Yeremia 39:4-5

39:4 When King Zedekiah of Judah and all his soldiers saw them, they tried to escape. They departed from the city during the night. They took a path through the king’s garden and passed out through the gate between the two walls. ¹  Then they headed for the Jordan Valley. ²  39:5 But the Babylonian ³  army chased after them. They caught up with Zedekiah in the plains of Jericho ⁴  and captured him. ⁵  They took him to King Nebuchadnezzar of Babylon at Riblah ⁶  in the territory of Hamath and Nebuchadnezzar passed sentence on him there.

Yeremia 52:7

52:7 They broke through the city walls, and all the soldiers tried to escape. They left the city during the night. They went through the gate between the two walls that is near the king’s garden. ⁷  (The Babylonians had the city surrounded.) Then they headed for the Jordan Valley. ⁸ 

Yeremia 52:1

The Fall of Jerusalem

52:1 ⁹ Zedekiah was twenty-one years old when he became king, and he ruled in Jerusalem ¹⁰  for eleven years. His mother’s name was Hamutal ¹¹  daughter of Jeremiah, from Libnah.

1 Samuel 25:37-38

25:37 In the morning, when Nabal was sober, ¹²  his wife told him about these matters. He had a stroke and was paralyzed. ¹³  25:38 After about ten days the Lord struck Nabal down and he died.

1 Samuel 25:2

David Marries Abigail the Widow of Nabal

25:2 There was a man in Maon whose business was in Carmel. This man was very wealthy; ¹⁴  he owned three thousand sheep and a thousand goats. At that time he was shearing his sheep in Carmel.

Kisah Para Rasul 25:4

25:4 Then Festus ¹⁵  replied that Paul was being kept at Caesarea, ¹⁶  and he himself intended to go there ¹⁷  shortly.

Mazmur 102:4

102:4 My heart is parched ¹⁸  and withered like grass,

for I am unable ¹⁹  to eat food. ²⁰ 

Yesaya 19:3

19:3 The Egyptians will panic, ²¹ 

and I will confuse their strategy. ²² 

They will seek guidance from the idols and from the spirits of the dead,

from the pits used to conjure up underworld spirits, and from the magicians. ²³ 

Yesaya 19:11-12

19:11 The officials of Zoan are nothing but fools; ²⁴ 

Pharaoh’s wise advisers give stupid advice.

How dare you say to Pharaoh,

“I am one of the sages,

one well-versed in the writings of the ancient kings?” ²⁵ 

19:12 But where, oh where, are your wise men? ²⁶ 

Let them tell you, let them find out

what the Lord who commands armies has planned for Egypt.

Yesaya 19:16

19:16 At that time ²⁷  the Egyptians ²⁸  will be like women. ²⁹  They will tremble and fear because the Lord who commands armies brandishes his fist against them. ³⁰ 

Yesaya 21:3-4

21:3 For this reason my stomach churns; ³¹ 

cramps overwhelm me

like the contractions of a woman in labor.

I am disturbed ³²  by what I hear,

horrified by what I see.

21:4 My heart palpitates, ³³ 

I shake in fear; ³⁴ 

the twilight I desired

has brought me terror.

Yesaya 22:3-5

22:3 ³⁵ All your leaders ran away together –

they fled to a distant place;

all your refugees ³⁶  were captured together –

they were captured without a single arrow being shot. ³⁷ 

22:4 So I say:

“Don’t look at me! ³⁸ 

I am weeping bitterly.

Don’t try ³⁹  to console me

concerning the destruction of my defenseless people.” ⁴⁰ 

22:5 For the sovereign master, ⁴¹  the Lord who commands armies,

has planned a day of panic, defeat, and confusion. ⁴² 

In the Valley of Vision ⁴³  people shout ⁴⁴ 

and cry out to the hill. ⁴⁵ 

[39:4]  ¹ sn The king’s garden is mentioned again in Neh 3:15 in conjunction with the pool of Siloam and the stairs that go down from the city of David. This would have been in the southern part of the city near the Tyropean Valley which agrees with the reference to the “two walls” which were probably the walls on the eastern and western hills.

[39:4]  ² sn Heb “toward the Arabah.” The Arabah was the rift valley north and south of the Dead Sea. Here the intention was undoubtedly to escape across the Jordan to Moab or Ammon. It appears from 40:14; 41:15 that the Ammonites were known to harbor fugitives from the Babylonians.

[39:5]  ³ tn Heb “The Chaldeans.” See the study note on 21:4 for explanation.

[39:5]  ⁴ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[39:5]  ⁵ sn 2 Kgs 25:5 and Jer 52:8 mention that the soldiers all scattered from him. That is why the text focuses on Zedekiah here.

[39:5]  ⁶ sn Riblah was a strategic town on the Orontes River in Syria. It was at a crossing of the major roads between Egypt and Mesopotamia. Pharaoh Necho had earlier received Jehoahaz there and put him in chains (2 Kgs 23:33) prior to taking him captive to Egypt. Nebuchadnezzar had set up his base camp for conducting his campaigns against the Palestinian states there and was now sitting in judgment on prisoners brought to him.

[52:7]  ⁷ sn The king’s garden is mentioned again in Neh 3:15 in conjunction with the pool of Siloam and the stairs that go down from the city of David. This would have been in the southern part of the city near the Tyropean Valley which agrees with the reference to the “two walls” which were probably the walls on the eastern and western hills.

[52:7]  ⁸ sn Heb “toward the Arabah.” The Arabah was the rift valley north and south of the Dead Sea. Here the intention was undoubtedly to escape across the Jordan to Moab or Ammon. It appears from 40:14; 41:15 that the Ammonites were known to harbor fugitives from the Babylonians.

[52:1]  ⁹ sn This final chapter does not mention Jeremiah, but its description of the downfall of Jerusalem and exile of the people validates the prophet’s ministry.

[52:1]  ¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[52:1]  ¹¹ tn Some textual witnesses support the Kethib (consonantal text) in reading “Hamital.”

[25:37]  ¹² tn Heb “when the wine had gone out from Nabal.”

[25:37]  ¹³ tn Heb “and his heart died within him and he became a stone.” Cf. TEV, NLT “stroke”; CEV “heart attack.” For an alternative interpretation than that presented above, see Marjorie O’Rourke Boyle, “The Law of the Heart: The Death of a Fool (1 Samuel 25),” JBL 120 (2001): 401-27, who argues that a medical diagnosis is not necessary here. Instead, the passage makes a connection between the heart and the law; Nabal dies for his lawlessness.

[25:2]  ¹⁴ tn Heb “great.”

[25:4]  ¹⁵ sn See the note on Porcius Festus in 24:27.

[25:4]  ¹⁶ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[25:4]  ¹⁷ tn The word “there” is not in the Greek text but is implied.

[102:4]  ¹⁸ tn Heb “struck, attacked.”

[102:4]  ¹⁹ tn Heb “I forget.”

[102:4]  ²⁰ sn I am unable to eat food. During his time of mourning, the psalmist refrained from eating. In the following verse he describes metaphorically the physical effects of fasting.

[19:3]  ²¹ tn Heb “and the spirit of Egypt will be laid waste in its midst.”

[19:3]  ²² tn The verb בָּלַע (bala’, “confuse”) is a homonym of the more common בָּלַע (bala’, “swallow”); see HALOT 135 s.v. I בלע.

[19:3]  ²³ tn Heb “they will inquire of the idols and of the spirits of the dead and of the ritual pits and of the magicians.” Hebrew אוֹב (’ov, “ritual pit”) refers to a pit used by a magician to conjure up underworld spirits. See the note on “incantations” in 8:19.

[19:11]  ²⁴ tn Or “certainly the officials of Zoan are fools.” אַךְ (’akh) can carry the sense, “only, nothing but,” or “certainly, surely.”

[19:11]  ²⁵ tn Heb “A son of wise men am I, a son of ancient kings.” The term בֶּן (ben, “son of”) could refer to literal descent, but many understand the word, at least in the first line, in its idiomatic sense of “member [of a guild].” See HALOT 138 s.v. בֶּן and J. N. Oswalt, Isaiah (NICOT), 1:371. If this is the case, then one can take the word in a figurative sense in the second line as well, the “son of ancient kings” being one devoted to their memory as preserved in their literature.

[19:12]  ²⁶ tn Heb “Where are they? Where are your wise men?” The juxtaposition of the interrogative pronouns is emphatic. See HALOT 38 s.v. אֶי.

[19:16]  ²⁷ tn Heb “in that day” (so KJV), likewise at the beginning of vv. 18 and 19.

[19:16]  ²⁸ tn Heb “Egypt,” which stands by metonymy for the country’s inhabitants.

[19:16]  ²⁹ sn As the rest of the verse indicates, the point of the simile is that the Egyptians will be relatively weak physically and will wilt in fear before the Lord’s onslaught.

[19:16]  ³⁰ tn Heb “and he will tremble and be afraid because of the brandishing of the hand of the Lord who commands armies [traditionally, the Lord of hosts], which he brandishes against him.” Since according to the imagery here the Lord’s “hand” is raised as a weapon against the Egyptians, the term “fist” has been used in the translation.

[21:3]  ³¹ tn Heb “my waist is filled with shaking [or “anguish”].”

[21:3]  ³² tn Or perhaps, “bent over [in pain]”; cf. NRSV “I am bowed down.”

[21:4]  ³³ tn Heb “wanders,” perhaps here, “is confused.”

[21:4]  ³⁴ tn Heb “shuddering terrifies me.”

[22:3]  ³⁵ tn Verse 3 reads literally, “All your leaders ran away, apart from a bow they were captured, all your found ones were captured together, to a distant place they fled.” J. N. Oswalt (Isaiah [NICOT], 1:403, n. 3) suggests that the lines of the verse are arranged chiastically; lines 1 and 4 go together, while lines 2 and 3 are parallel. To translate the lines in the order they appear in the Hebrew text is misleading to the English reader, who is likely unfamiliar with, or at least insensitive to, chiastic parallelism. Consequently, the translation above arranges the lines as follows: line 1 (Hebrew) = line 1 (in translation); line 2 (Hebrew) = line 4 (in translation); line 3 (Hebrew) = line 3 (in translation); line 4 (Hebrew) = line 2 (in translation).

[22:3]  ³⁶ tn Heb “all your found ones.” To achieve tighter parallelism (see “your leaders”) some prefer to emend the form to אַמִּיצַיִךְ (’ammitsayikh, “your strong ones”) or to נֶאֱמָצַיִךְ (ne’ematsayikh, “your strengthened ones”).

[22:3]  ³⁷ tn Heb “apart from [i.e., without] a bow they were captured”; cf. NAB, NRSV “without the use of a bow.”

[22:4]  ³⁸ tn Heb “look away from me” (so KJV, ASV, NRSV).

[22:4]  ³⁹ tn Heb “don’t hurry” (so NCV).

[22:4]  ⁴⁰ tn Heb “the daughter of my people.” “Daughter” is here used metaphorically to express the speaker’s emotional attachment to his people, as well as their vulnerability and weakness.

[22:5]  ⁴¹ tn The Hebrew term translated “sovereign master” here and in vv. 12, 14, 15 is אֲדֹנָי (’adonay).

[22:5]  ⁴² tn Heb “For [there is] a day of panic, and trampling, and confusion for the master, the Lord who commands armies [traditionally, the Lord of hosts].”

[22:5]  ⁴³ tn The traditional accentuation of the Hebrew text suggests that this phrase goes with what precedes.

[22:5]  ⁴⁴ tn The precise meaning of this statement is unclear. Some take קִר (qir) as “wall” and interpret the verb to mean “tear down.” However, tighter parallelism (note the reference to crying for help in the next line) is achieved if one takes both the verb and noun from a root, attested in Ugaritic and Arabic, meaning “make a sound.” See J. N. Oswalt, Isaiah (NICOT), 1:404, n. 5.

[22:5]  ⁴⁵ sn Perhaps “the hill” refers to the temple mount.