1:5 “Before I formed you in your mother’s womb 1 I chose you. 2
Before you were born I set you apart.
I appointed you to be a prophet to the nations.”
25:12 “‘But when the seventy years are over, I will punish the king of Babylon and his nation 17 for their sins. I will make the land of Babylon 18 an everlasting ruin. 19 I, the Lord, affirm it! 20 25:13 I will bring on that land everything that I said I would. I will bring on it everything that is written in this book. I will bring on it everything that Jeremiah has prophesied against all the nations. 21 25:14 For many nations and great kings will make slaves of the king of Babylon and his nation 22 too. I will repay them for all they have done!’” 23
25:15 So 24 the Lord, the God of Israel, spoke to me in a vision. 25 “Take this cup from my hand. It is filled with the wine of my wrath. 26 Take it and make the nations to whom I send you drink it. 25:16 When they have drunk it, they will stagger to and fro 27 and act insane. For I will send wars sweeping through them.” 28
25:17 So I took the cup from the Lord’s hand. I made all the nations to whom he sent me drink the wine of his wrath. 29 25:18 I made Jerusalem 30 and the cities of Judah, its kings and its officials drink it. 31 I did it so Judah would become a ruin. I did it so Judah, its kings, and its officials would become an object 32 of horror and of hissing scorn, an example used in curses. 33 Such is already becoming the case! 34 25:19 I made all of these other people drink it: Pharaoh, king of Egypt; 35 his attendants, his officials, his people, 25:20 the foreigners living in Egypt; 36 all the kings of the land of Uz; 37 all the kings of the land of the Philistines, 38 the people of Ashkelon, Gaza, Ekron, the people who had been left alive from Ashdod; 39 25:21 all the people of Edom, 40 Moab, 41 Ammon; 42 25:22 all the kings of Tyre, 43 all the kings of Sidon; 44 all the kings of the coastlands along the sea; 45 25:23 the people of Dedan, Tema, Buz, 46 all the desert people who cut their hair short at the temples; 47 25:24 all the kings of Arabia who 48 live in the desert; 25:25 all the kings of Zimri; 49 all the kings of Elam; 50 all the kings of Media; 51 25:26 all the kings of the north, whether near or far from one another; and all the other kingdoms which are on the face of the earth. After all of them have drunk the wine of the Lord’s wrath, 52 the king of Babylon 53 must drink it.
25:27 Then the Lord said to me, 54 “Tell them that the Lord God of Israel who rules over all 55 says, 56 ‘Drink this cup 57 until you get drunk and vomit. Drink until you fall down and can’t get up. 58 For I will send wars sweeping through you.’ 59 25:28 If they refuse to take the cup from your hand and drink it, tell them that the Lord who rules over all says 60 ‘You most certainly must drink it! 61 25:29 For take note, I am already beginning to bring disaster on the city that I call my own. 62 So how can you possibly avoid being punished? 63 You will not go unpunished! For I am proclaiming war against all who live on the earth. I, the Lord who rules over all, 64 affirm it!’ 65
47:1 The Lord spoke to the prophet Jeremiah 66 about the Philistines before Pharaoh attacked Gaza. 67
47:2 “Look! Enemies are gathering in the north like water rising in a river. 68
They will be like an overflowing stream.
They will overwhelm the whole country and everything in it like a flood.
They will overwhelm the cities and their inhabitants.
People will cry out in alarm.
Everyone living in the country will cry out in pain.
47:3 Fathers will hear the hoofbeats of the enemies’ horses,
the clatter of their chariots and the rumbling of their wheels.
They will not turn back to save their children
because they will be paralyzed with fear. 69
47:4 For the time has come
to destroy all the Philistines.
The time has come to destroy all the help
that remains for Tyre 70 and Sidon. 71
For I, the Lord, will 72 destroy the Philistines,
that remnant that came from the island of Crete. 73
47:5 The people of Gaza will shave their heads in mourning.
The people of Ashkelon will be struck dumb.
How long will you gash yourselves to show your sorrow, 74
you who remain of Philistia’s power? 75
47:6 How long will you cry out, 76 ‘Oh, sword of the Lord,
how long will it be before you stop killing? 77
Go back into your sheath!
Stay there and rest!’ 78
47:7 But how can it rest 79
when I, the Lord, have 80 given it orders?
I have ordered it to attack
the people of Ashkelon and the seacoast. 81
48:1 The Lord God of Israel who rules over all 82 spoke about Moab. 83
“Sure to be judged is Nebo! Indeed, 84 it will be destroyed!
Kiriathaim 85 will suffer disgrace. It will be captured!
Its fortress 86 will suffer disgrace. It will be torn down! 87
48:2 People will not praise Moab any more.
The enemy will capture Heshbon 88 and plot 89 how to destroy Moab, 90
saying, ‘Come, let’s put an end to that nation!’
City of Madmen, you will also be destroyed. 91
A destructive army will march against you. 92
48:3 Cries of anguish will arise in Horonaim,
‘Oh, the ruin and great destruction!’
48:4 “Moab will be crushed.
Her children will cry out in distress. 93
48:5 Indeed they will climb the slopes of Luhith,
weeping continually as they go. 94
For on the road down to Horonaim
they will hear the cries of distress over the destruction. 95
48:6 They will hear, ‘Run! Save yourselves!
Even if you must be like a lonely shrub in the desert!’ 96
48:7 “Moab, you trust in the things you do and in your riches.
So you too will be conquered.
Your god Chemosh 97 will go into exile 98
along with his priests and his officials.
48:8 The destroyer will come against every town.
Not one town will escape.
The towns in the valley will be destroyed.
The cities on the high plain will be laid waste. 99
I, the Lord, have spoken! 100
48:9 Set up a gravestone for Moab,
for it will certainly be laid in ruins! 101
Its cities will be laid waste
and become uninhabited.”
48:10 A curse on anyone who is lax in doing the Lord’s work!
A curse on anyone who keeps from carrying out his destruction! 102
48:11 “From its earliest days Moab has lived undisturbed.
It has never been taken into exile.
Its people are like wine allowed to settle undisturbed on its dregs,
never poured out from one jar to another.
They are like wine which tastes like it always did,
whose aroma has remained unchanged. 103
48:12 But the time is coming when I will send
men against Moab who will empty it out.
They will empty the towns of their people,
then will lay those towns in ruins. 104
I, the Lord, affirm it! 105
48:13 The people of Moab will be disappointed by their god Chemosh.
They will be as disappointed as the people of Israel were
when they put their trust in the calf god at Bethel. 106
48:14 How can you men of Moab say, ‘We are heroes,
men who are mighty in battle?’
48:15 Moab will be destroyed. Its towns will be invaded.
Its finest young men will be slaughtered. 107
I, the King, the Lord who rules over all, 108 affirm it! 109
48:16 Moab’s destruction is at hand.
Disaster will come on it quickly.
48:17 Mourn for that nation, all you nations living around it,
all of you nations that know of its fame. 110
Mourn and say, ‘Alas, its powerful influence has been broken!
Its glory and power have been done away!’ 111
48:18 Come down from your place of honor;
sit on the dry ground, 112 you who live in Dibon. 113
For the one who will destroy Moab will attack you;
he will destroy your fortifications.
48:19 You who live in Aroer, 114
stand by the road and watch.
Question the man who is fleeing and the woman who is escaping.
Ask them, ‘What has happened?’
48:20 They will answer, ‘Moab is disgraced, for it has fallen!
Wail and cry out in mourning!
Announce along the Arnon River
that Moab has been destroyed.’
48:21 “Judgment will come on the cities on the high plain: 115 on Holon, Jahzah, and Mephaath, 48:22 on Dibon, Nebo, and Beth Diblathaim, 48:23 on Kiriathaim, Beth Gamul, and Beth Meon, 48:24 on Kerioth and Bozrah. It will come on all the towns of Moab, both far and near. 48:25 Moab’s might will be crushed. Its power will be broken. 116 I, the Lord, affirm it! 117
48:26 “Moab has vaunted itself against me.
So make him drunk with the wine of my wrath 118
until he splashes 119 around in his own vomit,
until others treat him as a laughingstock.
48:27 For did not you people of Moab laugh at the people of Israel?
Did you think that they were nothing but thieves, 120
that you shook your head in contempt 121
every time you talked about them? 122
48:28 Leave your towns, you inhabitants of Moab.
Go and live in the cliffs.
Be like a dove that makes its nest
high on the sides of a ravine. 123
48:29 I have heard how proud the people of Moab are,
I know how haughty they are.
I have heard how arrogant, proud, and haughty they are,
what a high opinion they have of themselves. 124
48:30 I, the Lord, affirm that 125 I know how arrogant they are.
But their pride is ill-founded.
Their boastings will prove to be false. 126
48:31 So I will weep with sorrow for Moab.
I will cry out in sadness for all of Moab.
I will moan 127 for the people of Kir Heres.
48:32 I will weep for the grapevines of Sibmah
just like the town of Jazer weeps over them. 128
Their branches once spread as far as the Dead Sea. 129
They reached as far as the town of Jazer. 130
The destroyer will ravage
her fig, date, 131 and grape crops.
48:33 Joy and gladness will disappear
from the fruitful land of Moab. 132
I will stop the flow of wine from the winepresses.
No one will stomp on the grapes there and shout for joy. 133
The shouts there will be shouts of soldiers,
not the shouts of those making wine. 134
48:34 Cries of anguish raised from Heshbon and Elealeh
will be sounded as far as Jahaz. 135
They will be sounded from Zoar as far as Horonaim and Eglath Shelishiyah.
For even the waters of Nimrim will be dried up.
48:35 I will put an end in Moab
to those who make offerings at her places of worship. 136
I will put an end to those who sacrifice to other gods.
I, the Lord, affirm it! 137
48:36 So my heart moans for Moab
like a flute playing a funeral song.
Yes, like a flute playing a funeral song,
my heart moans for the people of Kir Heres.
For the wealth they have gained will perish.
48:37 For all of them will shave their heads in mourning.
They will all cut off their beards to show their sorrow.
They will all make gashes in their hands.
They will all put on sackcloth. 138
48:38 On all the housetops in Moab
and in all its public squares
there will be nothing but mourning.
For I will break Moab like an unwanted jar.
I, the Lord, affirm it! 139
48:39 Oh, how shattered Moab will be!
Oh, how her people will wail!
Oh, how she will turn away 140 in shame!
Moab will become an object of ridicule,
a terrifying sight to all the nations that surround her.”
48:40 For the Lord says,
“Look! Like an eagle with outspread wings
a nation will swoop down on Moab. 141
48:41 Her towns 142 will be captured.
Her fortresses will be taken.
At that time the soldiers of Moab will be frightened
like a woman in labor. 143
48:42 Moab will be destroyed and no longer be a nation, 144
because she has vaunted herself against the Lord.
48:43 Terror, pits, and traps 145 are in store
for the people who live in Moab. 146
I, the Lord, affirm it! 147
48:44 Anyone who flees at the sound of terror
will fall into a pit.
Anyone who climbs out of the pit
will be caught in a trap. 148
For the time is coming
when I will punish the people of Moab. 149
I, the Lord, affirm it! 150
48:45 In the shadows of the walls of Heshbon
those trying to escape will stand helpless.
For a fire will burst forth from Heshbon.
Flames will shoot out from the former territory of Sihon.
They will burn the foreheads of the people of Moab,
the skulls of those war-loving people. 151
48:46 Moab, you are doomed! 152
You people who worship Chemosh will be destroyed.
Your sons will be taken away captive.
Your daughters will be carried away into exile. 153
48:47 Yet in days to come
I will reverse Moab’s ill fortune.” 154
says the Lord. 155
The judgment against Moab ends here.
49:1 The Lord spoke about the Ammonites. 156
“Do you think there are not any people of the nation of Israel remaining?
Do you think there are not any of them remaining to reinherit their land?
Is that why you people who worship the god Milcom 157
have taken possession of the territory of Gad and live in his cities? 158
49:2 Because you did that,
I, the Lord, affirm that 159 a time is coming
when I will make Rabbah, the capital city of Ammon,
hear the sound of the battle cry.
It will become a mound covered with ruins. 160
Its villages will be burned to the ground. 161
Then Israel will take back its land
from those who took their land from them.
I, the Lord, affirm it! 162
49:3 Wail, you people in Heshbon, because Ai in Ammon is destroyed.
Cry out in anguish, you people in the villages surrounding 163 Rabbah.
Put on sackcloth and cry out in mourning.
Run about covered with gashes. 164
For your god Milcom will go into exile
along with his priests and officials. 165
49:4 Why do you brag about your great power?
Your power is ebbing away, 166 you rebellious people of Ammon, 167
who trust in your riches and say,
‘Who would dare to attack us?’
49:5 I will bring terror on you from every side,”
says the Lord God who rules over all. 168
“You will be scattered in every direction. 169
No one will gather the fugitives back together.
49:6 Yet in days to come
I will reverse Ammon’s ill fortune.” 170
says the Lord. 171
49:7 The Lord who rules over all 172 spoke about Edom. 173
“Is wisdom no longer to be found in Teman? 174
Can Edom’s counselors not give her any good advice? 175
Has all of their wisdom turned bad? 176
49:8 Turn and flee! Take up refuge in remote places, 177
you people who live in Dedan. 178
For I will bring disaster on the descendants of Esau.
I have decided it is time for me to punish them. 179
49:9 If grape pickers came to pick your grapes,
would they not leave a few grapes behind? 180
If robbers came at night,
would they not pillage only what they needed? 181
49:10 But I will strip everything away from Esau’s descendants.
I will uncover their hiding places so they cannot hide.
Their children, relatives, and neighbors will all be destroyed.
Not one of them will be left!
49:11 Leave your orphans behind and I will keep them alive.
Your widows too can depend on me.” 182
49:12 For the Lord says, “If even those who did not deserve to drink from the cup of my wrath must drink from it, do you think you will go unpunished? You will not go unpunished, but must certainly drink from the cup of my wrath. 183 49:13 For I solemnly swear,” 184 says the Lord, “that Bozrah 185 will become a pile of ruins. It will become an object of horror and ridicule, an example to be used in curses. 186 All the towns around it will lie in ruins forever.”
49:14 I said, 187 “I have heard a message from the Lord.
A messenger has been sent among the nations to say,
‘Gather your armies and march out against her!
Prepare to do battle with her!’” 188
49:15 The Lord says to Edom, 189
“I will certainly make you small among nations.
I will make you despised by all humankind.
49:16 The terror you inspire in others 190
and the arrogance of your heart have deceived you.
You may make your home in the clefts of the rocks;
you may occupy the highest places in the hills. 191
But even if you made your home where the eagles nest,
I would bring you down from there,”
says the Lord.
49:17 “Edom will become an object of horror.
All who pass by it will be filled with horror;
they will hiss out their scorn
because of all the disasters that have happened to it. 192
49:18 Edom will be destroyed like Sodom and Gomorrah
and the towns that were around them.
No one will live there.
No human being will settle in it,”
says the Lord.
49:19 “A lion coming up from the thick undergrowth along the Jordan 193
scatters the sheep in the pastureland around it. 194
So too I will chase the Edomites off their land. 195
Then I will appoint over it whomever I choose. 196
For there is no one like me, and there is no one who can call me to account. 197
There is no 198 ruler 199 who can stand up against me.
49:20 So listen to what I, the Lord, have planned against Edom,
what I intend to do to 200 the people who live in Teman. 201
Their little ones will be dragged off.
I will completely destroy their land because of what they have done. 202
49:21 The people of the earth will quake when they hear of their downfall. 203
Their cries of anguish will be heard all the way to the Gulf of Aqaba. 204
49:22 Look! Like an eagle with outspread wings,
a nation will soar up and swoop down on Bozrah.
At that time the soldiers of Edom will be as fearful
as a woman in labor.” 205
49:23 The Lord spoke 206 about Damascus. 207
“The people of Hamath and Arpad 208 will be dismayed
because they have heard bad news.
Their courage will melt away because of worry.
Their hearts will not be able to rest. 209
49:24 The people of Damascus will lose heart and turn to flee.
Panic will grip them.
Pain and anguish will seize them
like a woman in labor.
49:25 How deserted will that once-famous city 210 be,
that city that was once filled with 211 joy! 212
49:26 For her young men will fall in her city squares.
All her soldiers will be destroyed at that time,”
says the Lord who rules over all. 213
49:27 “I will set fire to the walls of Damascus;
it will burn up the palaces of Ben Hadad.” 214
49:28 The Lord spoke about Kedar 215 and the kingdoms of Hazor 216 that King Nebuchadnezzar of Babylon conquered.
“Army of Babylon, 217 go and attack Kedar.
Lay waste those who live in the eastern desert. 218
49:29 Their tents and their flocks will be taken away.
Their tent curtains, equipment, and camels will be carried off.
People will shout 219 to them,
‘Terror is all around you!’” 220
49:30 The Lord says, 221 “Flee quickly, you who live in Hazor. 222
Take up refuge in remote places. 223
For King Nebuchadnezzar of Babylon has laid out plans to attack you.
He has formed his strategy on how to defeat you.” 224
49:31 The Lord says, 225 “Army of Babylon, 226 go and attack
a nation that lives in peace and security.
They have no gates or walls to protect them. 227
They live all alone.
49:32 Their camels will be taken as plunder.
Their vast herds will be taken as spoil.
I will scatter to the four winds
those desert peoples who cut their hair short at the temples. 228
I will bring disaster against them
from every direction,” says the Lord. 229
49:33 “Hazor will become a permanent wasteland,
a place where only jackals live. 230
No one will live there.
No human being will settle in it.” 231
49:34 Early in the reign 232 of King Zedekiah of Judah, the Lord spoke to the prophet Jeremiah about Elam. 233
49:35 The Lord who rules over all said,
“I will kill all the archers of Elam,
who are the chief source of her military might. 234
49:36 I will cause enemies to blow through Elam from every direction
like the winds blowing in from the four quarters of heaven.
I will scatter the people of Elam to the four winds.
There will not be any nation where the refugees of Elam will not go. 235
49:37 I will make the people of Elam terrified of their enemies,
who are seeking to kill them.
I will vent my fierce anger
and bring disaster upon them,” 236 says the Lord. 237
“I will send armies chasing after them 238
until I have completely destroyed them.
49:38 I will establish my sovereignty over Elam. 239
I will destroy their king and their leaders,” 240 says the Lord. 241
49:39 “Yet in days to come
I will reverse Elam’s ill fortune.” 242
says the Lord. 243
50:1 The Lord spoke concerning Babylon and the land of Babylonia 244 through the prophet Jeremiah. 245
50:2 “Announce 246 the news among the nations! Proclaim it!
Signal for people to pay attention! 247
Declare the news! Do not hide it! Say:
‘Babylon will be captured.
Bel 248 will be put to shame.
Marduk will be dismayed.
Babylon’s idols will be put to shame.
Her disgusting images 249 will be dismayed. 250
50:3 For a nation from the north 251 will attack Babylon.
It will lay her land waste.
People and animals will flee out of it.
No one will inhabit it.’
50:4 “When that time comes,” says the Lord, 252
“the people of Israel and Judah will return to the land together.
They will come back with tears of repentance
as they seek the Lord their God. 253
50:5 They will ask the way to Zion;
they will turn their faces toward it.
They will come 254 and bind themselves to the Lord
in a lasting covenant that will never be forgotten. 255
50:6 “My people have been lost sheep.
Their shepherds 256 have allow them to go astray.
They have wandered around in the mountains.
They have roamed from one mountain and hill to another. 257
They have forgotten their resting place.
50:7 All who encountered them devoured them.
Their enemies who did this said, ‘We are not liable for punishment!
For those people have sinned against the Lord, their true pasture. 258
They have sinned against the Lord in whom their ancestors 259 trusted.’ 260
50:8 “People of Judah, 261 get out of Babylon quickly!
Leave the land of Babylonia! 262
Be the first to depart! 263
Be like the male goats that lead the herd.
50:9 For I will rouse into action and bring against Babylon
a host of mighty nations 264 from the land of the north.
They will set up their battle lines against her.
They will come from the north and capture her. 265
Their arrows will be like a skilled soldier 266
who does not return from the battle empty-handed. 267
50:10 Babylonia 268 will be plundered.
Those who plunder it will take all they want,”
says the Lord. 269
50:11 “People of Babylonia, 270 you plundered my people. 271
That made you happy and glad.
You frolic about like calves in a pasture. 272
Your joyous sounds are like the neighs of a stallion. 273
50:12 But Babylonia will be put to great shame.
The land where you were born 274 will be disgraced.
Indeed, 275 Babylonia will become the least important of all nations.
It will become a dry and barren desert.
50:13 After I vent my wrath on it Babylon will be uninhabited. 276
It will be totally desolate.
All who pass by will be filled with horror and will hiss out their scorn
because of all the disasters that have happened to it. 277
50:14 “Take up your battle positions all around Babylon,
all you soldiers who are armed with bows. 278
Shoot 279 all your arrows at her! Do not hold any back! 280
For she has sinned against the Lord.
50:15 Shout the battle cry from all around the city.
She will throw up her hands in surrender. 281
Her towers 282 will fall.
Her walls will be torn down.
Because I, the Lord, am wreaking revenge, 283
take out your vengeance on her!
Do to her as she has done!
50:16 Kill all the farmers who sow the seed in the land of Babylon.
Kill all those who wield the sickle at harvest time. 284
Let all the foreigners return to their own people.
Let them hurry back to their own lands
to escape destruction by that enemy army. 285
50:17 “The people of Israel are like scattered sheep
which lions have chased away.
First the king of Assyria devoured them. 286
Now last of all King Nebuchadnezzar of Babylon has gnawed their bones. 287
50:18 So I, the Lord God of Israel who rules over all, say: 288
‘I will punish the king of Babylon and his land
just as I punished the king of Assyria.
50:19 But I will restore the flock of Israel to their own pasture.
They will graze on Mount Carmel and the land of Bashan.
They will eat until they are full 289
on the hills of Ephraim and the land of Gilead. 290
50:20 When that time comes,
no guilt will be found in Israel.
No sin will be found in Judah. 291
For I will forgive those of them I have allowed to survive. 292
I, the Lord, affirm it!’” 293
50:21 The Lord says, 294
“Attack 295 the land of Merathaim
and the people who live in Pekod! 296
Pursue, kill, and completely destroy them! 297
Do just as I have commanded you! 298
50:22 The noise of battle can be heard in the land of Babylonia. 299
There is the sound of great destruction.
50:23 Babylon hammered the whole world to pieces.
But see how that ‘hammer’ has been broken and shattered! 300
See what an object of horror
Babylon has become among the nations!
50:24 I set a trap for you, Babylon;
you were caught before you knew it.
You fought against me.
So you were found and captured. 301
50:25 I have opened up the place where my weapons are stored. 302
I have brought out the weapons for carrying out my wrath. 303
For I, the Lord God who rules over all, 304
have work to carry out in the land of Babylonia. 305
50:26 Come from far away and attack Babylonia! 306
Open up the places where she stores her grain!
Pile her up in ruins! 307 Destroy her completely! 308
Do not leave anyone alive! 309
50:27 Kill all her soldiers! 310
Let them be slaughtered! 311
They are doomed, 312 for their day of reckoning 313 has come,
the time for them to be punished.”
50:28 Listen! Fugitives and refugees are coming from the land of Babylon.
They are coming to Zion to declare there
how the Lord our God is getting revenge,
getting revenge for what they have done to his temple. 314
50:29 “Call for archers 315 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, 316
the Holy One of Israel. 317
50:30 So her young men will fall in her city squares.
All her soldiers will be destroyed at that time,”
says the Lord. 318
50:31 “Listen! I am opposed to you, you proud city,” 319
says the Lord God who rules over all. 320
“Indeed, 321 your day of reckoning 322 has come,
the time when I will punish you. 323
50:32 You will stumble and fall, you proud city;
no one will help you get up.
I will set fire to your towns;
it will burn up everything that surrounds you.” 324
50:33 The Lord who rules over all 325 says,
“The people of Israel are oppressed.
So too are the people of Judah. 326
All those who took them captive are holding them prisoners.
They refuse to set them free.
50:34 But the one who will rescue them 327 is strong.
He is known as the Lord who rules over all. 328
He will strongly 329 champion their cause.
As a result 330 he will bring peace and rest to the earth,
but trouble and turmoil 331 to the people who inhabit Babylonia. 332
50:35 “Destructive forces will come against the Babylonians,” 333 says the Lord. 334
“They will come against the people who inhabit Babylonia,
against her leaders and her men of wisdom.
50:36 Destructive forces will come against her false prophets; 335
they will be shown to be fools! 336
Destructive forces will come against her soldiers;
they will be filled with terror! 337
50:37 Destructive forces will come against her horses and her 338 chariots.
Destructive forces will come against all the foreign troops within her; 339
they will be as frightened as women! 340
Destructive forces will come against her treasures;
they will be taken away as plunder!
50:38 A drought will come upon her land;
her rivers and canals will be dried up. 341
All of this will happen because her land is filled with idols. 342
Her people act like madmen because of 343 those idols they fear. 344
50:39 Therefore desert creatures and jackals will live there.
Ostriches 345 will dwell in it too. 346
But no people will ever live there again.
No one will dwell there for all time to come. 347
50:40 I will destroy Babylonia just like I did
Sodom and Gomorrah and the neighboring towns.
No one will live there. 348
No human being will settle in it,”
says the Lord. 349
50:41 “Look! An army is about to come from the north.
A mighty nation and many kings 350 are stirring into action
in faraway parts of the earth.
50:42 Its soldiers are armed with bows and spears.
They are cruel and show no mercy.
They sound like the roaring sea
as they ride forth on their horses.
Lined up in formation like men going into battle,
they are coming against you, fair Babylon! 351
50:43 The king of Babylon will become paralyzed with fear 352
when he hears news of their coming. 353
Anguish will grip him,
agony like that of a woman giving birth to a baby. 354
50:44 “A lion coming up from the thick undergrowth along the Jordan
scatters the sheep in the pastureland around it.
So too I will chase the Babylonians off of their land.
Then I will appoint over it whomever I choose.
For there is no one like me.
There is no one who can call me to account.
There is no ruler that can stand up against me.
50:45 So listen to what I, the Lord, have planned against Babylon,
what I intend to do to the people who inhabit the land of Babylonia. 355
Their little ones will be dragged off.
I will completely destroy their land because of what they have done.
50:46 The people of the earth will quake when they hear Babylon has been captured.
Her cries of anguish will be heard by the other nations.” 356
51:1 The Lord says,
“I will cause a destructive wind 357 to blow
against 358 Babylon and the people who inhabit Babylonia. 359
51:2 I will send people to winnow Babylonia like a wind blowing away chaff. 360
They will winnow her and strip her land bare. 361
This will happen when 362 they come against her from every direction,
when it is time to destroy her. 363
51:3 Do not give her archers time to string their bows
or to put on their coats of armor. 364
Do not spare any of her young men.
Completely destroy 365 her whole army.
51:4 Let them fall 366 slain in the land of Babylonia, 367
mortally wounded in the streets of her cities. 368
51:5 “For Israel and Judah will not be forsaken 369
by their God, the Lord who rules over all. 370
For the land of Babylonia is 371 full of guilt
against the Holy One of Israel. 372
51:6 Get out of Babylonia quickly, you foreign people. 373
Flee to save your lives.
Do not let yourselves be killed because of her sins.
For it is time for the Lord to wreak his revenge.
He will pay Babylonia 374 back for what she has done. 375
51:7 Babylonia had been a gold cup in the Lord’s hand.
She had made the whole world drunk.
The nations had drunk from the wine of her wrath. 376
So they have all gone mad. 377
51:8 But suddenly Babylonia will fall and be destroyed. 378
Cry out in mourning over it!
Get medicine for her wounds!
Perhaps she can be healed!
51:9 Foreigners living there will say, 379
‘We tried to heal her, but she could not be healed.
Let’s leave Babylonia 380 and each go back to his own country.
For judgment on her will be vast in its proportions.
It will be like it is piled up to heaven, stacked up into the clouds.’ 381
51:10 The exiles from Judah will say, 382
‘The Lord has brought about a great deliverance for us! 383
Come on, let’s go and proclaim in Zion
what the Lord our God has done!’
51:11 “Sharpen 384 your arrows!
Fill your quivers! 385
The Lord will arouse a spirit of hostility in 386 the kings of Media. 387
For he intends to destroy Babylonia.
For that is how the Lord will get his revenge –
how he will get his revenge for the Babylonians’ destruction of his temple. 388
51:12 Give the signal to attack Babylon’s wall! 389
Bring more guards! 390
Post them all around the city! 391
Put men in ambush! 392
For the Lord will do what he has planned.
He will do what he said he would do to the people of Babylon. 393
51:13 “You who live along the rivers of Babylon, 394
the time of your end has come.
You who are rich in plundered treasure,
it is time for your lives to be cut off. 395
51:14 The Lord who rules over all 396 has solemnly sworn, 397
‘I will fill your land with enemy soldiers.
They will swarm over it like locusts. 398
They will raise up shouts of victory over it.’
51:15 He is the one who 399 by his power made the earth.
He is the one who by his wisdom fixed the world in place,
by his understanding he spread out the heavens.
51:16 When his voice thunders, the waters in the heavens roar.
He makes the clouds rise from the far-off horizons.
He makes the lightning flash out in the midst of the rain.
He unleashes the wind from the places where he stores it.
51:17 All idolaters will prove to be stupid and ignorant.
Every goldsmith will be disgraced by the idol he made.
For the image he forges is merely a sham.
There is no breath in any of those idols.
51:18 They are worthless, objects to be ridiculed.
When the time comes to punish them, they will be destroyed.
51:19 The Lord, who is the portion of the descendants of Jacob, is not like them.
For he is the one who created everything,
including the people of Israel whom he claims as his own. 400
He is known as the Lord who rules over all. 401
51:20 “Babylon, 402 you are my war club, 403
my weapon for battle.
I used you to smash nations. 404
I used you to destroy kingdoms.
51:21 I used you to smash horses and their riders. 405
I used you to smash chariots and their drivers.
51:22 I used you to smash men and women.
I used you to smash old men and young men.
I used you to smash young men and young women.
51:23 I used you to smash shepherds and their flocks.
I used you to smash farmers and their teams of oxen.
I used you to smash governors and leaders.” 406
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,” 407
says the Lord. 408
51:25 The Lord says, 409 “Beware! I am opposed to you, Babylon! 410
You are like a destructive mountain that destroys all the earth.
I will unleash my power against you; 411
I will roll you off the cliffs and make you like a burned-out mountain. 412
51:26 No one will use any of your stones as a cornerstone.
No one will use any of them in the foundation of his house.
For you will lie desolate forever,” 413
says the Lord. 414
51:27 “Raise up battle flags throughout the lands.
Sound the trumpets calling the nations to do battle.
Prepare the nations to do battle against Babylonia. 415
Call for these kingdoms to attack her:
Ararat, Minni, and Ashkenaz. 416
Appoint a commander to lead the attack. 417
Send horses 418 against her like a swarm of locusts. 419
51:28 Prepare the nations to do battle against her. 420
Prepare the kings of the Medes.
Prepare their governors and all their leaders. 421
Prepare all the countries they rule to do battle against her. 422
51:29 The earth will tremble and writhe in agony. 423
For the Lord will carry out his plan.
He plans to make the land of Babylonia 424
a wasteland where no one lives. 425
51:30 The soldiers of Babylonia will stop fighting.
They will remain in their fortified cities.
They will lose their strength to do battle. 426
They will be as frightened as women. 427
The houses in her cities will be set on fire.
The gates of her cities will be broken down. 428
51:31 One runner after another will come to the king of Babylon.
One messenger after another will come bringing news. 429
They will bring news to the king of Babylon
that his whole city has been captured. 430
51:32 They will report that the fords have been captured,
the reed marshes have been burned,
the soldiers are terrified. 431
51:33 For the Lord God of Israel who rules over all says,
‘Fair Babylon 432 will be like a threshing floor
which has been trampled flat for harvest.
The time for her to be cut down and harvested
will come very soon.’ 433
51:34 “King Nebuchadnezzar of Babylon
devoured me and drove my people out.
Like a monster from the deep he swallowed me.
He filled his belly with my riches.
He made me an empty dish.
He completely cleaned me out.” 434
51:35 The person who lives in Zion says,
“May Babylon pay for the violence done to me and to my relatives.”
Jerusalem says,
“May those living in Babylonia pay for the bloodshed of my people.” 435
51:36 Therefore the Lord says,
“I will stand up for your cause.
I will pay the Babylonians back for what they have done to you. 436
I will dry up their sea.
I will make their springs run dry. 437
51:37 Babylon will become a heap of ruins.
Jackals will make their home there. 438
It will become an object of horror and of hissing scorn,
a place where no one lives. 439
51:38 The Babylonians are all like lions roaring for prey.
They are like lion cubs growling for something to eat. 440
51:39 When their appetites are all stirred up, 441
I will set out a banquet for them.
I will make them drunk
so that they will pass out, 442
they will fall asleep forever,
they will never wake up,” 443
says the Lord. 444
51:40 “I will lead them off to be slaughtered
like lambs, rams, and male goats.” 445
51:41 “See how Babylon 446 has been captured!
See how the pride of the whole earth has been taken!
See what an object of horror
Babylon has become among the nations! 447
51:42 The sea has swept over Babylon.
She has been covered by a multitude 448 of its waves. 449
51:43 The towns of Babylonia have become heaps of ruins.
She has become a dry and barren desert.
No one lives in those towns any more.
No one even passes through them. 450
51:44 I will punish the god Bel in Babylon.
I will make him spit out what he has swallowed.
The nations will not come streaming to him any longer.
Indeed, the walls of Babylon will fall.” 451
51:45 “Get out of Babylon, my people!
Flee to save your lives
from the fierce anger of the Lord! 452
51:46 Do not lose your courage or become afraid
because of the reports that are heard in the land.
For a report will come in one year.
Another report will follow it in the next.
There will be violence in the land
with ruler fighting against ruler.”
51:47 “So the time will certainly come 453
when I will punish the idols of Babylon.
Her whole land will be put to shame.
All her mortally wounded will collapse in her midst. 454
51:48 Then heaven and earth and all that is in them
will sing for joy over Babylon.
For destroyers from the north will attack it,”
says the Lord. 455
51:49 “Babylon must fall 456
because of the Israelites she has killed, 457
just as the earth’s mortally wounded fell
because of Babylon. 458
51:50 You who have escaped the sword, 459
go, do not delay. 460
Remember the Lord in a faraway land.
Think about Jerusalem. 461
51:51 ‘We 462 are ashamed because we have been insulted. 463
Our faces show our disgrace. 464
For foreigners have invaded
the holy rooms 465 in the Lord’s temple.’
51:52 Yes, but the time will certainly come,” 466 says the Lord, 467
“when I will punish her idols.
Throughout her land the mortally wounded will groan.
51:53 Even if Babylon climbs high into the sky 468
and fortifies her elevated stronghold, 469
I will send destroyers against her,” 470
says the Lord. 471
51:54 Cries of anguish will come from Babylon,
the sound of great destruction from the land of the Babylonians.
51:55 For the Lord is ready to destroy Babylon,
and put an end to her loud noise.
Their waves 472 will roar like turbulent 473 waters.
They will make a deafening noise. 474
51:56 For a destroyer is attacking Babylon. 475
Her warriors will be captured;
their bows will be broken. 476
For the Lord is a God who punishes; 477
he pays back in full. 478
51:57 “I will make her officials and wise men drunk,
along with her governors, leaders, 479 and warriors.
They will fall asleep forever and never wake up,” 480
says the King whose name is the Lord who rules over all. 481
51:58 This is what the Lord who rules over all 482 says,
“Babylon’s thick wall 483 will be completely demolished. 484
Her high gates will be set on fire.
The peoples strive for what does not satisfy. 485
The nations grow weary trying to get what will be destroyed.” 486
51:59 This is the order Jeremiah the prophet gave to Seraiah son of Neriah, son of Mahseiah, when he went to King Zedekiah of Judah in Babylon during the fourth year of his reign. 487 (Seraiah was a quartermaster.) 488 51:60 Jeremiah recorded 489 on one scroll all the judgments 490 that would come upon Babylon – all these prophecies 491 written about Babylon. 51:61 Then Jeremiah said to Seraiah, “When you arrive in Babylon, make sure 492 you read aloud all these prophecies. 493 51:62 Then say, ‘O Lord, you have announced that you will destroy this place so that no people or animals live in it any longer. Certainly it will lie desolate forever!’ 51:63 When you finish reading this scroll aloud, tie a stone to it and throw it into the middle of the Euphrates River. 494 51:64 Then say, ‘In the same way Babylon will sink and never rise again because of the judgments 495 I am ready to bring upon her; they will grow faint.’”
The prophecies of Jeremiah end here. 496
1 tn Heb “the womb.” The words “your mother’s” are implicit and are supplied in the translation for clarity.
2 tn Heb “I knew you.” The parallelism here with “set you apart” and “appointed you” make clear that Jeremiah is speaking of his foreordination to be a prophet. For this same nuance of the Hebrew verb see Gen 18:19; Amos 3:2.
3 tn Heb “See!” The Hebrew imperative of the verb used here (רָאָה, ra’ah) functions the same as the particle in v. 9. See the translator’s note there.
4 tn Heb “I appoint you today over nations and kingdoms to uproot….” The phrase refers to the
5 sn These three pairs represent the twofold nature of Jeremiah’s prophecies, prophecies of judgment and restoration. For the further programmatic use of these pairs for Jeremiah’s ministry see 18:7-10 and 31:27-28.
6 tn Heb “Oracle of the
7 sn The many allusions to trouble coming from the north are now clarified: it is the armies of Babylon which included within it contingents from many nations. See 1:14, 15; 4:6; 6:1, 22; 10:22; 13:20 for earlier allusions.
8 sn Nebuchadnezzar is called the
9 tn The word used here was used in the early years of Israel’s conquest for the action of killing all the men, women, and children in the cities of Canaan, destroying all their livestock, and burning their cities down. This policy was intended to prevent Israel from being corrupted by paganism (Deut 7:2; 20:17-18; Josh 6:18, 21). It was to be extended to any city that led Israel away from worshiping God (Deut 13:15) and any Israelite who brought an idol into his house (Deut 7:26). Here the policy is being directed against Judah as well as against her neighbors because of her persistent failure to heed God’s warnings through the prophets. For further usage of this term in application to foreign nations in the book of Jeremiah see 50:21, 26; 51:3.
10 tn Heb “will utterly destroy them.” The referent (this land, its inhabitants, and the nations surrounding it) has been specified in the translation for clarity, since the previous “them” referred to Nebuchadnezzar and his armies.
11 sn The Hebrew word translated “everlasting” is the word often translated “eternal.” However, it sometimes has a more limited time reference. For example it refers to the lifetime of a person who became a “lasting slave” to another person (see Exod 21:6; Deut 15:17). It is also used to refer to the long life wished for a king (1 Kgs 1:31; Neh 2:3). The time frame here is to be qualified at least with reference to Judah and Jerusalem as seventy years (see 29:10-14 and compare v. 12).
12 tn Heb “I will make them an object of horror and a hissing and everlasting ruins.” The sentence has been broken up to separate the last object from the first two which are of slightly different connotation, i.e., they denote the reaction to the latter.
13 sn Compare Jer 7:24 and 16:9 for this same dire prediction limited to Judah and Jerusalem.
14 sn The sound of people grinding meal and the presence of lamps shining in their houses were signs of everyday life. The
15 tn Heb “All this land.”
16 sn It should be noted that the text says that the nations will be subject to the king of Babylon for seventy years, not that they will lie desolate for seventy years. Though several proposals have been made for dating this period, many ignore this fact. This most likely refers to the period beginning with Nebuchadnezzar’s defeat of Pharaoh Necho at Carchemish in 605
17 tn Heb “that nation.”
18 tn Heb “the land of the Chaldeans.” See the study note on 21:4 for the use of the term “Chaldeans.”
19 tn Heb “I will visit upon the king of Babylon and upon that nation, oracle of the
20 tn Heb “Oracle of the
21 tn Or “I will bring upon it everything that is to be written in this book. I will bring upon it everything that Jeremiah is going to prophesy concerning all the nations.” The reference to “this book” and “what Jeremiah has prophesied against the nations” raises issues about the editorial process underlying the current form of the book of Jeremiah. As the book now stands there is no earlier reference to any judgments against Babylon or any book (really “scroll”; books were a development of the first or second century
22 tn Heb “make slaves of them.” The verb form here indicates that the action is as good as done (the Hebrew prophetic perfect). For the use of the verb rendered “makes slaves” see parallel usage in Lev 25:39, 46 (cf. BDB 713 s.v. עָבַד 3).
23 tn Heb “according to their deeds and according to the work of their hands.” The two phrases are synonymous; it would be hard to represent them both in translation without being redundant. The translation attempts to represent them by the qualifier “all” before the first phrase.
24 tn This is an attempt to render the Hebrew particle כִּי (ki) which is probably being used in the sense that BDB 473-74 s.v. כִּי 3.c notes, i.e., the causal connection is somewhat loose, related here to the prophecies against the nations. “So” seems to be the most appropriate way to represent this.
25 tn Heb “Thus said the
26 sn “Drinking from the cup of wrath” is a common figure to represent being punished by God. Isaiah had used it earlier to refer to the punishment which Judah was to suffer and from which God would deliver her (Isa 51:17, 22) and Jeremiah’s contemporary Habakkuk uses it of Babylon “pouring out its wrath” on the nations and in turn being forced to drink the bitter cup herself (Hab 2:15-16). In Jer 51:7 the
27 tn There is some debate about the meaning of the verb here. Both BDB 172 s.v. גָּעַשׁ Hithpo and KBL 191 s.v. גָּעַשׁ Hitpol interpret this of the back and forth movement of staggering. HALOT 192 s.v. גָּעַשׁ Hitpo interprets it as vomiting. The word is used elsewhere of the up and down movement of the mountains (2 Sam 22:8) and the up and down movement of the rolling waves of the Nile (Jer 46:7, 8). The fact that a different verb is used in v. 27 for vomiting would appear to argue against it referring to vomiting (contra W. L. Holladay, Jeremiah [Hermeneia], 1:674; it is “they” that do this not their stomachs).
28 tn Heb “because of the sword that I will send among them.” Here, as often elsewhere in Jeremiah, the sword is figurative for warfare which brings death. See, e.g., 15:2. The causal particle here is found in verbal locutions where it is the cause of emotional states or action. Hence there are really two “agents” which produce the effects of “staggering” and “acting insane,” the cup filled with God’s wrath and the sword. The sword is the “more literal” and the actual agent by which the first agent’s action is carried out.
29 tn The words “the wine of his wrath” are not in the text but are implicit in the metaphor (see vv. 15-16). They are supplied in the translation for clarity.
30 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
31 tn The words “I made” and “drink it” are not in the text. The text from v. 18 to v. 26 contains a list of the nations that Jeremiah “made drink it.” The words are supplied in the translation here and at the beginning of v. 19 for the sake of clarity. See also the note on v. 26.
32 tn Heb “in order to make them a ruin, an object of…” The sentence is broken up and the antecedents are made specific for the sake of clarity and English style.
33 tn See the study note on 24:9 for explanation.
34 tn Heb “as it is today.” This phrase would obviously be more appropriate after all these things had happened as is the case in 44:6, 23 where the verbs referring to these conditions are past. Some see this phrase as a marginal gloss added after the tragedies of 597
35 sn See further Jer 46:2-28 for the judgment against Egypt.
36 tn The meaning of this term and its connection with the preceding is somewhat uncertain. This word is used of the mixture of foreign people who accompanied Israel out of Egypt (Exod 12:38) and of the foreigners that the Israelites were to separate out of their midst in the time of Nehemiah (Neh 13:3). Most commentators interpret it here of the foreign people who were living in Egypt. (See BDB 786 s.v. I עֶרֶב and KBL 733 s.v. II עֶרֶב.)
37 sn The land of Uz was Job’s homeland (Job 1:1). The exact location is unknown but its position here between Egypt and the Philistine cities suggests it is south of Judah, probably in the Arabian peninsula. Lam 4:21 suggests that it was near Edom.
38 sn See further Jer 47:1-7 for the judgment against the Philistines. The Philistine cities were west of Judah.
39 sn The Greek historian Herodotus reports that Ashdod had been destroyed under the Pharaoh who preceded Necho, Psammetichus.
40 sn See further Jer 49:7-22 for the judgment against Edom. Edom, Moab, and Ammon were east of Judah.
41 sn See further Jer 48:1-47 for the judgment against Moab.
42 sn See further Jer 49:1-6 for the judgment against Ammon.
43 map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.
44 sn Tyre and Sidon are mentioned within the judgment on the Philistines in Jer 47:4. They were Phoenician cities to the north and west of Judah on the coast of the Mediterranean Sea in what is now Lebanon.
45 sn The connection with Tyre and Sidon suggests that these were Phoenician colonies. See also Isa 23:2.
46 sn Dedan and Tema are mentioned together in Isa 21:13-14 and located in the desert. They were located in the northern part of the Arabian peninsula south and east of Ezion Geber. Buz is not mentioned anywhere else and its location is unknown. Judgment against Dedan and Tema is mentioned in conjunction with the judgment on Edom in Jer 47:7-8.
47 tn For the discussion regarding the meaning of the terms here see the notes on 9:26.
48 tc Or “and all the kings of people of mixed origin who.” The Greek version gives evidence of having read the term only once; it refers to the “people of mixed origin” without reference to the kings of Arabia. While the term translated “people of mixed origin” seems appropriate in the context of a group of foreigners within a larger entity (e.g. Israel in Exod 12:38; Neh 13:3; Egypt in Jer 50:37), it seems odd to speak of them as a separate entity under their own kings. The presence of the phrase in the Hebrew text and the other versions dependent upon it can be explained as a case of dittography.
49 sn The kingdom of Zimri is mentioned nowhere else, so its location is unknown.
50 sn See further Jer 49:34-39 for judgment against Elam.
51 sn Elam and Media were east of Babylon; Elam in the south and Media in the north. They were in what is now western Iran.
52 tn The words “have drunk the wine of the
53 tn Heb “the king of Sheshach.” “Sheshach” is a code name for Babylon formed on the principle of substituting the last letter of the alphabet for the first, the next to the last for the second, and so on. On this principle Hebrew שׁ (shin) is substituted for Hebrew ב (bet) and Hebrew כ (kaf) is substituted for Hebrew ל (lamed). On the same principle “Leb Kamai” in Jer 51:1 is a code name for Chasdim or Chaldeans which is Jeremiah’s term for the Babylonians. No explanation is given for why the code names are used. The name “Sheshach” for Babylon also occurs in Jer 51:41 where the term Babylon is found in parallelism with it.
54 tn The words “Then the
55 tn Heb “Yahweh of armies, the God of Israel.”
56 tn Heb “Tell them, ‘Thus says the
57 tn The words “this cup” are not in the text but are implicit to the metaphor and the context. They are supplied in the translation for clarity.
58 tn Heb “Drink, and get drunk, and vomit and fall down and don’t get up.” The imperatives following drink are not parallel actions but consequent actions. For the use of the imperative plus the conjunctive “and” to indicate consequent action, even intention see GKC 324-25 §110.f and compare usage in 1 Kgs 22:12; Prov 3:3b-4a.
59 tn Heb “because of the sword that I will send among you.” See the notes on 2:16 for explanation.
60 tn Heb “Tell them, ‘Thus says the
61 tn The translation attempts to reflect the emphatic construction of the infinitive absolute preceding the finite verb which is here an obligatory imperfect. (See Joüon 2:371-72 §113.m and 2:423 §123.h, and compare usage in Gen 15:13.)
62 tn Heb “which is called by my name.” See translator’s note on 7:10 for support.
63 tn This is an example of a question without the formal introductory particle following a conjunctive vav introducing an opposition. (See Joüon 2:609 §161.a.) It is also an example of the use of the infinitive before the finite verb in a rhetorical question involving doubt or denial. (See Joüon 2:422-23 §123.f, and compare usage in Gen 37:8.)
64 tn Heb “Yahweh of armies.”
65 tn Heb “Oracle of Yahweh of armies.”
66 tn Heb “That which came [as] the word of the
67 sn The precise dating of this prophecy is uncertain. Several proposals have been suggested, the most likely of which is that the prophecy was delivered in 609
68 tn Heb “Behold! Waters are rising from the north.” The metaphor of enemy armies compared to overflowing water is seen also in Isa 8:8-9 (Assyria) and 46:7-8 (Egypt). Here it refers to the foe from the north (Jer 1:14; 4:6; etc) which is specifically identified with Babylon in Jer 25. The metaphor has been turned into a simile in the translation to help the average reader identify that a figure is involved and to hint at the referent.
69 tn Heb “From the noise of the stamping of the hoofs of his stallions, from the rattling of his chariots at the rumbling of their wheels, fathers will not turn to their children from sinking of hands.” According to BDB 952 s.v. רִפָּיוֹן the “sinking of the hands” is figurative of helplessness caused by terror. A very similar figure is seen with a related expression in Isa 35:3-4. The sentence has been restructured to put the subject up front and to suggest through shorter sentences more in keeping with contemporary English style the same causal connections. The figures have been interpreted for the sake of clarity for the average reader.
70 map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.
71 map For location see Map1-A1; JP3-F3; JP4-F3.
72 tn Heb “For the
73 sn All the help that remains for Tyre and Sidon and that remnant that came from the island of Crete appear to be two qualifying phrases that refer to the Philistines, the last with regard to their origin and the first with regard to the fact that they were allies that Tyre and Sidon depended on. “Crete” is literally “Caphtor” which is generally identified with the island of Crete. The Philistines had come from there (Amos 9:7) in the wave of migration from the Aegean Islands during the twelfth and eleventh century and had settled on the Philistine plain after having been repulsed from trying to enter Egypt.
74 sn Shaving one’s head and gashing one’s body were customs to show mourning or sadness for the dead (cf. Deut 14:1; Mic 1:16; Ezek 27:31; Jer 16:6; 48:37).
75 tn Or “you who are left alive on the Philistine plain.” Or “you who remain of the Anakim.” The translation follows the suggestion of several of the modern commentaries that the word עֵמֶק (’emeq) means “strength” or “power” here (see J. A. Thompson, Jeremiah [NICOT], 698; J. Bright, Jeremiah [AB], 310; and see also HALOT 803 s.v. II עֵמֶק). It is a rare homonym of the word that normally means “valley” that seems to be an inappropriate designation of the Philistine plain. Many of the modern English versions and commentaries follow the Greek version which reads here “remnant of the Anakim” (עֲנָקִים [’anaqim] instead of עִמְקָם [’imqam], a confusion of basically one letter). This emendation is followed by both BDB 771 s.v. עֵמֶק and KBL 716 s.v. עֵמֶק. The Anakim were generally associated with the southern region around Hebron but an enclave of them was known to have settled in Gaza, Gath, and Ekron, three of the Philistine cities (cf. Josh 11:22). However, the fact that this judgment is directed against the Philistines not the Anakim and that this homonym apparently appears also in Jer 49:4 makes the reading of “power” more likely here.
76 tn The words “How long will you cry out” are not in the text but some such introduction seems necessary because the rest of the speech assumes a personal subject.
77 tn Heb “before you are quiet/at rest.”
78 sn The passage is highly figurative. The sword of the
79 tn The reading here follows the Greek, Syriac, and Latin versions. The Hebrew text reads “how can you rest” as a continuation of the second person in v. 6.
80 tn Heb “When the
81 tn Heb “Against Ashkelon and the sea coast, there he has appointed it.” For the switch to the first person see the preceding translator’s note. “There” is poetical and redundant and the idea of “attacking” is implicit in “against.”
82 tn Heb “Yahweh of armies, the God of Israel.” For this title see 7:3 and the study note on 2:19.
83 sn Moab was a country east of the Dead Sea whose boundaries varied greatly over time. Basically, it was the tableland between the Arnon River about halfway up the Dead Sea and the Zered River which is roughly at the southern tip of the Dead Sea. When the Israelites entered Palestine they were forbidden to take any of the Moabite territory but they did capture the kingdom of Sihon north of the Arnon which Sihon had taken from Moab. Several of the towns mentioned in the oracles of judgment against Moab here are in this territory north of the Arnon and were assigned to Reuben and Gad. Several are mentioned on the famous Moabite Stone which details how Mesha king of Moab recovered from Israel many of these cities during the reign of Joram (852-841
84 tn Heb “Woe to Nebo for it is destroyed.” For the use of the Hebrew particle “Woe” (הוֹי, hoy) see the translator’s note on 22:13. The translation has taken this form because the phrase “Woe to” probably does not convey the proper meaning or significance to the modern reader. The verbs again are in the tense (Hebrew prophetic perfect) that views the action as if it were as good as done. The particle כִּי (ki) probably is causal but the asseverative works better in the modified translation.
85 sn Nebo and Kiriathaim were both north of the Arnon and were assigned to Reuben (Num 32:3, Josh 13:19). They are both mentioned on the Moabite Stone as having been recovered from Israel.
86 tn Or “Misgab.” The translation here follows the majority of commentaries and English versions. Only REB sees this as a place name, “Misgab,” which is otherwise unknown. The constant use of this word to refer to a fortress, the presence of the article on the front of it, and the lack of any reference to a place of this name anywhere else argues against it being a place name. However, the fact that the verbs that accompany it are feminine while the noun for “fortress” is masculine causes some pause.
87 tn For the meaning of the verb here see BDB 369 s.v. חָתַת Qal.1 and compare usage in Isa 7:8; 30:31.
88 sn Heshbon was originally a Moabite city but was captured by Sihon king of Og and made his capital (Num 21:26-30). It was captured from Sihon and originally assigned to the tribe of Reuben (Num 32:37; Josh 13:17). Later it was made a Levitical city and was assigned to the tribe of Gad (Josh 21:39). It formed the northern limits of Moab. It was located about eighteen miles east of the northern tip of the Dead Sea.
89 sn There is a wordplay in Hebrew on the word “Heshbon” and the word “plot” (חָשְׁבוּ, khoshvu).
90 tn Heb “In Heshbon they plot evil against her [i.e., Moab].” The “they” is undefined, but it would scarcely be Moabites living in Heshbon. Hence TEV and CEV are probably correct in seeing a reference to the enemy which would imply the conquest of this city which lay on the northern border of Moab.
91 tn The meaning of this line is somewhat uncertain. The translation here follows all the modern English versions and commentaries in reading the place name “Madmen” even though the place is otherwise unknown and the Greek, Syriac, and Latin version all read this word as an emphasizing infinitive absolute of the following verb “will be destroyed,” i.e. דָּמוֹם יִדֹּמּוּ (damom yiddommu). Some see this word as a variant of the name Dimon in Isa 15:9 which in turn is a playful variant of the place name Dibon. There is once again a wordplay on the word “Madmen” and “will be destroyed”: מַדְמֵן (madmen) and יִדֹּמּוּ (yiddommu). For the meaning of the verb = “perish” or “be destroyed” see Jer 8:14; Ps 31:18.
92 tn Heb “A sword will follow after you.” The sword is again figurative of destructive forces, here the army of the Babylonians.
93 tc The reading here follows the Qere צְעִירֶיהָ (tsÿ’ireha) which is the same noun found in Jer 14:3 in the sense of “servants.” Here it refers to the young ones, i.e., the children (cf. the use of the adjective BDB 859 s.v. I צָעִיר 2 and see Gen 43:33). Many of the modern commentaries and a few of the modern English versions follow the Greek version and read “their cry is heard as far as Zoar” (reading צֹעֲרָה, tso’arah; see, for example, J. A. Thompson, Jeremiah [NICOT], 699, n. 4, and BDB 858 s.v. צֹעַר). However, that leaves the verb with an indefinite subject (the verb is active 3rd plural not passive) not otherwise identified in the preceding context. Many of the modern English versions such as NRSV, NJPS, NIV retain the Hebrew as the present translation has done. In this case the masculine plural noun furnishes a logical subject for the verb.
94 tn Or “Indeed her fugitives will…” It is unclear what the subject of the verbs are in this verse. The verb in the first two lines “climb” (יַעֲלֶה, ya’aleh) is third masculine singular and the verb in the second two lines “will hear” (שָׁמֵעוּ, shame’u) is third common plural. The causal particles at the beginning of the two halves of the verse suggest some connection with the preceding, so the translation assumes that the children are still the subject. In this case the singular verb would be a case of the distributive singular already referred to in the translator’s note on 46:15. The parallel passage in Isa 15:5 refers to the “fugitives” (בְּרִיחֶהָ, bÿrikheha) with the same singular verb as here and that may be the implied subject here.
95 tn Heb “the distresses of the cry of destruction.” Many commentaries want to leave out the word “distresses” because it is missing from the Greek version and the parallel passage in Isa 15:5. However, it is in all the Hebrew
96 tc The meaning of this line is uncertain. The translation follows one reading of the Hebrew text. The Greek version reads “Be like a wild donkey in the desert!” There are three points of debate in this line: the syntax of the verb form “be” (תִהְיֶינָה, tihyenah) and the text and meaning of the word translated “shrub” in the Hebrew text. This word only occurs with this meaning here and in Jer 17:6. A related word occurs in Ps 102:17 (102:18 HT). Elsewhere this spelling refers to the place name Aroer which was a place in Moab on the edge of the Arnon River. Most commentators do not feel that a reference to that place is appropriate here because it was not in the desert. The Greek version reads “like a wild donkey” (reading כְּעָרוֹד [kÿ’arod] in place of כַּעֲרוֹעֵר [ka’aro’er]). That would make an appropriate simile here because the wild donkey enjoys its freedom and is hard to capture. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 312) explain the simile of the “shrub” as referring to the marginal and rudimentary existence of a displaced person. That may not be as optimistic as the reference to the wild donkey but it does give an appropriate meaning. The third feminine plural has been explained as the singular noun + suffix = “yourselves” (נַפְשְׁכֶם, nafshÿkhem) used as a collective (so S. R. Driver, Jeremiah, 368, with cross reference to GKC 462-63 §145.c). J. Bright (Jeremiah [AB], 314, n. e-e) follows a suggestion of D. N. Freedman in seeing the form (תִהְיֶינָה, tihyenah) as a mistake for the 2nd masculine plural plus energic (תִהְיוּן, tihyun). Given the number of other textual corruptions in this passage, this is possible. The resultant meaning in either case is the same.
97 sn Chemosh was the national god of Moab (see also Numb 21:29). Child sacrifice appears to have been a part of his worship (2 Kgs 3:27). Solomon built a high place in Jerusalem for him (1 Kgs 11:7), and he appears to have been worshiped in Israel until Josiah tore that high place down (2 Kgs 23:13).
98 sn The practice of carrying off the gods of captive nations has already been mentioned in the study note on 43:12. See also Isa 46:1-2 noted there.
99 tn Heb “The valley will be destroyed and the tableland be laid waste.” However, in the context this surely refers to the towns and not to the valley and the tableland itself.
100 tn Heb “which/for/as the
101 tn Or “Scatter salt over Moab for it will certainly be laid in ruins.” The meaning of these two lines is very uncertain. The Hebrew of these two lines presents several difficulties. It reads תְּנוּ־צִיץ לְמוֹאָב נָצֹא תֵּצֵא (tÿnu-tsits lÿmo’av natso’ tetse’). Of the five words two are extremely problematic and the meaning of the second affects also the meaning of the last word which normally means “go out.” The word צִיץ (tsits) regularly refers to a blossom or flower or the diadem on the front of Aaron’s mitre. BDB 851 s.v. II צִיץ gives a nuance “wings (coll)” based on the interpretation of Abu Walid and some medieval Jewish interpreters who related it to an Aramaic root. But BDB says that meaning is dubious and refers to the Greek which reads σημεῖα (shmeia, “sign” or “sign post”). Along with KBL 802 s.v. I צִיץ and HALOT 959 s.v. II צִיץ, BDB suggests that the Greek presupposes the word צִיּוּן (tsiyyun) which refers to a road marker (Jer 31:21) or a gravestone (2 Kgs 23:17). That is the meaning followed here. Several modern commentaries and English versions have followed a proposal by W. Moran that the word is related to a Ugaritic word meaning salt (cf., e.g., J. Bright, Jeremiah [AB], 320). However, HALOT 959 s.v. II צִיץ questions the validity of this on philological grounds saying that the meaning of salt does not really fit the Ugaritic either. The present translation follows the suggestions of the lexicons here and reads the word as though the Greek supported the meaning “gravestone.” The other difficulty is with the word נָצֹא (natso’), which looks like a Qal infinitive absolute of an otherwise unattested root which BDB s.v. נָצָא says is defined in Gesenius’ Thesaurus as “fly.” However, see the meaning and the construction of an infinitive absolute of one root with that of another as highly improbable. Hence, most modern lexicons either emend the forms to read נָצֹה תִּצֶּה (natsoh titseh) from the root נָצָה (natsah) meaning “to fall into ruins” (so KBL 629 s.v. נָצָה Qal, and see among others J. A. Thompson, Jeremiah [NICOT], 700, n. 10, who notes that final א [aleph] and final ה [hey] are often confused; see the discussion and examples in GKC 216-17 §75.nn-rr). This is the option that this translation as well as a number of modern ones have taken. A second option is to see נָצֹא (natso’) as an error for יָצֹא (yatso’) and read the text in the sense of “she will certainly surrender,” a meaning that the verb יָצָא (yatsa’) has in 1 Sam 11:3; Isa 36:6. The best discussion of this option as well as a discussion on the problem of reading צִיץ (tsits) as salt is found in G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 313-14.
102 tn Heb “who withholds his sword from bloodshed.” This verse is an editorial aside (or apostrophe) addressed to the Babylonian destroyers to be diligent in carrying out the work of the
103 tn Heb “Therefore his taste remains in him and his aroma is not changed.” The metaphor is changed into a simile in an attempt to help the reader understand the figure in the context.
104 tn Heb “Therefore, behold the days are coming, oracle of Yahweh, when I will send against him decanters [those who pour from one vessel to another] and they will decant him [pour him out] and they will empty his vessels and break their jars in pieces.” The verse continues the metaphor from the preceding verse where Moab/the people of Moab are like wine left undisturbed in a jar, i.e., in their native land. In this verse the picture is that of the decanter emptying the wine from the vessels and then breaking the jars. The wine represents the people and the vessels the cities and towns where the people lived. The verse speaks of the exile of the people and the devastation of the land. The metaphor has been interpreted so it conveys meaning to the average reader.
105 tn Heb “Oracle of the
106 tn Heb “Moab will be ashamed because of Chemosh as the house of Israel was ashamed because of Bethel, their [source of] confidence.” The “shame” is, of course, the disappointment, disillusionment because of the lack of help from these gods in which they trusted (for this nuance of the verb see BDB 101 s.v. בּוֹשׁ Qal.2 and compare usage in Jer 2:13; Isa 20:5). Because of the parallelism, some see the reference to Bethel to be a reference to a West Semitic god worshiped by the people of Israel (see J. P. Hyatt, “Bethel [Deity],” IDB 1:390 for the arguments). However, there is no evidence in the OT that such a god was worshiped in Israel, and there is legitimate evidence that northern Israel placed its confidence in the calf god that Jeroboam set up in Bethel (cf. 1 Kgs 12:28-32; Hos 10:5; 8:5-6; Amos 7:10-17).
107 tn Heb “will go down to the slaughter.”
108 tn Heb “Yahweh of armies.” For an explanation of the translation and meaning of this title see the study note on 2:19.
109 tn Heb “Oracle of the King whose name is Yahweh of armies.” The first person form has again been adopted because the
110 tn For the use of the word “name” (שֵׁם, shem) to “fame” or “repute” see BDB 1028 s.v. שֵׁם 2.b and compare the usage in Ezek 16:14; 2 Chr 26:15.
111 tn Heb “How is the strong staff broken, the beautiful rod.” “How” introduces a lament which is here rendered by “Alas.” The staff and rod refer to the support that Moab gave to others not to the fact that she ruled over others which was never the case. According to BDB 739 s.v. עוֹז 1 the “strong staff” is figurative of political power.
112 tn Heb “sit in thirst.” The abstract “thirst” is put for the concrete, i.e., thirsty or parched ground (cf. Deut 8:19; Isa 35:7; Ps 107:33) for the concrete. There is no need to emend to “filth” (צֹאָה [tso’ah] for צָמָא [tsama’]) as is sometimes suggested.
113 tn Heb “inhabitant of Daughter Dibon.” “Daughter” is used here as often in Jeremiah for the personification of a city, a country, or its inhabitants. The word “inhabitant” is to be understood as a collective as also in v. 19.
114 sn Aroer is probably the Aroer that was located a few miles south and west of Dibon on the edge of the Arnon River. It had earlier been the southern border of Sihon, king of Heshbon, and had been allotted to the tribe of Reuben (Josh 13:16). However, this whole territory had earlier been taken over by the Arameans (2 Kgs 10:33), later by the Assyrians, and at this time was in the hands of the Moabites.
115 sn See the study note on Jer 48:8 for reference to this tableland or high plain that lay between the Arnon and Heshbon.
116 tn Heb “The horn of Moab will be cut off. His arm will be broken.” “Horn” and “arm” are both symbols of strength (see BDB 902 s.v. קֶרֶן 2 [and compare usage in Lam 2:3] and BDB 284 s.v. זְרוֹעַ 2 [and compare usage in 1 Sam 2:31]). The figures have been interpreted for the sake of clarity.
117 tn Heb “Oracle of the
118 tn Heb “Make him drunk because he has magnified himself against the
119 tn The meaning of this word is uncertain. It is usually used of clapping the hands or the thigh in helpless anger or disgust. Hence J. Bright (Jeremiah [AB], 321) paraphrases “shall vomit helplessly.” HALOT 722 s.v. II סָפַק relates this to an Aramaic word and see a homonym meaning “vomit” or “spew out.” The translation is that of BDB 706 s.v. סָפַק Qal.3, “splash (fall with a splash),” from the same root that refers to slapping or clapping the thigh.
120 tn Heb “were they caught among thieves?”
121 tn Heb “that you shook yourself.” But see the same verb in 18:16 in the active voice with the object “head” in a very similar context of contempt or derision.
122 tc The reading here presupposes the emendation of דְבָרֶיךָ (dÿvarekha, “your words”) to דַבֶּרְךָ (dabberkha, “your speaking”), suggested by BHS (cf. fn c) on the basis of one of the Greek versions (Symmachus). For the idiom cf. BDB 191 s.v. דַּי 2.c.α.
123 tn Heb “in the sides of the mouth of a pit/chasm.” The translation follows the suggestion of J. Bright, Jeremiah (AB), 321. The point of the simile is inaccessibility.
124 tn Heb “We have heard of the pride of Moab – [he is] exceedingly proud – of his haughtiness, and his pride, and his haughtiness, and the loftiness of his heart.” These words are essentially all synonyms, three of them coming from the same Hebrew root (גָּאָה, ga’ah) and one of the words being used twice (גָּאוֹן). Since the first person singular is used in the next verse, the present translation considers the “we” of this verse to refer to the plural of majesty or the plural referring to the divine council in such passages as Gen 1:26; 3:22; 11:7; Isa 6:8 and has translated in the singular to avoid possible confusion of who the “we” are. Most understand the reference to be to Jeremiah and his fellow Judeans.
125 tn Heb “Oracle of the
126 tn The meaning of this verse is somewhat uncertain: Heb “I know, oracle of the
127 tc The translation is based on the emendation of the Hebrew third masculine singular (יֶהְגֶּה, yehggeh) to the first singular (אֶהְגֶּה, ’ehgeh). This emendation is assumed by almost all of the modern English versions and commentaries even though the textual evidence for it is weak (only one Hebrew
128 tc Or “I will weep for the grapevines of Sibmah more than I will weep over the town of Jazer.” The translation here assumes that there has been a graphic confusion of מ (mem) with כְּ (kaf) or בְּ (bet). The parallel passage in Isa 16:9 has the preposition בְּ and the Greek version presupposes a comparative idea “as with.” Many of the modern English versions render the passage with the comparative מִן (min) as in the alternate translation, but it is unclear what the force of the comparison would be here. The verse is actually in the second person, an apostrophe or direct address to the grapevine(s) of Sibmah. However, the translation has retained the third person throughout because such sudden shifts in person are uncommon in contemporary English literature and retaining the third person is smoother. The Hebrew text reads: “From/With the weeping of Jazer I will weep for you, vine of Sibmah. Your tendrils crossed over the sea. They reached unto the sea of Jazer. Upon your summer fruit and your vintage [grape harvest] the destroyer has fallen.”
129 tn Heb “crossed over to the Sea.”
130 tn Or “reached the sea of Jazer.” The Sea is generally taken to be a reference to the Dead Sea. The translation presupposes that the word “sea” is to be omitted before “Jazer.” The word is missing from two Hebrew
131 tn Heb “her summer fruit.” See the translator’s note on 40:10 for the rendering here. According to BDB 657 s.v. נָפַל Qal.4.a, the verb means to “fall upon” or “attack” but in the context it is probably metonymical for attack and destroy.
132 tn Heb “from the garden land, even from the land of Moab.” Comparison with the parallel passage in Isa 16:10 and the translation of the Greek text here (which has only “the land of Moab”) suggest that the second phrase is appositional to the first.
133 tn Heb “no one will tread [the grapes] with shout of joy.”
134 tn Heb “shouts will not be shouts.” The text has been expanded contextually to explain that the shouts of those treading grapes in winepresses will come to an end (v. 33a-d) and be replaced by the shouts of the soldiers who trample down the vineyards (v. 32e-f). Compare 25:30 and 51:41 for the idea.
135 tn The meaning of this verse is very uncertain. The ambiguity of the syntax and the apparent elliptical nature of this text makes the meaning of this verse uncertain. The Hebrew text reads: “From the cry of Heshbon unto Elealeh unto Jahaz they utter their voice from Zoar unto Horonaim Eglath Shelishiyah.” The translation and interpretation here are based on interpreting the elliptical syntax here by the parallel passage in Isaiah 15:4-6 where cries of anguish rise from Heshbon and Elealeh which are heard all the way to Jahaz. The people flee southward arriving at Zoar and Eglath Shelishiyah where they voice the news of the destruction in the north. Hence, the present translation interprets the phrase “from the cry of Heshbon unto Elealeh” to be parallel to “Heshbon and Elealeh cry out” and take the preposition “from” with the verb “they utter their voice,” i.e., with the cry of Heshbon and Elealeh. The impersonal “they raise their voice” is then treated as a passive and made the subject of the whole verse. There is some debate about the identification of the waters of Nimrim. They may refer to the waters of the Wadi Nimrim which enters the Jordan about eight miles north of the Dead Sea or those of the Wadi en-Numeirah which flows into the southern tip of the Dead Sea from about ten miles south. Most commentators take the reference to be the latter because of association with Zoar. However, if the passage is talking about the destruction in the north which is reported in the south by the fleeing refugees, the reference is probably to the Wadi Nimrim in the north.
136 tn Heb “high place[s].” For the meaning and significance of this term see the study note on 7:31.
137 tn Heb “Oracle of the
138 tn Heb “upon every loin [there is] sackcloth.” The word “all” is restored here before “loin” with a number of Hebrew
139 tn Heb “Oracle of the
140 tn Heb “turn her back.”
141 tn Heb “Behold! Like an eagle he will swoop and will spread his wings against Moab.” The sentence has been reordered in English to give a better logical flow and the unidentified “he” has been identified as “a nation.” The nation is, of course, Babylon, but it is nowhere identified so the referent has been left ambiguous.
142 tn Parallelism argues that the word קְרִיּוֹת (qÿriyyot) be understood as the otherwise unattested feminine plural of the noun קִרְיָה (qiryah, “city”) rather than the place name Kerioth mentioned in v. 24 (cf. HALOT 1065 s.v. קִרְיָה). Both this noun and the parallel term “fortresses” are plural but are found with feminine singular verbs, being treated either as collectives or distributive plurals (cf. GKC 462-63 §145.c or 464 §145.l).
143 tn Heb “The heart of the soldiers of Moab will be like the heart of a woman in labor.”
144 tn Heb “Moab will be destroyed from [being] a people.”
145 sn There is an extended use of assonance here and in the parallel passage in Isa 24:17. The Hebrew text reads פַּחַד וָפַחַת וָפָח (pakhad vafakhat vafakh). The assonance is intended to underscore the extensive trouble that is in store for them.
146 tn Heb “are upon you, inhabitant of Moab.” This is another example of the rapid switch in person or direct address (apostrophe) in the midst of a third person description or prediction which the present translation typically keeps in the third person for smoother English style.
147 tn Heb “Oracle of the
148 sn Jer 48:43-44a are in the main the same as Isa 24:17-18 which shows that the judgment was somewhat proverbial. For a very similar kind of argumentation see Amos 5:19; judgment is unavoidable.
149 tn Heb “For I will bring upon her, even upon Moab, the year of her punishment.”
150 tn Heb “Oracle of the
151 tn Or “of those noisy boasters.” Or “They will burn up the frontiers of Moab. They will burn up the mountain heights of those war-loving people.” The meaning of this verse is not entirely certain because of the highly figurative nature of the last two lines. The Hebrew text has been translated somewhat literally here. The Hebrew text reads: “In the shadow of Heshbon those fleeing stand without strength. For a fire goes forth from Heshbon, a flame from the midst of Sihon. And it devours the forehead of Moab and the skull of the sons of noise.” The meaning of the first part is fairly clear because v. 2 has already spoken of the conquest of Heshbon and a plot formed there to conquer the rest of the nation. The fire going forth from Heshbon would hence refer here to the conflagrations of war spreading from Heshbon to the rest of the country. The reference to the “midst of Sihon” is to be understood metonymically as a reference for the ruler to what he once ruled (cf. E. W. Bullinger, Figures of Speech, 583). The last two lines must refer to more than the fugitives who stopped at Heshbon for protection because it refers to the forehead of Moab (a personification of the whole land or nation). It is unclear, however, why reference is made to the foreheads and skulls of the Moabites, other than the fact that this verse seems to be a readaptation or reuse of Num 24:17 where the verb used with them is “smite” which fits nicely in the sense of martial destruction. Translated rather literally, it appears here to refer to the destruction by the fires of war of the Moabites, the part (forehead and skulls) put for the whole. TEV sees a reference here to the “frontiers” and “mountain heights” of Moab and this would work nicely for “foreheads” which is elsewhere used of the corner or border of a land in Neh 9:22. The word “crown” or “skull” might be a picturesque metaphor for the mountain heights of a land, but the word is never used elsewhere in such a figurative way. TEV (and CEV) which follows it might be correct here but there is no way to validate it. The meaning “war-loving people” for the phrase “sons of noise” is based on the suggestion of BDB 981 s.v. שָׁאוֹן 1 which relates the phrase to the dominant use for שָׁאוֹן (sha’on) and is adopted also by TEV, CEV, and C. von Orelli, Jeremiah, 341. REB “braggarts” and NIV “noisy boasters” seem to base the nuance on the usage of שָׁאוֹן (sha’on) in Jer 46:17 where Pharaoh is referred to as an empty noise and the reference to Moab’s arrogance and boasting in 48:29.
152 tn Heb “Woe to you, Moab.” For the usage of this expression see 4:13, 31; 13:17 and the translator’s note on 4:13 and 10:19.
153 tn Heb “Your sons will be taken away into captivity, your daughters into exile.”
154 tn See 29:14; 30:3 and the translator’s note on 29:14 for the idiom used here.
155 tn Heb “Oracle of the
156 sn Ammonites. Ammon was a small kingdom to the north and east of Moab which was in constant conflict with the Transjordanian tribes of Reuben, Gad, and Manasseh over territorial rights to the lands north and south of the Jabbok River. Ammon mainly centered on the city of Rabbah which is modern Amman. According to Judg 11:13 the Ammonites claimed the land between the Jabbok and the Arnon but this was land taken from them by Sihon and Og and land that the Israelites captured from the latter two kings. The Ammonites attempted to expand into the territory of Israel in the Transjordan in the time of Jephthah (Judg 10-11) and the time of Saul (1 Sam 11). Apparently when Tiglath Pileser carried away the Israelite tribes in Transjordan in 733
157 tc The reading here and in v. 3 follows the reading of the Greek, Syriac, and Latin versions and 1 Kgs 11:5, 33; 2 Kgs 23:13. The Hebrew reads “Malcom” both here, in v. 3, and Zeph 1:5. This god is to be identified with the god known elsewhere as Molech (cf. 1 Kgs 11:7).
158 tn Heb “Does not Israel have any sons? Does not he have any heir [or “heirs” as a collective]? Why [then] has Malcom taken possession of Gad and [why] do his [Malcom’s] people live in his [Gad’s] land?” A literal translation here will not produce any meaning without major commentary. Hence the meaning that is generally agreed on is reflected in an admittedly paraphrastic translation. The reference is to the fact that the Ammonites had taken possession of the cities that had been deserted when the Assyrians carried off the Transjordanian tribes in 733
159 tn Heb “oracle of the
160 tn Heb “a desolate tel.” For the explanation of what a “tel” is see the study note on 30:18.
161 tn Heb “Its daughters will be burned with fire.” For the use of the word “daughters” to refer to the villages surrounding a larger city see BDB 123 s.v. I בַּת 4 and compare the usage in Judg 1:27.
162 tn Heb “says the
163 tn Or “you women of Rabbah”; Heb “daughters of Rabbah.” It is difficult to tell whether the word “daughters” is used here in the same sense that it has in v. 2 (see the translator’s note there) or in the literal sense of “daughters.” The former has been preferred because the cities themselves (e.g., Heshbon) are called to wail in the earlier part of the verse and the term “daughters” has been used in the previous verse of the surrounding villages.
164 tc Or “Run back and forth inside the walls of your towns.” Or “slash yourselves with gashes.” The meaning of this line is uncertain. The Hebrew text reads “run back and forth among the walls.” The word “run back and forth” is generally taken as a Hitpolel of a verb that means to “go about” in the Qal and to “go back and forth” in the Polel (cf. BDB 1002 s.v. I שׁוּט). The noun that follows in the Hebrew means “wall, hedge” and is quite commonly modified by the noun צֹאן (tso’n, “sheep”) referring to sheepfolds (cf., e.g., Num 32:36; 1 Sam 24:3). But the phrase “run back and forth among the sheepfolds” yields little meaning here. In Ps 89:40 (89:41 HT) the word “wall” is used in parallelism with fortified cities and refers to the walls of the city. That is the sense that is assumed in one of the alternate translations with the words “of your towns” being supplied in the translation for clarification. However, that figure is a little odd in a context which speaks of mourning rites. Hence, some emend the word “walls” (גְּדֵרוֹת, gÿderot) to “gashes” (גְּדֻדוֹת, gÿdudot), a word that has occurred in a similar context in Jer 48:37. That would involve only the common confusion of ר and ד. That is the reading adopted here and fits the context nicely. NRSV appears to go one step further and read the verb as a Hitpolel from a root that is otherwise used only as a noun to mean “whip” or “scourge.” NRSV reads “slash yourselves with whips” which also makes excellent sense in the context but is not supported by any parallel use of the verb.
165 sn Compare Jer 48:7 and the study note there.
166 tn Or “Why do you brag about your valleys, about the fruitfulness of your valleys.” The meaning of the first two lines of this verse are uncertain primarily due to the ambiguity of the expression זָב עִמְקֵךְ (zav ’imqekh). The form זָב (zav) is either a Qal perfect or Qal participle of a verb meaning flow. It is common in the expression “a land flowing with milk and honey” and is also common to refer to the seminal discharge or discharge of blood which makes a man or woman unclean. BDB 264 s.v. זוּב Qal.2 sees it as an abbreviation of the idea of “flowing with milk and honey” and sees it as referring to the fertility of Ammon’s valley. However, there are no other examples of such an ellipsis. Several of the modern English versions and commentaries have taken the word עֵמֶק (’emeq) not as a reference to a valley but to the homonym cited in the note on 47:5 and see the reference here to the flowing away of Ammon’s strength. That interpretation is followed here. Instead of explaining the plural ending on עֲמָקִים (’amaqim) as being an enclitic ם (mem) as others who follow this interpretation (e.g., J. Bright, Jeremiah [AB], 325), the present translation understands the plural as a plural of amplification (cf. GKC 397-98 §124.e and compare the noun “might” in Isa 40:26).
167 tn Heb “apostate daughter.” This same term is applied to Israel in Jer 31:22 but seems inappropriate here to Ammon because she had never been loyal to the
168 tn Heb “The Lord Yahweh of armies.” For an explanation of the rendering here and of the significance of this title see the study note on 2:19.
169 tn Heb “You will be scattered each man [straight] before him.”
170 tn See Jer 29:14; 30:3 and the translator’s note on 29:14 for the idiom used here.
171 tn Heb “Oracle of the
172 tn Heb “Yahweh of armies.” See the study note on 2:19 for this title.
173 sn Edom was a kingdom to the south and east of Judah. Its borders varied over time but basically Edom lay in the hundred mile strip between the Gulf of Aqaba on the south and the Zered River on the north. It straddled the Arabah leading down from the Dead Sea to the Gulf of Aqaba, having as its northern neighbors both Judah and Moab. A long history of hostility existed between Israel and Edom, making Edom one of the favorite objects of the prophets’ oracles of judgment (cf., e.g., Isa 21:11-12; 34:5-15; 63:1-6; Amos 1:11-12; Ezek 25:12-14; 35:1-15; Obad 1-16). Not much is known about Edom at this time other than the fact that they participated in the discussions regarding rebellion against Nebuchadnezzar in 594
174 sn Teman was the name of one of Esau’s descendants, the name of an Edomite clan and the name of the district where they lived (Gen 36:11, 15, 34). Like the name Bozrah, it is used poetically for all of Edom (Jer 49:20; Ezek 25:13).
175 tn Heb “Has counsel perished from men of understanding?”
176 tn The meaning of this last word is based on the definition given in KBL 668 s.v. II סָרַח Nif and HALOT 726 s.v. II סָרַח Nif, which give the nuance “to be [or become] corrupt” rather than that of BDB 710 s.v. סָרַח Niph who give the nuance “let loose (i.e., to be dismissed; to be gone)” from a verb that is elsewhere used of the overhanging of a curtains or a cliff.
177 tn Heb “make deep to dwell.” The meaning of this phrase is debated. Some take it as a reference for the Dedanites who were not native to Edom to go down from the heights of Edom and go back home (so G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 330). The majority of commentaries, however, take it as a reference to the Dedanites disassociating themselves from the Edomites and finding remote hiding places to live in (so J. A. Thompson, Jeremiah [NICOT], 718). For the options see W. L. Holladay, Jeremiah (Hermeneia), 2:375.
178 sn Dedan. The Dedanites were an Arabian tribe who lived to the southeast of Edom. They are warned here to disassociate themselves from Edom because Edom is about to suffer disaster.
179 tn Heb “For I will bring the disaster of Esau upon him, the time when I will punish him.” Esau was the progenitor of the tribes and nation of Edom (cf. Gen 36:1, 8, 9, 19).
180 tn The translation of this verse is generally based on the parallels in Obad 5. There the second line has a ה interrogative in front of it. The question can still be assumed because questions can be asked in Hebrew without a formal marker (cf. GKC 473 §150.a and BDB 519 s.v. לֹא 1.a[e] and compare usage in 2 Kgs 5:26).
181 tn The tense and nuance of the verb translated “pillage” are both different than the verb in Obad 5. There the verb is the imperfect of גָּנַב (ganav, “to steal”). Here the verb is the perfect of a verb which means to “ruin” or “spoil.” The English versions and commentaries, however, almost all render the verb here in much the same way as in Obad 5. The nuance must mean they only “ruin, destroy” (by stealing) only as much as they need (Heb “their sufficiency”), and the verb is used as metonymical substitute, effect for cause. The perfect must be some kind of a future perfect; “would they not have destroyed only…” The negative question is carried over by ellipsis from the preceding lines.
182 tn Or “Their children and relatives will all be destroyed. And none of their neighbors will say, ‘Leave your orphans with me and I’ll keep them alive. Your widows can trust in me.’” This latter interpretation is based on a reading in a couple of the Greek versions (Symmachus and Lucian) and is accepted by a number of the modern commentaries, (J. Bright, J. A. Thompson, W. L. Holladay, and G. L. Keown, P. J. Scalise, T. G. Smothers). However, the majority of modern English versions do not follow it and lacking any other Hebrew or versional evidence it is probable that this is an interpretation to explain the mitigation of what appears as a prophecy of utter annihilation. There have been other cases in Jeremiah where a universal affirmation (either positive or negative) has been modified in the verses that follow. The verb in the second line תִּבְטָחוּ (tivtakhu) is highly unusual; it is a second masculine plural form with a feminine plural subject. The form is explained in GKC 127-28 §47.k and 160-61 §60.a, n. 1 as a pausal substitution for the normal form תִּבְטַחְנָה (tivtakhnah) and a similar form in Ezek 37:7 cited as a parallel.
183 tn The words “of my wrath” after “cup” in the first line and “from the cup of my wrath” in the last line are not in the text but are implicit in the metaphor. They have been supplied in the translation for clarity.
184 tn Heb “I swear by myself.” See 22:5 and the study note there.
185 sn Bozrah appears to have been the chief city in Edom, its capital city (see its parallelism with Edom in Isa 34:6; 63:1; Jer 49:22). The reference to “its towns” (translated here “all the towns around it”) could then be a reference to all the towns in Edom. It was located about twenty-five miles southeast of the southern end of the Dead Sea apparently in the district of Teman (see the parallelism in Amos 1:12).
186 tn See the study note on 24:9 for the rendering of this term.
187 tn The words “I said” are not in the text but it is generally agreed that the words that follow are Jeremiah’s. These words are supplied in the translation to make clear that the speaker has shifted from the
188 tn Heb “Rise up for battle.” The idea “against her” is implicit from the context and has been supplied in the translation for clarity.
189 tn The words “The
190 tn The meaning of this Hebrew word (תִּפְלֶצֶת, tifletset) is uncertain because it occurs only here. However, it is related to a verb root that refers to the shaking of the pillars (of the earth) in Job 9:6 and a noun (מִפְלֶצֶת, mifletset) that refers to “horror” or “shuddering” used in Job 21:6; Isa 21:4; Ezek 7:18; Ps 55:6. This is the nuance that is accepted by BDB, KBL, HAL and a majority of the modern English versions. The suffix is an objective genitive. The fact that the following verb is masculine singular suggests that the text here (הִשִּׁיא אֹתָךְ, hishi’ ’otakh) is in error for הִשִּׁיאָתָךְ (hishi’atakh; so G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 327, n. 16.a).
191 tn The Hebrew text of the first four lines reads: “Your terror [= the terror you inspire] has deceived you, [and] the arrogance of your heart, you who dwell in the clefts of the rock, who occupy the heights of the hill.” The sentence is broken up and restructured to better conform with English style.
192 sn This verse is very similar to Jer 19:8 where the same judgment is pronounced on Jerusalem. For the meaning of some of the terms here (“hiss out their scorn” and “all the disasters that have happened to it”) see the notes on that verse.
193 tn See the study note on Jer 12:5 for the rendering of this term.
194 tn “The pasture-ground on the everflowing river” according to KBL 42 s.v. I אֵיתָן 1. The “everflowing river” refers to the Jordan.
195 tn Heb “Behold, like a lion comes up from the thicket of the Jordan into the pastureland of everflowing water so [reading כֵּן (ken) for כִּי (ki); or “indeed” (reading כִּי as an asseverative particle with J. A. Thompson, Jeremiah [NICOT], 719, n. 6)] I will suddenly chase him [Edom] from upon it [the land].” The sentence has been restructured to better conform with contemporary English style and the significance of the simile drawn from the comparison has been spelled out for the sake of clarity. The form אַרְגִּיעָה (’argi’ah) is functioning here as an adverbial modifier in a verbal hendiadys (cf. GKC 386 §120.g).
196 tn For the use of the interrogative מִי (mi) in the sense of “whoever” and functioning like an adjective see BDB 567 s.v. מִי g and compare the usage in Prov 9:4, 16.
197 tn For the meaning of this verb in the sense of “arraign” or “call before the bar of justice” compare Job 9:19 and see BDB 417 s.v. יָעַד Hiph.
198 tn The interrogative מִי (mi) is rendered “there is no one” in each of the last three occurrences in this verse because it is used in a rhetorical question that expects the answer “no one” or “none” and is according to BDB 566 s.v. מִי f(c) equivalent to a rhetorical negative.
199 tn The word “shepherd” (רֹעֶה, ro’eh) has been used often in the book of Jeremiah to refer metaphorically to the ruler or leader (cf. BDB 945 s.v. I רָעָה Qal.1.d(2) and compare usage, e.g., in Jer 2:8; 23:1).
200 tn Heb “Therefore listen to the plan of the
201 sn Teman here appears to be a poetic equivalent for Edom, a common figure of speech in Hebrew poetry where the part is put for the whole. “The people of Teman” is thus equivalent to all the people of Edom.
202 tn Heb “They will surely drag them off, namely the young ones of the flock. He will devastate their habitation [or their sheepfold] on account of them.” The figure of the lion among the flock of sheep appears to be carried on here where the people are referred to as a flock and their homeland is referred to as a sheepfold. It is hard, however, to carry the figure over here into the translation, so the figures have been interpreted instead. Both of these last two sentences are introduced by a formula that indicates a strong affirmative oath (i.e., they are introduced by אִם לֹא [’im lo’; cf. BDB 50 s.v. אִם 1.b(2)]). The subject of the verb “they will drag them off” is the indefinite third plural which may be taken as a passive in English (cf. GKC 460 §144.g). The subject of the last line is the
203 tn Heb “The earth will quake when at the sound of their downfall.” However, as in many other places “earth” stands here metonymically for the inhabitants or people of the earth (see E. W. Bullinger, Figures of Speech, 578-79, and compare usage in 2 Sam 15:23; Ps 66:4).
204 tn Heb “the Red Sea,” of which the Gulf of Aqaba formed the northeastern arm. The land of Edom once reached this far according to 1 Kgs 9:26.
205 sn Compare Jer 48:40-41 for a similar prophecy about Moab. The parallelism here suggests that Bozrah, like Teman in v. 20, is a poetic equivalent for Edom.
206 tn The words “The
207 sn Damascus is a city in Syria, located below the eastern slopes of the Anti-lebanon Mountains. It was the capital of the Aramean state that was in constant hostility with Israel from the time of David until its destruction by the Assyrians in 732
208 tn Heb “Hamath and Arpad.” There is no word for people in the text. The cities are being personified. However, since it is really the people who are involved and it is clearer for the modern reader, the present translation supplies the words “people of” both here and in v. 24. The verbs in vv. 23-25 are all to be interpreted as prophetic perfects, the tense of the Hebrew verb that views an action as though it were as good as done. The verbs are clearly future in vv. 26-27 which begin with a “therefore.”
209 tc The meaning of this verse is very uncertain. The Hebrew text apparently reads “Hamath and Arpad are dismayed. They melt away because they have heard bad news. Anxiety is in the sea; it [the sea] cannot be quiet.” Many commentaries and English versions redivide the verse and read “like the sea” for “in the sea” (כַּיָּם [kayyam] for בַּיָּם [bayyam]) and read the feminine singular noun דְּאָגָה (dÿ’agam) as though it were the third masculine plural verb דָּאֲגוּ (da’agu): “They are troubled like the sea.” The translation follows the emendation proposed in BHS and accepted by a number of commentaries (e.g., J. Bright, Jeremiah [AB], 333; J. A. Thompson, Jeremiah [NICOT], 723, n. 1). That emendation involves reading נָמֹג לִבָּם מִדְּאָגָה (namog libbam middÿ’agah) instead of נָמֹגוּ בַּיָּם דְּאָגָה (namogu bayyam dÿ’agah). The translation also involves a double reading of “heart,” for the sake of English style, once in the sense of courage (BDB 525 s.v. לֵב 10) because that is the nuance that best fits “melts” in the English idiom and once in the more general sense of hearts as the seat of fear, anxiety, worry. The double translation is a concession to English style.
210 tn Heb “city of praise.”
211 tn Heb “city of joy.”
212 tc Or “Why has that famous city not been abandoned, that city I once took delight in?” The translation follows the majority of modern commentaries in understanding לֹא (lo’, “not”) before “abandoned” as a misunderstanding of the emphatic ל (lamed; so J. A. Thompson, Jeremiah [NICOT], 723, n. 3, and J. Bright, Jeremiah [AB], 333, n. c; see also IBHS 211-12 §11.2.10i and HALOT 485-86 s.v. II לְ for the phenomenon). The particle is missing from the Vulgate. The translation also follows the versions in omitting the suffix on the word “joy” that is found in the Hebrew text (see BHS note b for a listing of the versions). This gives a better connection with the preceding and the following verse than the alternate translation.
213 tn Heb “Oracle of Yahweh of armies.” For this title for God see the study note on 2:19.
214 sn Ben-Hadad was a common name borne by a number of the kings of Damascus, e.g., one during the time of Asa around 900
215 sn Kedar appears to refer to an Arabic tribe of nomads descended from Ishmael (Gen 25:13). They are associated here with the people who live in the eastern desert (Heb “the children of the east”; בְּנֵי־קֶדֶם, bÿne-qedem). In Isa 21:16 they are associated with the Temanites and the Dedanites, Arabic tribes in the north Arabian desert. They were sheep breeders (Isa 60:7) who lived in tents (Ps 120:5) and unwalled villages (Isa 42:11). According to Assyrian records they clashed with Assyria from the time of Shalmaneser in 850 until the time of Esarhaddon and Ashurbanipal in the late seventh century. According to the Babylonian Chronicles, Nebuchadnezzar defeated them in 599
216 sn Hazor. Nothing is know about this Hazor other than what is said here in vv. 28, 30, 33. They appear to also be nomadic tent dwellers who had a loose association with the Kedarites.
217 tn The words “Army of Babylon” are not in the Hebrew text but are implicit from the context. They are supplied in the translation for clarity.
218 sn Heb “the children of the east.” Nothing much is known about them other than their association with the Midianites and Amalekites in their attack on Israel in the time of Gideon (Judg 6:3, 33) and the fact that God would let tribes from the eastern desert capture Moab and Ammon in the future (Ezek 25:4, 10). Midian and Amalek were consider to be located in the region in north Arabia east of Ezion Geber. That would put them in the same general locality as the region of Kedar. The parallelism here suggests that they are the same as the people of Kedar. The words here are apparently addressed to the armies of Nebuchadnezzar.
219 tn Or “Let their tents…be taken….Let their tent…be carried…. Let people shout….”
220 sn This expression is a favorite theme in the book of Jeremiah. It describes the terrors of war awaiting the people of Judah and Jerusalem (6:25), the Egyptians at Carchemish (46:5), and here the Kedarites.
221 tn Heb “Oracle of the
222 map For location see Map1-D2; Map2-D3; Map3-A2; Map4-C1.
223 tn Heb “Make deep to dwell.” See Jer 49:8 and the translator’s note there. The use of this same phrase here argues against the alternative there of going down from a height and going back home.
224 tn Heb “has counseled a counsel against you, has planned a plan against you.”
225 tn Heb “Oracle of the
226 tn The words “Army of Babylon” are not in the text but are implicit from the context. They are supplied in the translation for clarity.
227 tn Heb “no gates and no bar,” i.e., “that lives securely without gates or bars.” The phrase is used by the figure of species for genus (synecdoche) to refer to the fact that they have no defenses, i.e., no walls, gates, or bars on the gates. The figure has been interpreted in the translation for the benefit of the average reader.
228 tn See the translator’s note at Jer 9:26 and compare the usage in 9:26 and 25:23.
229 tn Heb “Oracle of the
230 sn Compare Jer 9:11.
231 sn Compare Jer 49:18 and 50:40 where the same thing is said about Edom and Babylon.
232 tn Or “In the beginning of the reign.” For a discussion of the usage of the terms here see the translator’s note on 28:1. If this refers to the accession year the dating would be 598/97
233 tn Heb “That which came [as] the word of the
234 tn Heb “I will break the bow of Elam, the chief source of their might.” The phrase does not mean that God will break literal bows or that he will destroy their weapons (synecdoche of species for genus) or their military power (so Hos 1:5). Because of the parallelism, the “bow” here stands for the archers who wield the bow, and were the strongest force (or chief contingent) in their military.
235 tn Or more simply, “I will bring enemies against Elam from every direction. / And I will scatter the people of Elam to the four winds. // There won’t be any nation / where the refugees of Elam will not go.” Or more literally, “I will bring the four winds against Elam / from the four quarters of heaven. / I will scatter….” However, the winds are not to be understood literally here. God isn’t going to “blow the Elamites” out of Elam with natural forces. The winds must figuratively represent enemy forces that God will use to drive them out. Translating literally would be misleading at this point.
236 tn Heb “I will bring disaster upon them, even my fierce anger.”
237 tn Heb “Oracle of the
238 tn Heb “I will send the sword after them.”
239 tn Or “I will sit in judgment over Elam”; Heb “I will set up my throne in Elam.” Commentators are divided over whether this refers to a king sitting in judgment over his captured enemies or whether it refers to formally establishing his rule over the country. Those who argue for the former idea point to the supposed parallels in 1:15 (which the present translation understands not to refer to this but to setting up siege) and 43:8-13. The parallelism in the verse here, however, argues that it refers to the
240 tn Heb “I will destroy king and leaders from there.”
241 tn Heb “Oracle of the
242 tn See Jer 29:14; 30:3 and the translator’s note on 29:14 for the idiom used here.
243 tn Heb “Oracle of the
244 tn Heb “the land of the Chaldeans.” See the study note on 21:4 for explanation.
245 tn Heb “The word which the
246 tn The verbs are masculine plural. Jeremiah is calling on other unnamed messengers to spread the news.
247 tn Heb “Raise a signal flag.”
248 sn Bel was originally the name or title applied to the Sumerian storm god. During the height of Babylon’s power it became a title that was applied to Marduk who was Babylon’s chief deity. As a title it means “Lord.” Here it is a poetical parallel reference to Marduk mentioned in the next line.
249 tn The Hebrew word used here (גִּלּוּלִים, gillulim) is always used as a disdainful reference to idols. It is generally thought to have originally referred to “dung pellets” (cf. KBL 183 s.v. גִלּוּלִים). It is only one of several terms used in this way, such as “worthless things” (אַלִילִים, ’alilim), “vanities,” or “empty winds” (הֲבָלִים, havalim).
250 tn The verbs here are all in the tense that views the actions as though they were already done (the Hebrew prophetic perfect). The verbs in the next verse are a mixture of prophetic perfects and imperfects which announce future actions.
251 sn A nation from the north refers to Medo-Persia which at the time of the conquest of Babylon in 539
252 tn Heb “oracle of the
253 tn Heb “and the children of Israel will come, they and the children of Judah together. They shall go, weeping as they go, and they will seek the
254 tc The translation here assumes that the Hebrew בֹּאוּ (bo’u; a Qal imperative masculine plural) should be read בָּאוּ (ba’u; a Qal perfect third plural). This reading is presupposed by the Greek version of Aquila, the Latin version, and the Targum (see BHS note a, which mistakenly assumes that the form must be imperfect).
255 sn See Jer 32:40 and the study note there for the nature of this lasting agreement.
256 sn The shepherds are the priests, prophets, and leaders who have led Israel into idolatry (2:8).
257 sn The allusion here, if it is not merely a part of the metaphor of the wandering sheep, is to the worship of the false gods on the high hills (2:20, 3:2).
258 tn This same Hebrew phrase “the habitation of righteousness” is found in Jer 31:23 in relation to Jerusalem in the future as “the place where righteousness dwells.” Here, however, it refers to the same entity as “their resting place” in v. 6 and means “true pasture.” For the meaning of “pasture” for the word נָוֶה (naveh) see 2 Sam 7:8 and especially Isa 65:10 where it is parallel with “resting place” for the flocks. For the meaning of “true” for צֶדֶק (tsedeq) see BDB 841 s.v. צֶדֶק 1. For the interpretation adopted here see G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 365. The same basic interpretation is reflected in NRSV, NJPS, and God’s Word.
259 tn Heb “fathers.”
260 sn These two verses appear to be a poetical summary of the argument of Jer 2 where the nation is accused of abandoning its loyalty to God and worshiping idols. Whereas those who tried to devour Israel were liable for punishment when Israel was loyal to God (2:3), the enemies of Israel who destroyed them (i.e., the Babylonians [but also the Assyrians], 50:17) argue that they are not liable for punishment because the Israelites have sinned against the
261 tn The words “People of Judah” are not in the Hebrew text but are implicit from the context. They have been supplied in the translation to clarify the subject of the address.
262 tn Heb “the land of the Chaldeans.” See the study note on 21:4 for explanation.
263 tn The words “Be the first to leave” are not in the text but spell out the significance of the simile that follows. They have been supplied in the translation for clarity.
264 sn Some of these are named in Jer 51:27-28.
265 tn Heb “She will be captured from there (i.e., from the north).”
266 tc Read Heb ַָמשְׂכִּיל (moskil) with a number of Hebrew
267 tn Or more freely, “Their arrows will be as successful at hitting their mark // as a skilled soldier always returns from battle with plunder.”
268 tn Heb “The land of the Chaldeans.” See the study note on 21:4 for explanation.
269 tn Heb “Oracle of the
270 tn The words “People of Babylonia” are not in the text but they are implicit in the reference in the next verse to “your mother” which refers to the city and the land as the mother of its people. These words have been supplied in the translation to identify the referent of “you” and have been added for clarity.
271 tn Or “my land.” The word can refer to either the land (Jer 2:7, 16:8) or the nation/people (Jer 12:7, 8, 9).
272 tc Reading כְּעֶגְלֵי דֶשֶׁא (kÿ’egle deshe’) or כְּעֵגֶל בַּדֶּשֶׁא (kÿ’egel baddeshe’) as presupposed by the Greek and Latin versions (cf. BHS note d-d) in place of the reading in the Hebrew text כְּעֶגְלָה דָשָׁה (kÿ’eglah dashah, “like a heifer treading out the grain”) which does not fit the verb (פּוּשׁ [push] = “spring about” [BDB 807 s.v. I פּוּשׁ] or “paw the ground” [KBL 756 s.v. פּוּשׁ] and compare Mal 3:20 for usage). This variant reading is also accepted by J. Bright, J. A. Thompson, F. B. Huey, and G. L. Keown, P. J. Scalise, T. G. Smothers.
273 tn Heb “Though you rejoice, though you exult, you who have plundered my heritage, though you frolic like calves in a pasture and neigh like stallions, your mother…” The particle כִּי (ki) introduces a concessive protasis according to BDB 473 s.v. כִּי 2.c(a). Many interpret the particle as introducing the grounds for the next verse, i.e., “because…” The translation here will reflect the concessive by beginning the next verse with “But.” The long protasis has been broken up and restructured to better conform with contemporary English style.
274 tn Heb “Your mother will be utterly shamed, the one who gave you birth…” The word “mother” and the parallel term “the one who gave you birth” are used metaphorically for the land of Babylonia. For the figure compare the usage in Isa 50:1 (Judah) and Hos 2:2, 5 (2:4, 7 HT) and see BDB 52 s.v. אֵם 2 and 408 s.v. יָלַד Qal.2.c.
275 tn Heb “Behold.” For the use of this particle see the translator’s note on 1:6.
276 tn Heb “From [or Because of] the wrath of the
277 sn Compare Jer 49:17 and the study note there and see also the study notes on 18:16 and 19:8.
278 tn Heb “all you who draw the bow.”
279 tc The verb here should probably be read as a Qal imperative יְרוּ (yÿru) from יָרָה (yarah) with a few Hebrew
280 tn Heb “Shoot at her! Don’t save any arrows!”
281 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.
282 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.
283 tn Heb “Because it is the
284 tn Heb “Cut off the sower from Babylon, and the one who wields the sickle at harvest time.” For the meaning “kill” for the root “cut off” see BDB 503 s.v. כָּרַת Qal.1.b and compare usage in Jer 11:19. The verb is common in this nuance in the Hiphil, cf. BDB 504 s.v. כָּרַת Hiph, 2.b.
285 tn Heb “Because of [or out of fear of] the sword of the oppressor, let each of them turn toward his [own] people and each of them flee to his [own] country.” Compare a similar expression in 46:16 where the reference was to the flight of the mercenaries. Here it refers most likely to foreigners who are counseled to leave Babylon before they are caught up in the destruction. Many of the commentaries and English versions render the verbs as futures but they are more likely third person commands (jussives). Compare the clear commands in v. 8 followed by essentially the same motivation. The “sword of the oppressor,” of course, refers to death at the hands of soldiers wielding all kinds of weapons, chief of which has been a reference to the bow (v. 14).
286 sn The king of Assyria devoured them. This refers to the devastation wrought on northern Israel by the kings of Assyria beginning in 738
287 tn The verb used here only occurs this one time in the Hebrew Bible. It is a denominative from the Hebrew word for “bones” (עֶצֶם, ’etsem). BDB 1126 s.v. עֶָצַם, denom Pi, define it as “break his bones.” HALOT 822 s.v. II עָצַם Pi defines it as “gnaw on his bones.”
288 tn Heb “Therefore thus says Yahweh of armies, the God of Israel.” The first person is again adopted because the
289 tn Heb “their soul [or hunger/appetite] will be satisfied.”
290 sn The metaphor of Israel as a flock of sheep (v. 17) is continued here. The places named were all in Northern Israel and in the Transjordan, lands that were lost to the Assyrians in the period 738-722
291 tn Heb “In those days and at that time, oracle of the
292 sn Compare Jer 31:34 and 33:8.
293 tn Heb “Oracle of the
294 tn Heb “Oracle of the
295 sn The commands in this verse and in vv. 26-27 are directed to the armies from the north who are referred to in v. 3 as “a nation from the north” and in v. 9 as a “host of mighty nations from the land of the north.” The addressee in this section shifts from one referent to another.
296 sn Merathaim…Pekod. It is generally agreed that the names of these two regions were chosen for their potential for wordplay. Merathaim probably refers to a region in southern Babylon near where the Tigris and Euphrates come together before they empty into the Persian Gulf. It was known for its briny waters. In Hebrew the word would mean “double rebellion” and would stand as an epithet for the land of Babylon as a whole. Pekod refers to an Aramean people who lived on the eastern bank of the lower Tigris River. They are mentioned often in Assyrian texts and are mentioned in Ezek 23:23 as allies of Babylon. In Hebrew the word would mean “punishment.” As an epithet for the land of Babylon it would refer to the fact that Babylon was to be punished for her double rebellion against the
297 tn Heb “Smite down and completely destroy after them.” The word translated “kill” or “smite down” is a word of uncertain meaning and derivation. BDB 352 s.v. III חָרַב relates it to an Aramaic word meaning “attack, smite down.” KBL 329-30 s.v. II חָרַב sees it as a denominative from the word חֶרֶב (kherev, “sword”), a derivation which many modern commentaries accept and reflect in a translation “put to the sword.” KBL, however, gives “to smite down; to slaughter” which is roughly the equivalent of the meaning assigned to it in BDB. The word only occurs here and in v. 27 in the Qal and in 2 Kgs 3:23 in the Niphal where it means something like “attacked one another, fought with one another.” Many commentators question the validity of the word “after them” (אַחֲרֵיהֶם, ’akharehem) which occurs at the end of the line after “completely destroy.” The Targum reads “the last of them” (אַחֲרִיתָם, ’akharitam) which is graphically very close and accepted by some commentators. The present translation has chosen to represent “after them” by a paraphrase at the beginning “pursue them.”
298 tn Heb “Do according to all I have commanded you.”
299 tn The words “of Babylonia” are not in the text but are implicit from the context. They have been supplied in the translation to clarify the referent.
300 tn Heb “How broken and shattered is the hammer of all the earth!” The “hammer” is a metaphor for Babylon who was God’s war club to shatter the nations and destroy kingdoms just like Assyria is represented in Isa 10:5 as a rod and a war club. Some readers, however, might not pick up on the metaphor or identify the referent, so the translation has incorporated an identification of the metaphor and the referent within it. “See how” and “See what” are an attempt to capture the nuance of the Hebrew particle אֵיךְ (’ekh) which here expresses an exclamation of satisfaction in a taunt song (cf. BDB 32 s.v. אֵיךְ 2 and compare usage in Isa 14:4, 12; Jer 50:23).
301 tn Heb “You were found [or found out] and captured because you fought against the
302 tn Or “I have opened up my armory.”
303 tn Heb “The
304 tn Heb “the Lord Yahweh of armies.” For an explanation of this rendering and the significance of this title see the study note on 2:19.
305 tn The words “of Babylonia” are not in the text but are implicit from the context. They have been supplied in the translation to clarify the referent.
306 tn Heb “Come against her from the end.” There is a great deal of debate about the meaning of “from the end” (מִקֵּץ, miqqets). Some follow the suggestion of F. Giesebrecht in BDB 892 s.v. קָצֶה 3 and emend the text to מִקָּצֶה (miqqatseh) on the basis of the presumed parallel in Jer 51:31 which is interpreted as “on all sides,” i.e., “from every quarter/side.” However, the phrase does not mean that in Jer 51:31 but is used as it is elsewhere of “from one end to another,” i.e., in its entirety (so Gen 19:4). The only real parallel here is the use of the noun קֵץ (qets) with a suffix in Isa 37:24 referring to the remotest part, hence something like from the end (of the earth), i.e., from a far away place. The referent “her” has been clarified here to refer to Babylonia in case someone might not see the connection between v. 25d and v. 26.
307 tn Heb “Pile her up like heaps.” Many commentators understand the comparison to be to heaps of grain (compare usage of עֲרֵמָה (’aremah) in Hag 2:16; Neh 13:15; Ruth 3:7). However, BDB 790 s.v. עֲרֵמָה is more likely correct that this refers to heaps of ruins (compare the usage in Neh 4:2 [3:34 HT]).
308 sn Compare Jer 50:21 and see the study note on 25:9.
309 tn Heb “Do not let there be to her a remnant.” According to BDB 984 s.v. שְׁאֵרִית this refers to the last remnant of people, i.e., there won’t be any survivors. Compare the usage in Jer 11:23.
310 tn Heb “Kill all her young bulls.” Commentators are almost universally agreed that the reference to “young bulls” is figurative here for the princes and warriors (cf. BDB 831 s.v. פַּר 2.f, which compares Isa 34:7 and Ezek 39:18). This is virtually certain because of the reference to the time coming for them to be punished; this would scarcely fit literal bulls. For the verb rendered “kill” here see the translator’s note on v. 21.
311 tn Heb “Let them go down to the slaughter.”
312 tn Or “How terrible it will be for them”; Heb “Woe to them.” See the study note on 22:13 and compare the usage in 23:1; 48:1.
313 tn The words “of reckoning” are not in the text but are implicit from the context. They are supplied in the translation for clarity.
314 tn Heb “Hark! Fugitives and refugees from the land of Babylon to declare in Zion the vengeance of the
315 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.
316 tn Heb “for she has acted insolently against the
317 sn The Holy One of Israel is a common title for the
318 tn Heb “Oracle of the
319 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
320 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.
321 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.
322 tn The words “of reckoning” are not in the text but are implicit from the context. They are supplied in the translation for clarity.
323 sn Compare v. 27.
324 tn Heb “And the proud one will fall and there will be no one to help him up. I will start a fire in his towns and it will consume all that surround him.” The personification continues but now the stance is indirect (third person) rather than direct (second person). It is easier for the modern reader who is not accustomed to such sudden shifts if the second person is maintained. The personification of the city (or nation) as masculine is a little unusual; normally cities and nations are personified as feminine, as daughters or mothers.
325 tn Heb “Yahweh of armies.” For an explanation of this title see the study note on 2:19.
326 tn Heb “Oppressed are the people of Israel and the people of Judah together,” i.e., both the people of Israel and Judah are oppressed. However, neither of these renderings is very poetic. The translation seeks to achieve the same meaning with better poetic expression.
327 sn Heb “their redeemer.” The Hebrew term “redeemer” referred in Israelite family law to the nearest male relative who was responsible for securing the freedom of a relative who had been sold into slavery. For further discussion of this term as well as its metaphorical use to refer to God as the one who frees Israel from bondage in Egypt and from exile in Assyria and Babylonia see the study note on 31:11.
328 tn Heb “Yahweh of armies is his name.” For the rendering of this title see the study note on 2:19.
329 tn Or “he will certainly champion.” The infinitive absolute before the finite verb here is probably functioning to intensify the verb rather than to express the certainty of the action (cf. GKC 333 §112.n and compare usage in Gen 43:3 and 1 Sam 20:6 listed there).
330 tn This appears to be another case where the particle לְמַעַן (lÿma’an) introduces a result rather than giving the purpose or goal. See the translator’s note on 25:7 for a listing of other examples in the book of Jeremiah and also the translator’s note on 27:10.
331 tn Heb “he will bring rest to the earth and will cause unrest to.” The terms “rest” and “unrest” have been doubly translated to give more of the idea underlying these two concepts.
332 tn This translation again reflects the problem often encountered in these prophecies where the
333 tn Heb “the Chaldeans.” For explanation of the rendering see the study note on 21:4. There is no verb in this clause. Therefore it is difficult to determine whether this should be understood as a command or as a prediction. The presence of vav (ו) consecutive perfects after a similar construction in vv. 36b, d, 37c, 38a and the imperfects after “therefore” (לָכֵן, lakhen) all suggest the predictive or future nuance. However, the vav consecutive perfect could be used to carry on the nuance of command (cf. GKC 333 §112.q) but not in the sense of purpose as NRSV, NJPS render them.
334 tn Heb “Oracle of the
335 tn The meaning and the derivation of the word translated “false prophets” is uncertain. The same word appears in conjunction with the word for “diviners” in Isa 44:25 and probably also in Hos 11:6 in conjunction with the sword consuming them “because of their counsel.” BDB 95 s.v. III בַּד b sees this as a substitution of “empty talk” for “empty talkers” (the figure of metonymy) and refer to them as false prophets. KBL 108 s.v. II בַּד emends the form in both places to read בָּרִים (barim) in place of בַּדִּים (baddim) and defines the word on the basis of Akkadian to mean “soothsayer” (KBL 146 s.v. V בָּר). HALOT 105 s.v. V בַּד retains the pointing, derives it from an Amorite word found in the Mari letters, and defines it as “oracle priest.” However, G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 368) call this identification into question because the word only occurs in one letter from Mari and its meaning is uncertain there. It is hazardous to emend the text in two places, perhaps even three, in light of no textual evidence in any of the passages and to define the word on the basis of an uncertain parallel. Hence the present translation opts here for the derivation and extended definition given in BDB.
336 tn This translation follows the suggestion of BDB 383 s.v. I יָאַל Niph.2. Compare the usage in Isa 19:13 and Jer 5:4.
337 tn The verb here (חָתַת, khatat) could also be rendered “be destroyed” (cf. BDB 369 s.v. חָתַת Qal.1 and compare the usage in Jer 48:20, 39). However, the parallelism with “shown to be fools” argues for the more dominant usage of “be dismayed” or “be filled with terror.” The verb is found in parallelism with both בּוֹשׁ (bosh, “be ashamed, dismayed”) and יָרֵא (yare’, “be afraid”) and can refer to either emotion. Here it is more likely that they are filled with terror because of the approaching armies.
338 tn Hebrew has “his” in both cases here whereas the rest of the possessive pronouns throughout vv. 35-37 are “her.” There is no explanation for this switch unless the third masculine singular refers as a distributive singular to the soldiers mentioned in the preceding verse (cf. GKC 464 §145.l). This is probably the case here, but to refer to “their horses and their chariots” in the midst of all the “her…” might create more confusion than what it is worth to be that pedantic.
339 tn Or “in the country,” or “in her armies”; Heb “in her midst.”
340 tn Heb “A sword against his horses and his chariots and against all the mixed company [or mixed multitude] in her midst and they will become like women.” The sentence had to be split up because it is too long and the continuation of the second half with its consequential statement would not fit together with the first half very well. Hence the subject and verb have been repeated. The Hebrew word translated “foreign troops” (עֶרֶב, ’erev) is the same word that is used in 25:20 to refer to the foreign peoples living in Egypt and in Exod 12:38 for the foreign people that accompanied Israel out of Egypt. Here the word is translated contextually to refer to foreign mercenaries, an identification that most of the commentaries and many of the modern English versions accept (see, e.g., J. Bright, Jeremiah [AB], 355; NRSV; NIV). The significance of the simile “they will become like women” has been spelled out for the sake of clarity.
341 tc Heb “a drought against her waters and they will dry up.” Several of the commentaries and modern English versions accept the emendation proposed by BHS and read here “sword” (חֶרֶב [kherev] in place of חֹרֶב [khorev], the change of only one vowel) in keeping with the rest of the context. According to BHS this reading is supported by the Lucianic and Hexaplaric recensions of the LXX (the Greek version) and the Syriac version. In this case the drying up of the waters (of the canals) is attributed to neglect brought about by war conditions. However, it is just as likely that these versions are influenced by the repetition of the word “sword” as the Hebrew and the other versions are influenced by the concept of “drying up” of the waters to read “drought.” Hence the present translation, along with the majority of modern English versions, retains the Hebrew “drought.”
342 tn Heb “for it is a land of idols.” The “for,” however, goes back to the whole context not just to the preceding prediction (cf. BDB 473-74 s.v. כִּי 1.c and compare usage in Isa 21:6 listed there).
343 tc Or “Her people boast in.” This translation is based on the reading of the majority of Hebrew
344 tn Heb “by the terrors.” However, as HALOT 40 s.v. אֵימָה indicates these are “images that cause terror” (a substitution of the effect for the cause). The translation of this line follows the interpretation of the majority of modern English versions and all the commentaries consulted. NIV, NCV, and God’s Word reflect a different syntax, understanding the subject to be the idols just mentioned rather than “her people” which is supplied here for the sake of clarity (the Hebrew text merely says “they.”) Following that lead, one could render “but those idols will go mad with terror.” This makes excellent sense in the context which often refers to effects (vv. 36b, d, 37c, 38b) of the war that is coming. However, that interpretation does not fit as well with the following “therefore/so,” which basically introduces a judgment or consequence after an accusation of sin.
345 tn The identification of this bird has been called into question by G. R. Driver, “Birds in the Old Testament,” PEQ 87 (1955): 137-38. He refers to this bird as an owl. That identification, however, is not reflected in any of the lexicons including the most recent, which still gives “ostrich” (HALOT 402 s.v. יַעֲנָה) as does W. S. McCullough, “Ostrich,” IDB 3:611. REB, NIV, NCV, and God’s Word all identify this bird as “owl/desert owl.”
346 tn Heb “Therefore desert creatures will live with jackals and ostriches will live in it.”
347 tn Heb “It will never again be inhabited nor dwelt in unto generation and generation.” For the meaning of this last phrase compare the usage in Ps 100:5 and Isaiah 13:20. Since the first half of the verse has spoken of animals living there, it is necessary to add “people” and turn the passive verbs into active ones.
348 tn Heb “‘Like [when] God overthrew Sodom and Gomorrah and the neighboring towns,’ oracle of the
349 tn Heb “Oracle of the
350 sn A mighty nation and many kings is an allusion to the Medo-Persian empire and the vassal kings who provided forces for the Medo-Persian armies.
351 tn Heb “daughter Babylon.” The word “daughter” is a personification of the city of Babylon and its inhabitants.
352 tn Heb “his hands will drop/hang limp.” For the meaning of this idiom see the translator’s note on 6:24.
353 tn Heb “The king of Babylon hears report of them and his hands hang limp.” The verbs are translated as future because the passage is prophetic and the verbs may be interpreted as prophetic perfects (the action viewed as if it were as good as done). In the parallel passage in 6:24 the verbs could be understood as present perfects because the passage could be viewed as in the present. Here it is future.
354 sn Compare Jer 6:22-24 where almost the same exact words as 50:41-43 are applied to the people of Judah. The repetition of prophecies here and in the following verses emphasizes the talionic nature of God’s punishment of Babylon; as they have done to others, so it will be done to them (cf. 25:14; 50:15).
355 tn The words “of Babylonia” are not in the text but are implicit from the context. They have been supplied in the translation to clarify the referent.
356 tn Heb “among the nations.” With the exception of this phrase, the different verb in v. 46a, the absence of a suffix on the word for “land” in v. 45d, the third plural suffix instead of the third singular suffix on the verb for “chase…off of,” this passage is identical with 49:19-21 with the replacement of Babylon or the land of the Chaldeans for Edom. For the translation notes explaining the details of the translation here see the translator’s notes on 49:19-21.
357 sn The destructive wind is a figurative reference to the “foreign people” who will “winnow” Babylon and drive out all the people (v. 2). This figure has already been used in 4:11-12 and in 49:36. See the study note on 4:11-12 and the translator’s notes on 22:22 and 49:36.
358 tn Or “I will arouse the spirit of hostility of a destroying nation”; Heb “I will stir up against Babylon…a destroying wind [or the spirit of a destroyer].” The word רוּחַ (ruakh) can refer to either a wind (BDB 924 s.v. רוּחַ 2.a) or a spirit (BDB 925 s.v. רוּחַ 2.g). It can be construed as either a noun followed by an adjectival participle (so, “a destroying wind”) or a noun followed by another noun in the “of” relationship (a construct or genitival relationship; so, “spirit of a destroyer”). The same noun with this same verb is translated “stir up the spirit of” in 1 Chr 5:26; 2 Chr 21:16; 36:22; Hag 1:14; and most importantly in Jer 51:11 where it refers to the king of the Medes. However, the majority of the exegetical tradition (all the commentaries consulted and all the English versions except NASB and NIV) opt for the “destructive wind” primarily because of the figure of winnowing that is found in the next verse. The translation follows the main line exegetical tradition here for that same reason.
359 sn Heb “the people who live in Leb-qamai.” “Leb-qamai” is a code name for “Chaldeans” formed on the principle of substituting the last letter of the alphabet for the first, the next to the last for the second, and so on. This same principle is used in referring to Babylon in 25:26 and 51:41 as “Sheshach.” See the study note on 25:26 where further details are given. There is no consensus on why the code name is used because the terms Babylon and Chaldeans (= Babylonians) have appeared regularly in this prophecy or collection of prophecies.
360 tn Or “I will send foreign people against Babylonia.” The translation follows the reading of the Greek recensions of Aquila and Symmachus and the Latin version (the Vulgate). That reading is accepted by the majority of modern commentaries and several of the modern versions (e.g., NRSV, REB, NAB, and God’s Word). It fits better with the verb that follows it than the reading of the Hebrew text and the rest of the versions. The difference in the two readings is again only the difference in vocalization, the Hebrew text reading זָרִים (zarim) and the versions cited reading זֹרִים (zorim). If the Hebrew text is followed, there is a wordplay between the two words, “foreigners” and “winnow.” The words “like a wind blowing away chaff” have been supplied in the translation to clarify for the reader what “winnow” means.
361 tn Or “They will strip her land bare like a wind blowing away chaff.” The alternate translation would be necessary if one were to adopt the alternate reading of the first line (the reading of the Hebrew text). The explanation of “winnow” would then be necessary in the second line. The verb translated “strip…bare” means literally “to empty out” (see BDB 132 s.v. בָּקַק Polel). It has been used in 19:7 in the Qal of “making void” Judah’s plans in a wordplay on the word for “bottle.” See the study note on 19:7 for further details.
362 tn This assumes that the particle כִּי (ki) is temporal (cf. BDB 473 s.v. כִּי 2.a). This is the interpretation adopted also by NRSV and G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 349. J. Bright (Jeremiah [AB], 345) and J. A. Thompson (Jeremiah [NICOT], 747, n. 3) interpret it as asseverative or emphatic, “Truly, indeed.” Many of the modern English versions merely ignore it. Reading it as temporal makes it unnecessary to emend the following verb as Bright and Thompson do (from הָיוּ [hayu] to יִהְיוּ [yihyu]).
363 tn Heb “in the day of disaster.”
364 tc The text and consequent meaning of these first two lines are uncertain. Literally the Masoretic reads “against let him string let him string the one who strings his bow and against let him raise himself up in his coat of armor.” This makes absolutely no sense and the ancient versions and Hebrew
365 sn For the concept underlying this word see the study note on “utterly destroy” in Jer 25:9 and compare the usage in 50:21, 26.
366 tn The majority of English versions and the commentaries understand the vav (ו) consecutive + perfect as a future here “They will fall.” However, it makes better sense in the light of the commands in the previous verse to understand this as an indirect third person command (= a jussive; see GKC 333 §112.q, r) as REB and NJPS do.
367 tn Heb “the land of the Chaldeans.” See the study note on 21:4 for explanation.
368 tn The words “cities” is not in the text. The text merely says “in her streets” but the antecedent is “land” and must then refer to the streets of the cities in the land.
369 tn Heb “widowed” (cf. BDB 48 s.v. אַלְמָן, an adjective occurring only here but related to the common word for “widow”). It is commonly translated as has been done here.
370 tn Heb “Yahweh of armies.” For an explanation of this rendering see the study note on 2:19.
371 tn Or “all, though their land was…” The majority of the modern English versions understand the land here to refer to the land of Israel and Judah (the text reads “their land” and Israel and Judah are the nearest antecedents). In this case the particle כִּי (ki) is concessive (cf. BDB 473 s.v. כִּי 2.c[b]). Many of the modern commentaries understand the referent to be the land of the Chaldeans/Babylonians. However, most of them feel that the line is connected as a causal statement to 51:2-4 and see the line as either textually or logically out of place. However, it need not be viewed as logically out of place. It is parallel to the preceding and gives a second reason why they are to be destroyed. It also forms an excellent transition to the next lines where the exiles and other foreigners are urged to flee and not get caught up in the destruction which is coming “because of her sin.” It might be helpful to note that both the adjective “widowed” and the suffix on “their God” are masculine singular, looking at Israel and Judah as one entity. The “their” then goes back not to Israel and Judah of the preceding lines but to the “them” in v. 4. This makes for a better connection with the following and understands the particle כִּי in its dominant usage not an extremely rare one (see the comment in BDB 473 s.v. כִּי 2.c[b]). This interpretation is also reflected in RSV.
372 sn See the note on the phrase “the Holy One of Israel” in 50:29.
373 tn The words “you foreign people” are not in the text and many think the referent is the exiles of Judah. While this is clearly the case in v. 45 the referent seems broader here where the context speaks of every man going to his own country (v. 9).
374 tn Heb “her.”
375 tn Heb “paying to her a recompense [i.e., a payment in kind].”
376 tn The words “of her wrath” are not in the Hebrew text but are supplied in the translation to help those readers who are not familiar with the figure of the “cup of the
377 tn Heb “upon the grounds of such conditions the nations have gone mad.”
378 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.
379 tn The words “Foreigners living there will say” are not in the text but are implicit from the third line. These words are generally assumed by the commentaries and are explicitly added in TEV and NCV which are attempting to clarify the text for the average reader.
380 tn Heb “Leave/abandon her.” However, it is smoother in the English translation to make this verb equivalent to the cohortative that follows.
381 tn This is an admittedly very paraphrastic translation that tries to make the figurative nuance of the Hebrew original understandable for the average reader. The Hebrew text reads: “For her judgment [or punishment (cf. BDB 1078 s.v. מִשְׁפָּט 1.f) = ‘execution of judgment’] touches the heavens, and is lifted up as far as the clouds.” The figure of hyperbole or exaggeration is being used here to indicate the vastness of Babylon’s punishment which is the reason to escape (vv. 6, 9c). For this figure see Deut 1:28 in comparison with Num 13:28 and see also Deut 9:1. In both of the passages in Deut it refers to an exaggeration about the height of the walls of fortified cities. The figure also may be a play on Gen 11:4 where the nations gather in Babylon to build a tower that reaches to the skies. The present translation has interpreted the perfects here as prophetic because it has not happened yet or they would not be encouraging one another to leave and escape. For the idea here compare 50:16.
382 tn The words “The exiles from Judah will say” are not in the text but are implicit from the words that follow. They are supplied in the translation to clearly identify for the reader the referent of “us.”
383 tn There is some difference of opinion as to the best way to render the Hebrew expression here. Literally it means “brought forth our righteousnesses.” BDB 842 s.v. צְדָקָה 7.b interprets this of the “righteous acts” of the people of Judah and compares the usage in Isa 64:6; Ezek 3:20; 18:24; 33:13. However, Judah’s acts of righteousness (or more simply, their righteousness) was scarcely revealed in their deliverance. Most of the English versions and commentaries refer to “vindication” i.e., that the
384 sn The imperatives here and in v. 12 are directed to the soldiers in the armies of the kings from the north (here identified as the kings of Media [see also 50:3, 9; 51:27-28]). They have often been addressed in this prophecy as though they were a present force (see 50:14-16; 50:21 [and the study note there]; 50:26, 29; 51:3) though the passage as a whole is prophetic of the future. This gives some idea of the ideal stance that the prophets adopted when they spoke of the future as though already past (the use of the Hebrew prophetic perfect which has been referred to often in the translator’s notes).
385 tn The meaning of this word is debated. The most thorough discussion of this word including etymology and usage in the OT and Qumran is in HALOT 1409-10 s.v. שֶׁלֶט, where the rendering “quiver” is accepted for all the uses of this word in the OT. For a more readily accessible discussion for English readers see W. L. Holladay, Jeremiah (Hermeneia), 2:422-23. The meaning “quiver” fits better with the verb “fill” than the meaning “shield” which is adopted in BDB 1020 s.v. שֶׁלֶט. “Quiver” is the meaning adopted also in NRSV, REB, NAB, and NJPS.
386 tn Heb “The
387 sn Media was a country in what is now northwestern Iran. At the time this prophecy was probably written they were the dominating force in the northern region, the most likely enemy to Babylon. By the time Babylon fell in 538
388 tn Heb “For it is the vengeance of the
389 tn Heb “Raise a banner against the walls of Babylon.”
390 tn Heb “Strengthen the watch.”
391 tn Heb “Station the guards.”
392 tn Heb “Prepare ambushes.”
393 tn Heb “For the
394 sn Babylon was situated on the Euphrates River and was surrounded by canals (also called “rivers”).
395 tn Heb “You who live upon [or beside] many waters, rich in treasures, your end has come, the cubit of your cutting off.” The sentence has been restructured and paraphrased to provide clarity for the average reader. The meaning of the last phrase is debated. For a discussion of the two options see W. L. Holladay, Jeremiah (Hermeneia), 2:423. Most modern commentaries and English versions see an allusion to the figure in Isa 38:12 where the reference is to the end of life compared to a tapestry which is suddenly cut off from the loom. Hence, NRSV renders the last line as “the thread of your life is cut” and TEV renders “its thread of life is cut.” That idea is accepted also in HALOT 141 s.v. בצע Qal.1.
396 tn Heb “Yahweh of armies.” For an explanation of this rendering see the study note on 2:19.
397 tn Heb “has sworn by himself.” See the study note on 22:5 for background.
398 tn Heb “I will fill you with men like locusts.” The “you” refers to Babylon (Babylon is both the city and the land it ruled, Babylonia) which has been alluded to in the preceding verses under descriptive titles. The words “your land” have been used because of the way the preceding verse has been rendered, alluding to people rather than to the land or city. The allusion of “men” is, of course, to enemy soldiers and they are here compared to locusts both for their quantity and their destructiveness (see Joel 1:4). For the use of the particles כִּי אִם (ki ’im) to introduce an oath see BDB 475 s.v. כִּי אִם 2.c and compare usage in 2 Kgs 5:20; one would normally expect אִם לֹא (cf. BDB 50 s.v. אִם 1.b[2]).
399 tn The participle here is intended to be connected with “
400 tn Heb “For he is the former of all [things] and the tribe of his inheritance.” This is the major exception to the verbatim repetition of 10:12-16 in 51:15-19. The word “Israel” appears before “the tribe of his inheritance” in 10:16. It is also found in a number of Hebrew
401 sn With the major exception discussed in the translator’s note on the preceding line vv. 15-19 are a verbatim repetition of 10:12-16 with a few minor variations in spelling. There the passage was at the end of a section in which the
402 tn Or “Media.” The referent is not identified in the text; the text merely says “you are my war club.” Commentators in general identify the referent as Babylon because Babylon has been referred to as a hammer in 50:23 and Babylon is referred to in v. 25 as a “destroying mountain” (compare v. 20d). However, S. R. Driver, Jeremiah, 317, n. c maintains that v. 24 speaks against this. It does seem a little inconsistent to render the vav consecutive perfect at the beginning of v. 24 as future while rendering those in vv. 20b-23 as customary past. However, change in person from second masculine singular (vv. 20b-23) to the second masculine plural in “before your very eyes” and its position at the end of the verse after “which they did in Zion” argue that a change in address occurs there. Driver has to ignore the change in person and take “before your eyes” with the verb “repay” at the beginning to maintain the kind of consistency he seeks. The vav (ו) consecutive imperfect can be used for either the customary past (GKC 335-36 §112.dd with cross reference back to GKC 331-32 §112.e) or the future (GKC 334 §112.x). Hence the present translation has followed the majority of commentaries (and English versions like TEV, NCV, CEV, NIrV) in understanding the referent as Babylon and v. 24 being a transition to vv. 25-26 (cf., e.g., J. Bright, Jeremiah [AB], 356-57, and J. A. Thompson, Jeremiah [NICOT], 756-57). If the referent is understood as Media then the verbs in vv. 20-23 should all be translated as futures. See also the translator’s note on v. 24.
403 tn This Hebrew word (מַפֵּץ, mappets) only occurs here in the Hebrew Bible, but its meaning is assured from the use of the verbs that follow which are from the same root (נָפַץ, nafats) and there is a cognate noun מַפָּץ (mappats) that occurs in Ezek 9:2 in the sense of weapon of “smashing.”
404 tn Heb “I smash nations with you.” This same structure is repeated throughout the series in vv. 20c-23.
405 tn Heb “horse and its rider.” However, the terms are meant as generic or collective singulars (cf. GKC 395 §123.b) and are thus translated by the plural. The same thing is true of all the terms in vv. 21-23b. The terms in vv. 20c-d, 23c are plural.
406 tn These two words are Akkadian loan words into Hebrew which often occur in this pairing (cf. Ezek 23:6, 12, 23; Jer 51:23, 28, 57). BDB 688 s.v. סָגָן (sagan) gives “prefect, ruler” as the basic definition for the second term but neither works very well in a modern translation because “prefect” would be unknown to most readers and “ruler” would suggest someone along the lines of a king, which these officials were not. The present translation has chosen “leaders” by default, assuming there is no other term that would be any more appropriate in light of the defects noted in “prefect” and “ruler.”
407 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.
408 tn Heb “Oracle of the
409 tn Heb “Oracle of the
410 tn The word “Babylon” is not in the text but is universally understood as the referent. It is supplied in the translation here to clarify the referent for the sake of the average reader.
411 tn Heb “I will reach out my hand against you.” See the translator’s note on 6:12 for explanation.
412 tn Heb “I am against you, oh destroying mountain that destroys all the earth. I will reach out my hand against you and roll you down from the cliffs and make you a mountain of burning.” The interpretation adopted here follows the lines suggested by S. R. Driver, Jeremiah, 318, n. c and reflected also in BDB 977 s.v. שְׂרֵפָה. Babylon is addressed as a destructive mountain because it is being compared to a volcano. The
413 tn This is a fairly literal translation of the original which reads “No one will take from you a stone for a cornerstone nor a stone for foundations.” There is no unanimity of opinion in the commentaries, many feeling that the figure of the burned mountain continues and others feeling that the figure here shifts to a burned city whose stones are so burned that they are useless to be used in building. The latter is the interpretation adopted here (see, e.g., F. B. Huey, Jeremiah, Lamentations [NAC], 423; W. L. Holladay, Jeremiah [Hermeneia], 2:426; NCV).
414 tn Heb “Oracle of the
415 tn Heb “Raise up a standard on the earth. Blow a ram’s horn among the nations. Consecrate nations against her.” According to BDB 651 s.v. נֵס 1, the raising of a standard was a signal of a war – a summons to assemble and attack (see usage in Isa 5:26; 13:2; Jer 51:12). The “blowing of the ram’s horn” was also a signal to rally behind a leader and join in an attack (see Judg 3:27; 6:34). For the meaning of “consecrate nations against her” see the study note on 6:4. The usage of this phrase goes back to the concept of holy war where soldiers had to be consecrated for battle by the offering of a sacrifice. The phrase has probably lost its ritual usage in later times and become idiomatic for making necessary preparations for war.
416 sn Ararat, Minni, and Ashkenaz are three kingdoms who were located in the Lake Van, Lake Urmia region which are now parts of eastern Turkey and northwestern Iran. They were kingdoms which had been conquered and made vassal states by the Medes in the early sixth century. The Medes were the dominant country in this region from around 590
417 tn The translation of this line is uncertain because it includes a word which only occurs here and in Nah 3:17 where it is found in parallelism with a word that is only used once and whose meaning in turn is uncertain. It is probably related to the Akkadian word tupsharru which refers to a scribe (Heb “a tablet writer”). The exact function of this official is disputed. KBL 356 s.v. טִפְסָר relates it to a “recruiting officer,” a sense which is reflected in NAB. The majority of modern English versions render “commander” or “marshal” following the suggestion of BDB 381 s.v. טִפְסָר. G. L. Keown, P. J. Scalise, T. G. Smothers (Jeremiah 26-52 [WBC], 351) translate “recruiter (scribe)” but explain the function on p. 371 as that of recording the plunder captured in war. The rendering here follows that of TEV and God’s Word and is the nuance suggested by the majority of modern English versions who rendered “appoint a marshal/commander against it.”
418 sn This is probably a poetic or shorthand way of referring to the cavalry and chariotry where horse is put for “rider” and “driver.”
419 tn Heb “Bring up horses like bristly locusts.” The meaning of the Hebrew word “bristly” (סָמָר, samar) is uncertain because the word only occurs here. It is generally related to a verb meaning “to bristle” which occurs in Job 4:15 and Ps 119:120. Exactly what is meant by “bristly” in connection with “locust” is uncertain, though most relate it to a stage of the locust in which its wings are still encased in a rough, horny casing. J. A. Thompson (Jeremiah [NICOT], 759) adds that this is when the locust is very destructive. However, no other commentary mentions this. Therefore the present translation omits the word because it is of uncertain meaning and significance. For a fuller discussion of the way the word has been rendered see W. L. Holladay, Jeremiah (Hermeneia), 2:427.
420 tn See the first translator’s note on 51:27 and compare also 6:4 and the study note there.
421 tn See the translator’s note at 51:23 for the rendering of the terms here.
422 tc The Hebrew text has a confusing switch of possessive pronouns in this verse: “Consecrate the nations against her, the kings of the Medes, her governors and prefects, and all the land of his dominion.” This has led to a number of different resolutions. The LXX (the Greek version) renders the word “kings” as singular and levels all the pronouns to “his,” paraphrasing the final clause and combining it with “king of the Medes” to read “and of all the earth.” The Latin Vulgate levels them all to the third masculine plural, and this is followed by the present translation as well as a number of other modern English versions (NASB, NIV, NRSV, TEV, NCV). The ASV and NJPS understand the feminine to refer to Media, i.e., “her governors and all her prefects” and understand the masculine in the last line to be a distributive singular referring back to the lands each of the governors and prefects ruled over. This is probably correct but since governors and prefects refer to officials appointed over provinces and vassal states it amounts to much the same interpretation that the Latin Vulgate, the present translation, and other modern English versions have given.
423 sn The figure here is common in the poetic tradition of the
424 tn Heb “For the plans of the
425 tn The verbs in this verse and v. 30 are all in the past tense in Hebrew, in the tense that views the action as already as good as done (the Hebrew prophetic perfect). The verb in v. 31a, however, is imperfect, viewing the action as future; the perfects that follow are all dependent on that future. Verse 33 looks forward to a time when Babylon will be harvested and trampled like grain on the threshing floor and the imperatives imply a time in the future. Hence the present translation has rendered all the verbs in vv. 29-30 as future.
426 tn Heb “Their strength is dry.” This is a figurative nuance of the word “dry” which BDB 677 s.v. נָשַׁת Qal.1 explain as meaning “fails.” The idea of “strength to do battle” is implicit from the context and is supplied in the translation here for clarity.
427 tn Heb “They have become women.” The metaphor has been turned into a simile and the significance of the comparison drawn out for the sake of clarity. See 50:37 for the same figure.
428 tn Heb “Her dwelling places have been set on fire. Her bars [i.e., the bars on the gates of her cities] have been broken.” The present translation has substituted the word “gates” for “bars” because the intent of the figure is to show that the bars of the gates have been broken giving access to the city. “Gates” makes it easier for the modern reader to understand the figure.
429 tn Heb “Runner will run to meet runner and…” The intent is to portray a relay of runners carrying the news that follows on in vv. 31d-33 to the king of Babylon. The present translation attempts to spell out the significance.
430 tn Heb “Runner will run to meet runner and messenger to meet messenger to report to the king of Babylon that his city has been taken in [its] entirety.” There is general agreement among the commentaries that the first two lines refer to messengers converging on the king of Babylon from every direction bringing news the sum total of which is reported in the lines that follow. For the meaning of the last phrase see BDB 892 s.v. קָצֶה 3 and compare the usage in Gen 19:4 and Isa 56:11. The sentence has been broken down and restructured to better conform with contemporary English style.
431 tn The words “They will report that” have been supplied in the translation to show the linkage between this verse and the previous one. This is still a part of the report of the messengers. The meaning of the word translated “reed marshes” has seemed inappropriate to some commentators because it elsewhere refers to “pools.” However, all the commentaries consulted agree that the word here refers to the reedy marshes that surrounded Babylon. (For a fuller discussion regarding the meaning of this word and attempts to connect it with a word meaning “fortress” see W. L. Holladay, Jeremiah [Hermeneia], 2:427.)
432 sn Heb “Daughter Babylon.” See the study note at 50:42 for explanation.
433 tn Heb “Daughter Babylon will be [or is; there is no verb and the tense has to be supplied from the context] like a threshing floor at the time one tramples it. Yet a little while and the time of the harvest will come for her.” It is generally agreed that there are two figures here: one of leveling the threshing floor and stamping it into a smooth, hard surface and the other of the harvest where the grain is cut, taken to the threshing floor, and threshed by trampling the sheaves of grain to loosen the grain from the straw, and finally winnowed by throwing the mixture into the air (cf., e.g., J. A. Thompson, Jeremiah [NICOT], 760). The translation has sought to convey those ideas as clearly as possible without digressing too far from the literal.
434 tn This verse is extremely difficult to translate because of the shifting imagery, the confusion over the meaning of one of the verbs, and the apparent inconsistency of the pronominal suffixes here with those in the following verse which everyone agrees is connected with it. The pronominal suffixes are first common plural but the versions all read them as first common singular which the Masoretes also do in the Qere. That reading has been followed here for consistency with the next verse which identifies the speaker as the person living in Zion and the personified city of Jerusalem. The Hebrew text reads: “Nebuchadnezzar king of Babylon devoured me [cf. 50:7, 17] and threw me into confusion. He set me down an empty dish. He swallowed me like a monster from the deep [cf. BDB 1072 s.v. תַּנִּין 3 and compare usage in Isa 27:1; Ezek 29:3; 32:2]. He filled his belly with my dainties. He rinsed me out [cf. BDB s.v. דּוּח Hiph.2 and compare the usage in Isa 4:4].” The verb “throw into confusion” has proved troublesome because its normal meaning does not seem appropriate. Hence various proposals have been made to understand it in a different sense. The present translation has followed W. L. Holladay (Jeremiah [Hermeneia], 2:428) in understanding the verb to mean “disperse” or “route” (see NAB). The last line has seemed out of place and has often been emended to read “he has spewed me out” (so NIV, NRSV, a reading that presupposes הִדִּיחָנִי [hiddikhani] for הֱדִיחָנִי [hedikhani]). The reading of the MT is not inappropriate if it is combined with the imagery of an empty jar and hence is retained here (see F. B. Huey, Jeremiah, Lamentations [NAC], 425, n. 59; H. Freedman, Jeremiah [SoBB], 344; NJPS). The lines have been combined to keep the imagery together.
435 tn Heb “‘The violence done to me and to my flesh be upon Babylon,’ says the one living in Zion. ‘My blood be upon those living in Chaldea,’ says Jerusalem.” For the usage of the genitive here in the phrase “violence done to me and my relatives” see GKC 414 §128.a (a construct governing two objects) and IBHS 303 §16.4d (an objective genitive). For the nuance of “pay” in the sense of retribution see BDB 756 s.v. עַל 7.a(b) and compare the usage in Judg 9:24. For the use of שְׁאֵר (shÿ’er) in the sense of “relatives” see BDB 985 s.v. שְׁאֵר 2 and compare NJPS. For the use of “blood” in this idiom see BDB 197 s.v. דָּם 2.k and compare the usage in 2 Sam 4:11; Ezek 3:18, 20. The lines have been reversed for better English style.
436 tn Heb “I will avenge your vengeance [= I will take vengeance for you; the phrase involves a verb and a cognate accusative].” The meaning of the phrase has been spelled out in more readily understandable terms.
437 tn Heb “I will dry up her [Babylon’s] sea and make her fountain dry.” “Their” has been substituted for “her” because “Babylonians” has been inserted in the previous clause and is easier to understand than the personification of Babylon = “her.”
438 tn Heb “a heap of ruins, a haunt for jackals.” Compare 9:11.
439 tn Heb “without an inhabitant.”
440 tn Heb “They [the Babylonians] all roar like lions. They growl like the cubs of lions.” For the usage of יַחְדָו (yakhdav) meaning “all” see Isa 10:8; 18:6; 41:20. The translation strives to convey in clear terms what is the generally accepted meaning of the simile (cf., e.g., J. Bright, Jeremiah [AB], 358, and J. A. Thompson, Jeremiah [NICOT], 762).
441 tn Heb “When they are hot.”
442 tc The translation follows the suggestion of KBL 707 s.v. עָלַז and a number of modern commentaries (e.g., Bright, J. A. Thompson, and W. L. Holladay) in reading יְעֻלְּפוּ (ye’ullÿfu) for יַעֲלֹזוּ (ya’alozu) in the sense of “swoon away” or “grow faint” (see KBL 710 s.v. עָלַף Pual). That appears to be the verb that the LXX (the Greek version) was reading when they translated καρωθῶσιν (karwqwsin, “they will be stupefied”). For parallel usage KBL cites Isa 51:20. This fits the context much better than “they will exult” in the Hebrew text.
443 sn The central figure here is the figure of the cup of the
444 tn Heb “Oracle of the
445 tn Heb “I will bring them down like lambs to be slaughtered, like rams and he goats.”
446 sn Heb “Sheshach.” For an explanation of the usage of this name for Babylon see the study note on Jer 25:26 and that on 51:1 for a similar phenomenon. Babylon is here called “the pride of the whole earth” because it was renowned for its size, its fortifications, and its beautiful buildings.
447 tn Heb “How Sheshach has been captured, the pride of the whole earth has been seized! How Babylon has become an object of horror among the nations!” For the usage of “How” here see the translator’s note on 50:23.
448 tn For the meaning “multitude” here rather than “tumult” see BDB 242 s.v. הָמוֹן 3.c, where reference is made that this refers to a great throng of people under the figure of an overwhelming mass of waves. The word is used of a multitude of soldiers, or a vast army in 1 Sam 14:16; 1 Kgs 20:13, 18 (cf. BDB 242 s.v. הָמוֹן 3.a for further references).
449 tn Heb “The sea has risen up over Babylon. She has been covered by the multitude of its waves.”
450 tn Heb “Its towns have become a desolation, [it has become] a dry land and a desert, a land which no man passes through them [referring to “her towns”] and no son of man [= human being] passes through them.” Here the present translation has followed the suggestion of BHS and a number of the modern commentaries in deleting the second occurrence of the word “land,” in which case the words that follow are not a relative clause but independent statements. A number of modern English versions appear to ignore the third feminine plural suffixes which refer back to the cities and refer the statements that follow to the land.
451 tn Heb “And I will punish Bel in Babylon…And the nations will not come streaming to him anymore. Yea, the walls of Babylon have fallen.” The verbs in the first two lines are vav consecutive perfects and the verb in the third line is an imperfect all looking at the future. That indicates that the perfect that follows and the perfects that precede are all prophetic perfects. The translation adopted seemed to be the best way to make the transition from the pasts which were adopted in conjunction with the taunting use of אֵיךְ (’ekh) in v. 41 to the futures in v. 44. For the usage of גַּם (gam) to indicate a climax, “yea” or “indeed” see BDB 169 s.v. גַּם 3. It seemed to be impossible to render the meaning of v. 44 in any comprehensible way, even in a paraphrase.
452 tn Heb “Go out from her [Babylon’s] midst, my people. Save each man his life from the fierce anger of the
453 tn Heb “That being so, look, days are approaching.” לָכֵן (lakhen) often introduces the effect of an action. That may be the case here, the turmoil outlined in v. 46 serving as the catalyst for the culminating divine judgment described in v. 47. Another possibility is that לָכֵן here has an asseverative force (“certainly”), as in Isa 26:14 and perhaps Jer 5:2 (see the note there). In this case the word almost has the force of “for, since,” because it presents a cause for an accompanying effect. See Judg 8:7 and the discussion of Isa 26:14 in BDB 486-87 s.v. כֵּן 3.d.
454 tn Or “all her slain will fall in her midst.” In other words, her people will be overtaken by judgment and be unable to escape. The dead will lie in heaps in the very heart of the city and land.
455 tn Heb “Oracle of the
456 tn The infinitive construct is used here to indicate what is about to take place. See IBHS 610 §36.2.3g.
457 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).
458 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.
459 sn God’s exiled people are told to leave doomed Babylon (see v. 45).
460 tn Heb “don’t stand.”
461 tn Heb “let Jerusalem go up upon your heart.” The “heart” is often viewed as the seat of one’s mental faculties and thought life.
462 sn The exiles lament the way they have been humiliated.
463 tn Heb “we have heard an insult.”
464 tn Heb “disgrace covers our face.”
465 tn Or “holy places, sanctuaries.”
466 tn Heb “that being so, look, days are approaching.” Here לָכֵן (lakhen) introduces the Lord’s response to the people’s lament (v. 51). It has the force of “yes, but” or “that may be true.” See Judg 11:8 and BDB 486-87 s.v. כֵּן 3.d.
467 tn Heb “Oracle of the
468 tn Or “ascends [into] heaven.” Note the use of the phrase in Deut 30:12; 2 Kgs 2:11; and Amos 9:2.
469 tn Heb “and even if she fortifies her strong elevated place.”
470 tn Heb “from me destroyers will go against her.”
471 tn Heb “Oracle of the
472 tn The antecedent of the third masculine plural pronominal suffix is not entirely clear. It probably refers back to the “destroyers” mentioned in v. 53 as the agents of God’s judgment on Babylon.
473 tn Or “mighty waters.”
474 tn Heb “and the noise of their sound will be given,”
475 tn Heb “for a destroyer is coming against her, against Babylon.”
476 tn The Piel form (which would be intransitive here, see GKC 142 §52.k) should probably be emended to Qal.
477 tn Or “God of retribution.”
478 tn The infinitive absolute emphasizes the following finite verb. Another option is to translate, “he certainly pays one back.” The translation assumes that the imperfect verbal form here describes the
479 sn For discussion of the terms “governors” and “leaders” see the note at Jer 51:23.
480 sn See the note at Jer 51:39.
481 tn For the title “Yahweh of armies” see the study note on Jer 2:19.
482 sn See the note at Jer 2:19.
483 tn The text has the plural “walls,” but many Hebrew
484 tn The infinitive absolute emphasizes the following finite verb. Another option is to translate, “will certainly be demolished.”
485 tn Heb “for what is empty.”
486 tn Heb “and the nations for fire, and they grow weary.”
487 sn This would be 582
488 tn Heb “an officer of rest.”
489 tn Or “wrote.”
490 tn Or “disaster”; or “calamity.”
491 tn Heb “words” (or “things”).
492 tn Heb “see [that].”
493 tn Heb “words” (or “things”).
494 tn The word “River” is not in the Hebrew text, but has been supplied for clarity.
495 tn Or “disaster”; or “calamity.”
496 sn The final chapter of the book of Jeremiah does not mention Jeremiah or record any of his prophecies.