Ratapan 4:22

ת (Tav)

4:22 O people of Zion, ¹  your punishment ²  will come to an end; ³ 

he will not prolong your exile. ⁴ 

But, O people of Edom, ⁵  he will punish ⁶  your sin ⁷ 

and reveal ⁸  your offenses!

Ulangan 32:41-43

32:41 I will sharpen my lightning-like sword,

and my hand will grasp hold of the weapon of judgment; ⁹ 

I will execute vengeance on my foes,

and repay those who hate me! ¹⁰ 

32:42 I will make my arrows drunk with blood,

and my sword will devour flesh –

the blood of the slaughtered and captured,

the chief ¹¹  of the enemy’s leaders!’”

32:43 Cry out, O nations, with his people,

for he will avenge his servants’ blood;

he will take vengeance against his enemies,

and make atonement for his land and people.

Mazmur 137:8-9

137:8 O daughter Babylon, soon to be devastated! ¹² 

How blessed will be the one who repays you

for what you dished out to us! ¹³ 

137:9 How blessed will be the one who grabs your babies

and smashes them on a rock! ¹⁴ 

Yesaya 51:22-23

51:22 This is what your sovereign master, ¹⁵  the Lord your God, says:

“Look, I have removed from your hand

the cup of intoxicating wine, ¹⁶ 

the goblet full of my anger. ¹⁷ 

You will no longer have to drink it.

51:23 I will put it into the hand of your tormentors ¹⁸ 

who said to you, ‘Lie down, so we can walk over you.’

You made your back like the ground,

and like the street for those who walked over you.”

Yeremia 50:15

50:15 Shout the battle cry from all around the city.

She will throw up her hands in surrender. ¹⁹ 

Her towers ²⁰  will fall.

Her walls will be torn down.

Because I, the Lord, am wreaking revenge, ²¹ 

take out your vengeance on her!

Do to her as she has done!

Yeremia 50:29

50:29 “Call for archers ²²  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, ²³ 

the Holy One of Israel. ²⁴ 

Yeremia 50:31

50:31 “Listen! I am opposed to you, you proud city,” ²⁵ 

says the Lord God who rules over all. ²⁶ 

“Indeed, ²⁷  your day of reckoning ²⁸  has come,

the time when I will punish you. ²⁹ 

Yeremia 51:24

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,” ³⁰ 

says the Lord. ³¹ 

Yeremia 51:49

51:49 “Babylon must fall ³² 

because of the Israelites she has killed, ³³ 

just as the earth’s mortally wounded fell

because of Babylon. ³⁴ 

Mikha 7:9-10

7:9 I must endure ³⁵  the Lord’s anger,

for I have sinned against him.

But then ³⁶  he will defend my cause, ³⁷ 

and accomplish justice on my behalf.

He will lead me out into the light;

I will experience firsthand ³⁸  his deliverance. ³⁹ 

7:10 When my enemies see this, they will be covered with shame.

They say ⁴⁰  to me, “Where is the Lord your God?”

I will gloat over them. ⁴¹ 

Then they will be trampled down ⁴² 

like mud in the streets.

Habakuk 2:15-17

2:15 “You who force your neighbor to drink wine ⁴³  are as good as dead ⁴⁴  –

you who make others intoxicated by forcing them to drink from the bowl of your furious anger, ⁴⁵ 

so you can look at their genitals. ⁴⁶ 

2:16 But you will become drunk ⁴⁷  with shame, not majesty. ⁴⁸ 

Now it is your turn to drink and expose your uncircumcised foreskin! ⁴⁹ 

The cup of wine in the Lord’s right hand ⁵⁰  is coming to you,

and disgrace will replace your majestic glory!

2:17 For you will pay in full for your violent acts against Lebanon; ⁵¹ 

terrifying judgment will come upon you because of the way you destroyed the wild animals living there. ⁵² 

You have shed human blood

and committed violent acts against lands, cities, and those who live in them.

Wahyu 18:6

18:6 Repay her the same way she repaid others; ⁵³  pay her back double ⁵⁴  corresponding to her deeds. In the cup she mixed, mix double the amount for her.

[4:22]  ¹ tn Heb “O Daughter Zion.”

[4:22]  ² tn Heb “your iniquity.” The noun עָוֹן (’avon) has a broad range of meanings, including: (1) iniquity, (2) guilt of iniquity, and (3) consequence or punishment for iniquity (cause-effect metonymical relation). The context suggests that “punishment for sin” is most appropriate here (e.g., Gen 4:13; 19:15; Exod 28:38, 43; Lev 5:1, 17; 7:18; 10:17; 16:22; 17:16; 19:8; 20:17, 19; 22:16; 26:39, 41, 43; Num 5:31; 14:34; 18:1, 23; 30:15; 1 Sam 25:24; 28:10; 2 Sam 14:9; 2 Kgs 7:9; Job 10:14; Pss 31:11; 69:28; 106:43; Prov 5:22; Isa 5:18; 30:13; 40:2; 53:6, 11; 64:5, 6; Jer 51:6; Lam 4:22; 5:7; Ezek 4:4-6, 17; 7:16; 14:10; 18:19-20; 21:30, 34; 24:23; 32:27; 35:5; 39:23; 44:10, 12).

[4:22]  ³ tn Heb “will be completed.” The perfect tense verb תַּם (tam), Qal perfect 3rd person masculine singular from תָּמַם (tamam, “to be complete”), could be taken as a precative perfect expressing a request (“may your punishment be complete”). The translation understands it as an example of the so-called “prophetic perfect.” The perfect tense often describes actions that are viewed as complete (normally past- or present-time events). When the perfect tense describes a future event, it often depicts it as “complete,” that is, “as good as done” or certain to take place from the viewpoint of the prophet. Thus, by using the perfect tense, Jeremiah may be emphasizing the certainty that the exile will eventually come to an end. It has also been viewed as a simple perfect “your punishment is ended.”

[4:22]  ⁴ tn The verb לֹא יוֹסִיף (lo’ yosif) could be taken as a precative perfect, making a request to God. See the note at the beginning of the verse.

[4:22]  ⁵ tn Heb “O Daughter of Edom.”

[4:22]  ⁶ tn The verb פָּקַד (paqad) could be taken as a precative perfect, making a request to God. See the note at the beginning of the verse.

[4:22]  ⁷ tn The noun עָוֹן (’avon) is repeated twice in this verse: its first occurrence means “punishment for iniquity” (v. 22a), and its second usage means “iniquity” (v. 22b). See preceding translator’s note on the broad range of meanings of this word. The repetition of the same root with different meanings creates an ironic polysemantic wordplay: Zion’s “punishment” for its sin is about to come to an end; however, the punishment for Edom’s “sin” is about to begin.

[4:22]  ⁸ tn The verb גִּלָּה (gillah) could be taken as a precative perfect, making a request to God. See the note at the beginning of the verse.

[32:41]  ⁹ tn Heb “judgment.” This is a metonymy, a figure of speech in which the effect (judgment) is employed as an instrument (sword, spear, or the like), the means, by which it is brought about.

[32:41]  ¹⁰ tn The Hebrew term שָׂנֵא (sane’, “hate”) in this covenant context speaks of those who reject Yahweh’s covenant overtures, that is, who disobey its stipulations (see note on the word “rejecting” in Deut 5:9; also see Deut 7:10; 2 Chr 19:2; Ps 81:15; 139:20-21).

[32:42]  ¹¹ tn Or “head” (the same Hebrew word can mean “head” in the sense of “leader, chieftain” or “head” in the sense of body part).

[137:8]  ¹² tn Heb “O devastated daughter of Babylon.” The psalmist dramatically anticipates Babylon’s demise.

[137:8]  ¹³ tn Heb “O the happiness of the one who repays you your wage which you paid to us.”

[137:9]  ¹⁴ sn For other references to the wholesale slaughter of babies in the context of ancient Near Eastern warfare, see 2 Kgs 8:12; Isa 13:16; Hos 13:16; Nah 3:10.

[51:22]  ¹⁵ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).

[51:22]  ¹⁶ tn Heb “the cup of [= that causes] staggering” (so ASV, NAB, NRSV); NASB “the cup of reeling.”

[51:22]  ¹⁷ tn Heb “the goblet of the cup of my anger.”

[51:23]  ¹⁸ tn That is, to make them drink it.

[50:15]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Heb “Because it is the Lord’s vengeance.” The first person has again been used because the Lord is the speaker and the nominal expression has been turned into a verbal one more in keeping with contemporary English style.

[50:29]  ²² 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]  ²³ tn Heb “for she has acted insolently against the Lord.” Once again there is the problem of the Lord speaking about himself in the third person (or the prophet dropping his identification with the Lord). As in several other places the present translation, along with several other modern English versions (TEV, CEV, NIrV), has substituted the first person to maintain consistency with the context.

[50:29]  ²⁴ sn The Holy One of Israel is a common title for the Lord in the book of Isaiah. It is applied to the Lord only here and in 51:5 in the book of Jeremiah. It is a figure where an attribute of a person is put as a title of a person (compare “your majesty” for a king). It pictures the Lord as the sovereign king who rules over his covenant people and exercises moral authority over them.

[50:31]  ²⁵ 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 Lord (v. 29). The word “city” is supplied in the translation for clarity.

[50:31]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn The words “of reckoning” are not in the text but are implicit from the context. They are supplied in the translation for clarity.

[50:31]  ²⁹ sn Compare v. 27.

[51:24]  ³⁰ 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]  ³¹ tn Heb “Oracle of the Lord.”

[51:49]  ³² tn The infinitive construct is used here to indicate what is about to take place. See IBHS 610 §36.2.3g.

[51:49]  ³³ 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]  ³⁴ 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.

[7:9]  ³⁵ tn Heb “lift, bear.”

[7:9]  ³⁶ tn Heb “until.”

[7:9]  ³⁷ tn Or “plead my case” (NASB and NIV both similar); NRSV “until he takes my side.”

[7:9]  ³⁸ tn Heb “see.”

[7:9]  ³⁹ tn Or “justice, vindication.”

[7:10]  ⁴⁰ tn Heb “who say.” A new sentence was begun here in the translation for stylistic reasons.

[7:10]  ⁴¹ tn Heb “My eyes will look on them.”

[7:10]  ⁴² tn Heb “a trampled-down place.”

[2:15]  ⁴³ tn No direct object is present after “drink” in the Hebrew text. “Wine” is implied, however, and has been supplied in the translation for clarity.

[2:15]  ⁴⁴ tn On the term הוֹי (hoy) see the note on the word “dead” in v. 6.

[2:15]  ⁴⁵ tc Heb “pouring out your anger and also making drunk”; or “pouring out your anger and [by] rage making drunk.” The present translation assumes that the final khet (ח) on מְסַפֵּחַ (misapeakh, “pouring”) is dittographic and that the form should actually be read מִסַּף (missaf, “from a bowl”).

[2:15]  sn Forcing them to drink from the bowl of your furious anger. The Babylonian’s harsh treatment of others is compared to intoxicating wine which the Babylonians force the nations to drink so they can humiliate them. Cf. the imagery in Rev 14:10.

[2:15]  ⁴⁶ tn Heb “their nakedness,” a euphemism.

[2:15]  sn Metaphor and reality are probably blended here. This may refer to the practice of publicly humiliating prisoners of war by stripping them naked. See J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 124.

[2:16]  ⁴⁷ tn Heb “are filled.” The translation assumes the verbal form is a perfect of certitude, emphasizing the certainty of Babylon’s coming judgment, which will reduce the majestic empire to shame and humiliation.

[2:16]  ⁴⁸ tn Or “glory.”

[2:16]  ⁴⁹ tc Heb “drink, even you, and show the foreskin.” Instead of הֵעָרֵל (he’arel, “show the foreskin”) one of the Dead Sea scrolls has הֵרָעֵל (hera’el, “stumble”). This reading also has support from several ancient versions and is followed by the NEB (“you too shall drink until you stagger”) and NRSV (“Drink, you yourself, and stagger”). For a defense of the Hebrew text, see P. D. Miller, Jr., Sin and Judgment in the Prophets, 63-64.

[2:16]  ⁵⁰ sn The Lord’s right hand represents his military power. He will force the Babylonians to experience the same humiliating defeat they inflicted on others.

[2:17]  ⁵¹ tn Heb “for the violence against Lebanon will cover you.”

[2:17]  ⁵² tc The Hebrew appears to read literally, “and the violence against the animals [which] he terrified.” The verb form יְחִיתַן (yÿkhitan) appears to be a Hiphil imperfect third masculine singular with third feminine plural suffix (the antecedent being the animals) from חָתַת (khatat, “be terrified”). The translation above follows the LXX and assumes a reading יְחִתֶּךָ (yÿkhittekha, “[the violence against the animals] will terrify you”; cf. NRSV “the destruction of the animals will terrify you”; NIV “and your destruction of animals will terrify you”). In this case the verb is a Hiphil imperfect third masculine singular with second masculine singular suffix (the antecedent being Babylon). This provides better symmetry with the preceding line, where Babylon’s violence is the subject of the verb “cover.”

[2:17]  sn The language may anticipate Nebuchadnezzar’s utilization of trees from the Lebanon forest in building projects. Lebanon and its animals probably represent the western Palestinian states conquered by the Babylonians.

[18:6]  ⁵³ tn The word “others” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[18:6]  ⁵⁴ tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”