Yesaya 10:5-6
Konteks10:5 Assyria, the club I use to vent my anger, is as good as dead, 1
a cudgel with which I angrily punish. 2
10:6 I sent him 3 against a godless 4 nation,
I ordered him to attack the people with whom I was angry, 5
to take plunder and to carry away loot,
to trample them down 6 like dirt in the streets.
Yesaya 45:1-2
Konteks45:1 This is what the Lord says to his chosen 7 one,
to Cyrus, whose right hand I hold 8
in order to subdue nations before him,
and disarm kings, 9
to open doors before him,
so gates remain unclosed:
45:2 “I will go before you
and level mountains. 10
Bronze doors I will shatter
and iron bars 11 I will hack through.
Yeremia 50:14-15
Konteks50:14 “Take up your battle positions all around Babylon,
all you soldiers who are armed with bows. 12
Shoot 13 all your arrows at her! Do not hold any back! 14
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. 15
Her towers 16 will fall.
Her walls will be torn down.
Because I, the Lord, am wreaking revenge, 17
take out your vengeance on her!
Do to her as she has done!
Yeremia 51:6-25
Konteks51:6 Get out of Babylonia quickly, you foreign people. 18
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 19 back for what she has done. 20
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. 21
So they have all gone mad. 22
51:8 But suddenly Babylonia will fall and be destroyed. 23
Cry out in mourning over it!
Get medicine for her wounds!
Perhaps she can be healed!
51:9 Foreigners living there will say, 24
‘We tried to heal her, but she could not be healed.
Let’s leave Babylonia 25 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.’ 26
51:10 The exiles from Judah will say, 27
‘The Lord has brought about a great deliverance for us! 28
Come on, let’s go and proclaim in Zion
what the Lord our God has done!’
51:11 “Sharpen 29 your arrows!
Fill your quivers! 30
The Lord will arouse a spirit of hostility in 31 the kings of Media. 32
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. 33
51:12 Give the signal to attack Babylon’s wall! 34
Bring more guards! 35
Post them all around the city! 36
Put men in ambush! 37
For the Lord will do what he has planned.
He will do what he said he would do to the people of Babylon. 38
51:13 “You who live along the rivers of Babylon, 39
the time of your end has come.
You who are rich in plundered treasure,
it is time for your lives to be cut off. 40
51:14 The Lord who rules over all 41 has solemnly sworn, 42
‘I will fill your land with enemy soldiers.
They will swarm over it like locusts. 43
They will raise up shouts of victory over it.’
51:15 He is the one who 44 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. 45
He is known as the Lord who rules over all. 46
51:20 “Babylon, 47 you are my war club, 48
my weapon for battle.
I used you to smash nations. 49
I used you to destroy kingdoms.
51:21 I used you to smash horses and their riders. 50
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.” 51
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,” 52
says the Lord. 53
51:25 The Lord says, 54 “Beware! I am opposed to you, Babylon! 55
You are like a destructive mountain that destroys all the earth.
I will unleash my power against you; 56
I will roll you off the cliffs and make you like a burned-out mountain. 57
Yoel 2:1-11
Konteks2:1 Blow the trumpet 58 in Zion;
sound the alarm signal on my holy mountain!
Let all the inhabitants of the land shake with fear,
for the day of the Lord is about to come.
2:2 It will be 61 a day of dreadful darkness, 62
a day of foreboding storm clouds, 63
like blackness 64 spread over the mountains.
It is a huge and powerful army 65 –
there has never been anything like it ever before,
and there will not be anything like it for many generations to come! 66
2:3 Like fire they devour everything in their path; 67
a flame blazes behind them.
The land looks like the Garden of Eden 68 before them,
but behind them there is only a desolate wilderness –
for nothing escapes them! 69
they charge ahead like war horses.
2:5 They sound like 71 chariots rumbling 72 over mountain tops,
like the crackling 73 of blazing fire consuming stubble,
like the noise of 74 a mighty army 75 being drawn up for battle. 76
2:6 People 77 writhe in fear when they see them. 78
All of their faces turn pale with fright. 79
2:7 They 80 charge 81 like warriors;
they scale walls like soldiers. 82
Each one proceeds on his course;
they do not alter 83 their path.
2:8 They do not jostle one another; 84
each of them marches straight ahead. 85
They burst through 86 the city defenses 87
and do not break ranks.
2:9 They rush into 88 the city;
they scale 89 its walls.
They climb up into the houses;
they go in through the windows like a thief.
2:10 The earth quakes 90 before them; 91
the sky reverberates. 92
The sun and the moon grow dark;
the stars refuse to shine. 93
2:11 The voice of the Lord thunders 94 as he leads his army. 95
Indeed, his warriors 96 are innumerable; 97
Surely his command is carried out! 98
Yes, the day of the Lord is awesome 99
and very terrifying – who can survive 100 it?
Yoel 2:25
Konteks2:25 I will make up for the years 101
that the ‘arbeh-locust 102 consumed your crops 103 –
the yeleq-locust, the hasil-locust, and the gazam-locust –
my great army 104 that I sent against you.
Wahyu 18:8
Konteks18:8 For this reason, she will experience her plagues 105 in a single day: disease, 106 mourning, 107 and famine, and she will be burned down 108 with fire, because the Lord God who judges her is powerful!”
[10:5] 1 tn Heb “Woe [to] Assyria, the club of my anger.” On הוֹי (hoy, “woe, ah”) see the note on the first phrase of 1:4.
[10:5] 2 tn Heb “a cudgel is he, in their hand is my anger.” It seems likely that the final mem (ם) on בְיָדָם (bÿyadam) is not a pronominal suffix (“in their hand”), but an enclitic mem. If so, one can translate literally, “a cudgel is he in the hand of my anger.”
[10:6] 3 sn Throughout this section singular forms are used to refer to Assyria; perhaps the king of Assyria is in view (see v. 12).
[10:6] 4 tn Or “defiled”; cf. ASV “profane”; NAB “impious”; NCV “separated from God.”
[10:6] 5 tn Heb “and against the people of my anger I ordered him.”
[10:6] 6 tn Heb “to make it [i.e., the people] a trampled place.”
[45:1] 7 tn Heb “anointed” (so KJV, NAB, NIV, NRSV, NLT); NCV “his appointed king.”
[45:1] 8 sn The “right hand” is a symbol of activity and strength; the Lord directs Cyrus’ activities and assures his success.
[45:1] 9 tn Heb “and the belts of kings I will loosen”; NRSV “strip kings of their robes”; NIV “strip kings of their armor.”
[45:2] 10 tc The form הֲדוּרִים (hadurim) makes little, if any, sense here. It is probably a corruption of an original הָרָרִים (hararim, “mountains”), the reduplicated form of הָר (har, “mountain”).
[45:2] 11 tn That is, on the gates. Cf. CEV “break the iron bars on bronze gates.”
[50:14] 12 tn Heb “all you who draw the bow.”
[50:14] 13 tc The verb here should probably be read as a Qal imperative יְרוּ (yÿru) from יָרָה (yarah) with a few Hebrew
[50:14] 14 tn Heb “Shoot at her! Don’t save any arrows!”
[50:15] 15 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] 16 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] 17 tn Heb “Because it is the
[51:6] 18 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] 20 tn Heb “paying to her a recompense [i.e., a payment in kind].”
[51:7] 21 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] 22 tn Heb “upon the grounds of such conditions the nations have gone mad.”
[51:8] 23 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] 24 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] 25 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] 26 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] 27 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] 28 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] 29 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] 30 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] 31 tn Heb “The
[51:11] 32 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] 33 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] 34 tn Heb “Raise a banner against the walls of Babylon.”
[51:12] 35 tn Heb “Strengthen the watch.”
[51:12] 36 tn Heb “Station the guards.”
[51:12] 37 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] 38 tn Heb “For the
[51:13] 39 sn Babylon was situated on the Euphrates River and was surrounded by canals (also called “rivers”).
[51:13] 40 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] 41 tn Heb “Yahweh of armies.” For an explanation of this rendering see the study note on 2:19.
[51:14] 42 tn Heb “has sworn by himself.” See the study note on 22:5 for background.
[51:14] 43 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] 44 tn The participle here is intended to be connected with “
[51:19] 45 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] 46 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] 47 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] 48 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] 49 tn Heb “I smash nations with you.” This same structure is repeated throughout the series in vv. 20c-23.
[51:21] 50 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] 51 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] 52 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] 53 tn Heb “Oracle of the
[51:25] 54 tn Heb “Oracle of the
[51:25] 55 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] 56 tn Heb “I will reach out my hand against you.” See the translator’s note on 6:12 for explanation.
[51:25] 57 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
[2:1] 58 tn The word translated “trumpet” here (so most English versions) is the Hebrew שׁוֹפָר (shofar). The shophar was a wind instrument made from a cow or ram’s horn and used as a military instrument for calling people to attention in the face of danger or as a religious instrument for calling people to occasions of communal celebration.
[2:1] 60 sn The interpretation of 2:1-11 is very difficult. Four views may be mentioned here. (1) Some commentators understand this section to be describing a human invasion of Judah on the part of an ancient army. The exact identity of this army (e.g., Assyrian or Babylonian) varies among interpreters depending upon issues of dating for the book of Joel. (2) Some commentators take the section to describe an eschatological scene in which the army according to some is human, or according to others is nonhuman (i.e., angelic). (3) Some interpreters argue for taking the section to refer to the potential advent in the fall season of a severe east wind (i.e., Sirocco) that would further exacerbate the conditions of the land described in chapter one. (4) Finally, some interpreters understand the section to continue the discussion of locust invasion and drought described in chapter one, partly on the basis that there is no clear exegetical evidence in 2:1-11 to suggest a shift of referent from that of chapter one.
[2:2] 61 tn The phrase “It will be” does not appear in the Hebrew, but is supplied in the translation for the sake of smoothness and style.
[2:2] 62 tn Heb “darkness and gloom.” These two terms probably form a hendiadys here. This picture recalls the imagery of the supernatural darkness in Egypt during the judgments of the exodus (Exod 10:22). These terms are also frequently used as figures (metonymy of association) for calamity and divine judgment (Isa 8:22; 59:9; Jer 23:12; Zeph 1:15). Darkness is often a figure (metonymy of association) for death, dread, distress and judgment (BDB 365 s.v. חשֶׁךְ 3).
[2:2] 63 tn Heb “a day of cloud and darkness.”
[2:2] 64 tc The present translation here follows the proposed reading שְׁחֹר (shÿkhor, “blackness”) rather than the MT שַׁחַר (shakhar, “morning”). The change affects only the vocalization; the Hebrew consonants remain unchanged. Here the context calls for a word describing darkness. The idea of morning or dawn speaks instead of approaching light, which does not seem to fit here. The other words in the verse (e.g., “darkness,” “gloominess,” “cloud,” “heavy overcast”) all emphasize the negative aspects of the matter at hand and lead the reader to expect a word like “blackness” rather than “dawn.” However, NIrV paraphrases the MT nicely: “A huge army of locusts is coming. They will spread across the mountains like the sun when it rises.”
[2:2] 65 tn Heb “A huge and powerful people”; KJV, ASV “a great people and a strong.” Many interpreters understand Joel 2 to describe an invasion of human armies, either in past history (e.g., the Babylonian invasion of Palestine in the sixth century
[2:2] 66 tn Heb “it will not be repeated for years of generation and generation.”
[2:3] 67 tn Heb “a fire devours before it.”
[2:3] 68 tn Heb “like the garden of Eden, the land is before them.”
[2:3] 69 tn Heb “and surely a survivor there is not for it.” The antecedent of the pronoun “it” is apparently עַם (’am, “people”) of v. 2, which seems to be a figurative way of referring to the locusts. K&D 26:191-92 thought that the antecedent of this pronoun was “land,” but the masculine gender of the pronoun does not support this.
[2:4] 70 tn Heb “Like the appearance of horses [is] its appearance.”
[2:4] sn The fact that a locust’s head resembles a miniature replica of a horse’s head has often been noticed. For example, the German word for locust (Heupferd, “hay horse”) and the Italian word as well (cavaletta, “little horse”) are based on this similarity in appearance.
[2:5] 71 tn Heb “like the sound of.”
[2:5] sn The repetition of the word of comparison (“like”) in vv. 4-7 should not go unnoticed. The author is comparing the locust invasion to familiar aspects of human invasion. If the preposition has its normal force here, it is similarity and not identity that is intended. In other words, locusts are being likened to human armies, but human armies are not actually present. On the other hand, this Hebrew preposition is also on occasion used to indicate exactitude, a function described by grammarians as kaph veritatis.
[2:5] 72 tn Heb “jostling” or “leaping.” There is question whether this pictures chariots rumbling over the mountains (e.g., 2 Sam 6:14,16; 1 Chr 15:29; Nah 3:2) or the locusts flying – or “leaping” – over the mountains (e.g., Job 21:11); see BDB 955 s.v. רָקַד.
[2:5] 74 tn The phrase “the noise of” does not appear in the Hebrew, but is implied by the parallelism, so it has been supplied in the translation for the sake of clarity.
[2:5] 76 tn Heb “being arrayed of battle.”
[2:6] 79 tn Heb “all faces gather beauty”; or “all faces gather a glow.” The Hebrew word פָּארוּר (pa’rur) is found in the OT only here and in Nah 2:11. Its meaning is very uncertain. Some scholars associate it with a root that signifies “glowing”; hence “all faces gather a glow of dread.” Others associate the word with פָּרוּר (parur, “pot”); hence “all faces gather blackness.” Still others take the root to signify “beauty”; hence “all faces gather in their beauty” in the sense of growing pale due to fear. This is the view assumed here.
[2:7] 80 sn Since the invaders are compared to warriors, this suggests that they are not actually human, but instead an army of locusts.
[2:7] 82 tn Heb “men of battle.”
[2:7] 83 tc The translation reads יְעַבְּתוּן (yÿ’abbÿtun) for MT יְעַבְּטוּן (yÿ’abbÿtun). The verb found in MT (עָבַט, ’avat) means “take or give a pledge” (cf. Deut 15:6, 8; 24:10) and does not fit the context. Some scholars have proposed various emendations: (1) יְעָוְּתוּן (yÿ’avvÿtun, “they make crooked”); (2) יָטּוּן (yattun, “they turn aside”); (3) יָעַוּוּן (ya’avvun, “they err”); and (4) יְעָבְּתוּן (adopted in the present translation) from the root I עָבַת (’avat, “to twist, pervert”) or II עָבַת (’avat, “to change, abandon”). KBL adopt the latter option, but the only biblical evidence for this is the problematic reference in Joel 2:7. Another option is to view it as a variant of the root חבט (khavat, “turn aside from”), a meaning attested for the Arabic cognate. The difference in spelling would be due to the interchange of the guttural letters khet (ח) and ayin (ע). This may lay behind LXX rendering ἐκκλίνωσιν (ekklinwsin; cf. Syriac Peshitta nstwn and Vg declinabunt). See S. F. Whitley, “‘bt in Joel 2, 7,” Bib 65 (1984): 101-2.
[2:8] 84 tn “each one does not crowd his brother.”
[2:8] 85 tn Heb “each warrior walks in his own course.”
[2:8] 86 tn Heb “they fall upon.” This line has been interpreted in two different ways: (1) although they fall upon the sword, they shall not be wounded (KJV), or (2) when they “burst through” the city’s defenses, they will not break ranks (RSV, NASB, NIV, NIrV).
[2:8] 87 tn Heb “missile” or “javelin.” This term appears to function as a synecdoche for the city’s defenses as a whole (cf. NASB, NIV, TEV). Some scholars instead understand the reference to be an aqueduct by which the locusts (or armies) entered the city.
[2:9] 88 tn Heb “dart about in.”
[2:9] 89 tn Or “they run upon its wall.”
[2:10] 90 sn Witnesses of locust invasions have described the visual effect of large numbers of these creatures crawling over one another on the ground. At such times the ground is said to appear to be in motion, creating a dizzying effect on some observers. The reference in v. 10 to the darkening of the sun and moon probably has to do with the obscuring of visibility due to large numbers of locusts swarming in the sky.
[2:10] 93 tn Heb “gather their brightness.”
[2:11] 94 tn Heb “the
[2:11] 95 tn Heb “before his army.”
[2:11] 96 tn Heb “military encampment.”
[2:11] 97 tn Heb “very large.”
[2:11] 98 tn Heb “he makes his word powerful.”
[2:11] 99 tn Or “powerful.” Heb “great.”
[2:11] 100 tn Heb “endure.” The MT and LXX read “endure,” while one of the Qumran manuscripts (4QXXIIc) has “bear.”
[2:25] 101 tn Heb “I will restore to you the years.”
[2:25] sn The plural years suggests that the plague to which Joel refers was not limited to a single season. Apparently the locusts were a major problem over several successive years. One season of drought and locust invasion would have been bad enough. Several such years would have been devastating.
[2:25] 102 sn The same four terms for locust are used here as in 1:4, but in a different order. This fact creates some difficulty for the notion that the four words refer to four distinct stages of locust development.
[2:25] 103 tn The term “your crops” does not appear in the Hebrew, but has been supplied in the translation for the sake of clarity and smoothness.
[2:25] 104 sn Here Joel employs military language to describe the locusts. In the prophet’s thinking this invasion was far from being a freak accident. Rather, the Lord is pictured here as a divine warrior who leads his army into the land as a punishment for past sin and as a means of bringing about spiritual renewal on the part of the people.
[18:8] 105 tn Grk “For this reason, her plagues will come.”
[18:8] 106 tn Grk “death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).
[18:8] 107 tn This is the same Greek word (πένθος, penqo") translated “grief” in vv. 7-8.
[18:8] 108 tn Here “burned down” was used to translate κατακαυθήσεται (katakauqhsetai) because a city is in view.
