Wahyu 18:10

18:10 They will stand a long way off because they are afraid of her torment, and will say,

“Woe, woe, O great city,

Babylon the powerful city!

For in a single hour your doom ¹  has come!”

Yesaya 47:9

47:9 Both of these will come upon you

suddenly, in one day!

You will lose your children and be widowed. ² 

You will be overwhelmed by these tragedies, ³ 

despite ⁴  your many incantations

and your numerous amulets. ⁵ 

Yeremia 51:8

51:8 But suddenly Babylonia will fall and be destroyed. ⁶ 

Cry out in mourning over it!

Get medicine for her wounds!

Perhaps she can be healed!

Ratapan 4:6

ו (Vav)

4:6 The punishment ⁷  of my people ⁸ 

exceeded that of ⁹  of Sodom,

which was overthrown in a moment

with no one to help her. ¹⁰ 

[18:10]  ¹ tn Or “judgment,” condemnation,” “punishment.” BDAG 569 s.v. κρίσις 1.a.β states, “The word oft. means judgment that goes against a person, condemnation, and the sentence that follows…ἡ κ. σου your judgment Rv 18:10.”

[47:9]  ² tn Heb “loss of children and widowhood.” In the Hebrew text the phrase is in apposition to “both of these” in line 1.

[47:9]  ³ tn Heb “according to their fullness, they will come upon you.”

[47:9]  ⁴ tn For other examples of the preposition bet (בְּ) having the sense of “although, despite,” see BDB 90 s.v. III.7.

[47:9]  ⁵ sn Reference is made to incantations and amulets, both of which were important in Mesopotamian religion. They were used to ward off danger and demons.

[51:8]  ⁶ 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.

[4:6]  ⁷ tn The noun עֲוֹן (’avon) has a basic two-fold range of meanings: (1) basic meaning: “iniquity, sin” and (2) metonymical cause for effect meaning: “punishment for iniquity.”

[4:6]  ⁸ tn Heb “the daughter of my people.”

[4:6]  ⁹ tn Heb “the sin of.” The noun חַטָּאת (khatta’t) often means “sin, rebellion,” but here it probably functions in a metonymical (cause for effect) sense: “punishment for sin” (e.g., Zech 14:19). The context focuses on the severity of the punishment of Jerusalem rather than the depths of its degradation and depravity that led to the judgment.

[4:6]  ¹⁰ tn Heb “without a hand turned.” The preposition ב (bet) after the verb חוּל (khul) in Hos 11:6 is adversative “the sword will turn against [Assyria’s] cities.” Other contexts with חוּל (khul) plus ב (bet) are not comparable (ב [bet] often being locative). However, it is not certain that hands must be adversarial as the sword clearly is in Hos 11:6. The present translation pictures the suddenness of Sodom’s overthrow as an easier fate than the protracted military campaign and subsequent exile and poverty of Judah’s survivor’s.