols of strength (see BDB 902 s.v. קֶרֶן 2 [and compare usage in Lam 2:3] and BDB 284 s.v. זְרוֹעַ 2 [and compare usage in 1 Sam 2:31]). The figures have been interpreted for the sake of clarity.
[48:25] 304 tn Heb “Oracle of the
[48:26] 305 tn Heb “Make him drunk because he has magnified himself against the
[48:26] 306 tn The meaning of this word is uncertain. It is usually used of clapping the hands or the thigh in helpless anger or disgust. Hence J. Bright (Jeremiah [AB], 321) paraphrases “shall vomit helplessly.” HALOT 722 s.v. II סָפַק relates this to an Aramaic word and see a homonym meaning “vomit” or “spew out.” The translation is that of BDB 706 s.v. סָפַק Qal.3, “splash (fall with a splash),” from the same root that refers to slapping or clapping the thigh.
[48:27] 307 tn Heb “were they caught among thieves?”
[48:27] 308 tn Heb “that you shook yourself.” But see the same verb in 18:16 in the active voice with the object “head” in a very similar context of contempt or derision.
[48:27] 309 tc The reading here presupposes the emendation of דְבָרֶיךָ (dÿvarekha, “your words”) to דַבֶּרְךָ (dabberkha, “your speaking”), suggested by BHS (cf. fn c) on the basis of one of the Greek versions (Symmachus). For the idiom cf. BDB 191 s.v. דַּי 2.c.α.
[48:28] 310 tn Heb “in the sides of the mouth of a pit/chasm.” The translation follows the suggestion of J. Bright, Jeremiah (AB), 321. The point of the simile is inaccessibility.
[48:29] 311 tn Heb “We have heard of the pride of Moab – [he is] exceedingly proud – of his haughtiness, and his pride, and his haughtiness, and the loftiness of his heart.” These words are essentially all synonyms, three of them coming from the same Hebrew root (גָּאָה, ga’ah) and one of the words being used twice (גָּאוֹן). Since the first person singular is used in the next verse, the present translation considers the “we” of this verse to refer to the plural of majesty or the plural referring to the divine council in such passages as Gen 1:26; 3:22; 11:7; Isa 6:8 and has translated in the singular to avoid possible confusion of who the “we” are. Most understand the reference to be to Jeremiah and his fellow Judeans.
[48:30] 312 tn Heb “Oracle of the
[48:30] 313 tn The meaning of this verse is somewhat uncertain: Heb “I know, oracle of the
[48:31] 314 tc The translation is based on the emendation of the Hebrew third masculine singular (יֶהְגֶּה, yehggeh) to the first singular (אֶהְגֶּה, ’ehgeh). This emendation is assumed by almost all of the modern English versions and commentaries even though the textual evidence for it is weak (only one Hebrew
[48:32] 315 tc Or “I will weep for the grapevines of Sibmah more than I will weep over the town of Jazer.” The translation here assumes that there has been a graphic confusion of מ (mem) with כְּ (kaf) or בְּ (bet). The parallel passage in Isa 16:9 has the preposition בְּ and the Greek version presupposes a comparative idea “as with.” Many of the modern English versions render the passage with the comparative מִן (min) as in the alternate translation, but it is unclear what the force of the comparison would be here. The verse is actually in the second person, an apostrophe or direct address to the grapevine(s) of Sibmah. However, the translation has retained the third person throughout because such sudden shifts in person are uncommon in contemporary English literature and retaining the third person is smoother. The Hebrew text reads: “From/With the weeping of Jazer I will weep for you, vine of Sibmah. Your tendrils crossed over the sea. They reached unto the sea of Jazer. Upon your summer fruit and your vintage [grape harvest] the destroyer has fallen.”
[48:32] 316 tn Heb “crossed over to the Sea.”
[48:32] 317 tn Or “reached the sea of Jazer.” The Sea is generally taken to be a reference to the Dead Sea. The translation presupposes that the word “sea” is to be omitted before “Jazer.” The word is missing from two Hebrew
[48:32] sn Though there is some doubt about the precise location of these places, Sibmah is generally considered to have been located slightly north and west of Heshbon and Jazer further north toward the border of Ammon not far from the city of Amman. Most commentators see the reference here (and in the parallel in Isa 16:8) to the spread of viticulture westward and northward from the vineyards of Sibmah. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 318-19), however, see the reference rather to the spread of trade in wine westward beyond the coast of the Mediterranean and eastward into the desert.
[48:32] 318 tn Heb “her summer fruit.” See the translator’s note on 40:10 for the rendering here. According to BDB 657 s.v. נָפַל Qal.4.a, the verb means to “fall upon” or “attack” but in the context it is probably metonymical for attack and destroy.
[48:33] 319 tn Heb “from the garden land, even from the land of Moab.” Comparison with the parallel passage in Isa 16:10 and the translation of the Greek text here (which has only “the land of Moab”) suggest that the second phrase is appositional to the first.
[48:33] 320 tn Heb “no one will tread [the grapes] with shout of joy.”
[48:33] 321 tn Heb “shouts will not be shouts.” The text has been expanded contextually to explain that the shouts of those treading grapes in winepresses will come to an end (v. 33a-d) and be replaced by the shouts of the soldiers who trample down the vineyards (v. 32e-f). Compare 25:30 and 51:41 for the idea.
[48:34] 322 tn The meaning of this verse is very uncertain. The ambiguity of the syntax and the apparent elliptical nature of this text makes the meaning of this verse uncertain. The Hebrew text reads: “From the cry of Heshbon unto Elealeh unto Jahaz they utter their voice from Zoar unto Horonaim Eglath Shelishiyah.” The translation and interpretation here are based on interpreting the elliptical syntax here by the parallel passage in Isaiah 15:4-6 where cries of anguish rise from Heshbon and Elealeh which are heard all the way to Jahaz. The people flee southward arriving at Zoar and Eglath Shelishiyah where they voice the news of the destruction in the north. Hence, the present translation interprets the phrase “from the cry of Heshbon unto Elealeh” to be parallel to “Heshbon and Elealeh cry out” and take the preposition “from” with the verb “they utter their voice,” i.e., with the cry of Heshbon and Elealeh. The impersonal “they raise their voice” is then treated as a passive and made the subject of the whole verse. There is some debate about the identification of the waters of Nimrim. They may refer to the waters of the Wadi Nimrim which enters the Jordan about eight miles north of the Dead Sea or those of the Wadi en-Numeirah which flows into the southern tip of the Dead Sea from about ten miles south. Most commentators take the reference to be the latter because of association with Zoar. However, if the passage is talking about the destruction in the north which is reported in the south by the fleeing refugees, the reference is probably to the Wadi Nimrim in the north.
[48:34] sn Elealeh was about two miles (3.3 km) north of Heshbon. Jahaz was about twenty miles (33 km) south of it. These three cities were in the north and Zoar, Horonaim, and Eglath Shelishiyah were apparently in the south. The verse is speaking about the news of destruction in the north spreading to the south. Comparison should be made with the parallel passage in Isa 15:4-6.
[48:35] 323 tn Heb “high place[s].” For the meaning and significance of this term see the study note on 7:31.
[48:35] 324 tn Heb “Oracle of the
[48:37] 325 tn Heb “upon every loin [there is] sackcloth.” The word “all” is restored here before “loin” with a number of Hebrew
[48:37] sn The actions referred to here were all acts that were used to mourn the dead (cf. Isa 15:2-3).
[48:38] 326 tn Heb “Oracle of the
[48:39] 327 tn Heb “turn her back.”
[48:40] 328 tn Heb “Behold! Like an eagle he will swoop and will spread his wings against Moab.” The sentence has been reordered in English to give a better logical flow and the unidentified “he” has been identified as “a nation.” The nation is, of course, Babylon, but it is nowhere identified so the referent has been left ambiguous.
[48:40] sn Conquering nations are often identified with a swiftly flying eagle swooping down on its victims (cf. Deut 28:49). In this case the eagle is to be identified with the nation (or king) of Babylon (cf. Ezek 17:3, 12 where reference is to the removal of Jehoiachin (Jeconiah) and his replacement with Zedekiah).
[48:41] 329 tn Parallelism argues that the word קְרִיּוֹת (qÿriyyot) be understood as the otherwise unattested feminine plural of the noun קִרְיָה (qiryah, “city”) rather than the place name Kerioth mentioned in v. 24 (cf. HALOT 1065 s.v. קִרְיָה). Both this noun and the parallel term “fortresses” are plural but are found with feminine singular verbs, being treated either as collectives or distributive plurals (cf. GKC 462-63 §145.c or 464 §145.l).
[48:41] 330 tn Heb “The heart of the soldiers of Moab will be like the heart of a woman in labor.”
[48:42] 331 tn Heb “Moab will be destroyed from [being] a people.”
[48:43] 332 sn There is an extended use of assonance here and in the parallel passage in Isa 24:17. The Hebrew text reads פַּחַד וָפַחַת וָפָח (pakhad vafakhat vafakh). The assonance is intended to underscore the extensive trouble that is in store for them.
[48:43] 333 tn Heb “are upon you, inhabitant of Moab.” This is another example of the rapid switch in person or direct address (apostrophe) in the midst of a third person description or prediction which the present translation typically keeps in the third person for smoother English style.
[48:43] 334 tn Heb “Oracle of the
[48:44] 335 sn Jer 48:43-44a are in the main the same as Isa 24:17-18 which shows that the judgment was somewhat proverbial. For a very similar kind of argumentation see Amos 5:19; judgment is unavoidable.
[48:44] 336 tn Heb “For I will bring upon her, even upon Moab, the year of her punishment.”
[48:44] 337 tn Heb “Oracle of the
[48:45] 338 tn Or “of those noisy boasters.” Or “They will burn up the frontiers of Moab. They will burn up the mountain heights of those war-loving people.” The meaning of this verse is not entirely certain because of the highly figurative nature of the last two lines. The Hebrew text has been translated somewhat literally here. The Hebrew text reads: “In the shadow of Heshbon those fleeing stand without strength. For a fire goes forth from Heshbon, a flame from the midst of Sihon. And it devours the forehead of Moab and the skull of the sons of noise.” The meaning of the first part is fairly clear because v. 2 has already spoken of the conquest of Heshbon and a plot formed there to conquer the rest of the nation. The fire going forth from Heshbon would hence refer here to the conflagrations of war spreading from Heshbon to the rest of the country. The reference to the “midst of Sihon” is to be understood metonymically as a reference for the ruler to what he once ruled (cf. E. W. Bullinger, Figures of Speech, 583). The last two lines must refer to more than the fugitives who stopped at Heshbon for protection because it refers to the forehead of Moab (a personification of the whole land or nation). It is unclear, however, why reference is made to the foreheads and skulls of the Moabites, other than the fact that this verse seems to be a readaptation or reuse of Num 24:17 where the verb used with them is “smite” which fits nicely in the sense of martial destruction. Translated rather literally, it appears here to refer to the destruction by the fires of war of the Moabites, the part (forehead and skulls) put for the whole. TEV sees a reference here to the “frontiers” and “mountain heights” of Moab and this would work nicely for “foreheads” which is elsewhere used of the corner or border of a land in Neh 9:22. The word “crown” or “skull” might be a picturesque metaphor for the mountain heights of a land, but the word is never used elsewhere in such a figurative way. TEV (and CEV) which follows it might be correct here but there is no way to validate it. The meaning “war-loving people” for the phrase “sons of noise” is based on the suggestion of BDB 981 s.v. שָׁאוֹן 1 which relates the phrase to the dominant use for שָׁאוֹן (sha’on) and is adopted also by TEV, CEV, and C. von Orelli, Jeremiah, 341. REB “braggarts” and NIV “noisy boasters” seem to base the nuance on the usage of שָׁאוֹן (sha’on) in Jer 46:17 where Pharaoh is referred to as an empty noise and the reference to Moab’s arrogance and boasting in 48:29.
[48:45] sn This verse and the next are an apparent adaptation and reuse of a victory song in Num 21:28-29 and a prophecy in Num 24:17. That explains the reference to Sihon who was the Amorite king who captured Heshbon and proceeded from there to capture most of northern Moab (the area between Heshbon and the Arnon) which has been referred to earlier in this prophecy. This prophecy appears to speak of the destruction of Moab beginning from the same place under the picture of a destructive fire which burns up all the people. The fire is a reference to the conflagrations of war in which the enemy captures the cities and sets them on fire and burns all the people in them. What Sihon once did (Num 21:28-29) and what Balaam prophesied would happen to Moab in the future (by David? Num 24:17) are being reapplied to a new situation.
[48:46] 339 tn Heb “Woe to you, Moab.” For the usage of this expression see 4:13, 31; 13:17 and the translator’s note on 4:13 and 10:19.
[48:46] 340 tn Heb “Your sons will be taken away into captivity, your daughters into exile.”
[48:47] 341 tn See 29:14; 30:3 and the translator’s note on 29:14 for the idiom used here.
[48:47] 342 tn Heb “Oracle of the
[49:1] 343 sn Ammonites. Ammon was a small kingdom to the north and east of Moab which was in constant conflict with the Transjordanian tribes of Reuben, Gad, and Manasseh over territorial rights to the lands north and south of the Jabbok River. Ammon mainly centered on the city of Rabbah which is modern Amman. According to Judg 11:13 the Ammonites claimed the land between the Jabbok and the Arnon but this was land taken from them by Sihon and Og and land that the Israelites captured from the latter two kings. The Ammonites attempted to expand into the territory of Israel in the Transjordan in the time of Jephthah (Judg 10-11) and the time of Saul (1 Sam 11). Apparently when Tiglath Pileser carried away the Israelite tribes in Transjordan in 733
[49:1] 344 tc The reading here and in v. 3 follows the reading of the Greek, Syriac, and Latin versions and 1 Kgs 11:5, 33; 2 Kgs 23:13. The Hebrew reads “Malcom” both here, in v. 3, and Zeph 1:5. This god is to be identified with the god known elsewhere as Molech (cf. 1 Kgs 11:7).
[49:1] 345 tn Heb “Does not Israel have any sons? Does not he have any heir [or “heirs” as a collective]? Why [then] has Malcom taken possession of Gad and [why] do his [Malcom’s] people live in his [Gad’s] land?” A literal translation here will not produce any meaning without major commentary. Hence the meaning that is generally agreed on is reflected in an admittedly paraphrastic translation. The reference is to the fact that the Ammonites had taken possession of the cities that had been deserted when the Assyrians carried off the Transjordanian tribes in 733
[49:2] 346 tn Heb “oracle of the
[49:2] 347 tn Heb “a desolate tel.” For the explanation of what a “tel” is see the study note on 30:18.
[49:2] 348 tn Heb “Its daughters will be burned with fire.” For the use of the word “daughters” to refer to the villages surrounding a larger city see BDB 123 s.v. I בַּת 4 and compare the usage in Judg 1:27.
[49:2] 349 tn Heb “says the
[49:3] 350 tn Or “you women of Rabbah”; Heb “daughters of Rabbah.” It is difficult to tell whether the word “daughters” is used here in the same sense that it has in v. 2 (see the translator’s note there) or in the literal sense of “daughters.” The former has been preferred because the cities themselves (e.g., Heshbon) are called to wail in the earlier part of the verse and the term “daughters” has been used in the previous verse of the surrounding villages.
[49:3] 351 tc Or “Run back and forth inside the walls of your towns.” Or “slash yourselves with gashes.” The meaning of this line is uncertain. The Hebrew text reads “run back and forth among the walls.” The word “run back and forth” is generally taken as a Hitpolel of a verb that means to “go about” in the Qal and to “go back and forth” in the Polel (cf. BDB 1002 s.v. I שׁוּט). The noun that follows in the Hebrew means “wall, hedge” and is quite commonly modified by the noun צֹאן (tso’n, “sheep”) referring to sheepfolds (cf., e.g., Num 32:36; 1 Sam 24:3). But the phrase “run back and forth among the sheepfolds” yields little meaning here. In Ps 89:40 (89:41 HT) the word “wall” is used in parallelism with fortified cities and refers to the walls of the city. That is the sense that is assumed in one of the alternate translations with the words “of your towns” being supplied in the translation for clarification. However, that figure is a little odd in a context which speaks of mourning rites. Hence, some emend the word “walls” (גְּדֵרוֹת, gÿderot) to “gashes” (גְּדֻדוֹת, gÿdudot), a word that has occurred in a similar context in Jer 48:37. That would involve only the common confusion of ר and ד. That is the reading adopted here and fits the context nicely. NRSV appears to go one step further and read the verb as a Hitpolel from a root that is otherwise used only as a noun to mean “whip” or “scourge.” NRSV reads “slash yourselves with whips” which also makes excellent sense in the context but is not supported by any parallel use of the verb.
[49:3] 352 sn Compare Jer 48:7 and the study note there.
[49:4] 353 tn Or “Why do you brag about your valleys, about the fruitfulness of your valleys.” The meaning of the first two lines of this verse are uncertain primarily due to the ambiguity of the expression זָב עִמְקֵךְ (zav ’imqekh). The form זָב (zav) is either a Qal perfect or Qal participle of a verb meaning flow. It is common in the expression “a land flowing with milk and honey” and is also common to refer to the seminal discharge or discharge of blood which makes a man or woman unclean. BDB 264 s.v. זוּב Qal.2 sees it as an abbreviation of the idea of “flowing with milk and honey” and sees it as referring to the fertility of Ammon’s valley. However, there are no other examples of such an ellipsis. Several of the modern English versions and commentaries have taken the word עֵמֶק (’emeq) not as a reference to a valley but to the homonym cited in the note on 47:5 and see the reference here to the flowing away of Ammon’s strength. That interpretation is followed here. Instead of explaining the plural ending on עֲמָקִים (’amaqim) as being an enclitic ם (mem) as others who follow this interpretation (e.g., J. Bright, Jeremiah [AB], 325), the present translation understands the plural as a plural of amplification (cf. GKC 397-98 §124.e and compare the noun “might” in Isa 40:26).
[49:4] 354 tn Heb “apostate daughter.” This same term is applied to Israel in Jer 31:22 but seems inappropriate here to Ammon because she had never been loyal to the
[49:5] 355 tn Heb “The Lord Yahweh of armies.” For an explanation of the rendering here and of the significance of this title see the study note on 2:19.
[49:5] 356 tn Heb “You will be scattered each man [straight] before him.”
[49:6] 357 tn See Jer 29:14; 30:3 and the translator’s note on 29:14 for the idiom used here.
[49:6] 358 tn Heb “Oracle of the
[49:7] 359 tn Heb “Yahweh of armies.” See the study note on 2:19 for this title.
[49:7] 360 sn Edom was a kingdom to the south and east of Judah. Its borders varied over time but basically Edom lay in the hundred mile strip between the Gulf of Aqaba on the south and the Zered River on the north. It straddled the Arabah leading down from the Dead Sea to the Gulf of Aqaba, having as its northern neighbors both Judah and Moab. A long history of hostility existed between Israel and Edom, making Edom one of the favorite objects of the prophets’ oracles of judgment (cf., e.g., Isa 21:11-12; 34:5-15; 63:1-6; Amos 1:11-12; Ezek 25:12-14; 35:1-15; Obad 1-16). Not much is known about Edom at this time other than the fact that they participated in the discussions regarding rebellion against Nebuchadnezzar in 594
[49:7] 361 sn Teman was the name of one of Esau’s descendants, the name of an Edomite clan and the name of the district where they lived (Gen 36:11, 15, 34). Like the name Bozrah, it is used poetically for all of Edom (Jer 49:20; Ezek 25:13).
[49:7] 362 tn Heb “Has counsel perished from men of understanding?”
[49:7] 363 tn The meaning of this last word is based on the definition given in KBL 668 s.v. II סָרַח Nif and HALOT 726 s.v. II סָרַח Nif, which give the nuance “to be [or become] corrupt” rather than that of BDB 710 s.v. סָרַח Niph who give the nuance “let loose (i.e., to be dismissed; to be gone)” from a verb that is elsewhere used of the overhanging of a curtains or a cliff.
[49:8] 364 tn Heb “make deep to dwell.” The meaning of this phrase is debated. Some take it as a reference for the Dedanites who were not native to Edom to go down from the heights of Edom and go back home (so G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 330). The majority of commentaries, however, take it as a reference to the Dedanites disassociating themselves from the Edomites and finding remote hiding places to live in (so J. A. Thompson, Jeremiah [NICOT], 718). For the options see W. L. Holladay, Jeremiah (Hermeneia), 2:375.
[49:8] 365 sn Dedan. The Dedanites were an Arabian tribe who lived to the southeast of Edom. They are warned here to disassociate themselves from Edom because Edom is about to suffer disaster.
[49:8] 366 tn Heb “For I will bring the disaster of Esau upon him, the time when I will punish him.” Esau was the progenitor of the tribes and nation of Edom (cf. Gen 36:1, 8, 9, 19).
[49:9] 367 tn The translation of this verse is generally based on the parallels in Obad 5. There the second line has a ה interrogative in front of it. The question can still be assumed because questions can be asked in Hebrew without a formal marker (cf. GKC 473 §150.a and BDB 519 s.v. לֹא 1.a[e] and compare usage in 2 Kgs 5:26).
[49:9] 368 tn The tense and nuance of the verb translated “pillage” are both different than the verb in Obad 5. There the verb is the imperfect of גָּנַב (ganav, “to steal”). Here the verb is the perfect of a verb which means to “ruin” or “spoil.” The English versions and commentaries, however, almost all render the verb here in much the same way as in Obad 5. The nuance must mean they only “ruin, destroy” (by stealing) only as much as they need (Heb “their sufficiency”), and the verb is used as metonymical substitute, effect for cause. The perfect must be some kind of a future perfect; “would they not have destroyed only…” The negative question is carried over by ellipsis from the preceding lines.
[49:11] 369 tn Or “Their children and relatives will all be destroyed. And none of their neighbors will say, ‘Leave your orphans with me and I’ll keep them alive. Your widows can trust in me.’” This latter interpretation is based on a reading in a couple of the Greek versions (Symmachus and Lucian) and is accepted by a number of the modern commentaries, (J. Bright, J. A. Thompson, W. L. Holladay, and G. L. Keown, P. J. Scalise, T. G. Smothers). However, the majority of modern English versions do not follow it and lacking any other Hebrew or versional evidence it is probable that this is an interpretation to explain the mitigation of what appears as a prophecy of utter annihilation. There have been other cases in Jeremiah where a universal affirmation (either positive or negative) has been modified in the verses that follow. The verb in the second line תִּבְטָחוּ (tivtakhu) is highly unusual; it is a second masculine plural form with a feminine plural subject. The form is explained in GKC 127-28 §47.k and 160-61 §60.a, n. 1 as a pausal substitution for the normal form תִּבְטַחְנָה (tivtakhnah) and a similar form in Ezek 37:7 cited as a parallel.
[49:12] 370 tn The words “of my wrath” after “cup” in the first line and “from the cup of my wrath” in the last line are not in the text but are implicit in the metaphor. They have been supplied in the translation for clarity.
[49:12] sn The reference here is to the cup of God’s wrath which is connected with the punishment of war at the hands of the Babylonians referred to already in Jer 25:15-29. Those who do not deserve to drink are the innocent victims of war who get swept away with the guilty. Edom was certainly not one of the innocent victims as is clear from this judgment speech and those referred to in the study note on 49:7.
[49:13] 371 tn Heb “I swear by myself.” See 22:5 and the study note there.
[49:13] 372 sn Bozrah appears to have been the chief city in Edom, its capital city (see its parallelism with Edom in Isa 34:6; 63:1; Jer 49:22). The reference to “its towns” (translated here “all the towns around it”) could then be a reference to all the towns in Edom. It was located about twenty-five miles southeast of the southern end of the Dead Sea apparently in the district of Teman (see the parallelism in Amos 1:12).
[49:13] 373 tn See the study note on 24:9 for the rendering of this term.
[49:14] 374 tn The words “I said” are not in the text but it is generally agreed that the words that follow are Jeremiah’s. These words are supplied in the translation to make clear that the speaker has shifted from the
[49:14] 375 tn Heb “Rise up for battle.” The idea “against her” is implicit from the context and has been supplied in the translation for clarity.
[49:15] 376 tn The words “The
[49:16] 377 tn The meaning of this Hebrew word (תִּפְלֶצֶת, tifletset) is uncertain because it occurs only here. However, it is related to a verb root that refers to the shaking of the pillars (of the earth) in Job 9:6 and a noun (מִפְלֶצֶת, mifletset) that refers to “horror” or “shuddering” used in Job 21:6; Isa 21:4; Ezek 7:18; Ps 55:6. This is the nuance that is accepted by BDB, KBL, HAL and a majority of the modern English versions. The suffix is an objective genitive. The fact that the following verb is masculine singular suggests that the text here (הִשִּׁיא אֹתָךְ, hishi’ ’otakh) is in error for הִשִּׁיאָתָךְ (hishi’atakh; so G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 327, n. 16.a).
[49:16] 378 tn The Hebrew text of the first four lines reads: “Your terror [= the terror you inspire] has deceived you, [and] the arrogance of your heart, you who dwell in the clefts of the rock, who occupy the heights of the hill.” The sentence is broken up and restructured to better conform with English style.
[49:17] 379 sn This verse is very similar to Jer 19:8 where the same judgment is pronounced on Jerusalem. For the meaning of some of the terms here (“hiss out their scorn” and “all the disasters that have happened to it”) see the notes on that verse.
[49:19] 380 tn See the study note on Jer 12:5 for the rendering of this term.
[49:19] 381 tn “The pasture-ground on the everflowing river” according to KBL 42 s.v. I אֵיתָן 1. The “everflowing river” refers to the Jordan.
[49:19] 382 tn Heb “Behold, like a lion comes up from the thicket of the Jordan into the pastureland of everflowing water so [reading כֵּן (ken) for כִּי (ki); or “indeed” (reading כִּי as an asseverative particle with J. A. Thompson, Jeremiah [NICOT], 719, n. 6)] I will suddenly chase him [Edom] from upon it [the land].” The sentence has been restructured to better conform with contemporary English style and the significance of the simile drawn from the comparison has been spelled out for the sake of clarity. The form אַרְגִּיעָה (’argi’ah) is functioning here as an adverbial modifier in a verbal hendiadys (cf. GKC 386 §120.g).
[49:19] 383 tn For the use of the interrogative מִי (mi) in the sense of “whoever” and functioning like an adjective see BDB 567 s.v. מִי g and compare the usage in Prov 9:4, 16.
[49:19] 384 tn For the meaning of this verb in the sense of “arraign” or “call before the bar of justice” compare Job 9:19 and see BDB 417 s.v. יָעַד Hiph.
[49:19] 385 tn The interrogative מִי (mi) is rendered “there is no one” in each of the last three occurrences in this verse because it is used in a rhetorical question that expects the answer “no one” or “none” and is according to BDB 566 s.v. מִי f(c) equivalent to a rhetorical negative.
[49:19] 386 tn The word “shepherd” (רֹעֶה, ro’eh) has been used often in the book of Jeremiah to refer metaphorically to the ruler or leader (cf. BDB 945 s.v. I רָעָה Qal.1.d(2) and compare usage, e.g., in Jer 2:8; 23:1).
[49:20] 387 tn Heb “Therefore listen to the plan of the
[49:20] 388 sn Teman here appears to be a poetic equivalent for Edom, a common figure of speech in Hebrew poetry where the part is put for the whole. “The people of Teman” is thus equivalent to all the people of Edom.
[49:20] 389 tn Heb “They will surely drag them off, namely the young ones of the flock. He will devastate their habitation [or their sheepfold] on account of them.” The figure of the lion among the flock of sheep appears to be carried on here where the people are referred to as a flock and their homeland is referred to as a sheepfold. It is hard, however, to carry the figure over here into the translation, so the figures have been interpreted instead. Both of these last two sentences are introduced by a formula that indicates a strong affirmative oath (i.e., they are introduced by אִם לֹא [’im lo’; cf. BDB 50 s.v. אִם 1.b(2)]). The subject of the verb “they will drag them off” is the indefinite third plural which may be taken as a passive in English (cf. GKC 460 §144.g). The subject of the last line is the
[49:21] 390 tn Heb “The earth will quake when at the sound of their downfall.” However, as in many other places “earth” stands here metonymically for the inhabitants or people of the earth (see E. W. Bullinger, Figures of Speech, 578-79, and compare usage in 2 Sam 15:23; Ps 66:4).
[49:21] 391 tn Heb “the Red Sea,” of which the Gulf of Aqaba formed the northeastern arm. The land of Edom once reached this far according to 1 Kgs 9:26.
[49:22] 392 sn Compare Jer 48:40-41 for a similar prophecy about Moab. The parallelism here suggests that Bozrah, like Teman in v. 20, is a poetic equivalent for Edom.
[49:23] 393 tn The words “The
[49:23] 394 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] 395 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] 396 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.
[49:25] 397 tn Heb “city of praise.”
[49:25] 398 tn Heb “city of joy.”
[49:25] 399 tc Or “Why has that famous city not been abandoned, that city I once took delight in?” The translation follows the majority of modern commentaries in understanding לֹא (lo’, “not”) before “abandoned” as a misunderstanding of the emphatic ל (lamed; so J. A. Thompson, Jeremiah [NICOT], 723, n. 3, and J. Bright, Jeremiah [AB], 333, n. c; see also IBHS 211-12 §11.2.10i and HALOT 485-86 s.v. II לְ for the phenomenon). The particle is missing from the Vulgate. The translation also follows the versions in omitting the suffix on the word “joy” that is found in the Hebrew text (see BHS note b for a listing of the versions). This gives a better connection with the preceding and the following verse than the alternate translation.
[49:26] 400 tn Heb “Oracle of Yahweh of armies.” For this title for God see the study note on 2:19.
[49:27] 401 sn Ben-Hadad was a common name borne by a number of the kings of Damascus, e.g., one during the time of Asa around 900
[49:28] 402 sn Kedar appears to refer to an Arabic tribe of nomads descended from Ishmael (Gen 25:13). They are associated here with the people who live in the eastern desert (Heb “the children of the east”; בְּנֵי־קֶדֶם, bÿne-qedem). In Isa 21:16 they are associated with the Temanites and the Dedanites, Arabic tribes in the north Arabian desert. They were sheep breeders (Isa 60:7) who lived in tents (Ps 120:5) and unwalled villages (Isa 42:11). According to Assyrian records they clashed with Assyria from the time of Shalmaneser in 850 until the time of Esarhaddon and Ashurbanipal in the late seventh century. According to the Babylonian Chronicles, Nebuchadnezzar defeated them in 599
[49:28] 403 sn Hazor. Nothing is know about this Hazor other than what is said here in vv. 28, 30, 33. They appear to also be nomadic tent dwellers who had a loose association with the Kedarites.
[49:28] 404 tn The words “Army of Babylon” are not in the Hebrew text but are implicit from the context. They are supplied in the translation for clarity.
[49:28] 405 sn Heb “the children of the east.” Nothing much is known about them other than their association with the Midianites and Amalekites in their attack on Israel in the time of Gideon (Judg 6:3, 33) and the fact that God would let tribes from the eastern desert capture Moab and Ammon in the future (Ezek 25:4, 10). Midian and Amalek were consider to be located in the region in north Arabia east of Ezion Geber. That would put them in the same general locality as the region of Kedar. The parallelism here suggests that they are the same as the people of Kedar. The words here are apparently addressed to the armies of Nebuchadnezzar.
[49:29] 406 tn Or “Let their tents…be taken….Let their tent…be carried…. Let people shout….”
[49:29] 407 sn This expression is a favorite theme in the book of Jeremiah. It describes the terrors of war awaiting the people of Judah and Jerusalem (6:25), the Egyptians at Carchemish (46:5), and here the Kedarites.
[49:30] 408 tn Heb “Oracle of the
[49:30] 409 map For location see Map1 D2; Map2 D3; Map3 A2; Map4 C1.
[49:30] 410 tn Heb “Make deep to dwell.” See Jer 49:8 and the translator’s note there. The use of this same phrase here argues against the alternative there of going down from a height and going back home.
[49:30] 411 tn Heb “has counseled a counsel against you, has planned a plan against you.”
[49:31] 412 tn Heb “Oracle of the
[49:31] 413 tn The words “Army of Babylon” are not in the text but are implicit from the context. They are supplied in the translation for clarity.
[49:31] 414 tn Heb “no gates and no bar,” i.e., “that lives securely without gates or bars.” The phrase is used by the figure of species for genus (synecdoche) to refer to the fact that they have no defenses, i.e., no walls, gates, or bars on the gates. The figure has been interpreted in the translation for the benefit of the average reader.
[49:32] 415 tn See the translator’s note at Jer 9:26 and compare the usage in 9:26 and 25:23.
[49:32] 416 tn Heb “Oracle of the
[49:33] 417 sn Compare Jer 9:11.
[49:33] 418 sn Compare Jer 49:18 and 50:40 where the same thing is said about Edom and Babylon.
[49:34] 419 tn Or “In the beginning of the reign.” For a discussion of the usage of the terms here see the translator’s note on 28:1. If this refers to the accession year the dating would be 598/97
[49:34] 420 tn Heb “That which came [as] the word of the
[49:34] sn Elam was a country on the eastern side of the Tigris River in what is now southwestern Iran. Its capital city was Susa. It was destroyed in 640
[49:35] 421 tn Heb “I will break the bow of Elam, the chief source of their might.” The phrase does not mean that God will break literal bows or that he will destroy their weapons (synecdoche of species for genus) or their military power (so Hos 1:5). Because of the parallelism, the “bow” here stands for the archers who wield the bow, and were the strongest force (or chief contingent) in their military.
[49:36] 422 tn Or more simply, “I will bring enemies against Elam from every direction. / And I will scatter the people of Elam to the four winds. // There won’t be any nation / where the refugees of Elam will not go.” Or more literally, “I will bring the four winds against Elam / from the four quarters of heaven. / I will scatter….” However, the winds are not to be understood literally here. God isn’t going to “blow the Elamites” out of Elam with natural forces. The winds must figuratively represent enemy forces that God will use to drive them out. Translating literally would be misleading at this point.
[49:37] 423 tn Heb “I will bring disaster upon them, even my fierce anger.”
[49:37] 424 tn Heb “Oracle of the
[49:37] 425 tn Heb “I will send the sword after them.”
[49:38] 426 tn Or “I will sit in judgment over Elam”; Heb “I will set up my throne in Elam.” Commentators are divided over whether this refers to a king sitting in judgment over his captured enemies or whether it refers to formally establishing his rule over the country. Those who argue for the former idea point to the supposed parallels in 1:15 (which the present translation understands not to refer to this but to setting up siege) and 43:8-13. The parallelism in the verse here, however, argues that it refers to the
[49:38] 427 tn Heb “I will destroy king and leaders from there.”
[49:38] 428 tn Heb “Oracle of the
[49:39] 429 tn See Jer 29:14; 30:3 and the translator’s note on 29:14 for the idiom used here.
[49:39] sn See a similar note on the reversal of Moab’s fortunes in Jer 48:47 and compare also 46:26 for a future restoration of Egypt.
[49:39] 430 tn Heb “Oracle of the
[50:1] 431 tn Heb “the land of the Chaldeans.” See the study note on 21:4 for explanation.
[50:1] 432 tn Heb “The word which the
[50:2] 433 tn The verbs are masculine plural. Jeremiah is calling on other unnamed messengers to spread the news.
[50:2] 434 tn Heb “Raise a signal flag.”
[50:2] 435 sn Bel was originally the name or title applied to the Sumerian storm god. During the height of Babylon’s power it became a title that was applied to Marduk who was Babylon’s chief deity. As a title it means “Lord.” Here it is a poetical parallel reference to Marduk mentioned in the next line.
[50:2] 436 tn The Hebrew word used here (גִּלּוּלִים, gillulim) is always used as a disdainful reference to idols. It is generally thought to have originally referred to “dung pellets” (cf. KBL 183 s.v. גִלּוּלִים). It is only one of several terms used in this way, such as “worthless things” (אַלִילִים, ’alilim), “vanities,” or “empty winds” (הֲבָלִים, havalim).
[50:2] 437 tn The verbs here are all in the tense that views the actions as though they were already done (the Hebrew prophetic perfect). The verbs in the next verse are a mixture of prophetic perfects and imperfects which announce future actions.
[50:2] sn This refers to the fact that the idols that the Babylonians worshiped will not be able to protect them, but will instead be carried off into exile with the Babylonians themselves (cf. Isa 46:1-2).
[50:3] 438 sn A nation from the north refers to Medo-Persia which at the time of the conquest of Babylon in 539
[50:4] 439 tn Heb “oracle of the
[50:4] 440 tn Heb “and the children of Israel will come, they and the children of Judah together. They shall go, weeping as they go, and they will seek the
[50:5] 441 tc The translation here assumes that the Hebrew בֹּאוּ (bo’u; a Qal imperative masculine plural) should be read בָּאוּ (ba’u; a Qal perfect third plural). This reading is presupposed by the Greek version of Aquila, the Latin version, and the Targum (see BHS note a, which mistakenly assumes that the form must be imperfect).
[50:5] 442 sn See Jer 32:40 and the study note there for the nature of this lasting agreement.
[50:6] 443 sn The shepherds are the priests, prophets, and leaders who have led Israel into idolatry (2:8).
[50:6] 444 sn The allusion here, if it is not merely a part of the metaphor of the wandering sheep, is to the worship of the false gods on the high hills (2:20, 3:2).
[50:7] 445 tn This same Hebrew phrase “the habitation of righteousness” is found in Jer 31:23 in relation to Jerusalem in the future as “the place where righteousness dwells.” Here, however, it refers to the same entity as “their resting place” in v. 6 and means “true pasture.” For the meaning of “pasture” for the word נָוֶה (naveh) see 2 Sam 7:8 and especially Isa 65:10 where it is parallel with “resting place” for the flocks. For the meaning of “true” for צֶדֶק (tsedeq) see BDB 841 s.v. צֶדֶק 1. For the interpretation adopted here see G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 365. The same basic interpretation is reflected in NRSV, NJPS, and God’s Word.
[50:7] 447 sn These two verses appear to be a poetical summary of the argument of Jer 2 where the nation is accused of abandoning its loyalty to God and worshiping idols. Whereas those who tried to devour Israel were liable for punishment when Israel was loyal to God (2:3), the enemies of Israel who destroyed them (i.e., the Babylonians [but also the Assyrians], 50:17) argue that they are not liable for punishment because the Israelites have sinned against the
[50:8] 448 tn The words “People of Judah” are not in the Hebrew text but are implicit from the context. They have been supplied in the translation to clarify the subject of the address.
[50:8] 449 tn Heb “the land of the Chaldeans.” See the study note on 21:4 for explanation.
[50:8] 450 tn The words “Be the first to leave” are not in the text but spell out the significance of the simile that follows. They have been supplied in the translation for clarity.
[50:9] 451 sn Some of these are named in Jer 51:27-28.
[50:9] 452 tn Heb “She will be captured from there (i.e., from the north).”
[50:9] 453 tc Read Heb ַָמשְׂכִּיל (moskil) with a number of Hebrew
[50:9] 454 tn Or more freely, “Their arrows will be as successful at hitting their mark // as a skilled soldier always returns from battle with plunder.”
[50:9] sn I.e., none of the arrows misses its mark.
[50:10] 455 tn Heb “The land of the Chaldeans.” See the study note on 21:4 for explanation.
[50:10] 456 tn Heb “Oracle of the
[50:11] 457 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] 458 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] 459 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] 460 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.
[50:12] 461 tn Heb “Your mother will be utterly shamed, the one who gave you birth…” The word “mother” and the parallel term “the one who gave you birth” are used metaphorically for the land of Babylonia. For the figure compare the usage in Isa 50:1 (Judah) and Hos 2:2, 5 (2:4, 7 HT) and see BDB 52 s.v. אֵם 2 and 408 s.v. יָלַד Qal.2.c.
[50:12] 462 tn Heb “Behold.” For the use of this particle see the translator’s note on 1:6.
[50:13] 463 tn Heb “From [or Because of] the wrath of the
[50:13] 464 sn Compare Jer 49:17 and the study note there and see also the study notes on 18:16 and 19:8.
[50:14] 465 tn Heb “all you who draw the bow.”
[50:14] 466 tc The verb here should probably be read as a Qal imperative יְרוּ (yÿru) from יָרָה (yarah) with a few Hebrew
[50:14] 467 tn Heb “Shoot at her! Don’t save any arrows!”
[50:15] 468 tn Heb “She has given her hand.” For the idiom here involving submission/surrender see BDB 680 s.v. נָתַן Qal.1.z and compare the usage in 1 Chr 29:24; 2 Chr 30:8. For a different interpretation, however, see the rather complete discussion in G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 366) who see this as a reference to making a covenant. The verb in this line and the next two lines are all Hebrew perfects and most translators and commentaries see them as past. God’s Word, however, treats them as prophetic perfects and translates them as future. This is more likely in the light of the imperatives both before and after.
[50:15] 469 tn The meaning of this word is uncertain. The definition here follows that of HALOT 91 s.v. אָשְׁיָה, which defines it on the basis of an Akkadian word and treats it as a loanword.
[50:15] 470 tn Heb “Because it is the
[50:16] 471 tn Heb “Cut off the sower from Babylon, and the one who wields the sickle at harvest time.” For the meaning “kill” for the root “cut off” see BDB 503 s.v. כָּרַת Qal.1.b and compare usage in Jer 11:19. The verb is common in this nuance in the Hiphil, cf. BDB 504 s.v. כָּרַת Hiph, 2.b.
[50:16] 472 tn Heb “Because of [or out of fear of] the sword of the oppressor, let each of them turn toward his [own] people and each of them flee to his [own] country.” Compare a similar expression in 46:16 where the reference was to the flight of the mercenaries. Here it refers most likely to foreigners who are counseled to leave Babylon before they are caught up in the destruction. Many of the commentaries and English versions render the verbs as futures but they are more likely third person commands (jussives). Compare the clear commands in v. 8 followed by essentially the same motivation. The “sword of the oppressor,” of course, refers to death at the hands of soldiers wielding all kinds of weapons, chief of which has been a reference to the bow (v. 14).
[50:17] 473 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] 474 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
[50:18] 475 tn Heb “Therefore thus says Yahweh of armies, the God of Israel.” The first person is again adopted because the
[50:19] 476 tn Heb “their soul [or hunger/appetite] will be satisfied.”
[50:19] 477 sn The metaphor of Israel as a flock of sheep (v. 17) is continued here. The places named were all in Northern Israel and in the Transjordan, lands that were lost to the Assyrians in the period 738-722
[50:20] 478 tn Heb “In those days and at that time, oracle of the
[50:20] 479 sn Compare Jer 31:34 and 33:8.
[50:20] 480 tn Heb “Oracle of the
[50:21] 481 tn Heb “Oracle of the
[50:21] 482 sn The commands in this verse and in vv. 26-27 are directed to the armies from the north who are referred to in v. 3 as “a nation from the north” and in v. 9 as a “host of mighty nations from the land of the north.” The addressee in this section shifts from one referent to another.
[50:21] 483 sn Merathaim…Pekod. It is generally agreed that the names of these two regions were chosen for their potential for wordplay. Merathaim probably refers to a region in southern Babylon near where the Tigris and Euphrates come together before they empty into the Persian Gulf. It was known for its briny waters. In Hebrew the word would mean “double rebellion” and would stand as an epithet for the land of Babylon as a whole. Pekod refers to an Aramean people who lived on the eastern bank of the lower Tigris River. They are mentioned often in Assyrian texts and are mentioned in Ezek 23:23 as allies of Babylon. In Hebrew the word would mean “punishment.” As an epithet for the land of Babylon it would refer to the fact that Babylon was to be punished for her double rebellion against the
[50:21] 484 tn Heb “Smite down and completely destroy after them.” The word translated “kill” or “smite down” is a word of uncertain meaning and derivation. BDB 352 s.v. III חָרַב relates it to an Aramaic word meaning “attack, smite down.” KBL 329-30 s.v. II חָרַב sees it as a denominative from the word חֶרֶב (kherev, “sword”), a derivation which many modern commentaries accept and reflect in a translation “put to the sword.” KBL, however, gives “to smite down; to slaughter” which is roughly the equivalent of the meaning assigned to it in BDB. The word only occurs here and in v. 27 in the Qal and in 2 Kgs 3:23 in the Niphal where it means something like “attacked one another, fought with one another.” Many commentators question the validity of the word “after them” (אַחֲרֵיהֶם, ’akharehem) which occurs at the end of the line after “completely destroy.” The Targum reads “the last of them” (אַחֲרִיתָם, ’akharitam) which is graphically very close and accepted by some commentators. The present translation has chosen to represent “after them” by a paraphrase at the beginning “pursue them.”
[50:21] sn For the concept underlying the words translated here “completely destroy” see the study note on Jer 25:9.
[50:21] 485 tn Heb “Do according to all I have commanded you.”
[50:22] 486 tn The words “of Babylonia” are not in the text but are implicit from the context. They have been supplied in the translation to clarify the referent.
[50:22] sn The verbs in vv. 22-25 are all descriptive of the present, but all of this is really to take place in the future. Hebrew poetry has a way of rendering future actions as though they were already accomplished. The poetry of this section makes it difficult, however, to render the verbs as future, as has been done regularly in the present translation.
[50:23] 487 tn Heb “How broken and shattered is the hammer of all the earth!” The “hammer” is a metaphor for Babylon who was God’s war club to shatter the nations and destroy kingdoms just like Assyria is represented in Isa 10:5 as a rod and a war club. Some readers, however, might not pick up on the metaphor or identify the referent, so the translation has incorporated an identification of the metaphor and the referent within it. “See how” and “See what” are an attempt to capture the nuance of the Hebrew particle אֵיךְ (’ekh) which here expresses an exclamation of satisfaction in a taunt song (cf. BDB 32 s.v. אֵיךְ 2 and compare usage in Isa 14:4, 12; Jer 50:23).
[50:24] 488 tn Heb “You were found [or found out] and captured because you fought against the
[50:25] 489 tn Or “I have opened up my armory.”
[50:25] 490 tn Heb “The
[50:25] sn The weapons are the nations which God is bringing from the north against them. Reference has already been made in the study notes that Assyria is the “rod” or “war club” by which God vents his anger against Israel (Isa 10:5-6) and Babylon a hammer or war club with which he shatters the nations (Jer 50:23; 51:20). Now God will use other nations as weapons to execute his wrath against Babylon. For a similar idea see Isa 13:2-5 where reference is made to marshaling the nations against Babylon. Some of the nations that the
[50:25] 491 tn Heb “the Lord Yahweh of armies.” For an explanation of this rendering and the significance of this title see the study note on 2:19.
[50:25] 492 tn The words “of Babylonia” are not in the text but are implicit from the context. They have been supplied in the translation to clarify the referent.
[50:25] sn The verbs in vv. 22-25 are all descriptive of the present but, all of this is really to take place in the future. Hebrew poetry has a way of rendering future actions as though they were already accomplished. The poetry of this section makes it difficult, however, to render the verbs as future as the present translation has regularly done.
[50:26] 493 tn Heb “Come against her from the end.” There is a great deal of debate about the meaning of “from the end” (מִקֵּץ, miqqets). Some follow the suggestion of F. Giesebrecht in BDB 892 s.v. קָצֶה 3 and emend the text to מִקָּצֶה (miqqatseh) on the basis of the presumed parallel in Jer 51:31 which is interpreted as “on all sides,” i.e., “from every quarter/side.” However, the phrase does not mean that in Jer 51:31 but is used as it is elsewhere of “from one end to another,” i.e., in its entirety (so Gen 19:4). The only real parallel here is the use of the noun קֵץ (qets) with a suffix in Isa 37:24 referring to the remotest part, hence something like from the end (of the earth), i.e., from a far away place. The referent “her” has been clarified here to refer to Babylonia in case someone might not see the connection between v. 25d and v. 26.
[50:26] 494 tn Heb “Pile her up like heaps.” Many commentators understand the comparison to be to heaps of grain (compare usage of עֲרֵמָה (’aremah) in Hag 2:16; Neh 13:15; Ruth 3:7). However, BDB 790 s.v. עֲרֵמָה is more likely correct that this refers to heaps of ruins (compare the usage in Neh 4:2 [3:34 HT]).
[50:26] 495 sn Compare Jer 50:21 and see the study note on 25:9.
[50:26] 496 tn Heb “Do not let there be to her a remnant.” According to BDB 984 s.v. שְׁאֵרִית this refers to the last remnant of people, i.e., there won’t be any survivors. Compare the usage in Jer 11:23.
[50:27] 497 tn Heb “Kill all her young bulls.” Commentators are almost universally agreed that the reference to “young bulls” is figurative here for the princes and warriors (cf. BDB 831 s.v. פַּר 2.f, which compares Isa 34:7 and Ezek 39:18). This is virtually certain because of the reference to the time coming for them to be punished; this would scarcely fit literal bulls. For the verb rendered “kill” here see the translator’s note on v. 21.
[50:27] 498 tn Heb “Let them go down to the slaughter.”
[50:27] 499 tn Or “How terrible it will be for them”; Heb “Woe to them.” See the study note on 22:13 and compare the usage in 23:1; 48:1.
[50:27] 500 tn The words “of reckoning” are not in the text but are implicit from the context. They are supplied in the translation for clarity.
[50:28] 501 tn Heb “Hark! Fugitives and refugees from the land of Babylon to declare in Zion the vengeance of the
[50:28] sn This verse appears to be a parenthetical exclamation of the prophet in the midst of his report of what the
[50:29] 502 tn For this word see BDB 914 s.v. III רַב and compare usage in Prov 26:10 and Job 16:12 and compare the usage of the verb in Gen 49:23. Based on this evidence, it is not necessary to emend the form to רֹבִים (rovim) as many commentators contend.
[50:29] 503 tn Heb “for she has acted insolently against the
[50:29] 504 sn The Holy One of Israel is a common title for the
[50:30] 505 tn Heb “Oracle of the
[50:31] 506 tn Heb “Behold, I am against you, proud one.” The word “city” is not in the text but it is generally agreed that the word is being used as a personification of the city which had “proudly defied” the
[50:31] 507 tn Heb “oracle of the Lord Yahweh of armies.” For the rendering of this title and an explanation of its significance see the study note on 2:19.
[50:31] 508 tn The particle כִּי (ki) is probably asseverative here (so J. A. Thompson, Jeremiah [NICOT], 739, n. 13, and cf. BDB 472 s.v. כִּי 1.e for other examples). This has been a common use of this particle in the book of Jeremiah.
[50:31] 509 tn The words “of reckoning” are not in the text but are implicit from the context. They are supplied in the translation for clarity.
[50:32] 511 tn Heb “And the proud one will fall and there will be no one to help him up. I will start a fire in his towns and it will consume all that surround him.” The personification continues but now the stance is indirect (third person) rather than direct (second person). It is easier for the modern reader who is not accustomed to such sudden shifts if the second person is maintained. The personification of the city (or nation) as masculine is a little unusual; normally cities and nations are personified as feminine, as daughters or mothers.
[50:33] 512 tn Heb “Yahweh of armies.” For an explanation of this title see the study note on 2:19.
[50:33] 513 tn Heb “Oppressed are the people of Israel and the people of Judah together,” i.e., both the people of Israel and Judah are oppressed. However, neither of these renderings is very poetic. The translation seeks to achieve the same meaning with better poetic expression.
[50:34] 514 sn Heb “their redeemer.” The Hebrew term “redeemer” referred in Israelite family law to the nearest male relative who was responsible for securing the freedom of a relative who had been sold into slavery. For further discussion of this term as well as its metaphorical use to refer to God as the one who frees Israel from bondage in Egypt and from exile in Assyria and Babylonia see the study note on 31:11.
[50:34] 515 tn Heb “Yahweh of armies is his name.” For the rendering of this title see the study note on 2:19.
[50:34] 516 tn Or “he will certainly champion.” The infinitive absolute before the finite verb here is probably functioning to intensify the verb rather than to express the certainty of the action (cf. GKC 333 §112.n and compare usage in Gen 43:3 and 1 Sam 20:6 listed there).
[50:34] 517 tn This appears to be another case where the particle לְמַעַן (lÿma’an) introduces a result rather than giving the purpose or goal. See the translator’s note on 25:7 for a listing of other examples in the book of Jeremiah and also the translator’s note on 27:10.
[50:34] 518 tn Heb “he will bring rest to the earth and will cause unrest to.” The terms “rest” and “unrest” have been doubly translated to give more of the idea underlying these two concepts.
[50:34] 519 tn This translation again reflects the problem often encountered in these prophecies where the
[50:35] 520 tn Heb “the Chaldeans.” For explanation of the rendering see the study note on 21:4. There is no verb in this clause. Therefore it is difficult to determine whether this should be understood as a command or as a prediction. The presence of vav (ו) consecutive perfects after a similar construction in vv. 36b, d, 37c, 38a and the imperfects after “therefore” (לָכֵן, lakhen) all suggest the predictive or future nuance. However, the vav consecutive perfect could be used to carry on the nuance of command (cf. GKC 333 §112.q) but not in the sense of purpose as NRSV, NJPS render them.
[50:35] sn Heb “A sword against the Chaldeans.” The “sword” here is metaphorical for destructive forces in the persons of the armies of the north (vv. 3, 9) which the
[50:35] 521 tn Heb “Oracle of the
[50:36] 522 tn The meaning and the derivation of the word translated “false prophets” is uncertain. The same word appears in conjunction with the word for “diviners” in Isa 44:25 and probably also in Hos 11:6 in conjunction with the sword consuming them “because of their counsel.” BDB 95 s.v. III בַּד b sees this as a substitution of “empty talk” for “empty talkers” (the figure of metonymy) and refer to them as false prophets. KBL 108 s.v. II בַּד emends the form in both places to read בָּרִים (barim) in place of בַּדִּים (baddim) and defines the word on the basis of Akkadian to mean “soothsayer” (KBL 146 s.v. V בָּר). HALOT 105 s.v. V בַּד retains the pointing, derives it from an Amorite word found in the Mari letters, and defines it as “oracle priest.” However, G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 368) call this identification into question because the word only occurs in one letter from Mari and its meaning is uncertain there. It is hazardous to emend the text in two places, perhaps even three, in light of no textual evidence in any of the passages and to define the word on the basis of an uncertain parallel. Hence the present translation opts here for the derivation and extended definition given in BDB.
[50:36] 523 tn This translation follows the suggestion of BDB 383 s.v. I יָאַל Niph.2. Compare the usage in Isa 19:13 and Jer 5:4.
[50:36] 524 tn The verb here (חָתַת, khatat) could also be rendered “be destroyed” (cf. BDB 369 s.v. חָתַת Qal.1 and compare the usage in Jer 48:20, 39). However, the parallelism with “shown to be fools” argues for the more dominant usage of “be dismayed” or “be filled with terror.” The verb is found in parallelism with both בּוֹשׁ (bosh, “be ashamed, dismayed”) and יָרֵא (yare’, “be afraid”) and can refer to either emotion. Here it is more likely that they are filled with terror because of the approaching armies.
[50:37] 525 tn Hebrew has “his” in both cases here whereas the rest of the possessive pronouns throughout vv. 35-37 are “her.” There is no explanation for this switch unless the third masculine singular refers as a distributive singular to the soldiers mentioned in the preceding verse (cf. GKC 464 §145.l). This is probably the case here, but to refer to “their horses and their chariots” in the midst of all the “her…” might create more confusion than what it is worth to be that pedantic.
[50:37] 526 tn Or “in the country,” or “in her armies”; Heb “in her midst.”
[50:37] 527 tn Heb “A sword against his horses and his chariots and against all the mixed company [or mixed multitude] in her midst and they will become like women.” The sentence had to be split up because it is too long and the continuation of the second half with its consequential statement would not fit together with the first half very well. Hence the subject and verb have been repeated. The Hebrew word translated “foreign troops” (עֶרֶב, ’erev) is the same word that is used in 25:20 to refer to the foreign peoples living in Egypt and in Exod 12:38 for the foreign people that accompanied Israel out of Egypt. Here the word is translated contextually to refer to foreign mercenaries, an identification that most of the commentaries and many of the modern English versions accept (see, e.g., J. Bright, Jeremiah [AB], 355; NRSV; NIV). The significance of the simile “they will become like women” has been spelled out for the sake of clarity.
[50:38] 528 tc Heb “a drought against her waters and they will dry up.” Several of the commentaries and modern English versions accept the emendation proposed by BHS and read here “sword” (חֶרֶב [kherev] in place of חֹרֶב [khorev], the change of only one vowel) in keeping with the rest of the context. According to BHS this reading is supported by the Lucianic and Hexaplaric recensions of the LXX (the Greek version) and the Syriac version. In this case the drying up of the waters (of the canals) is attributed to neglect brought about by war conditions. However, it is just as likely that these versions are influenced by the repetition of the word “sword” as the Hebrew and the other versions are influenced by the concept of “drying up” of the waters to read “drought.” Hence the present translation, along with the majority of modern English versions, retains the Hebrew “drought.”
[50:38] 529 tn Heb “for it is a land of idols.” The “for,” however, goes back to the whole context not just to the preceding prediction (cf. BDB 473-74 s.v. כִּי 1.c and compare usage in Isa 21:6 listed there).
[50:38] 530 tc Or “Her people boast in.” This translation is based on the reading of the majority of Hebrew
[50:38] 531 tn Heb “by the terrors.” However, as HALOT 40 s.v. אֵימָה indicates these are “images that cause terror” (a substitution of the effect for the cause). The translation of this line follows the interpretation of the majority of modern English versions and all the commentaries consulted. NIV, NCV, and God’s Word reflect a different syntax, understanding the subject to be the idols just mentioned rather than “her people” which is supplied here for the sake of clarity (the Hebrew text merely says “they.”) Following that lead, one could render “but those idols will go mad with terror.” This makes excellent sense in the context which often refers to effects (vv. 36b, d, 37c, 38b) of the war that is coming. However, that interpretation does not fit as well with the following “therefore/so,” which basically introduces a judgment or consequence after an accusation of sin.
[50:39] 532 tn The identification of this bird has been called into question by G. R. Driver, “Birds in the Old Testament,” PEQ 87 (1955): 137-38. He refers to this bird as an owl. That identification, however, is not reflected in any of the lexicons including the most recent, which still gives “ostrich” (HALOT 402 s.v. יַעֲנָה) as does W. S. McCullough, “Ostrich,” IDB 3:611. REB, NIV, NCV, and God’s Word all identify this bird as “owl/desert owl.”
[50:39] 533 tn Heb “Therefore desert creatures will live with jackals and ostriches will live in it.”
[50:39] 534 tn Heb “It will never again be inhabited nor dwelt in unto generation and generation.” For the meaning of this last phrase compare the usage in Ps 100:5 and Isaiah 13:20. Since the first half of the verse has spoken of animals living there, it is necessary to add “people” and turn the passive verbs into active ones.
[50:40] 535 tn Heb “‘Like [when] God overthrew Sodom and Gomorrah and the neighboring towns,’ oracle of the
[50:40] sn Compare Jer 49:18 where the same prophecy is applied to Edom.
[50:40] 536 tn Heb “Oracle of the
[50:41] 537 sn A mighty nation and many kings is an allusion to the Medo-Persian empire and the vassal kings who provided forces for the Medo-Persian armies.
[50:42] 538 tn Heb “daughter Babylon.” The word “daughter” is a personification of the city of Babylon and its inhabitants.
[50:43] 539 tn Heb “his hands will drop/hang limp.” For the meaning of this idiom see the translator’s note on 6:24.
[50:43] 540 tn Heb “The king of Babylon hears report of them and his hands hang limp.” The verbs are translated as future because the passage is prophetic and the verbs may be interpreted as prophetic perfects (the action viewed as if it were as good as done). In the parallel passage in 6:24 the verbs could be understood as present perfects because the passage could be viewed as in the present. Here it is future.
[50:43] 541 sn Compare Jer 6:22-24 where almost the same exact words as 50:41-43 are applied to the people of Judah. The repetition of prophecies here and in the following verses emphasizes the talionic nature of God’s punishment of Babylon; as they have done to others, so it will be done to them (cf. 25:14; 50:15).
[50:45] 542 tn The words “of Babylonia” are not in the text but are implicit from the context. They have been supplied in the translation to clarify the referent.
[50:45] sn The verbs in vv. 22-25 are all descriptive of the present, but all of this is really to take place in the future. Hebrew poetry has a way of rendering future actions as though they were already accomplished. The poetry of this section makes it difficult, however, to render the verbs as future as the present translation has regularly done.
[50:46] 543 tn Heb “among the nations.” With the exception of this phrase, the different verb in v. 46a, the absence of a suffix on the word for “land” in v. 45d, the third plural suffix instead of the third singular suffix on the verb for “chase…off of,” this passage is identical with 49:19-21 with the replacement of Babylon or the land of the Chaldeans for Edom. For the translation notes explaining the details of the translation here see the translator’s notes on 49:19-21.
[50:46] sn This passage is virtually identical with Jer 49:19-21 with the replacement of Babylon, land of Babylonia for Edom. As God used Nebuchadnezzar and the Babylonians to destroy Edom, so he would use Cyrus and the Medes and Persians and their allies to destroy Babylon (cf. 25:13, 14). As Nebuchadnezzar was God’s servant to whom all would be subject (25:9; 27:6), so Cyrus is called in Isaiah “his anointed one,” i.e., his chosen king whom he will use to shatter other nations and set Israel free (Isa 45:1-4).
[51:1] 544 sn The destructive wind is a figurative reference to the “foreign people” who will “winnow” Babylon and drive out all the people (v. 2). This figure has already been used in 4:11-12 and in 49:36. See the study note on 4:11-12 and the translator’s notes on 22:22 and 49:36.
[51:1] 545 tn Or “I will arouse the spirit of hostility of a destroying nation”; Heb “I will stir up against Babylon…a destroying wind [or the spirit of a destroyer].” The word רוּחַ (ruakh) can refer to either a wind (BDB 924 s.v. רוּחַ 2.a) or a spirit (BDB 925 s.v. רוּחַ 2.g). It can be construed as either a noun followed by an adjectival participle (so, “a destroying wind”) or a noun followed by another noun in the “of” relationship (a construct or genitival relationship; so, “spirit of a destroyer”). The same noun with this same verb is translated “stir up the spirit of” in 1 Chr 5:26; 2 Chr 21:16; 36:22; Hag 1:14; and most importantly in Jer 51:11 where it refers to the king of the Medes. However, the majority of the exegetical tradition (all the commentaries consulted and all the English versions except NASB and NIV) opt for the “destructive wind” primarily because of the figure of winnowing that is found in the next verse. The translation follows the main line exegetical tradition here for that same reason.
[51:1] 546 sn Heb “the people who live in Leb-qamai.” “Leb-qamai” is a code name for “Chaldeans” formed on the principle of substituting the last letter of the alphabet for the first, the next to the last for the second, and so on. This same principle is used in referring to Babylon in 25:26 and 51:41 as “Sheshach.” See the study note on 25:26 where further details are given. There is no consensus on why the code name is used because the terms Babylon and Chaldeans (= Babylonians) have appeared regularly in this prophecy or collection of prophecies.
[51:2] 547 tn Or “I will send foreign people against Babylonia.” The translation follows the reading of the Greek recensions of Aquila and Symmachus and the Latin version (the Vulgate). That reading is accepted by the majority of modern commentaries and several of the modern versions (e.g., NRSV, REB, NAB, and God’s Word). It fits better with the verb that follows it than the reading of the Hebrew text and the rest of the versions. The difference in the two readings is again only the difference in vocalization, the Hebrew text reading זָרִים (zarim) and the versions cited reading זֹרִים (zorim). If the Hebrew text is followed, there is a wordplay between the two words, “foreigners” and “winnow.” The words “like a wind blowing away chaff” have been supplied in the translation to clarify for the reader what “winnow” means.
[51:2] sn Winnowing involved throwing a mixture of grain and chaff (or straw) into the air and letting the wind blow away the lighter chaff, leaving the grain to fall on the ground. Since God considered all the Babylonians chaff, they would all be “blown away.”
[51:2] 548 tn Or “They will strip her land bare like a wind blowing away chaff.” The alternate translation would be necessary if one were to adopt the alternate reading of the first line (the reading of the Hebrew text). The explanation of “winnow” would then be necessary in the second line. The verb translated “strip…bare” means literally “to empty out” (see BDB 132 s.v. בָּקַק Polel). It has been used in 19:7 in the Qal of “making void” Judah’s plans in a wordplay on the word for “bottle.” See the study note on 19:7 for further details.
[51:2] 549 tn This assumes that the particle כִּי (ki) is temporal (cf. BDB 473 s.v. כִּי 2.a). This is the interpretation adopted also by NRSV and G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 349. J. Bright (Jeremiah [AB], 345) and J. A. Thompson (Jeremiah [NICOT], 747, n. 3) interpret it as asseverative or emphatic, “Truly, indeed.” Many of the modern English versions merely ignore it. Reading it as temporal makes it unnecessary to emend the following verb as Bright and Thompson do (from הָיוּ [hayu] to יִהְיוּ [yihyu]).
[51:2] 550 tn Heb “in the day of disaster.”
[51:3] 551 tc The text and consequent meaning of these first two lines are uncertain. Literally the Masoretic reads “against let him string let him string the one who strings his bow and against let him raise himself up in his coat of armor.” This makes absolutely no sense and the ancient versions and Hebrew
[51:3] 552 sn For the concept underlying this word see the study note on “utterly destroy” in Jer 25:9 and compare the usage in 50:21, 26.
[51:4] 553 tn The majority of English versions and the commentaries understand the vav (ו) consecutive + perfect as a future here “They will fall.” However, it makes better sense in the light of the commands in the previous verse to understand this as an indirect third person command (= a jussive; see GKC 333 §112.q, r) as REB and NJPS do.
[51:4] 554 tn Heb “the land of the Chaldeans.” See the study note on 21:4 for explanation.
[51:4] 555 tn The words “cities” is not in the text. The text merely says “in her streets” but the antecedent is “land” and must then refer to the streets of the cities in the land.
[51:5] 556 tn Heb “widowed” (cf. BDB 48 s.v. אַלְמָן, an adjective occurring only here but related to the common word for “widow”). It is commonly translated as has been done here.
[51:5] sn The verses from v. 5 to v. 19 all speak of the
[51:5] 557 tn Heb “Yahweh of armies.” For an explanation of this rendering see the study note on 2:19.
[51:5] 558 tn Or “all, though their land was…” The majority of the modern English versions understand the land here to refer to the land of Israel and Judah (the text reads “their land” and Israel and Judah are the nearest antecedents). In this case the particle כִּי (ki) is concessive (cf. BDB 473 s.v. כִּי 2.c[b]). Many of the modern commentaries understand the referent to be the land of the Chaldeans/Babylonians. However, most of them feel that the line is connected as a causal statement to 51:2-4 and see the line as either textually or logically out of place. However, it need not be viewed as logically out of place. It is parallel to the preceding and gives a second reason why they are to be destroyed. It also forms an excellent transition to the next lines where the exiles and other foreigners are urged to flee and not get caught up in the destruction which is coming “because of her sin.” It might be helpful to note that both the adjective “widowed” and the suffix on “their God” are masculine singular, looking at Israel and Judah as one entity. The “their” then goes back not to Israel and Judah of the preceding lines but to the “them” in v. 4. This makes for a better connection with the following and understands the particle כִּי in its dominant usage not an extremely rare one (see the comment in BDB 473 s.v. כִּי 2.c[b]). This interpretation is also reflected in RSV.
[51:5] 559 sn See the note on the phrase “the Holy One of Israel” in 50:29.
[51:6] 560 tn The words “you foreign people” are not in the text and many think the referent is the exiles of Judah. While this is clearly the case in v. 45 the referent seems broader here where the context speaks of every man going to his own country (v. 9).
[51:6] 562 tn Heb “paying to her a recompense [i.e., a payment in kind].”
[51:7] 563 tn The words “of her wrath” are not in the Hebrew text but are supplied in the translation to help those readers who are not familiar with the figure of the “cup of the
[51:7] sn The figure of the cup of the
[51:7] 564 tn Heb “upon the grounds of such conditions the nations have gone mad.”
[51:8] 565 tn The verbs in this verse and the following are all in the Hebrew perfect tense, a tense that often refers to a past action or a past action with present results. However, as the translator’s notes have indicated, the prophets use this tense to view the actions as if they were as good as done (the Hebrew prophetic perfect). The stance here is ideal, viewed as already accomplished.
[51:9] 566 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] 567 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] 568 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.
[51:10] 569 tn The words “The exiles from Judah will say” are not in the text but are implicit from the words that follow. They are supplied in the translation to clearly identify for the reader the referent of “us.”
[51:10] 570 tn There is some difference of opinion as to the best way to render the Hebrew expression here. Literally it means “brought forth our righteousnesses.” BDB 842 s.v. צְדָקָה 7.b interprets this of the “righteous acts” of the people of Judah and compares the usage in Isa 64:6; Ezek 3:20; 18:24; 33:13. However, Judah’s acts of righteousness (or more simply, their righteousness) was scarcely revealed in their deliverance. Most of the English versions and commentaries refer to “vindication” i.e., that the
[51:11] 571 sn The imperatives here and in v. 12 are directed to the soldiers in the armies of the kings from the north (here identified as the kings of Media [see also 50:3, 9; 51:27-28]). They have often been addressed in this prophecy as though they were a present force (see 50:14-16; 50:21 [and the study note there]; 50:26, 29; 51:3) though the passage as a whole is prophetic of the future. This gives some idea of the ideal stance that the prophets adopted when they spoke of the future as though already past (the use of the Hebrew prophetic perfect which has been referred to often in the translator’s notes).
[51:11] 572 tn The meaning of this word is debated. The most thorough discussion of this word including etymology and usage in the OT and Qumran is in HALOT 1409-10 s.v. שֶׁלֶט, where the rendering “quiver” is accepted for all the uses of this word in the OT. For a more readily accessible discussion for English readers see W. L. Holladay, Jeremiah (Hermeneia), 2:422-23. The meaning “quiver” fits better with the verb “fill” than the meaning “shield” which is adopted in BDB 1020 s.v. שֶׁלֶט. “Quiver” is the meaning adopted also in NRSV, REB, NAB, and NJPS.
[51:11] 573 tn Heb “The
[51:11] 574 sn Media was a country in what is now northwestern Iran. At the time this prophecy was probably written they were the dominating force in the northern region, the most likely enemy to Babylon. By the time Babylon fell in 538
[51:11] 575 tn Heb “For it is the vengeance of the
[51:11] sn Verse 11c-f appears to be a parenthetical or editorial comment by Jeremiah to give some background for the attack which is summoned in vv. 11-12.
[51:12] 576 tn Heb “Raise a banner against the walls of Babylon.”
[51:12] 577 tn Heb “Strengthen the watch.”
[51:12] 578 tn Heb “Station the guards.”
[51:12] 579 tn Heb “Prepare ambushes.”
[51:12] sn The commands are here addressed to the kings of the Medes to fully blockade the city by posting watchmen and setting men in ambush to prevent people from escaping from the city (cf. 2 Kgs 25:4).
[51:12] 580 tn Heb “For the
[51:13] 581 sn Babylon was situated on the Euphrates River and was surrounded by canals (also called “rivers”).
[51:13] 582 tn Heb “You who live upon [or beside] many waters, rich in treasures, your end has come, the cubit of your cutting off.” The sentence has been restructured and paraphrased to provide clarity for the average reader. The meaning of the last phrase is debated. For a discussion of the two options see W. L. Holladay, Jeremiah (Hermeneia), 2:423. Most modern commentaries and English versions see an allusion to the figure in Isa 38:12 where the reference is to the end of life compared to a tapestry which is suddenly cut off from the loom. Hence, NRSV renders the last line as “the thread of your life is cut” and TEV renders “its thread of life is cut.” That idea is accepted also in HALOT 141 s.v. בצע Qal.1.
[51:14] 583 tn Heb “Yahweh of armies.” For an explanation of this rendering see the study note on 2:19.
[51:14] 584 tn Heb “has sworn by himself.” See the study note on 22:5 for background.
[51:14] 585 tn Heb “I will fill you with men like locusts.” The “you” refers to Babylon (Babylon is both the city and the land it ruled, Babylonia) which has been alluded to in the preceding verses under descriptive titles. The words “your land” have been used because of the way the preceding verse has been rendered, alluding to people rather than to the land or city. The allusion of “men” is, of course, to enemy soldiers and they are here compared to locusts both for their quantity and their destructiveness (see Joel 1:4). For the use of the particles כִּי אִם (ki ’im) to introduce an oath see BDB 475 s.v. כִּי אִם 2.c and compare usage in 2 Kgs 5:20; one would normally expect אִם לֹא (cf. BDB 50 s.v. אִם 1.b[2]).
[51:15] 586 tn The participle here is intended to be connected with “
[51:19] 587 tn Heb “For he is the former of all [things] and the tribe of his inheritance.” This is the major exception to the verbatim repetition of 10:12-16 in 51:15-19. The word “Israel” appears before “the tribe of his inheritance” in 10:16. It is also found in a number of Hebrew
[51:19] 588 sn With the major exception discussed in the translator’s note on the preceding line vv. 15-19 are a verbatim repetition of 10:12-16 with a few minor variations in spelling. There the passage was at the end of a section in which the
[51:20] 589 tn Or “Media.” The referent is not identified in the text; the text merely says “you are my war club.” Commentators in general identify the referent as Babylon because Babylon has been referred to as a hammer in 50:23 and Babylon is referred to in v. 25 as a “destroying mountain” (compare v. 20d). However, S. R. Driver, Jeremiah, 317, n. c maintains that v. 24 speaks against this. It does seem a little inconsistent to render the vav consecutive perfect at the beginning of v. 24 as future while rendering those in vv. 20b-23 as customary past. However, change in person from second masculine singular (vv. 20b-23) to the second masculine plural in “before your very eyes” and its position at the end of the verse after “which they did in Zion” argue that a change in address occurs there. Driver has to ignore the change in person and take “before your eyes” with the verb “repay” at the beginning to maintain the kind of consistency he seeks. The vav (ו) consecutive imperfect can be used for either the customary past (GKC 335-36 §112.dd with cross reference back to GKC 331-32 §112.e) or the future (GKC 334 §112.x). Hence the present translation has followed the majority of commentaries (and English versions like TEV, NCV, CEV, NIrV) in understanding the referent as Babylon and v. 24 being a transition to vv. 25-26 (cf., e.g., J. Bright, Jeremiah [AB], 356-57, and J. A. Thompson, Jeremiah [NICOT], 756-57). If the referent is understood as Media then the verbs in vv. 20-23 should all be translated as futures. See also the translator’s note on v. 24.
[51:20] 590 tn This Hebrew word (מַפֵּץ, mappets) only occurs here in the Hebrew Bible, but its meaning is assured from the use of the verbs that follow which are from the same root (נָפַץ, nafats) and there is a cognate noun מַפָּץ (mappats) that occurs in Ezek 9:2 in the sense of weapon of “smashing.”
[51:20] 591 tn Heb “I smash nations with you.” This same structure is repeated throughout the series in vv. 20c-23.
[51:21] 592 tn Heb “horse and its rider.” However, the terms are meant as generic or collective singulars (cf. GKC 395 §123.b) and are thus translated by the plural. The same thing is true of all the terms in vv. 21-23b. The terms in vv. 20c-d, 23c are plural.
[51:23] 593 tn These two words are Akkadian loan words into Hebrew which often occur in this pairing (cf. Ezek 23:6, 12, 23; Jer 51:23, 28, 57). BDB 688 s.v. סָגָן (sagan) gives “prefect, ruler” as the basic definition for the second term but neither works very well in a modern translation because “prefect” would be unknown to most readers and “ruler” would suggest someone along the lines of a king, which these officials were not. The present translation has chosen “leaders” by default, assuming there is no other term that would be any more appropriate in light of the defects noted in “prefect” and “ruler.”
[51:24] 594 tn Or “Media, you are my war club…I will use you to smash…leaders. So before your very eyes I will repay…for all the wicked things they did in Zion.” For explanation see the translator’s note on v. 20. The position of the phrase “before your eyes” at the end of the verse after “which they did in Zion” and the change in person from second masculine singular in vv. 20b-23 (“I used you to smite”) to second masculine plural in “before your eyes” argue that a change in referent/addressee occurs in this verse. To maintain that the referent in vv. 20-23 is Media/Cyrus requires that this position and change in person be ignored; “before your eyes” then is attached to “I will repay.” The present translation follows J. A. Thompson (Jeremiah [NICOT], 757) and F. B. Huey (Jeremiah, Lamentations [NAC], 423) in seeing the referent as the Judeans who had witnessed the destruction of Zion/Jerusalem. The word “Judean” has been supplied for the sake of identifying the referent for the modern reader.
[51:24] 595 tn Heb “Oracle of the
[51:25] 596 tn Heb “Oracle of the
[51:25] 597 tn The word “Babylon” is not in the text but is universally understood as the referent. It is supplied in the translation here to clarify the referent for the sake of the average reader.
[51:25] 598 tn Heb “I will reach out my hand against you.” See the translator’s note on 6:12 for explanation.
[51:25] 599 tn Heb “I am against you, oh destroying mountain that destroys all the earth. I will reach out my hand against you and roll you down from the cliffs and make you a mountain of burning.” The interpretation adopted here follows the lines suggested by S. R. Driver, Jeremiah, 318, n. c and reflected also in BDB 977 s.v. שְׂרֵפָה. Babylon is addressed as a destructive mountain because it is being compared to a volcano. The
[51:25] sn The figure here involves comparing Babylon to a destructive volcano which the
[51:26] 600 tn This is a fairly literal translation of the original which reads “No one will take from you a stone for a cornerstone nor a stone for foundations.” There is no unanimity of opinion in the commentaries, many feeling that the figure of the burned mountain continues and others feeling that the figure here shifts to a burned city whose stones are so burned that they are useless to be used in building. The latter is the interpretation adopted here (see, e.g., F. B. Huey, Jeremiah, Lamentations [NAC], 423; W. L. Holladay, Jeremiah [Hermeneia], 2:426; NCV).
[51:26] sn The figure here shifts to that of a burned-up city whose stones cannot be used for building. Babylon will become a permanent heap of ruins.
[51:26] 601 tn Heb “Oracle of the
[51:27] 602 tn Heb “Raise up a standard on the earth. Blow a ram’s horn among the nations. Consecrate nations against her.” According to BDB 651 s.v. נֵס 1, the raising of a standard was a signal of a war – a summons to assemble and attack (see usage in Isa 5:26; 13:2; Jer 51:12). The “blowing of the ram’s horn” was also a signal to rally behind a leader and join in an attack (see Judg 3:27; 6:34). For the meaning of “consecrate nations against her” see the study note on 6:4. The usage of this phrase goes back to the concept of holy war where soldiers had to be consecrated for battle by the offering of a sacrifice. The phrase has probably lost its ritual usage in later times and become idiomatic for making necessary preparations for war.
[51:27] 603 sn Ararat, Minni, and Ashkenaz are three kingdoms who were located in the Lake Van, Lake Urmia region which are now parts of eastern Turkey and northwestern Iran. They were kingdoms which had been conquered and made vassal states by the Medes in the early sixth century. The Medes were the dominant country in this region from around 590
[51:27] 604 tn The translation of this line is uncertain because it includes a word which only occurs here and in Nah 3:17 where it is found in parallelism with a word that is only used once and whose meaning in turn is uncertain. It is probably related to the Akkadian word tupsharru which refers to a scribe (Heb “a tablet writer”). The exact function of this official is disputed. KBL 356 s.v. טִפְסָר relates it to a “recruiting officer,” a sense which is reflected in NAB. The majority of modern English versions render “commander” or “marshal” following the suggestion of BDB 381 s.v. טִפְסָר. G. L. Keown, P. J. Scalise, T. G. Smothers (Jeremiah 26-52 [WBC], 351) translate “recruiter (scribe)” but explain the function on p. 371 as that of recording the plunder captured in war. The rendering here follows that of TEV and God’s Word and is the nuance suggested by the majority of modern English versions who rendered “appoint a marshal/commander against it.”
[51:27] 605 sn This is probably a poetic or shorthand way of referring to the cavalry and chariotry where horse is put for “rider” and “driver.”
[51:27] 606 tn Heb “Bring up horses like bristly locusts.” The meaning of the Hebrew word “bristly” (סָמָר, samar) is uncertain because the word only occurs here. It is generally related to a verb meaning “to bristle” which occurs in Job 4:15 and Ps 119:120. Exactly what is meant by “bristly” in connection with “locust” is uncertain, though most relate it to a stage of the locust in which its wings are still encased in a rough, horny casing. J. A. Thompson (Jeremiah [NICOT], 759) adds that this is when the locust is very destructive. However, no other commentary mentions this. Therefore the present translation omits the word because it is of uncertain meaning and significance. For a fuller discussion of the way the word has been rendered see W. L. Holladay, Jeremiah (Hermeneia), 2:427.
[51:28] 607 tn See the first translator’s note on 51:27 and compare also 6:4 and the study note there.
[51:28] 608 tn See the translator’s note at 51:23 for the rendering of the terms here.
[51:28] 609 tc The Hebrew text has a confusing switch of possessive pronouns in this verse: “Consecrate the nations against her, the kings of the Medes, her governors and prefects, and all the land of his dominion.” This has led to a number of different resolutions. The LXX (the Greek version) renders the word “kings” as singular and levels all the pronouns to “his,” paraphrasing the final clause and combining it with “king of the Medes” to read “and of all the earth.” The Latin Vulgate levels them all to the third masculine plural, and this is followed by the present translation as well as a number of other modern English versions (NASB, NIV, NRSV, TEV, NCV). The ASV and NJPS understand the feminine to refer to Media, i.e., “her governors and all her prefects” and understand the masculine in the last line to be a distributive singular referring back to the lands each of the governors and prefects ruled over. This is probably correct but since governors and prefects refer to officials appointed over provinces and vassal states it amounts to much the same interpretation that the Latin Vulgate, the present translation, and other modern English versions have given.
[51:29] 610 sn The figure here is common in the poetic tradition of the
[51:29] 611 tn Heb “For the plans of the
[51:29] 612 tn The verbs in this verse and v. 30 are all in the past tense in Hebrew, in the tense that views the action as already as good as done (the Hebrew prophetic perfect). The verb in v. 31a, however, is imperfect, viewing the action as future; the perfects that follow are all dependent on that future. Verse 33 looks forward to a time when Babylon will be harvested and trampled like grain on the threshing floor and the imperatives imply a time in the future. Hence the present translation has rendered all the verbs in vv. 29-30 as future.
[51:30] 613 tn Heb “Their strength is dry.” This is a figurative nuance of the word “dry” which BDB 677 s.v. נָשַׁת Qal.1 explain as meaning “fails.” The idea of “strength to do battle” is implicit from the context and is supplied in the translation here for clarity.
[51:30] 614 tn Heb “They have become women.” The metaphor has been turned into a simile and the significance of the comparison drawn out for the sake of clarity. See 50:37 for the same figure.
[51:30] 615 tn Heb “Her dwelling places have been set on fire. Her bars [i.e., the bars on the gates of her cities] have been broken.” The present translation has substituted the word “gates” for “bars” because the intent of the figure is to show that the bars of the gates have been broken giving access to the city. “Gates” makes it easier for the modern reader to understand the figure.
[51:31] 616 tn Heb “Runner will run to meet runner and…” The intent is to portray a relay of runners carrying the news that follows on in vv. 31d-33 to the king of Babylon. The present translation attempts to spell out the significance.
[51:31] 617 tn Heb “Runner will run to meet runner and messenger to meet messenger to report to the king of Babylon that his city has been taken in [its] entirety.” There is general agreement among the commentaries that the first two lines refer to messengers converging on the king of Babylon from every direction bringing news the sum total of which is reported in the lines that follow. For the meaning of the last phrase see BDB 892 s.v. קָצֶה 3 and compare the usage in Gen 19:4 and Isa 56:11. The sentence has been broken down and restructured to better conform with contemporary English style.
[51:32] 618 tn The words “They will report that” have been supplied in the translation to show the linkage between this verse and the previous one. This is still a part of the report of the messengers. The meaning of the word translated “reed marshes” has seemed inappropriate to some commentators because it elsewhere refers to “pools.” However, all the commentaries consulted agree that the word here refers to the reedy marshes that surrounded Babylon. (For a fuller discussion regarding the meaning of this word and attempts to connect it with a word meaning “fortress” see W. L. Holladay, Jeremiah [Hermeneia], 2:427.)
[51:32] sn Babylon was a city covering over a thousand acres. The city itself was surrounded by two walls, the inner one 21 feet (6.3 m) thick and the outer 11 feet (3.3 m) thick. To provide further security, walls were built to the south and east of the city and irrigation ditches and canals north and east of the city were flooded to prevent direct access to the city. The reference to “fords” here is to the river crossings of the Euphrates River which ran right through the city and the crossings at the ditches and canals. The reference to the “reed marshes” refers to the low lying areas around the city where reeds grew. The burning of the reed marshes would deprive any fugitives of places to hide and flush out any who had already escaped.
[51:33] 619 sn Heb “Daughter Babylon.” See the study note at 50:42 for explanation.
[51:33] 620 tn Heb “Daughter Babylon will be [or is; there is no verb and the tense has to be supplied from the context] like a threshing floor at the time one tramples it. Yet a little while and the time of the harvest will come for her.” It is generally agreed that there are two figures here: one of leveling the threshing floor and stamping it into a smooth, hard surface and the other of the harvest where the grain is cut, taken to the threshing floor, and threshed by trampling the sheaves of grain to loosen the grain from the straw, and finally winnowed by throwing the mixture into the air (cf., e.g., J. A. Thompson, Jeremiah [NICOT], 760). The translation has sought to convey those ideas as clearly as possible without digressing too far from the literal.
[51:33] sn There are two figures involved here: one of the threshing floor being leveled and stamped down hard and smooth and the other of the harvest. At harvest time the stalks of grain were cut down, gathered in sheaves, taken to the harvest floor where the grain was loosened from the husk by driving oxen and threshing sleds over them. The grain was then separated from the mixture of grain, straw and husks by repeatedly throwing it in the air and letting the wind blow away the lighter husks and ground-up straw. The figure of harvest is often used of judgment in the OT. See, e.g., Joel 3:13 (4:13 Hebrew text) and Hos 6:11 and compare also Mic 4:12-13 and Jer 51:2 where different steps in this process are also used figuratively in connection with judgment. Babylon will be leveled to the ground and its people cut down in judgment.
[51:34] 621 tn This verse is extremely difficult to translate because of the shifting imagery, the confusion over the meaning of one of the verbs, and the apparent inconsistency of the pronominal suffixes here with those in the following verse which everyone agrees is connected with it. The pronominal suffixes are first common plural but the versions all read them as first common singular which the Masoretes also do in the Qere. That reading has been followed here for consistency with the next verse which identifies the speaker as the person living in Zion and the personified city of Jerusalem. The Hebrew text reads: “Nebuchadnezzar king of Babylon devoured me [cf. 50:7, 17] and threw me into confusion. He set me down an empty dish. He swallowed me like a monster from the deep [cf. BDB 1072 s.v. תַּנִּין 3 and compare usage in Isa 27:1; Ezek 29:3; 32:2]. He filled his belly with my dainties. He rinsed me out [cf. BDB s.v. דּוּח Hiph.2 and compare the usage in Isa 4:4].” The verb “throw into confusion” has proved troublesome because its normal meaning does not seem appropriate. Hence various proposals have been made to understand it in a different sense. The present translation has followed W. L. Holladay (Jeremiah [Hermeneia], 2:428) in understanding the verb to mean “disperse” or “route” (see NAB). The last line has seemed out of place and has often been emended to read “he has spewed me out” (so NIV, NRSV, a reading that presupposes הִדִּיחָנִי [hiddikhani] for הֱדִיחָנִי [hedikhani]). The reading of the MT is not inappropriate if it is combined with the imagery of an empty jar and hence is retained here (see F. B. Huey, Jeremiah, Lamentations [NAC], 425, n. 59; H. Freedman, Jeremiah [SoBB], 344; NJPS). The lines have been combined to keep the imagery together.
[51:34] sn The speaker in this verse and the next is the personified city of Jerusalem. She laments her fate at the hands of the king of Babylon and calls down a curse on Babylon and the people who live in Babylonia. Here Nebuchadnezzar is depicted as a monster of the deep who has devoured Jerusalem, swallowed her down, and filled its belly with her riches, leaving her an empty dish, which has been rinsed clean.
[51:35] 622 tn Heb “‘The violence done to me and to my flesh be upon Babylon,’ says the one living in Zion. ‘My blood be upon those living in Chaldea,’ says Jerusalem.” For the usage of the genitive here in the phrase “violence done to me and my relatives” see GKC 414 §128.a (a construct governing two objects) and IBHS 303 §16.4d (an objective genitive). For the nuance of “pay” in the sense of retribution see BDB 756 s.v. עַל 7.a(b) and compare the usage in Judg 9:24. For the use of שְׁאֵר (shÿ’er) in the sense of “relatives” see BDB 985 s.v. שְׁאֵר 2 and compare NJPS. For the use of “blood” in this idiom see BDB 197 s.v. דָּם 2.k and compare the usage in 2 Sam 4:11; Ezek 3:18, 20. The lines have been reversed for better English style.
[51:36] 623 tn Heb “I will avenge your vengeance [= I will take vengeance for you; the phrase involves a verb and a cognate accusative].” The meaning of the phrase has been spelled out in more readily understandable terms.
[51:36] 624 tn Heb “I will dry up her [Babylon’s] sea and make her fountain dry.” “Their” has been substituted for “her” because “Babylonians” has been inserted in the previous clause and is easier to understand than the personification of Babylon = “her.”
[51:36] sn The reference to their sea is not clear. Most interpreters understand it to be a figurative reference to the rivers and canals surrounding Babylon. But some feel it refers to the reservoir that the wife of Nebuchadnezzar, Queen Nictoris, had made.
[51:37] 625 tn Heb “a heap of ruins, a haunt for jackals.” Compare 9:11.
[51:37] 626 tn Heb “without an inhabitant.”
[51:38] 627 tn Heb “They [the Babylonians] all roar like lions. They growl like the cubs of lions.” For the usage of יַחְדָו (yakhdav) meaning “all” see Isa 10:8; 18:6; 41:20. The translation strives to convey in clear terms what is the generally accepted meaning of the simile (cf., e.g., J. Bright, Jeremiah [AB], 358, and J. A. Thompson, Jeremiah [NICOT], 762).
[51:39] 628 tn Heb “When they are hot.”
[51:39] 629 tc The translation follows the suggestion of KBL 707 s.v. עָלַז and a number of modern commentaries (e.g., Bright, J. A. Thompson, and W. L. Holladay) in reading יְעֻלְּפוּ (ye’ullÿfu) for יַעֲלֹזוּ (ya’alozu) in the sense of “swoon away” or “grow faint” (see KBL 710 s.v. עָלַף Pual). That appears to be the verb that the LXX (the Greek version) was reading when they translated καρωθῶσιν (karwqwsin, “they will be stupefied”). For parallel usage KBL cites Isa 51:20. This fits the context much better than “they will exult” in the Hebrew text.
[51:39] 630 sn The central figure here is the figure of the cup of the
[51:39] 631 tn Heb “Oracle of the
[51:40] 632 tn Heb “I will bring them down like lambs to be slaughtered, like rams and he goats.”
[51:40] sn This statement is highly ironic in light of the fact that the Babylonians were compared to lions and lion cubs (v. 38). Here they are like lambs, rams, and male goats which are to be lead off to be slaughtered.
[51:41] 633 sn Heb “Sheshach.” For an explanation of the usage of this name for Babylon see the study note on Jer 25:26 and that on 51:1 for a similar phenomenon. Babylon is here called “the pride of the whole earth” because it was renowned for its size, its fortifications, and its beautiful buildings.
[51:41] 634 tn Heb “How Sheshach has been captured, the pride of the whole earth has been seized! How Babylon has become an object of horror among the nations!” For the usage of “How” here see the translator’s note on 50:23.
[51:41] sn This is part of a taunt song (see Isa 14:4) and assumes prophetically that the city has already been captured. The verbs in vv. 41-43a are all in the Hebrew tense that the prophets often use to look at the future as “a done deal” (the so-called prophetic perfect). In v. 44 which is still a part of this picture the verbs are in the future. The Hebrew tense has been retained here and in vv. 42-43 but it should be remembered that the standpoint is prophetic and future.
[51:42] 635 tn For the meaning “multitude” here rather than “tumult” see BDB 242 s.v. הָמוֹן 3.c, where reference is made that this refers to a great throng of people under the figure of an overwhelming mass of waves. The word is used of a multitude of soldiers, or a vast army in 1 Sam 14:16; 1 Kgs 20:13, 18 (cf. BDB 242 s.v. הָמוֹן 3.a for further references).
[51:42] 636 tn Heb “The sea has risen up over Babylon. She has been covered by the multitude of its waves.”
[51:42] sn This is a poetic and figurative reference to the enemies of Babylon, the foe from the north (see 50:3, 9, 51:27-28), which has attacked Babylon in wave after wave. This same figure is used in Isa 17:12. In Isa 8:7-8 the king of Assyria (and his troops) are compared to the Euphrates which rises up and floods over the whole land of Israel and Judah. This same figure, but with application to Babylon, is assumed in Jer 47:2-3. In Jer 46:7-8 the same figure is employed in a taunt of Egypt which had boasted that it would cover the earth like the flooding of the Nile.
[51:43] 637 tn Heb “Its towns have become a desolation, [it has become] a dry land and a desert, a land which no man passes through them [referring to “her towns”] and no son of man [= human being] passes through them.” Here the present translation has followed the suggestion of BHS and a number of the modern commentaries in deleting the second occurrence of the word “land,” in which case the words that follow are not a relative clause but independent statements. A number of modern English versions appear to ignore the third feminine plural suffixes which refer back to the cities and refer the statements that follow to the land.
[51:44] 638 tn Heb “And I will punish Bel in Babylon…And the nations will not come streaming to him anymore. Yea, the walls of Babylon have fallen.” The verbs in the first two lines are vav consecutive perfects and the verb in the third line is an imperfect all looking at the future. That indicates that the perfect that follows and the perfects that precede are all prophetic perfects. The translation adopted seemed to be the best way to make the transition from the pasts which were adopted in conjunction with the taunting use of אֵיךְ (’ekh) in v. 41 to the futures in v. 44. For the usage of גַּם (gam) to indicate a climax, “yea” or “indeed” see BDB 169 s.v. גַּם 3. It seemed to be impossible to render the meaning of v. 44 in any comprehensible way, even in a paraphrase.
[51:44] sn In the ancient Near East the victory of a nation over another nation was attributed to its gods. The reference is a poetic way of referring to the fact that God will be victorious over Babylon and its chief god, Bel/Marduk (see the study note on 50:2 for explanation). The reference to the disgorging of what Bel had swallowed is to captured people and plundered loot that had been taken to Babylon under the auspices of the victory of Bel over the foreign god (cf. Dan 5:2-4). The plundered treasures and captive people will be set free and nations will no longer need to pay homage to him because Babylon will be destroyed.
[51:45] 639 tn Heb “Go out from her [Babylon’s] midst, my people. Save each man his life from the fierce anger of the
[51:45] sn Compare Jer 50:8-10; 51:6 where the significance of saving oneself from the fierce anger of the
[51:47] 640 tn Heb “That being so, look, days are approaching.” לָכֵן (lakhen) often introduces the effect of an action. That may be the case here, the turmoil outlined in v. 46 serving as the catalyst for the culminating divine judgment described in v. 47. Another possibility is that לָכֵן here has an asseverative force (“certainly”), as in Isa 26:14 and perhaps Jer 5:2 (see the note there). In this case the word almost has the force of “for, since,” because it presents a cause for an accompanying effect. See Judg 8:7 and the discussion of Isa 26:14 in BDB 486-87 s.v. כֵּן 3.d.
[51:47] 641 tn Or “all her slain will fall in her midst.” In other words, her people will be overtaken by judgment and be unable to escape. The dead will lie in heaps in the very heart of the city and land.
[51:48] 642 tn Heb “Oracle of the
[51:49] 643 tn The infinitive construct is used here to indicate what is about to take place. See IBHS 610 §36.2.3g.
[51:49] 644 tn Heb “the slain of Israel.” The words “because of” are supplied in the translation for clarification. The preceding context makes it clear that Babylon would be judged for its atrocities against Israel (see especially 50:33-34; 51:10, 24, 35).
[51:49] 645 tn The juxtaposition of גַם…גַם (gam...gam), often “both…and,” here indicates correspondence. See BDB 169 s.v. גַּם 4. Appropriately Babylon will fall slain just as her victims, including God’s covenant people, did.
[51:50] 646 sn God’s exiled people are told to leave doomed Babylon (see v. 45).
[51:50] 647 tn Heb “don’t stand.”
[51:50] 648 tn Heb “let Jerusalem go up upon your heart.” The “heart” is often viewed as the seat of one’s mental faculties and thought life.
[51:50] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[51:51] 649 sn The exiles lament the way they have been humiliated.
[51:51] 650 tn Heb “we have heard an insult.”
[51:51] 651 tn Heb “disgrace covers our face.”
[51:51] 652 tn Or “holy places, sanctuaries.”
[51:52] 653 tn Heb “that being so, look, days are approaching.” Here לָכֵן (lakhen) introduces the Lord’s response to the people’s lament (v. 51). It has the force of “yes, but” or “that may be true.” See Judg 11:8 and BDB 486-87 s.v. כֵּן 3.d.
[51:52] 654 tn Heb “Oracle of the
[51:53] 655 tn Or “ascends [into] heaven.” Note the use of the phrase in Deut 30:12; 2 Kgs 2:11; and Amos 9:2.
[51:53] 656 tn Heb “and even if she fortifies her strong elevated place.”
[51:53] 657 tn Heb “from me destroyers will go against her.”
[51:53] 658 tn Heb “Oracle of the
[51:55] 659 tn The antecedent of the third masculine plural pronominal suffix is not entirely clear. It probably refers back to the “destroyers” mentioned in v. 53 as the agents of God’s judgment on Babylon.
[51:55] 660 tn Or “mighty waters.”
[51:55] 661 tn Heb “and the noise of their sound will be given,”
[51:56] 662 tn Heb “for a destroyer is coming against her, against Babylon.”
[51:56] 663 tn The Piel form (which would be intransitive here, see GKC 142 §52.k) should probably be emended to Qal.
[51:56] 664 tn Or “God of retribution.”
[51:56] 665 tn The infinitive absolute emphasizes the following finite verb. Another option is to translate, “he certainly pays one back.” The translation assumes that the imperfect verbal form here describes the
[51:57] 666 sn For discussion of the terms “governors” and “leaders” see the note at Jer 51:23.
[51:57] 667 sn See the note at Jer 51:39.
[51:57] 668 tn For the title “Yahweh of armies” see the study note on Jer 2:19.
[51:58] 669 sn See the note at Jer 2:19.
[51:58] 670 tn The text has the plural “walls,” but many Hebrew
[51:58] 671 tn The infinitive absolute emphasizes the following finite verb. Another option is to translate, “will certainly be demolished.”
[51:58] 672 tn Heb “for what is empty.”
[51:58] 673 tn Heb “and the nations for fire, and they grow weary.”
[51:59] 674 sn This would be 582
[51:59] 675 tn Heb “an officer of rest.”
[51:60] 677 tn Or “disaster”; or “calamity.”
[51:60] 678 tn Heb “words” (or “things”).
[51:61] 679 tn Heb “see [that].”
[51:61] 680 tn Heb “words” (or “things”).
[51:63] 681 tn The word “River” is not in the Hebrew text, but has been supplied for clarity.
[51:64] 682 tn Or “disaster”; or “calamity.”
[51:64] 683 sn The final chapter of the book of Jeremiah does not mention Jeremiah or record any of his prophecies.
[25:2] 684 tn Heb “set your face toward.”
[25:2] 685 tn Heb “the sons of Ammon.” Ammon was located to the east of Israel.
[25:4] 686 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] 687 tn Heb “Look I am about to give you for a possession to.”
[25:5] 689 tn Heb “the sons of Ammon.”
[25:6] 690 tn Heb “with all your scorn in (the) soul.”
[25:7] 691 tc The translation here follows the marginal reading (Qere) of the Hebrew text. The consonantal text (Kethib) is meaningless.
[25:8] 692 sn Moab was located immediately south of Ammon.
[25:9] 694 tn Heb “from the cities.” The verb “eliminating” has been added in the translation to reflect the privative use of the preposition (see BDB 583 s.v. מִן 7.b).
[25:9] 695 tn Heb “from its cities, from its end.”
[25:10] 696 tn Heb “I will give it for a possession.”
[25:10] 697 tn Heb “the sons of Ammon” (twice in this verse).
[25:10] 698 tn Heb “the sons.”
[25:12] 699 sn Edom was located south of Moab.
[25:12] 700 tn Heb “and they have become guilty, becoming guilty.” The infinitive absolute following the finite verb makes the statement emphatic and draws attention to the degree of guilt incurred by Edom due to its actions.
[25:12] 701 tn Heb “and they have taken vengeance.”
[25:12] 702 sn Edom apparently in some way assisted in the destruction of Jerusalem in 587/6
[25:13] 703 tn Heb “and I will cut off from her man and beast.”
[25:15] 706 sn The Philistines inhabited the coastal plain by the Mediterranean Sea, west of Judah.
[25:15] 707 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] 708 tn Heb “with scorn in (the) soul.”
[25:15] 709 tn The object is not specified in the Hebrew text, but has been clarified as “Judah” in the translation.
[25:15] 710 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] 711 tn In Hebrew the verb “and I will cut off” sounds like its object, “the Cherethites,” and draws attention to the statement.
[25:16] 712 sn This is a name for the Philistines, many of whom migrated to Palestine from Crete.
[25:17] 713 tn Heb “with acts of punishment of anger.”
[26:1] 714 tc Date formulae typically include the month. According to D. I. Block (Ezekiel [NICOT], 2:34, n. 27) some emend to “in the twelfth year in the eleventh month” based partially on the copy of the LXX from Alexandrinus, where Albright suggested that “eleventh month” may have dropped out due to haplography.
[26:1] sn April 23, 587
[26:2] 715 sn Tyre was located on the Mediterranean coast north of Israel.
[26:2] 716 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[26:2] 717 tn Heb “I will be filled.”
[26:2] 718 sn That is, Jerusalem.
[26:3] 719 tn The word הִנֵּה (hinneh, traditionally “behold”) draws attention to something and has been translated here as a verb.
[26:3] 720 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.
[26:6] 722 sn That is, the towns located inland that were under Tyre’s rule.
[26:7] 723 tn The word הִנֵּה (hinneh, traditionally “behold”) draws attention to something.
[26:7] 724 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.”
[26:10] 726 tn Heb “From the abundance of his horses he will cover you (with) their dust.”
[26:10] 727 tn Heb “like those who enter a breached city.”
[26:12] 728 tn Heb “desirable.”
[26:12] 730 tn Heb “into the midst of the water.”
[26:13] 731 tn Heb “cause to end.”
[26:14] 732 sn This prophecy was fulfilled by Alexander the Great in 332
[26:16] 733 tn Heb “descend from.”
[26:16] 734 tn Heb “and they will be astonished over you.”
[26:17] 735 tn Heb “and they will lift up over you a lament and they will say to you.”
[26:17] 736 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] 737 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] 738 tn Heb “from your going out.”
[26:20] 740 tn Heb “to the people of antiquity.”
[26:20] 741 tn Heb “like.” The translation assumes an emendation of the preposition כְּ (kÿ, “like”), to בְּ (bÿ, “in, among”).
[26:20] 742 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.”
[27:2] 743 tn Heb “lift up over Tyre a lament.”
[27:3] 744 tn Heb “entrances.” The plural noun may reflect the fact that Tyre had two main harbors.
[27:3] 745 sn Rome, another economic power, is described in a similar way in Rev 17:1.
[27:4] 746 tn The city of Tyre is described in the following account as a merchant ship.
[27:5] 748 tn Perhaps the hull or deck. The term is dual, so perhaps it refers to a double-decked ship.
[27:6] 750 tc The Hebrew reads “Your deck they made ivory, daughter of Assyria.” The syntactically difficult “ivory” is understood here as dittography and omitted, though some construe this to refer to ivory inlays. “Daughter of Assyria” is understood here as improper word division and the vowels repointed as “cypresses.”
[27:6] 751 tn Heb “from the coastlands (or islands) of Kittim,” generally understood to be a reference to the island of Cyprus, where the Phoenicians had a trading colony on the southeast coast. Many modern English versions have “Cyprus” (CEV, TEV), “the coastlands of Cyprus” (NASB), “the coasts of Cyprus” (NIV, NRSV), or “the southern coasts of Cyprus” (NLT).
[27:6] sn The Kittean isles is probably a reference to southeast Cyprus where the Phoenicians had a colony.
[27:7] 752 sn This is probably a reference to Cyprus.
[27:8] 753 tc The MT reads “the residents of”; the LXX reads “your rulers who dwell in.” With no apparent reason for the LXX to add “the rulers” many suppose something has dropped out of the Hebrew text. While more than one may be possible, Allen’s proposal, positing a word meaning “elders,” is the most likely to explain the omission in the MT from a graphic standpoint and also provides a parallel to the beginning of v. 9. See L. C. Allen, Ezekiel (WBC), 2:81.a parallel to v. 9.
[27:8] 754 map For location see Map1 A1; JP3 F3; JP4 F3.
[27:8] 755 sn Sidon and Arvad, like Tyre, were Phoenician coastal cities.
[27:9] 757 sn Another Phoenician coastal city located between Sidon and Arvad.
[27:9] 758 tn Heb “strengthening damages.” Here “to strengthen” means to repair. The word for “damages” occurs several times in 1 Kgs 12 about some type of damage to the temple, which may have referred to or included cracks. Since the context describes Tyre in its glory, we do not expect this reference to damages to be of significant scale, even if there are repairmen. This may refer to using pitch to seal the seams of the ship, which had to be done periodically and could be considered routine maintenance rather than repair of damage.
[27:9] 759 sn The reference to “all the ships of the sea…within you” suggests that the metaphor is changing; previously Tyre had been described as a magnificent ship, but now the description shifts back to an actual city. The “ships of the sea” were within Tyre’s harbor. Verse 11 refers to “walls” and “towers” of the city.
[27:11] 761 tn Heb “sons of Arvad.”
[27:11] 762 sn The identity of the Gammadites is uncertain.
[27:11] 763 tn See note on “quivers” in Jer 51:11 on the meaning of Hebrew שֶׁלֶט (shelet) and also M. Greenberg, Ezekiel (AB), 2:553.
[27:12] 764 sn Tarshish refers to a distant seaport sometimes believed to be located in southern Spain (others identified it as Carthage in North Africa). In any event it represents here a distant, rich, and exotic port which was a trading partner of Tyre.
[27:14] 765 tn The way in which these horses may have been distinguished from other horses is unknown. Cf. ASV “war-horses” (NASB, NIV, NRSV, CEV all similar); NLT “chariot horses.”
[27:15] 766 tn Heb “sons of Dedan.”
[27:15] 767 tn Heb “they returned as your gift.”
[27:16] 768 tc Many Hebrew
[27:17] 769 sn The location is mentioned in Judg 11:33.
[27:19] 770 tc The MT leaves v. 18 as an incomplete sentence and begins v. 19 with “and Dan and Javan (Ionia) from Uzal.” The LXX mentions “wine.” The translation follows an emendation assuming some confusions of vav and yod. See L. C. Allen, Ezekiel (WBC), 2:82.
[27:19] 771 sn According to L. C. Allen (Ezekiel [WBC], 2:82), Izal was located between Haran and the Tigris and was famous for its wine.
[27:25] 772 tn Or perhaps “Large merchant ships.” The expression “ships of Tarshish” may describe a class of vessel, that is, large oceangoing merchant ships.
[27:27] 773 tn Heb “your repairers of damage.” See v. 9.
[27:28] 774 tn Compare this phrase to Isa 57:20 and Amos 8:8. See M. Greenberg, Ezekiel (AB), 2:561.
[27:30] 775 tn Heb “make heard over you with their voice.”
[27:30] 776 tn Note a similar expression to “roll in the ashes” in Mic 1:10.
[27:31] 777 tn Heb “and they will weep concerning you with bitterness of soul, (with) bitter mourning.”
[27:32] 778 tn As it stands, the meaning of the Hebrew text is unclear. The translation follows the suggestion of M. Dahood, “Accadian-Ugaritic dmt in Ezekiel 27:32,” Bib 45 (1964): 83-84. Several other explanations and emendations have been offered. See L. C. Allen, Ezekiel (WBC), 2:83, and D. I. Block, Ezekiel (NICOT), 2:85-86, for a list of options.
[27:34] 780 tn Heb “in the midst of you.”
[28:2] 781 tn Or “ruler” (NIV, NCV).
[28:2] 782 tn Heb “lifted up.”
[28:2] 783 tn Or “I am divine.”
[28:2] 784 tn Heb “and you made your heart (mind) like the heart (mind) of gods.”
[28:3] 785 sn Or perhaps “Danel” (so TEV), referring to a ruler known from Canaanite legend. See the note on “Daniel” in 14:14. A reference to Danel (preserved in legend at Ugarit, near the northern end of the Phoenician coast) makes more sense here when addressing Tyre than in 14:14.
[28:3] 786 sn The tone here is sarcastic, reflecting the ruler’s view of himself.
[28:6] 788 tn Heb “because of your making your heart like the heart of gods.”
[28:7] 789 sn This is probably a reference to the Babylonians.
[28:7] 790 tn Heb “they will draw their swords against the beauty of your wisdom.”
[28:8] 791 tn Heb “you will die the death of the slain.”
[28:10] 792 sn The Phoenicians practiced circumcision, so the language here must be figurative, indicating that they would be treated in a disgraceful manner. Uncircumcised peoples were viewed as inferior, unclean, and perhaps even sub-human. See 31:18 and 32:17-32, as well as the discussion in D. I. Block, Ezekiel (NICOT), 2:99.
[28:12] 794 tn For a discussion of possible nuances of this phrase, see M. Greenberg, Ezekiel (AB), 2:580-81.
[28:13] 795 sn The imagery of the lament appears to draw upon an extrabiblical Eden tradition about the expulsion of the first man (see v. 14 and the note there) from the garden due to his pride. The biblical Eden tradition speaks of cherubs placed as guardians at the garden entrance following the sin of Adam and Eve (Gen 3:24), but no guardian cherub like the one described in verse 14 is depicted or mentioned in the biblical account. Ezekiel’s imagery also appears to reflect Mesopotamian and Canaanite mythology at certain points. See D. I. Block, Ezekiel (NICOT), 2:119-20.
[28:13] 796 tn The exact identification of each gemstone is uncertain. The list should be compared to that of the priest in Exod 28:17-20, which lists twelve stones in rows of three. The LXX apparently imports the Exod 28 list. See reference to the types of stones in L. C. Allen, Ezekiel (WBC), 2:91.
[28:14] 797 tn Or “winged”; see L. C. Allen, Ezekiel (WBC), 2:91.
[28:14] 798 tn The meaning of this phrase in Hebrew is uncertain. The word translated here “guards” occurs in Exod 25:20 in reference to the cherubim “covering” the ark.
[28:14] 799 tn Heb “you (were) an anointed cherub that covers and I placed you.” In the Hebrew text the ruler of Tyre is equated with a cherub, and the verb “I placed you” is taken with what follows (“on the holy mountain of God”). However, this reading is problematic. The pronoun “you” at the beginning of verse 14 is feminine singular in the Hebrew text; elsewhere in this passage the ruler of Tyre is addressed with masculine singular forms. It is possible that the pronoun is a rare (see Deut 5:24; Num 11:15) or defectively written (see 1 Sam 24:19; Neh 9:6; Job 1:10; Ps 6:3; Eccl 7:22) masculine form, but it is more likely that the form should be repointed as the preposition “with” (see the LXX). In this case the ruler of Tyre is compared to the first man, not to a cherub. If this emendation is accepted, then the verb “I placed you” belongs with what precedes and concludes the first sentence in the verse. It is noteworthy that the verbs in the second and third lines of the verse also appear at the end of the sentence in the Hebrew text. The presence of a conjunction at the beginning of “I placed you” is problematic for the proposal, but it may reflect a later misunderstanding of the syntax of the verse. For a defense of the proposed emendation, see L. C. Allen, Ezekiel (WBC), 2:91.
[28:16] 801 tn Heb “they filled your midst with violence.”
[28:16] 802 tn Heb “I defiled you.” The presence of the preposition “from” following the verb indicates that a verb of motion is implied as well. See L. C. Allen, Ezekiel (WBC), 2:91.
[28:16] 803 tn Heb “and I expelled you, O guardian cherub.” The Hebrew text takes the verb as first person and understands “guardian cherub” as a vocative, in apposition to the pronominal suffix on the verb. However, if the emendation in verse 14a is accepted (see the note above), then one may follow the LXX here as well and emend the verb to a third person perfect. In this case the subject of the verb is the guardian cherub. See L. C. Allen, Ezekiel (WBC), 2:91.
[28:21] 804 tn Heb “set your face against.”
[28:21] 805 sn Sidon was located 25 miles north of Tyre.
[28:21] map For location see Map1 A1; JP3 F3; JP4 F3.
[28:22] 806 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.
[28:22] 807 tn Or “reveal my holiness.” God’s “holiness” is fundamentally his transcendence as sovereign ruler of the world. The revelation of his authority and power through judgment is in view in this context.
[28:23] 808 tn Heb “into it”; the referent of the feminine pronoun has been specified in the translation for clarity.
[28:23] 809 tn Heb “by a sword against it.”
[28:24] 810 sn Similar language is used in reference to Israel’s adversaries in Num 33:55; Josh 23:13.
[28:24] 811 tn Heb “and there will not be for the house of Israel a brier that pricks and a thorn that inflicts pain from all the ones who surround them, the ones who scorn them.”
[28:25] 812 tn Or “reveal my holiness.” See verse 22.
[28:26] 813 sn This promise was given in Lev 25:18-19.
[29:1] 814 tn January 7, 587
[29:2] 815 tn Heb “set your face against.”
[29:3] 816 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.
[29:3] 817 tn Heb “jackals,” but many medieval Hebrew
[29:3] 818 sn In Egyptian theology Pharaoh owned and controlled the Nile. See J. D. Currid, Ancient Egypt and the Old Testament, 240-44.
[29:5] 819 tc Some Hebrew
[29:6] 820 sn Compare Isa 36:6.
[29:7] 821 tn The Hebrew consonantal text (Kethib) has “by your hand,” but the marginal reading (Qere) has simply “by the hand.” The LXX reads “with their hand.”
[29:7] 822 tn Or perhaps “dislocated.”
[29:7] 823 tn Heb “you caused to stand for them all their hips.” An emendation which switches two letters but is supported by the LXX yields the reading “you caused all their hips to shake.” See L. C. Allen, Ezekiel (WBC), 2:103. In 2 Kgs 18:21 and Isa 36:6 trusting in the Pharaoh is compared to leaning on a staff. The oracle may reflect Hophra’s attempt to aid Jerusalem (Jer 37:5-8).
[29:8] 824 tn Heb “I will cut off from you.”
[29:10] 825 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.
[29:10] 826 sn This may refer to a site in the Egyptian Delta which served as a refuge for Jews (Jer 44:1; 46:14).
[29:10] 827 sn Syene is known today as Aswan.
[29:13] 828 sn In Ezek 4:4-8 it was said that the house of Judah would suffer forty years.
[29:14] 829 tc Thus the Masoretic Text. The LXX, Syriac, and Vulgate translate as though the Hebrew read “cause to inhabit.”
[29:16] 830 tn Heb “reminding of iniquity when they turned after them.”
[29:17] 831 sn April 26, 571
[29:18] 832 tn Heb “Nebuchadrezzar” is a variant and more correct spelling of Nebuchadnezzar, as the Babylonian name Nabu-kudurri-usur has an “r” rather than an “n” (so also in v. 19).
[29:18] 833 sn Nebuchadnezzar besieged Tyre from 585 to 571
[29:18] map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[29:20] 834 tn Heb “for which he worked,” referring to the assault on Tyre (v. 18).
[29:21] 835 tn Heb “I will cause a horn to sprout for the house of Israel.” The horn is used as a figure for military power in the OT (Ps 92:10). A similar expression is made about the Davidic dynasty in Ps 132:17.
[29:21] 836 tn Heb “I will grant you an open mouth.”
[30:2] 837 tn Heb “Alas for the day.”
[30:3] 838 tn Heb “a day of clouds.” The expression occurs also in Joel 2:2 and Zeph 1:15; it recalls the appearance of God at Mount Sinai (Exod 19:9, 16, 18).
[30:3] 839 tn Heb “a time.” The words “of judgment” have been added in the translation for clarification (see the following verses).
[30:5] 840 tn The same expression appears in Exod 12:38; Jer 25:20; 50:37; Neh 13:3. It may refer to foreign mercenaries serving in the armies of the nations listed here.
[30:5] 842 tn The expression “sons of the covenant land” possibly refers to Jews living in Egypt (Jer 44).
[30:6] 843 tn Heb “come down.”
[30:6] 844 sn Syene is known as Aswan today.
[30:8] 845 tn Heb “all who aid her are broken.”
[30:9] 846 tn Heb “in the day of Egypt.” The word “doom” has been added in the translation to clarify the nature of this day.
[30:10] 847 tn Heb “Nebuchadrezzar” is a variant and more correct spelling of Nebuchadnezzar, as the Babylonian name Nabu-kudurri-usur has an “r” rather than an “n.”
[30:11] 848 tn The Babylonians were known for their cruelty (2 Kgs 25:7).
[30:12] 849 tn Heb “and I will sell the land into the hand of.”
[30:13] 850 tn Heb “I will put fear in the land of Egypt.”
[30:15] 851 tn Heb “Sin” (so KJV, NASB), a city commonly identified with Pelusium, a fortress on Egypt’s northeastern frontier.
[30:16] 853 tc The LXX reads “Syene,” which is Aswan in the south. The MT reads Sin, which has already been mentioned in v. 15.
[30:17] 854 sn On and Pi-beseth are generally identified with the Egyptian cities of Heliopolis and Bubastis.
[30:17] 855 tn Heb “they will go.” The pronoun and verb are feminine plural, indicating that the cities just mentioned are the antecedent of the pronoun and the subject of the verb. The translation makes this clear by stating the subject as “the cities.”
[30:18] 856 sn In Zeph 1:15 darkness is associated with the day of the
[30:20] 857 tn April 29, 587
[30:21] 858 sn The expression “breaking the arm” indicates the removal of power (Ps 10:15; 37:17; Job 38:15; Jer 48:25).
[30:21] 859 sn This may refer to the event recorded in Jer 37:5.
[30:22] 860 tn The word h!nn@h indicates becoming aware of something and has been translated here as a verb.
[30:22] 861 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.
[30:24] 862 tn Heb “him”; the referent has been specified in the translation for clarity.
[31:1] 863 sn June 21, 587
[31:3] 864 sn Either Egypt, or the Lord compares Egypt to Assyria, which is described in vv. 3-17 through the metaphor of a majestic tree. See D. I. Block, Ezekiel (NICOT), 2:185. Like Egypt, Assyria had been a great world power, but in time God brought the Assyrians down. Egypt should learn from history the lesson that no nation, no matter how powerful, can withstand the judgment of God. Rather than following the text here, some prefer to emend the proper name Assyria to a similar sounding common noun meaning “boxwood” (see Ezek 27:6), which would make a fitting parallel to “cedar of Lebanon” in the following line. In this case vv. 3-18 in their entirety refer to Egypt, not Assyria. See L. C. Allen, Ezekiel (WBC), 2:121-27.
[31:3] 865 sn Lebanon was know for its cedar trees (Judg 9:15; 1 Kgs 4:33; 5:6; 2 Kgs 14:9; Ezra 3:7; Pss 29:5; 92:12; 104:16).
[31:4] 866 tn Heb “Waters made it grow; the deep made it grow tall. It (the deep) was flowing with its rivers around the place it (the tree) was planted, it (the deep) sent out its channels to all the trees of the field.”
[31:5] 867 tn Heb “when it sends forth.” Repointing the consonants of the Masoretic text would render the proposed reading “shoots” (cf. NRSV).
[31:8] 869 tn Or “cypress trees” (cf. NASB, NLT); NIV “pine trees.”
[31:11] 870 tn Heb “acting he has acted with regard to it.” The infinitive absolute precedes the main verb to emphasize the certainty and decisiveness of the action depicted.
[31:12] 871 tn Or “earth” (KJV, ASV, NASB, NIV, NRSV).
[31:12] 872 tn Heb “gone down.”
[31:13] 873 tn Heb “the beasts of the field,” referring to wild as opposed to domesticated animals.
[31:14] 875 tn Heb “and they will not stand to them in their height, all the drinkers of water.”
[31:14] 876 tn Heb “for death, to the lower earth.”
[31:14] 877 tn Heb “the sons of men.”
[31:15] 879 tn Heb “I caused lamentation.” D. I. Block (Ezekiel [NICOT], 2:194-95) proposes an alternative root which would give the meaning “I gated back the waters,” i.e., shut off the water supply.
[31:16] 880 sn For the expression “going down to the pit,” see Ezek 26:20; 32:18, 24, 29.
[32:1] 882 sn This would be March 3, 585
[32:2] 883 tn The lion was a figure of royalty (Ezek 19:1-9).
[32:2] 884 tc The Hebrew reads “their streams”; the LXX reads “your streams.”
[32:3] 885 tn The expression “throw my net” is common in Ezekiel (12:13; 17:20; 19:8).
[32:4] 889 tn Heb “the beasts of the field,” referring to wild as opposed to domesticated animals.
[32:5] 890 tc The Hebrew text is difficult here, apparently meaning “your height.” Following Symmachus and the Syriac, it is preferable to emend the text to read “your maggots.” See D. I. Block, Ezekiel (NICOT), 2:203.
[32:7] 892 tn Heb “will not shine its light.” For similar features of cosmic eschatology, see Joel 2:10; 4:15; Amos 5:18-20; Zeph 1:5.
[32:9] 893 tn Heb “I will provoke the heart of.”
[32:11] 894 sn The king of Babylon referred to here was Nebuchadnezzar (Ezek 21:19).
[32:11] 895 tn Heb “approach.”
[32:13] 897 tn Heb “them,” that is, the waters mentioned in the previous line. The translation clarifies the referent.
[32:14] 898 tn Heb “sink,” that is, to settle and become clear, not muddied.
[32:17] 899 tn March 17, 585
[32:18] 900 tn The Hebrew verb is used as a response to death (Jer 9:17-19; Amos 5:16).
[32:18] 901 sn Through this prophetic lament given by God himself, the prophet activates the judgment described therein. See D. I. Block, Ezekiel (NICOT), 2:217, and L. C. Allen, Ezekiel (WBC), 2:136-37.
[32:18] 902 tn Heb “Bring him down, her and the daughters of the powerful nations, to the earth below.” The verb “bring down” appears in the Hebrew text only once. Because the verb takes several objects here, the repetition of the verb in the translation improves the English style.
[32:18] 903 tn This apparently refers to personified Egypt.
[32:19] 904 tc The LXX places this verse after v. 21.
[32:19] tn The words “say to them” are added in the translation for clarity to indicate the shift in addressee from the prophet to Egypt.
[32:19] 905 tn Heb “pleasantness.”
[32:22] 906 tn Heb “around him his graves.” The masculine pronominal suffixes are problematic; the expression is best emended to correspond to the phrase “around her grave” in v. 23. See D. I. Block, Ezekiel (NICOT), 2:219.
[32:22] 907 tn Heb “all of them slain, the ones felled by the sword.” See as well vv. 23-24.
[32:23] 909 tn The only other occurrence of the phrase “remote slopes of the pit” is in Isa 14:15.
[32:25] 910 tn Heb “around him her graves,” but the expression is best emended to read “around her grave” (see vv. 23-24).
[32:26] 911 tn Heb “around him her graves,” but the expression is best emended to read “around her grave” (see vv. 23-24).
[32:27] 912 tc Heb “of the uncircumcised.” The LXX reads, probably correctly, “from of old” rather than “of the uncircumcised.” The phrases are very similar in spelling. The warriors of Meshech-Tubal are described as uncircumcised, so it would be odd for them to not be buried with the uncircumcised. Verse 28 specifically says that they would lie with the uncircumcised.
[32:27] 913 tn Heb “and their iniquities were over their bones.” The meaning of this statement is unclear; in light of the parallelism (see “swords”) it is preferable to emend “their iniquities” to “their swords.” See L. C. Allen, Ezekiel (WBC), 2:135.
[1:1] 914 tn Heb “The words of Amos.” Among the prophetic books this opening phrase finds a parallel only at Jer 1:1 but is not that uncommon in other genres (note, e.g., Prov 30:1; 31:1; Eccl 1:1; Neh 1:1).
[1:1] 915 tn Heb “who.” Here a new sentence has been started in the translation for stylistic reasons.
[1:1] 916 tn Heb “which he saw concerning Israel.”
[1:1] 917 tn Heb “in the days of.”
[1:1] 918 tn The Hebrew text repeats, “and in the days of.” This phrase has not been repeated in the translation for stylistic reasons.
[1:1] 919 sn This refers to a well-known earthquake that occurred during the first half of the 8th century
[1:2] 920 tn Heb “he;” the referent (Amos) has been specified in the translation for clarity.
[1:2] 921 sn The
[1:2] 922 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:2] 923 tn Heb “gives his voice.”
[1:2] 924 tn Lexicographers debate whether there are two roots אָבַל (’aval), one signifying “mourn” and the other “be dry,” or simply one (“mourn”). The parallel verb (“withers”) might favor the first option and have the meaning “wilt away.” It is interesting to note, however, that the root appears later in the book in the context of lament (5:16; 8:8, 10; 9:5). Either 1:2 is a possible wordplay to alert the reader to the death that will accompany the judgment (the option of two roots), or perhaps the translation “mourns” is appropriate here as well (cf. KJV, NASB, NKJV, NJPS; see also D. J. A. Clines, “Was There an ’BL II ‘Be Dry’ in Classical Hebrew?” VT 42 [1992]: 1-10).
[1:2] 925 sn Carmel was a region known for its abundant plants and trees. See Isa 33:9; 35:2; Jer 50:19.
[1:2] 926 sn Loss of a land’s fertility is frequently associated with judgment in the OT and ancient Near Eastern literature.
[1:3] 927 tn Traditionally, “transgressions” or “sins.” The word refers to rebellion against authority and is used in the international political realm (see 1 Kgs 12:19; 2 Kgs 1:1; 3:5, 7; 8:22). There is debate over its significance in this context. Some relate the “rebellion” of the foreign nations to God’s mandate to Noah (Gen 9:5-7). This mandate is viewed as a treaty between God and humankind, whereby God holds humans accountable to populate the earth and respect his image as it is revealed in all people. While this option is a possible theological explanation of the message in light of the Old Testament as a whole, nothing in these oracles alludes to that Genesis passage. J. Barton suggests that the prophet is appealing to a common morality shared across the ancient Near East regarding the conduct of war since all of the oracles can be related to activities and atrocities committed in warfare (Amos’s Oracles against the Nations [SOTSMS], 39-61). The “transgression” then would be a violation of what all cultures would take as fundamental human decency. Some argue that the nations cited in Amos 1-2 had been members of the Davidic empire. Their crime would consist of violating the mutual agreements that all should have exhibited toward one another (cf. M. E. Polley, Amos and the Davidic Empire). This interpretation is connected to the notion that Amos envisions a reconstituted Davidic empire for Israel and the world (9:11-15). Ultimately, we can only speculate what lay behind Amos’ thinking. He does not specify the theological foundation of his universal moral vision, but it is clear that Amos believes that all nations are responsible before the Lord for their cruelty toward other human beings. He also assumes that even those who did not know his God would recognize their inhumane treatment of others as inherently wrong. The translation “crimes” is general enough to communicate that a standard (whether human or divine) has been breached. For a survey of the possible historical events behind each oracle, see S. M. Paul, Amos (Hermeneia).
[1:3] 928 tn Heb “Because of three violations of Damascus, even because of four.”
[1:3] sn The three…four style introduces each of the judgment oracles of chaps. 1-2. Based on the use of a similar formula in wisdom literature (see Prov 30:18-19, 29-31), one expects to find in each case a list of four specific violations. However, only in the eighth oracle (against Israel) does one find the expected fourfold list. Through this adaptation and alteration of the normal pattern the
[1:3] 929 tn Heb “I will not bring it [or “him”] back.” The pronominal object (1) refers to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. See S. M. Paul, Amos (Hermeneia), 46-47. Another option (2) is to understand the suffix as referring to the particular nation mentioned in the oracle and to translate, “I will not take him [i.e., that particular nation] back.” In this case the
[1:3] 930 tn Heb “they threshed [or “trampled down”] Gilead with sharp iron implements” (NASB similar).
[1:3] sn Like threshing sledges with iron teeth. A threshing sledge was made of wooden boards embedded with sharp stones or iron teeth. As the sledge was pulled over the threshing floor the stones or iron teeth would separate the grain from the stalks. See O. Borowski, Agriculture in Iron Age Israel, 64-65. Here the threshing metaphor is used to emphasize how violently and inhumanely the Arameans (the people of Damascus) had treated the people of Gilead (located east of the Jordan River).
[1:4] 931 tn “Hazael’s house” (“the house of Hazael”) refers to the dynasty of Hazael.
[1:4] sn Hazael took the throne of Aram in 843
[1:4] 932 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
[1:4] 933 sn Ben-hadad may refer to Hazael’s son and successor (2 Kgs 13:3, 24) or to an earlier king (see 1 Kgs 20), perhaps the ruler whom Hazael assassinated when he assumed power.
[1:5] 934 sn The bar on the city gate symbolizes the city’s defenses and security.
[1:5] 936 tn Heb “the one who sits.” Some English versions take the Hebrew term in a collective sense as “inhabitants” (e.g., KJV, NKJV, NASB, NRSV). The context and the parallel in the next clause (“the one who holds the royal scepter”), however, suggest that the royal house is in view. For this term (יוֹשֵׁב, yoshev), see N. K. Gottwald, The Tribes of Yahweh, 512-30.
[1:5] 937 tn Heb “valley of wickedness.” Though many English versions take the Hebrew phrase בִקְעַת־אָוֶן (biq’-at ’aven) as a literal geographical place name (“Valley of Aven,” so NAB, NASB, NIV, NRSV, NLT), it appears to be a derogatory epithet for Damascus and the kingdom of Aram.
[1:5] 938 tn Many associate the name “Beth Eden” with Bit Adini, an Aramean state located near the Euphrates River, but it may be a sarcastic epithet meaning “house of pleasure.”
[1:5] 939 sn According to Amos 9:7, the Arameans originally came from Kir. The
[1:6] 940 sn Gaza was one of the five major Philistine cities (along with Ashdod, Ashkelon, Ekron, and Gath). It was considered to mark the southern limit of Canaan at the point on the coast where it was located (Gen 10:19).
[1:6] 941 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
[1:6] 942 tn Heb “Because of three violations of Gaza, even because of four.”
[1:6] sn On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.
[1:6] 943 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
[1:6] 944 tn Heb “[group of] exiles.” A number of English translations take this as a collective singular and translate it with a plural (e.g., NAB, NIV, NRSV).
[1:6] 945 tn Heb “in order to hand them over.”
[1:7] 946 sn The city wall symbolizes the city’s defenses and security.
[1:7] 947 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
[1:8] 949 tn Heb “the one who sits.” Some translations take this expression as a collective singular referring to the inhabitants rather than the ruler (e.g., NAB, NRSV, NLT).
[1:8] 950 sn Ashdod was one of the five major Philistine cities (along with Ashkelon, Ekron, Gaza, and Gath).
[1:8] 951 sn Ashkelon was one of the five major Philistine cities (along with Ashdod, Ekron, Gaza, and Gath).
[1:8] 952 sn Ekron was one of the five major Philistine cities (along with Ashdod, Ashkelon, Gaza, and Gath).
[1:8] 953 tn Heb “I will turn my hand against Ekron.” For other uses of the idiom, “turn the hand against,” see Ps 81:14; Isa 1:25; Jer 6:9; Zech 13:7.
[1:8] 954 tn Heb “and the remnant of the Philistines will perish.” The translation above assumes that reference is made to other Philistines beside those living in the cities mentioned. Another option is to translate, “Every last Philistine will die.”
[1:9] 955 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
[1:9] 956 tn Heb “Because of three violations of Tyre, even because of four.”
[1:9] sn On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.
[1:9] 957 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
[1:9] 958 tn Heb “handed over.”
[1:9] 959 tn Heb “[group of] exiles.” A similar phrase occurs in v. 6.
[1:9] 960 tn Heb “did not remember.”
[1:9] 961 sn A treaty of brotherhood. In the ancient Near Eastern world familial terms were sometimes used to describe treaty partners. In a treaty between superior and inferior parties, the lord would be called “father” and the subject “son.” The partners in a treaty between equals referred to themselves as “brothers.” For biblical examples, see 1 Kgs 9:13; 20:32-33.
[1:10] 962 sn The city wall symbolizes the city’s defenses and security.
[1:10] 963 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
[1:11] 964 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
[1:11] 965 tn Heb “Because of three violations of Edom, even because of four.”
[1:11] sn On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.
[1:11] 966 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
[1:11] 967 sn It is likely that “brother” refers here to a treaty partner (see the note on the word “brotherhood” in 1:9). However, it is possible, if Israel is in view, that Edom’s ancient blood relationship to God’s people is alluded to here. Cf. NCV, NLT “their relatives, the Israelites.”
[1:11] 968 tn Or “He stifled his compassion.” The Hebrew term רָחֲמָיו (rakhamayv) is better understood here (parallel to “brother/treaty partner”) as a reference to “allies” which Edom betrayed. An Aramaic cognate is attested (see DNWSI 2:1069-70). See M. Fishbane, “The Treaty Background of Amos 1:11 and Related Matters,” JBL 89 (1970): 313-18; idem, “Critical Note: Additional Remarks on rh£myw (Amos 1:11),” JBL 91 (1972): 391-93; and M. Barré, “Amos 1:11 reconsidered,” CBQ 47 (1985) 420-27. Some argue that the clause is best translated as “and destroyed his womenfolk.” רַחַם (rakham) means “womb”; the plural here would be a metonymy for “women” and could establish a parallel with the atrocity of 1:13. See S. M. Paul, Amos (Hermeneia), 64-65.
[1:11] 969 tn Heb “his anger tore continually.” The Hebrew verb טָרַף (taraf, “tear apart”) is often used of an animal tearing apart its prey. The word picture here is that of a vicious predator’s feeding frenzy.
[1:11] 970 tn Traditionally, “he kept his fury continually.” The Hebrew term שְׁמָרָה (shÿmarah) could be taken as a Qal perfect 3rd person masculine singular with 3rd person feminine singular suffix (with mappiq omitted), “he kept it” (NASB, NKJV, NRSV). It is also possible in light of the parallelism that שָׁמַר (shamar) is a rare homonym cognate to an Akkadian verb meaning “to rage; to be furious.” Repointing the verb as שָׁמְרָה (shamÿrah, third person feminine singular), one could translate literally, “his fury raged continually” (NIV, NJPS).
[1:12] 971 sn Teman was an important region (or perhaps city) in Edom.
[1:12] 972 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
[1:12] 973 sn Bozrah was a city located in northern Edom.
[1:13] 974 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
[1:13] 975 tn Heb “Because of three violations of the Ammonites, even because of four.”
On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.
[1:13] 976 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
[1:13] 977 sn The Ammonites ripped open Gilead’s pregnant women in conjunction with a military invasion designed to expand their territory. Such atrocities, although repugnant, were not uncommon in ancient Near Eastern warfare.
[1:14] 978 sn Rabbah was the Ammonite capital.
[1:14] 979 sn The city wall symbolizes the city’s defenses and security.
[1:14] 980 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
[1:14] 981 tn Heb “with a war cry in the day of battle.”
[1:14] 982 tn Heb “with wind in the day of the windstorm.”
[1:14] sn A windstorm is a metaphor for judgment and destruction in the OT (see Isa 29:6; Jer 23:19) and ancient Near Eastern literature.
[1:15] 983 tn Heb “their”; the referent (Ammon) has been specified in the translation for clarity.
[1:15] 984 tn Heb “will go into exile.”
[1:15] 985 tn Or “princes” (KJV, NAB, NASB, NLT); TEV “officers”; CEV “leaders.”
[1:15] 986 tn The words “will be carried off” are supplied in the translation for clarification.
