Ezekiel 5:8

5:8 “Therefore this is what the sovereign Lord says: I – even I – am against you, ¹  and I will execute judgment ²  among you while the nations watch. ³ 

Ezekiel 21:3

21:3 and say to them, ⁴  ‘This is what the Lord says: Look, ⁵  I am against you. ⁶  I will draw my sword ⁷  from its sheath and cut off from you both the righteous and the wicked. ⁸ 

Ezekiel 29:3

29:3 Tell them, ‘This is what the sovereign Lord says:

“‘Look, I am against ⁹  you, Pharaoh king of Egypt,

the great monster ¹⁰  lying in the midst of its waterways,

who has said, “My Nile is my own, I made it for myself.” ¹¹ 

Ezekiel 29:10

29:10 I am against ¹²  you and your waterways. I will turn the land of Egypt into an utter desolate ruin from Migdol ¹³  to Syene, ¹⁴  as far as the border with Ethiopia.

Jeremiah 21:13

21:13 Listen, you ¹⁵  who sit enthroned above the valley on a rocky plateau.

I am opposed to you,’ ¹⁶  says the Lord. ¹⁷ 

‘You boast, “No one can swoop down on us.

No one can penetrate into our places of refuge.” ¹⁸ 

Nahum 2:13

Battle Cry of the Divine Warrior

2:13 “I am against you!” declares ¹⁹  the Lord who commands armies: ²⁰ 

“I will burn your chariots ²¹  with fire; ²² 

the sword will devour your young lions; ²³ 

you will no longer prey upon the land; ²⁴ 

the voices of your messengers ²⁵  will no longer be heard.”

Nahum 3:5

3:5 I am against you,” declares the Lord who commands armies. ²⁶ 

“I will strip off your clothes! ²⁷ 

I will show your nakedness to the nations

and your shame to the kingdoms;

¹ tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8. The Hebrew text switches to a second feminine singular form here, indicating that personified Jerusalem is addressed (see vv. 5-6a). The address to Jerusalem continues through v. 15. In vv. 16-17 the second masculine plural is used, as the people are addressed.

² tn The Hebrew text uses wordplay here to bring out the appropriate nature of God’s judgment. “Execute” translates the same Hebrew verb translated “carried out” (literally meaning “do”) in v. 7, while “judgment” in v. 8 and “regulations” in v. 7 translate the same Hebrew noun (meaning “regulations” or in some cases “judgments” executed on those who break laws). The point seems to be this: God would “carry out judgments” against those who refused to “carry out” his “laws.”

³ tn Heb “in the sight of the nations.”

⁴ tn Heb “the land of Israel.”

⁵ tn The word הִנֵּה (hinneh, traditionally “behold”) draws attention to something and has been translated here as a verb.

⁶ tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8.

⁷ sn This is the sword of judgment, see Isa 31:8; 34:6; 66:16.

⁸ sn Ezekiel elsewhere pictures the Lord’s judgment as discriminating between the righteous and the wicked (9:4-6; 18:1-20; see as well Pss 1 and 11) and speaks of the preservation of a remnant (3:21; 6:8; 12:16). Perhaps here he exaggerates for rhetorical effect in an effort to subdue any false optimism. See L. C. Allen, Ezekiel (WBC), 2:25-26; D. I. Block, Ezekiel (NICOT), 1:669-70; and W. Zimmerli, Ezekiel (Hermeneia), 1:424-25.

⁹ tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8.

¹⁰ tn Heb “jackals,” but many medieval Hebrew mss read correctly “the serpent.” The Hebrew term appears to refer to a serpent in Exod 7:9-10, 12; Deut 32:33; and Ps 91:13. It also refers to large creatures that inhabit the sea (Gen 1:21; Ps 148:7). In several passages it is associated with the sea or with the multiheaded sea monster Leviathan (Job 7:12; Ps 74:13; Isa 27:1; 51:9). Because of the Egyptian setting of this prophecy and the reference to the creature’s scales (v. 4), many understand a crocodile to be the referent here (e.g., NCV “a great crocodile”; TEV “you monster crocodile”; CEV “a giant crocodile”).

¹¹ sn In Egyptian theology Pharaoh owned and controlled the Nile. See J. D. Currid, Ancient Egypt and the Old Testament, 240-44.

¹² tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8.

¹³ sn This may refer to a site in the Egyptian Delta which served as a refuge for Jews (Jer 44:1; 46:14).

¹⁴ sn Syene is known today as Aswan.

¹⁵ tn Or “Listen, Jerusalem, you…”; Heb text of v. 21a-b reads, “Behold I am against you [fem. sg.], O inhabitant [fem. sg.] of the valley [and of] the rock of the plain, oracle of the Lord, who are saying [masc. pl.].” Verses 13-14 are generally treated as a separate oracle addressed to Jerusalem. The basis for this is (1) the appropriateness of the description here to the city of Jerusalem; (2) the rather similar reference to Jerusalem smugly living in her buildings made from cedars of Lebanon in 22:23; (3) the use of the second feminine singular pronoun “you” in other places in reference to Jerusalem (cf. clearly in 4:14; 6:8; 13:20; 15:5-6); (4) the use of the feminine singular participle to refer to personified Jerusalem in 10:17 as well as 20:23. However, the description in 21:13 is equally appropriate to the royal household that the Lord has been addressing; the palace stood on the Ophel or fill between the northern and southern hill just south of the temple and overlooked the Kidron valley. Moreover, the word “enthroned” is even more fitting to the royal household than to Jerusalem. The phrase “enthroned above the valley” is literally “inhabitant of the valley.” But since the literal is inappropriate for either Jerusalem or the royal palace, the phrase is regularly interpreted after the parallel phrase referring to the Lord “enthroned above the cherubim.” The royal house was “enthroned” more literally than Jerusalem was. Taking this to refer to the royal court rather than Jerusalem also introduces one less unintroduced entity by the shift in pronoun in vv. 11-14 as well as eliminating the introduction of an otherwise unintroduced oracle. The “you” of “you boast” is actually the masculine plural participle (Heb “who say”) that modifies the feminine singular participle “you who sit enthroned” and goes back to the masculine plural imperatives in v. 12 rather than introducing a new entity, the people of the city. The participle “you who sit enthroned” is to be interpreted as a collective referring to the royal court not a personification of the city of Jerusalem (cf. GKC 394 §122.s and see, e.g., Isa 12:6; Mic 1:11). Moreover, taking the referent to be the royal court makes the reference to the word translated “palace” much more natural. The word is literally “forest” and is often seen to be an allusion to the armory which was called the “Forest of Lebanon” (1 Kgs 7:2; 10:17; 10:21; Isa 22:8 and see also Ezek 17:3 in an allegory (17:2-18) which may have been contemporary with this oracle). Taking the oracle to refer to the royal court also makes this oracle more parallel with the one that follows where destruction of the palace leads also to the destruction of the city.

¹⁶ tn Heb “I am against you.”

¹⁷ tn Heb “oracle of the Lord.”

¹⁸ tn Heb “Who can swoop…Who can penetrate…?” The questions are rhetorical and expect a negative answer. They are rendered as negative affirmations for clarity.

¹⁹ tn The term נְאֻם (nÿ’um) is a fixed formulaic term meaning “oracle” (Isa 14:22-23; 17:3; 22:25; Jer 8:3; 25:29; 31:38; 49:26; Zech 13:2, 7).

²⁰ tn Traditionally, “the Lord of hosts.” The title pictures God as the sovereign king who has at his disposal a multitude of attendants, messengers, and warriors to do his bidding. In some contexts, like this one, the military dimension of his rulership is highlighted. In this case, the title pictures him as one who leads armies into battle against his enemies.

²¹ tc The MT reads the 3rd person feminine singular suffix on a singular noun: רִכְבָּהּ (rikhbah, “her chariot”). However, the BHS editors suggest emending to the 2nd person feminine singular suffix on a plural noun: רִכְבֵּךְ (rikhbekh, “your chariots”) due to the use of 2nd person feminine singular suffixes throughout this verse and the anomaly of the singular noun. On the other hand, the Dead Sea Scrolls (4QpNah) read רובכה (“your abundance”) which is the plene spelling of רֹבְכָה (rovÿkhah). This reflects the transposition (metathesis) of כ (kaf) and ב (bet) in the consonantal forms רכבה and רבכה. The textual tradition attested at Qumran is reflected in the LXX’s πλῆθος σου (plhqo" sou, “your abundance”) which reflects a reading of רֹבְכָה (“your abundance”) as well. It should be noted that the plene form of the 2nd person feminine singular suffix appears elsewhere in the MT of this verse: מַלְאָכֵכֵה (mal’akhekheh, “your messenger”). Although there is good evidence for the alternate traditions, the MT reading may be retained for three reasons: (1) The burning of enemy chariots was a common threat in ancient Near Eastern warfare (see D. R. Hillers, Treaty-Curses and the Old Testament Prophets, 60; K. J. Cathcart, “Treaty-Curses and the Book of Nahum,” CBQ 35 [1973]: 182). (2) The singular רֶכֶב (rekhev, “chariot”) is often used collectively to refer to all the chariots of a nation (Exod 14:7; Josh 11:4; 24:6; Judg 4:7, 13; 5:28). (3) The abrupt shift from the 2nd person feminine singular suffix on אֵלַיִךְ (’elayikh, “I am against you!”) to the 3rd person feminine singular suffix on רִכְבָּהּ (“her chariot”) is an example of a common poetic/stylistic device: heterosis of second to third person (see E. W. Bullinger, Figures of Speech, 525 [4.5]). The 2nd person feminine singular suffix in the translation above is used simply for smooth literary style. This is a good example of how sensitivity to figures of speech, ancient Near Eastern backgrounds, and syntax can prevent unnecessary textual emendations.

²² tn Heb “with smoke.” The term “smoke” (עָשָׁן, ’ashan) is a figure of speech (metonymy of effect for the cause) representing the fire which produces the smoke (Josh 8:19-20; Isa 65:5; cf. Rev 14:11). In the translation this has been replaced with “fire” since most English readers would find the expression “to burn [something] with smoke” unfamiliar.

²³ tc The MT reads וּכְפִירַיִךְ (ukhÿfirayikh, “and your young lions”), as reflected by the LXX. The BHS editors emend to וּגִיבֹּרַיִךְ (ugibborayikh, “and your warriors”); this lacks textual support and is unnecessary.

²⁴ tn Heb “I will cut off your prey from the land.”

²⁵ tc The MT reading מַלְאָכֵכֵה (mal’akhekheh, “your messengers”) has a very unusual ending: the plural ending of the noun is spelled defectively (short spelling), while the 2nd person feminine singular pronominal suffix is spelled plene (long spelling); see GKC 258 §91.l. It is possible that the final ה (hey) is due to dittography with the first letter of the first word of the next verse, הוֹי (hoy, “Woe!”). On the other hand, the LXX reads τὰ ἔργα σου (ta erga sou, “your deeds”) which reflects מַלְאֲכַיִךְ (mal’akhayikh, “your deeds”) – a confusion of מַלְאָךְ (mal’akh, “messenger”) for מְלָאכָה (mÿla’khah, “deed”) due to the unusual Hebrew ending here.

²⁶ tn Traditionally, “the Lord of hosts.” See the note on the expression “the Lord who commands armies” in 2:13.

²⁷ tn Heb “I will uncover your skirts over your face.”