Yeremia 50:3

50:3 For a nation from the north ¹  will attack Babylon.

It will lay her land waste.

People and animals will flee out of it.

No one will inhabit it.’

Yeremia 50:21

50:21 The Lord says, ² 

“Attack ³  the land of Merathaim

and the people who live in Pekod! ⁴ 

Pursue, kill, and completely destroy them! ⁵ 

Do just as I have commanded you! ⁶ 

Yeremia 50:26

50:26 Come from far away and attack Babylonia! ⁷ 

Open up the places where she stores her grain!

Pile her up in ruins! ⁸  Destroy her completely! ⁹ 

Do not leave anyone alive! ¹⁰ 

Yeremia 50:41-42

50:41 “Look! An army is about to come from the north.

A mighty nation and many kings ¹¹  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! ¹² 

Yeremia 15:14

15:14 I will make you serve your enemies ¹³  in a land that you know nothing about.

For my anger is like a fire that will burn against you.”

Yeremia 51:1-4

51:1 The Lord says,

“I will cause a destructive wind ¹⁴  to blow

against ¹⁵  Babylon and the people who inhabit Babylonia. ¹⁶ 

51:2 I will send people to winnow Babylonia like a wind blowing away chaff. ¹⁷ 

They will winnow her and strip her land bare. ¹⁸ 

This will happen when ¹⁹  they come against her from every direction,

when it is time to destroy her. ²⁰ 

51:3 Do not give her archers time to string their bows

or to put on their coats of armor. ²¹ 

Do not spare any of her young men.

Completely destroy ²²  her whole army.

51:4 Let them fall ²³  slain in the land of Babylonia, ²⁴ 

mortally wounded in the streets of her cities. ²⁵ 

Yeremia 51:11

51:11 “Sharpen ²⁶  your arrows!

Fill your quivers! ²⁷ 

The Lord will arouse a spirit of hostility in ²⁸  the kings of Media. ²⁹ 

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. ³⁰ 

Yeremia 51:27-28

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. ³¹ 

Call for these kingdoms to attack her:

Ararat, Minni, and Ashkenaz. ³² 

Appoint a commander to lead the attack. ³³ 

Send horses ³⁴  against her like a swarm of locusts. ³⁵ 

51:28 Prepare the nations to do battle against her. ³⁶ 

Prepare the kings of the Medes.

Prepare their governors and all their leaders. ³⁷ 

Prepare all the countries they rule to do battle against her. ³⁸ 

Ezra 1:1-2

The Decree of Cyrus

1:1 ³⁹ In the first ⁴⁰  year of King Cyrus of Persia, in order to fulfill the Lord’s message ⁴¹  spoken through ⁴²  Jeremiah, ⁴³  the Lord stirred the mind ⁴⁴  of King Cyrus of Persia. He disseminated ⁴⁵  a proclamation ⁴⁶  throughout his entire kingdom, announcing in a written edict ⁴⁷  the following: ⁴⁸ 

1:2 “Thus says King Cyrus of Persia:

“‘The Lord God of heaven has given me all the kingdoms of the earth. He has instructed me to build a temple ⁴⁹  for him in Jerusalem, ⁵⁰  which is in Judah.

Yesaya 13:2-5

13:2 ⁵¹ 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; ⁵² 

I have summoned the warriors through whom I will vent my anger, ⁵³ 

my boasting, arrogant ones. ⁵⁴ 

13:4 ⁵⁵ There is a loud noise on the mountains –

it sounds like a large army! ⁵⁶ 

There is great commotion among the kingdoms ⁵⁷  –

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. ⁵⁸ 

It is the Lord with his instruments of judgment, ⁵⁹ 

coming to destroy the whole earth. ⁶⁰ 

Yesaya 13:17

13:17 Look, I am stirring up the Medes to attack them; ⁶¹ 

they are not concerned about silver,

nor are they interested in gold. ⁶² 

Yesaya 21:2

21:2 I have received a distressing message: ⁶³ 

“The deceiver deceives,

the destroyer destroys.

Attack, you Elamites!

Lay siege, you Medes!

I will put an end to all the groaning!” ⁶⁴ 

Yesaya 41:25

41:25 I have stirred up one out of the north ⁶⁵  and he advances,

one from the eastern horizon who prays in my name. ⁶⁶ 

He steps on ⁶⁷  rulers as if they were clay,

like a potter treading the clay.

Yesaya 45:1-4

45:1 This is what the Lord says to his chosen ⁶⁸  one,

to Cyrus, whose right hand I hold ⁶⁹ 

in order to subdue nations before him,

and disarm kings, ⁷⁰ 

to open doors before him,

so gates remain unclosed:

45:2 “I will go before you

and level mountains. ⁷¹ 

Bronze doors I will shatter

and iron bars ⁷²  I will hack through.

45:3 I will give you hidden treasures, ⁷³ 

riches stashed away in secret places,

so you may recognize that I am the Lord,

the one who calls you by name, the God of Israel.

45:4 For the sake of my servant Jacob,

Israel, my chosen one,

I call you by name

and give you a title of respect, even though you do not recognize ⁷⁴  me.

[50:3]  ¹ sn A nation from the north refers to Medo-Persia which at the time of the conquest of Babylon in 539 b.c. had conquered all the nations to the north, the northwest, and the northeast of Babylon forming a vast empire to the north and east of Babylon. Contingents of these many nations were included in her army and reference is made to them in 50:9 and 51:27-28. There is also some irony involved here because the “enemy from the north” referred to so often in Jeremiah (cf. 1:14; 4:6; 6:1) has been identified with Babylon (cf. 25:9). Here in a kind of talionic justice Judah’s nemesis from the north will be attacked and devastated by an enemy from the north.

[50:21]  ² tn Heb “Oracle of the Lord.”

[50:21]  ³ 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]  ⁴ 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 Lord.

[50:21]  ⁵ 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]  ⁶ tn Heb “Do according to all I have commanded you.”

[50:26]  ⁷ 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]  ⁸ 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]  ⁹ sn Compare Jer 50:21 and see the study note on 25:9.

[50:26]  ¹⁰ 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.

[50:41]  ¹¹ 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]  ¹² tn Heb “daughter Babylon.” The word “daughter” is a personification of the city of Babylon and its inhabitants.

[15:14]  ¹³ tc This reading follows the Greek and Syriac versions and several Hebrew mss. Other Hebrew mss read “I will cause the enemy to pass through a land.” The difference in the reading is between one Hebrew letter, a dalet (ד) and a resh (ר).

[51:1]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Heb “in the day of disaster.”

[51:3]  ²¹ 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 mss did not agree in reading this same text. Many Hebrew mss and all the versions as well as the Masoretes themselves (the text is left unpointed with a marginal note not to read it) delete the second “let him string.” The LXX (or Greek version) left out the words “against” at the beginning of the first two lines. It reads “Let the archer bend his bow and let the one who has armor put it on.” The Lucianic recension of the LXX and some Targum mss supplied the missing object “it” and thus read “Let the archer ready his bow against it and let him array himself against it in his coat of mail.” This makes good sense but does not answer the question of why the Hebrew text left off the suffix on the preposition twice in a row. Many Hebrew mss and the Syriac, Targum, and Vulgate (the Latin version) change the pointing of “against” (אֶל [’el]) to “not” (אַל [’al]) and thus read “Let the archer not string the bow and let him not array himself in his armor.” However, many commentators feel that this does not fit the context because it would apparently be addressed to the Babylonians, not the enemy, which would create a sudden shift in addressee with the second half of the verse. However, if it is understood in the sense taken here it refers to the enemy not allowing the Babylonian archers to get ready for the battle, i.e., a surprise attack. This sense is suggested as an alternative in J. Bright, Jeremiah (AB), 346, n. u-u, and J. A. Thompson, Jeremiah (NICOT), 747, n. 5, and is the interpretation adopted in TEV and probably also in NIrV.

[51:3]  ²² 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]  ²³ 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]  ²⁴ tn Heb “the land of the Chaldeans.” See the study note on 21:4 for explanation.

[51:4]  ²⁵ 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.

[51:11]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn Heb “The Lord has stirred up the spirit of…” The verb is rendered here as a prophetic perfect. The rendering “arouse a spirit of hostility” is an attempt to render some meaning to the phrase and not simply ignore the word “spirit” as many of the modern English versions do. For a fuller discussion including cross references see the translator’s note on v. 1.

[51:11]  ²⁹ 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 b.c. the Medes had been conquered and incorporated in the Persian empire by Cyrus. However, several times in the Bible this entity is known under the combined entity of Media and Persia (Esth 1:3, 4, 18, 19; 10:2; Dan 5:28; 6:8, 12, 15; 8:20). Dan 5:31 credits the capture of Babylon to Darius the Mede, which may have been another name for Cyrus or the name by which Daniel refers to a Median general named Gobryas.

[51:11]  ³⁰ tn Heb “For it is the vengeance of the Lord, vengeance for his temple.” As in the parallel passage in 50:28, the genitival construction has been expanded in the translation to clarify for the English reader what the commentaries in general agree is involved.

[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.

[51:27]  ³¹ 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]  ³² 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 b.c. until they were conquered and incorporated into the Persian empire by Cyrus in 550 b.c.

[51:27]  ³³ 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]  ³⁴ 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]  ³⁵ 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]  ³⁶ tn See the first translator’s note on 51:27 and compare also 6:4 and the study note there.

[51:28]  ³⁷ tn See the translator’s note at 51:23 for the rendering of the terms here.

[51:28]  ³⁸ 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.

[1:1]  ³⁹ sn In addition to the canonical books of Ezra and Nehemiah, there are two deuterocanonical books that are also called “Ezra.” Exactly how these books are designated varies in ancient literature. In the Septuagint (LXX) canonical Ezra is called Second Esdras, but in the Latin Vulgate it is called First Esdras. Our Nehemiah is called Third Esdras in some manuscripts of the LXX, but it is known as Second Esdras in the Latin Vulgate. (In the earliest LXX manuscripts Ezra and Nehemiah were regarded as one book, as they were in some Hebrew manuscripts.) The deuterocanonical books of Ezra are called First and Fourth Esdras in the LXX, but Third and Fourth Esdras in the Latin Vulgate. The titles for the so-called books of Ezra are thus rather confusing, a fact that one must keep in mind when consulting this material.

[1:1]  ⁴⁰ sn The first year of Cyrus would be ca. 539 B.C. Cyrus reigned in Persia from ca. 539-530 B.C.

[1:1]  ⁴¹ tn Heb “the word of the Lord.”

[1:1]  ⁴² tc The MT reads מִפִּי (mippi, “from the mouth of”), but this should probably be emended to בְּפִי (bÿfi, “by the mouth of”), which is the way the parallel passage in 2 Chr 36:22 reads. This is also reflected in the LXX, which is either reflecting an alternate textual tradition of בְּפִי or is attempting to harmonize Ezra 1:1 in light of 2 Chronicles.

[1:1]  tn Heb “from the mouth of.”

[1:1]  ⁴³ sn Cf. Jer 29:10; 25:11-14. Jeremiah had prophesied that after a time of seventy years the Jews would return “to this place.” How these seventy years are to be reckoned is a matter of debate among scholars. Some understand the period to refer to the approximate length of Babylon’s ascendancy as a world power, beginning either with the fall of Nineveh (612 b.c.) or with Nebuchadnezzar’s coronation (605 b.c.) and continuing till the fall of Babylon to the Persians in 539 b.c. Others take the seventy years to refer to the period from the destruction of the temple in 586 b.c. till its rebuilding in 516 b.c.

[1:1]  ⁴⁴ tn Heb “spirit.” The Hebrew noun רוּחַ (ruakh, “spirit”) has a broad range of meanings (see BDB 924-26 s.v.). Here, it probably refers to (1) “mind” as the seat of mental acts (e.g., Exod 28:3; Deut 34:9; Isa 29:24; 40:13; Ezek 11:5; 20:32; 1 Chr 28:12; cf. BDB 925 s.v. 6) or (2) “will” as the seat of volitional decisions (e.g., Exod 35:5, 22; Pss 51:12, 14; 57:8; 2 Chr 29:31; cf. BDB 925 s.v. 7). So also in v. 5.

[1:1]  ⁴⁵ tn Heb “caused to pass.”

[1:1]  ⁴⁶ tn Heb “a voice.” The Hebrew noun קוֹל (qol, “voice, sound”) has a broad range of meanings, including the metonymical (cause – effect) nuance “proclamation” (e.g., Exod 36:6; 2 Chr 24:9; 30:5; 36:22; Ezra 1:1; 10:7; Neh 8:15). See BDB 877 s.v. 3.a.2.

[1:1]  ⁴⁷ sn For an interesting extrabiblical parallel to this edict see the Cyrus cylinder (ANET 315-16).

[1:1]  ⁴⁸ tn Heb “in writing, saying.”

[1:2]  ⁴⁹ tn Heb “house.” The Hebrew noun בַּיִת (bayit, “house”) is often used in reference to the temple of Yahweh (BDB 108 s.v. 1.a). This is also frequent elsewhere in Ezra and Nehemiah (e.g., Ezra 1:3, 4, 5, 7; 2:68; 3:8, 9, 11, 12; 4:3; 6:22; 7:27; 8:17, 25, 29, 30, 33, 36; 9:9; 10:1, 6, 9).

[1:2]  ⁵⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:2]  ⁵¹ sn The Lord is speaking here (see v. 3).

[13:3]  ⁵² 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]  ⁵³ tn Heb “my warriors with respect to my anger.”

[13:3]  ⁵⁴ tn Heb “the boasting ones of my pride”; cf. ASV, NASB, NRSV “my proudly exulting ones.”

[13:4]  ⁵⁵ 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]  ⁵⁶ tn Heb “a sound, a roar [is] on the mountains, like many people.”

[13:4]  ⁵⁷ tn Heb “a sound, tumult of kingdoms.”

[13:5]  ⁵⁸ tn Heb “from the end of the sky.”

[13:5]  ⁵⁹ tn Or “anger”; cf. KJV, ASV “the weapons of his indignation.”

[13:5]  ⁶⁰ 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.

[13:17]  ⁶¹ tn Heb “against them”; NLT “against Babylon.”

[13:17]  ⁶² sn They cannot be bought off, for they have a lust for bloodshed.

[21:2]  ⁶³ tn Heb “a severe revelation has been related to me.”

[21:2]  ⁶⁴ sn This is often interpreted to mean “all the groaning” that Babylon has caused others.

[41:25]  ⁶⁵ sn That is, Cyrus the Persian. See the note at v. 2.

[41:25]  ⁶⁶ tn Heb “[one] from the rising of the sun [who] calls in my name.”

[41:25]  ⁶⁷ tn The Hebrew text has וְיָבֹא (vÿyavo’, “and he comes”), but this is likely a corruption of an original וַיָּבָס (vayyavas), from בּוּס (bus, “step on”).

[45:1]  ⁶⁸ tn Heb “anointed” (so KJV, NAB, NIV, NRSV, NLT); NCV “his appointed king.”

[45:1]  ⁶⁹ sn The “right hand” is a symbol of activity and strength; the Lord directs Cyrus’ activities and assures his success.

[45:1]  ⁷⁰ tn Heb “and the belts of kings I will loosen”; NRSV “strip kings of their robes”; NIV “strip kings of their armor.”

[45:2]  ⁷¹ 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]  ⁷² tn That is, on the gates. Cf. CEV “break the iron bars on bronze gates.”

[45:3]  ⁷³ tn Heb “treasures of darkness” (KJV, NASB, NIV, NRSV); TEV “treasures from dark, secret places.”

[45:4]  ⁷⁴ tn Or “know” (NCV, NRSV, TEV, NLT); NIV “acknowledge.”