Discovery BoxJeremiah 9:26
Context9:26 That is, I will punish the Egyptians, the Judeans, the Edomites, the Ammonites, the Moabites, and all the desert people who cut their hair short at the temples. 1 I will do so because none of the people of those nations are really circumcised in the Lord’s sight. 2 Moreover, none of the people of Israel 3 are circumcised when it comes to their hearts.” 4
Jeremiah 25:21
Context25:21 all the people of Edom, 5 Moab, 6 Ammon; 7
Jeremiah 27:3
Context27:3 Use it to send messages to the kings of Edom, Moab, Ammon, Tyre, 8 and Sidon. 9 Send them through 10 the envoys who have come to Jerusalem 11 to King Zedekiah of Judah.
Genesis 19:37
Context19:37 The older daughter 12 gave birth to a son and named him Moab. 13 He is the ancestor of the Moabites of today.
Numbers 24:17
Context24:17 ‘I see him, but not now;
I behold him, but not close at hand. 14
A star 15 will march forth 16 out of Jacob,
and a scepter 17 will rise out of Israel.
He will crush the skulls 18 of Moab,
and the heads 19 of all the sons of Sheth. 20
Numbers 24:2
Context24:2 When Balaam lifted up his eyes, he saw Israel camped tribe by tribe; 21 and the Spirit of God came upon him.
Numbers 20:10
Context20:10 Then Moses and Aaron gathered the community together in front of the rock, and he said to them, “Listen, you rebels, 22 must we bring 23 water out of this rock for you?”
Isaiah 15:1--16:14
Context15:1 Here is a message about Moab:
Indeed, in a night it is devastated,
Ar of Moab is destroyed!
Indeed, in a night it is devastated,
Kir of Moab is destroyed!
15:2 They went up to the temple, 24
the people of Dibon went up to the high places to lament. 25
Because of what happened to Nebo and Medeba, 26 Moab wails.
Every head is shaved bare,
every beard is trimmed off. 27
15:3 In their streets they wear sackcloth;
on their roofs and in their town squares
all of them wail,
they fall down weeping.
15:4 The people of 28 Heshbon and Elealeh cry out,
their voices are heard as far away as Jahaz.
For this reason Moab’s soldiers shout in distress;
their courage wavers. 29
15:5 My heart cries out because of Moab’s plight, 30
and for the fugitives 31 stretched out 32 as far as Zoar and Eglath Shelishiyah.
For they weep as they make their way up the ascent of Luhith;
they loudly lament their demise on the road to Horonaim. 33
15:6 For the waters of Nimrim are gone; 34
the grass is dried up,
the vegetation has disappeared,
and there are no plants.
15:7 For this reason what they have made and stored up,
they carry over the Stream of the Poplars.
15:8 Indeed, the cries of distress echo throughout Moabite territory;
their wailing can be heard in Eglaim and Beer Elim. 35
15:9 Indeed, the waters of Dimon 36 are full of blood!
Indeed, I will heap even more trouble on Dimon. 37
A lion will attack 38 the Moabite fugitives
and the people left in the land.
16:1 Send rams as tribute to the ruler of the land, 39
from Sela in the desert 40
to the hill of Daughter Zion.
16:2 At the fords of the Arnon 41
the Moabite women are like a bird
that flies about when forced from its nest. 42
16:3 “Bring a plan, make a decision! 43
Provide some shade in the middle of the day! 44
Hide the fugitives! Do not betray 45 the one who tries to escape!
16:4 Please let the Moabite fugitives live 46 among you.
Hide them 47 from the destroyer!”
Certainly 48 the one who applies pressure will cease, 49
the destroyer will come to an end,
those who trample will disappear 50 from the earth.
16:5 Then a trustworthy king will be established;
he will rule in a reliable manner,
this one from David’s family. 51
He will be sure to make just decisions
and will be experienced in executing justice. 52
16:6 We have heard about Moab’s pride,
their great arrogance,
their boasting, pride, and excess. 53
But their boastful claims are empty! 54
16:7 So Moab wails over its demise 55 –
they all wail!
Completely devastated, they moan
about what has happened to the raisin cakes of Kir Hareseth. 56
16:8 For the fields of Heshbon are dried up,
as well as the vines of Sibmah.
The rulers of the nations trample all over its vines,
which reach Jazer and spread to the desert;
their shoots spread out and cross the sea.
16:9 So I weep along with Jazer 57
over the vines of Sibmah.
I will saturate you 58 with my tears, Heshbon and Elealeh,
for the conquering invaders shout triumphantly
over your fruit and crops. 59
16:10 Joy and happiness disappear from the orchards,
and in the vineyards no one rejoices or shouts;
no one treads out juice in the wine vats 60 –
I have brought the joyful shouts to an end. 61
16:11 So my heart constantly sighs for Moab, like the strumming of a harp, 62
my inner being sighs 63 for Kir Hareseth. 64
16:12 When the Moabites plead with all their might at their high places, 65
and enter their temples to pray, their prayers will be ineffective! 66
16:13 This is the message the Lord previously announced about Moab. 16:14 Now the Lord makes this announcement: “Within exactly three years 67 Moab’s splendor will disappear, along with all her many people; there will be just a few, insignificant survivors left.” 68
Isaiah 25:10
Context25:10 For the Lord’s power will make this mountain secure. 69
Moab will be trampled down where it stands, 70
as a heap of straw is trampled down in 71 a manure pile.
Isaiah 27:3
Context27:3 I, the Lord, protect it; 72
I water it regularly. 73
I guard it night and day,
so no one can harm it. 74
Ezekiel 25:8-11
Context25:8 “This is what the sovereign Lord says: ‘Moab 75 and Seir say, “Look, the house of Judah is like all the other nations.” 25:9 So look, I am about to open up Moab’s flank, 76 eliminating the cities, 77 including its frontier cities, 78 the beauty of the land – Beth Jeshimoth, Baal Meon, and Kiriathaim. 25:10 I will hand it over, 79 along with the Ammonites, 80 to the tribes 81 of the east, so that the Ammonites will no longer be remembered among the nations. 25:11 I will execute judgments against Moab. Then they will know that I am the Lord.’”
Amos 2:1-2
Context2:1 This is what the Lord says:
“Because Moab has committed three crimes 82 –
make that four! 83 – I will not revoke my decree of judgment. 84
They burned the bones of Edom’s king into lime. 85
2:2 So I will set Moab on fire, 86
and it will consume Kerioth’s 87 fortresses.
Moab will perish 88 in the heat of battle 89
amid war cries and the blaring 90 of the ram’s horn. 91
Zephaniah 2:8-11
Context2:8 “I have heard Moab’s taunts
and the Ammonites’ insults.
They 92 taunted my people
and verbally harassed those living in Judah. 93
2:9 Therefore, as surely as I live,” says the Lord who commands armies, the God of Israel,
“be certain that Moab will become like Sodom
and the Ammonites like Gomorrah.
They will be overrun by weeds, 94
filled with salt pits, 95
and permanently desolate.
Those of my people who are left 96 will plunder their belongings; 97
those who are left in Judah 98 will take possession of their land.”
2:10 This is how they will be repaid for their arrogance, 99
for they taunted and verbally harassed 100 the people of the Lord who commands armies.
2:11 The Lord will terrify them, 101
for 102 he will weaken 103 all the gods of the earth.
All the distant nations will worship the Lord in their own lands. 104
[9:26] 1 tn Heb “all those who are cut off on the side of the head who live in the desert.” KJV and some other English versions (e.g., NIV “who live in the desert in distant places”; NLT “who live in distant places”) have followed the interpretation that this is a biform of an expression meaning “end or remote parts of the [far] corners [of the earth].” This interpretation is generally abandoned by the more recent commentaries and lexicons (see, e.g. BDB 802 s.v. פֵּאָה 1 and HALOT 858 s.v. פֵּאָה 1.β). It occurs also in 25:33; 49:32.
[9:26] 2 tn Heb “For all of these nations are uncircumcised.” The words “I will do so” are supplied in the translation to indicate the connection with the preceding statement.
[9:26] 3 tn Heb “house of Israel.”
[9:26] 4 tn Heb “And all the house of Israel is uncircumcised of heart.”
[25:21] 5 sn See further Jer 49:7-22 for the judgment against Edom. Edom, Moab, and Ammon were east of Judah.
[25:21] 6 sn See further Jer 48:1-47 for the judgment against Moab.
[25:21] 7 sn See further Jer 49:1-6 for the judgment against Ammon.
[27:3] 8 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[27:3] 9 sn The nations of Edom, Moab, and Ammon were east of Judah. They were sometimes allies and sometimes enemies. The nations of Tyre and Sidon were on the sea coast north and west of Judah. They are best known for their maritime trade during the reign of Solomon. They were more commonly allies of Israel and Judah than enemies.
[27:3] 10 tn Heb “send by means of them” [i.e., the straps and crossbars made into a yoke] to…through.” The text is broken up in conformity with contemporary English style. Many English versions ignore the suffix on the end of “send” and find some support for this on the basis of its absence in the Lucianic Greek text. However, it is probably functioning metonymically here for the message which they see symbolized before them and is now explained clearly to them.
[27:3] 11 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[19:37] 12 tn Heb “the firstborn.”
[19:37] 13 sn The meaning of the name Moab is not certain. The name sounds like the Hebrew phrase “from our father” (מֵאָבִינוּ, me’avinu) which the daughters used twice (vv. 32, 34). This account is probably included in the narrative in order to portray the Moabites, who later became enemies of God’s people, in a negative light.
[24:17] 15 sn This is a figure for a king (see also Isa 14:12) not only in the Bible but in the ancient Near Eastern literature as a whole. The immediate reference of the prophecy seems to be to David, but the eschatological theme goes beyond him. There is to be a connection made between this passage and the sighting of a star in its ascendancy by the magi, who then traveled to Bethlehem to see the one born King of the Jews (Matt 2:2). The expression “son of a star” (Aram Bar Kochba) became a title for a later claimant to kingship, but he was doomed by the Romans in
[24:17] 16 tn The verb is the perfect tense with vav (ו) consecutive; it is equal to the imperfect expressing the future. The verb דָּרַךְ (darakh), related to the noun “way, road,” seems to mean something like tread on, walk, march.”
[24:17] 17 sn The “scepter” is metonymical for a king who will rise to power. NEB strangely rendered this as “comet” to make a parallel with “star.”
[24:17] 18 tn The word is literally “corners,” but may refer to the corners of the head, and so “skull.”
[24:17] 19 tc The MT reads “shatter, devastate.” Smr reads קֹדְקֹד (qodqod, “head; crown; pate”). Smr follows Jer 48:45 which appears to reflect Num 24:17.
[24:17] 20 sn The prophecy begins to be fulfilled when David defeated Moab and Edom and established an empire including them. But the Messianic promise extends far beyond that to the end of the age and the inclusion of these defeated people in the program of the coming King.
[24:2] 21 tn Heb “living according to their tribes.”
[20:10] 22 tn The word is הַמֹּרִים (hammorim, “the rebels”), but here as a vocative: “you rebels.” It was a harsh address, although well-earned.
[20:10] 23 tn The word order and the emphasis of the tense are important to this passage. The word order is “from this rock must we bring out to you water?” The emphasis is clearly on “from this rock!” The verb is the imperfect tense; it has one of the modal nuances here, probably obligatory – “must we do this?”
[15:2] 25 tn Heb “even Dibon [to] the high places to weep.” The verb “went up” does double duty in the parallel structure.
[15:2] 26 tn Heb “over [or “for”] Nebo and over [or “for”] Medeba.”
[15:2] 27 sn Shaving the head and beard were outward signs of mourning and grief.
[15:4] 28 tn The words “the people of” are supplied in the translation for clarification.
[15:4] 29 tc The Hebrew text has, “For this reason the soldiers of Moab shout, his inner being quivers for him.” To achieve tighter parallelism, some emend the first line, changing חֲלֻצֵי (khalutse, “soldiers”) to חַלְצֵי (khaltse, “loins”) and יָרִיעוּ (yari’u, “they shout,” from רוּעַ, rua’) to יָרְעוּ (yor’u, “they quiver”), a verb from יָרַע (yara’), which also appears in the next line. One can then translate v. 4b as “For this reason the insides of the Moabites quiver, their whole body shakes” (cf. NAB, NRSV).
[15:5] 30 tn Heb “for Moab.” For rhetorical purposes the speaker (the Lord?, see v. 9) plays the role of a mourner.
[15:5] 31 tn The vocalization of the Hebrew text suggests “the bars of her gates,” but the form should be repointed to yield, “her fugitives.” See HALOT 156-57 s.v. בָּרִחַ, and BDB 138 s.v. בָּרִיהַ.
[15:5] 32 tn The words “are stretched out” are supplied in the translation for stylistic reasons.
[15:5] 33 tn Heb “For the ascent of Luhith, with weeping they go up it; for [on] the road to Horonaim an outcry over shattering they raise up.”
[15:6] 34 tn Heb “are waste places”; cf. NRSV “are a desolation.”
[15:8] 35 tn Heb “to Eglaim [is] her wailing, and [to] Beer Elim [is] her wailing.”
[15:9] 36 tc The Qumran scroll 1QIsaa reads “Dibon” instead of “Dimon” in this verse.
[15:9] 37 tn Heb “Indeed I will place on Dimon added things.” Apparently the Lord is speaking.
[15:9] 38 tn The words “will attack” are supplied in the translation for clarification.
[16:1] 39 tc The Hebrew text reads literally, “Send [a plural imperatival form is used] a ram [to] the ruler of the land.” The term כַּר (kar, “ram”) should be emended to the plural כָּרִים (karim). The singular form in the text is probably the result of haplography; note that the next word begins with a mem (מ).
[16:1] 40 tn The Hebrew text has “toward [across?] the desert.”
[16:2] 41 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[16:2] 42 tn Heb “like a bird fleeing, thrust away [from] a nest, the daughters of Moab are [at] the fords of Arnon.”
[16:3] 43 sn It is unclear who is being addressed in this verse. Perhaps the prophet, playing the role of a panic stricken Moabite refugee, requests the leaders of Judah (the imperatives are plural) to take pity on the fugitives.
[16:3] 44 tn Heb “Make your shade like night in the midst of noonday.” “Shade” here symbolizes shelter, while the heat of noonday represents the intense suffering of the Moabites. By comparing the desired shade to night, the speaker visualizes a huge dark shadow cast by a large tree that would provide relief from the sun’s heat.
[16:3] 45 tn Heb “disclose, uncover.”
[16:4] 46 tn That is, “live as resident foreigners.”
[16:4] 47 tn Heb “Be a hiding place for them.”
[16:4] 48 tn The present translation understands כִּי (ki) as asseverative, but one could take it as explanatory (“for,” KJV, NASB) or temporal (“when,” NAB, NRSV). In the latter case, v. 4b would be logically connected to v. 5.
[16:4] 49 tn A perfect verbal form is used here and in the next two lines for rhetorical effect; the demise of the oppressor(s) is described as if it had already occurred.
[16:4] 50 tc The Hebrew text has, “they will be finished, the one who tramples, from the earth.” The plural verb form תַּמּוּ, (tammu, “disappear”) could be emended to agree with the singular subject רֹמֵס (romes, “the one who tramples”) or the participle can be emended to a plural (רֹמֵסִם, romesim) to agree with the verb. The translation assumes the latter. Haplography of mem (ם) seems likely; note that the word after רֹמֵס begins with a mem.
[16:5] 51 tn Heb “and a throne will be established in faithfulness, and he will sit on it in reliability, in the tent of David.”
[16:5] 52 tn Heb “one who judges and seeks justice, and one experienced in fairness.” Many understand מְהִר (mÿhir) to mean “quick, prompt” (see BDB 555 s.v. מָהִיר), but HALOT 552 s.v. מָהִיר offers the meaning “skillful, experienced,” and translates the phrase in v. 5 “zealous for what is right.”
[16:6] 53 tn עֶבְרָה (’evrah) often means “anger, fury,” but here it appears to refer to boastful outbursts or excessive claims. See HALOT 782 s.v. עֶבְרָה.
[16:6] 54 tn Heb “not so his boasting.”
[16:7] 55 tn Heb “So Moab wails for Moab.”
[16:7] 56 tn The Hebrew text has, “for the raisin cakes of Kir Hareseth you [masculine plural] moan, surely destroyed.” The “raisin cakes” could have cultic significance (see Hos 3:1), but the next verse focuses on agricultural disaster, so here the raisin cakes are mentioned as an example of the fine foods that are no longer available (see 2 Sam 6:19; Song 2:5) because the vines have been destroyed by the invader (see v. 8). Some prefer to take אֲשִׁישֵׁי (’ashishe, “raisin cakes of”) as “men of” (see HALOT 95 s.v. *אָשִׁישׁ; cf. NIV). The verb form תֶהְגּוּ (tehgu, “you moan”) is probably the result of dittography (note that the preceding word ends in tav [ת]) and should be emended to הגו (a perfect, third plural form), “they moan.”
[16:9] 57 tn Heb “So I weep with the weeping of Jazer.” Once more the speaker (the Lord? – see v. 10b) plays the role of a mourner (see 15:5).
[16:9] 58 tc The form אֲרַיָּוֶךְ (’arayyavekh) should be emended to אֲרַוָּיֶךְ (’aravvayekh; the vav [ו] and yod [י] have been accidentally transposed) from רָוָה (ravah, “be saturated”).
[16:9] 59 tn Heb “for over your fruit and over your harvest shouting has fallen.” The translation assumes that the shouting is that of the conqueror (Jer 51:14). Another possibility is that the shouting is that of the harvesters (see v. 10b, as well as Jer 25:30), in which case one might translate, “for the joyful shouting over the fruit and crops has fallen silent.”
[16:10] 60 tn Heb “wine in the vats the treader does not tread.”
[16:10] 61 sn The Lord appears to be the speaker here. See 15:9.
[16:11] 62 tn Heb “so my intestines sigh for Moab like a harp.” The word מֵעַי (me’ay, “intestines”) is used here of the seat of the emotions. English idiom requires the word “heart.” The point of the comparison to a harp is not entirely clear. Perhaps his sighs of mourning resemble a harp in sound, or his constant sighing is like the repetitive strumming of a harp.
[16:11] 63 tn The verb is supplied in the translation; “sighs” in the preceding line does double duty in the parallel structure.
[16:11] 64 tn Heb “Kir Heres” (so ASV, NRSV, TEV, CEV), a variant name for “Kir Hareseth” (see v. 7).
[16:12] 65 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[16:12] 66 tn Heb “when he appears, when he grows tired, Moab on the high places, and enters his temple to pray, he will not prevail.” It is possible that “when he grows tired” is an explanatory gloss for the preceding “when he appears.”
[16:14] 67 tn Heb “in three years, like the years of a hired worker.” The three years must be reckoned exactly, just as a hired worker would carefully keep track of the time he had agreed to work for an employer in exchange for a predetermined wage.
[16:14] 68 tn Heb “and the splendor of Moab will be disgraced with all the great multitude, and a small little remnant will not be strong.”
[25:10] 69 tn Heb “for the hand of the Lord will rest on this mountain”; TEV “will protect Mount Zion”; NCV “will protect (rest on NLT) Jerusalem.”
[25:10] 70 tn Heb “under him,” i.e., “in his place.”
[25:10] 71 tc The marginal reading (Qere) is בְּמוֹ (bÿmo, “in”). The consonantal text (Kethib) has בְּמִי (bÿmi, “in the water of”).
[27:3] 72 tn Heb “her.” Apparently “vineyard” is the antecedent, though normally this noun is understood as masculine (see Lev 25:3, however).
[27:3] 73 tn Or perhaps, “constantly.” Heb “by moments.”
[27:3] 74 tn Heb “lest [someone] visit [harm] upon it, night and day I guard it.”
[25:8] 75 sn Moab was located immediately south of Ammon.
[25:9] 77 tn Heb “from the cities.” The verb “eliminating” has been added in the translation to reflect the privative use of the preposition (see BDB 583 s.v. מִן 7.b).
[25:9] 78 tn Heb “from its cities, from its end.”
[25:10] 79 tn Heb “I will give it for a possession.”
[25:10] 80 tn Heb “the sons of Ammon” (twice in this verse).
[2:1] 82 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
[2:1] 83 tn Heb “Because of three violations of Moab, even because of four.”
[2:1] 84 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
[2:1] 85 sn The Moabites apparently desecrated the tomb of an Edomite king and burned his bones into a calcined substance which they then used as plaster (cf. Deut 27:2, 4). See S. M. Paul, Amos (Hermeneia), 72. Receiving a proper burial was very important in this culture. Desecrating a tomb or a deceased individual’s bones was considered an especially heinous act.
[2:2] 86 sn The destruction of Moab by fire is an example of a judgment in kind – as the Moabites committed the crime of “burning,” so the
[2:2] 87 sn Kerioth was an important Moabite city. See Jer 48:24, 41.
[2:2] 88 tn Or “die” (KJV, NASB, NRSV, TEV); NAB “shall meet death.”
[2:2] 89 tn Or “in the tumult.” This word refers to the harsh confusion of sounds that characterized an ancient battle – a mixture of war cries, shouts, shrieks of pain, clashes of weapons, etc.
[2:2] 90 tn Heb “sound” (so KJV, NASB, NRSV).
[2:2] 91 sn The ram’s horn (used as a trumpet) was blown to signal the approaching battle.
[2:8] 92 tn Heb “who.” A new sentence was begun here in the translation for stylistic reasons.
[2:8] 93 tn Heb “and they made great [their mouth?] against their territory.” Other possible translation options include (1) “they enlarged their own territory” (cf. NEB) and (2) “they bragged about [the size] of their own territory.”
[2:9] 94 tn The Hebrew text reads מִמְשַׁק חָרוּל (mimshaq kharul, “[?] of weeds”). The meaning of the first word is unknown. The present translation (“They will be overrun by weeds”) is speculative, based on the general sense of the context. For a defense of “overrun” on linguistic grounds, see R. D. Patterson, Nahum, Habakkuk, Zephaniah (WEC), 347. Cf. NEB “a pile of weeds”; NIV “a place of weeds”; NRSV “a land possessed by nettles.”
[2:9] 95 tn The Hebrew text reads וּמִכְרֵה־מֶלַח (umikhreh-melakh, “and a [?] of salt”). The meaning of the first word is unclear, though “pit” (NASB, NIV, NRSV; NKJV “saltpit”), “mine,” and “heap” (cf. NEB “a rotting heap of saltwort”) are all options. The words “filled with” are supplied for clarification.
[2:9] 96 tn Or “The remnant of my people.”
[2:9] 97 tn Heb “them.” The actual object of the plundering, “their belongings,” has been specified in the translation for clarity.
[2:9] 98 tn Heb “[the] nation.” For clarity the “nation” has been specified as “Judah” in the translation.
[2:10] 99 tn Heb “this is for them in place of their arrogance.”
[2:10] 100 tn Heb “made great [their mouth?] against” (cf. the last phrase of v. 8).
[2:11] 101 tn Heb “will be awesome over [or, “against”] them.”
[2:11] 103 tn The meaning of this rare Hebrew word is unclear. If the meaning is indeed “weaken,” then this line may be referring to the reduction of these gods’ territory through conquest (see Adele Berlin, Zephaniah [AB 25A], 110-11). Cf. NEB “reduce to beggary”; NASB “starve”; NIV “when he destroys”; NRSV “shrivel.”
[2:11] 104 tn Heb “and all the coastlands of the nations will worship [or, “bow down”] to him, each from his own place.”
