Mazmur 37:13
Konteks37:13 The Lord laughs in disgust 1 at them,
for he knows that their day is coming. 2
Mazmur 137:7
Konteks137:7 Remember, O Lord, what the Edomites did
on the day Jerusalem fell. 3
They said, “Tear it down, tear it down, 4
right to its very foundation!”
Yehezkiel 21:25
Konteks21:25 “‘As for you, profane and wicked prince of Israel, 5
whose day has come, the time of final punishment,
Obaja 1:11-15
Konteks1:11 You stood aloof 6 while strangers took his army 7 captive,
and foreigners advanced to his gates. 8
When they cast lots 9 over Jerusalem, 10
you behaved as though you were in league 11 with them.
1:12 You should not 12 have gloated 13 when your relatives 14 suffered calamity. 15
You should not have rejoiced over the people of Judah when they were destroyed. 16
You should not have boasted 17 when they suffered adversity. 18
1:13 You should not have entered the city 19 of my people when they experienced distress. 20
You should not have joined 21 in gloating over their misfortune when they suffered distress. 22
You should not have looted 23 their wealth when they endured distress. 24
1:14 You should not have stood at the fork in the road 25 to slaughter 26 those trying to escape. 27
You should not have captured their refugees when they suffered adversity. 28
1:15 “For the day of the Lord 29 is approaching 30 for all the nations! 31
Just as you have done, so it will be done to you.
You will get exactly what your deeds deserve. 32
Lukas 19:42
Konteks19:42 saying, “If you had only known on this day, 33 even you, the things that make for peace! 34 But now they are hidden 35 from your eyes.
Lukas 19:44
Konteks19:44 They will demolish you 36 – you and your children within your walls 37 – and they will not leave within you one stone 38 on top of another, 39 because you did not recognize the time of your visitation from God.” 40
[37:13] 1 tn Heb “laughs.” As the next line indicates, this refers to derisive laughter (see 2:4). The Hebrew imperfect verbal form describes the action from the perspective of an eye-witness who is watching the divine response as it unfolds before his eyes.
[37:13] 2 tn Heb “for he sees that his day is coming.” As the following context makes clear (vv. 15, 17, 19-20), “his day” refers to the time when God will destroy evildoers.
[137:7] 3 tn Heb “remember, O
[137:7] 4 tn Heb “lay [it] bare, lay [it] bare.”
[21:25] 5 tn This probably refers to King Zedekiah.
[1:11] 6 tn Heb “in the day of your standing”; NAB “On the day when you stood by.”
[1:11] 7 tn Or perhaps, “wealth” (so NASB, NIV, NRSV, NLT). The Hebrew word is somewhat ambiguous here. This word also appears in v. 13, where it clearly refers to wealth.
[1:11] 8 tc The present translation follows the Qere which reads the plural (“gates”) rather than the singular.
[1:11] 9 sn Casting lots seems to be a way of deciding who would gain control over material possessions and enslaved peoples following a military victory.
[1:11] 10 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:11] 11 tn Heb “like one from them”; NASB “You too were as one of them.”
[1:12] 12 tn In vv. 12-14 there are eight prohibitions which summarize the nature of the Lord’s complaint against Edom. Each prohibition alludes to something that Edom did to Judah that should not have been done by one “brother” to another. It is because of these violations that the Lord has initiated judgment against Edom. In the Hebrew text these prohibitions are expressed by אַל (’al, “not”) plus the jussive form of the verb, which is common in negative commands of immediate urgency. Such constructions would normally have the sense of prohibiting something either not yet begun (i.e., “do not start to …”) or something already in process at the time of speaking (i.e., “stop…”). Here, however, it seems more likely that the prohibitions refer to a situation in past rather than future time (i.e., “you should not have …”). If so, the verbs are being used in a rhetorical fashion, as though the prophet were vividly projecting himself back into the events that he is describing and urging the Edomites not to do what in fact they have already done.
[1:12] 13 tn The Hebrew expression “to look upon” often has the sense of “to feast the eyes upon” or “to gloat over” (cf. v. 13).
[1:12] 14 tn Heb “your brother” (so NAB, NIV, NRSV); NCV “your brother Israel.”
[1:12] 15 tn Heb “in the day of your brother, in the day of his calamity.” This expression is probably a hendiadys meaning, “in the day of your brother’s calamity.” The Hebrew word נָכְרוֹ (nokhro, “his calamity”)_is probably a word-play on נָכְרִים (nokherim, “foreigners”) in v. 11.
[1:12] 16 tn Heb “in the day of their destruction” (so KJV, NASB, NIV); NAB, NRSV “on the day of their ruin.”
[1:12] 17 tn Or “boasted with your mouth.” The Hebrew text includes the phrase “with your mouth,” which is redundant in English and has been left untranslated.
[1:12] 18 tn Heb “in the day of adversity”; NASB “in the day of their distress.”
[1:13] 19 tn Heb “the gate.” The term “gate” here functions as a synecdoche for the city as a whole, which the Edomites plundered.
[1:13] 20 tn Heb “in the day of their distress.” The phrase is used three times in this verse; the Hebrew word translated “distress” (אֵידָם, ’edam) is a wordplay on the name Edom. For stylistic reasons and to avoid monotony, in the present translation this phrase is rendered: “when they experienced distress,” “when they suffered distress,” and “when they endured distress.”
[1:13] 21 tn Heb “you, also you.”
[1:13] 22 tn Heb “in the day of his distress.” In this and the following phrase at the end of v. 13 the suffix is 3rd person masculine singular. As collective singulars both occurrences have been translated as plurals (“they suffered distress…endured distress” rather than “he suffered distress…endured distress”).
[1:13] 23 tc In the MT the verb is feminine plural, but the antecedent is unclear. The Hebrew phrase תִּשְׁלַחְנָה (tishlakhnah) here should probably be emended to read תִּשְׁלַח יָד (tishlakh yad), although yad (“hand”) is not absolutely essential to this idiom.
[1:13] 24 tn See the note on the phrase “suffered distress” in the previous line.
[1:14] 25 tn The meaning of the Hebrew word פֶּרֶק (pereq; here translated “fork in the road”) is uncertain. The word is found in the Hebrew Bible only here and in Nah 3:1, where it means “plunder.” In the present context it seems to refer to a strategic intersection or fork in a road where bands of Edomites apprehended Israelites who were fleeing from the attack on Jerusalem. Cf. NAB, NIV, NLT “crossroads”; NRSV “crossings.”
[1:14] 26 tn Heb “to cut off” (so KJV, NRSV); NASB, NIV “to cut down.”
[1:14] 27 tn Heb “his fugitives”; NAB, CEV “refugees.”
[1:14] 28 tn Heb “in the day of distress” (so KJV, ASV).
[1:15] 29 sn The term יוֹם (yom, “day”) is repeated ten times in vv. 11-14 referring to the time period when Judah/Jerusalem suffered calamity which Edom exploited for its own sinful gain. In each of those cases יוֹם was qualified by a following genitive to describe Judah’s plight, e.g., “in the day of your brother’s calamity” (v. 12). Here it appears again but now followed by the divine name to describe the time of God’s judgment against Edom for its crimes against humanity: “the day of the
[1:15] 30 tn Heb “near” (so KJV, NAB, NIV, NRSV, NLT); NCV “is coming soon.”
[1:15] 31 sn God’s judgment would not be confined to Edom. Edom would certainly be punished in just measure for its wrongdoing, but “the day of the Lord” would also encompass judgment of the nations (v. 15).
[1:15] 32 tn Heb “your deed will return on your own head.” Verses 15 and 16 provide an example of ironic reversal, whereby the tables are turned and poetic justice is served. This is a motif that is common in prophetic oracles against foreign nations.
[19:42] 33 sn On this day. They had missed the time of Messiah’s coming; see v. 44.
[19:42] 34 tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”
[19:42] 35 sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).
[19:44] 36 tn Grk “They will raze you to the ground.”
[19:44] sn The singular pronoun you refers to the city of Jerusalem personified.
[19:44] 37 tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.
[19:44] 38 sn (Not) one stone on top of another is an idiom for total destruction.
[19:44] 39 tn Grk “leave stone on stone.”
[19:44] 40 tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.
[19:44] sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79.
