13:18 The Lord told me, 1
“Tell the king and the queen mother,
‘Surrender your thrones, 2
for your glorious crowns
will be removed 3 from your heads. 4
For the music director, a psalm by the Korahites.
49:1 Listen to this, all you nations!
Pay attention, all you inhabitants of the world! 12
49:2 Pay attention, all you people, 13
both rich and poor!
5:1 Hear this, you priests!
Pay attention, you Israelites! 15
Listen closely, 16 O king! 17
For judgment is about to overtake you! 18
For you were like a trap 19 to Mizpah, 20
like a net 21 spread out to catch Tabor. 22
4:1 Listen to this message, you cows of Bashan 23 who live on Mount Samaria!
You 24 oppress the poor;
you crush the needy.
You say to your 25 husbands,
“Bring us more to drink!” 26
3:1 I said,
“Listen, you leaders 27 of Jacob,
you rulers of the nation 28 of Israel!
You ought to know what is just, 29
1 tn The words “The
2 tn Or “You will come down from your thrones”; Heb “Make low! Sit!” This is a case of a construction where two forms in the same case, mood, or tense are joined in such a way that one (usually the first) is intended as an adverbial or adjectival modifier of the other (a figure called hendiadys). This is also probably a case where the imperative is used to express a distinct assurance or promise. See GKC 324 §110.b and compare the usage in Isa 37:30 and Ps 110:2.
3 tn Heb “have come down.” The verb here and those in the following verses are further examples of the “as good as done” form of the Hebrew verb (the prophetic perfect).
4 tc The translation follows the common emendation of a word normally meaning “place at the head” (מַרְאֲשׁוֹת [mar’ashot] plus pronoun = מַרְאֲוֹשׁתֵיכֶם [mar’aoshtekhem]) to “from your heads” (מֵרָאשֵׁיכֶם, mera’shekhem) following the ancient versions. The meaning “tiara” is nowhere else attested for this word.
5 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
6 tn Heb “Yahweh of armies, the God of Israel.”
7 sn Careful comparison of the use of this term throughout this passage and comparison with 7:31-33 which is parallel to several verses in this passage will show that the reference is to the Valley of Ben Hinnom which will become a Valley of Slaughter (see v. 6 and 7:32).
8 tn Heb “which everyone who hears it [or about it] his ears will ring.” This is proverbial for a tremendous disaster. See 1 Sam 3:11; 2 Kgs 21:12 for similar prophecies.
9 tn Heb “who sits on David’s throne.”
10 tn Heb “Hear the word of the
11 sn Psalm 49. In this so-called wisdom psalm (see v. 3) the psalmist states that he will not fear the rich enemies who threaten him, for despite their wealth, they are mere men who will die like everyone else. The psalmist is confident the Lord will vindicate the godly and protect them from the attacks of their oppressors.
12 tn The rare noun חָלֶד (kheled, “world”) occurs in Ps 17:14 and perhaps also in Isa 38:11 (see the note on “world” there).
13 tn Heb “even the sons of mankind, even the sons of man.” Because of the parallel line, where “rich and poor” are mentioned, some treat these expressions as polar opposites, with בְּנֵי אָדָם (bÿney ’adam) referring to the lower classes and בְּנֵי אִישׁ (bÿney ’ish) to higher classes (cf. NIV, NRSV). But usage does not support such a view. The rare phrase בְּנֵי אִישׁ (“sons of man”) appears to refer to human beings in general in its other uses (see Pss 4:2; 62:9; Lam 3:33). It is better to understand “even the sons of mankind” and “even the sons of man” as synonymous expressions (cf. NEB “all mankind, every living man”). The repetition emphasizes the need for all people to pay attention, for the psalmist’s message is relevant to everyone.
14 tn The literal role of a watchman is described in 2 Sam 18:24; 2 Kgs 9:17.
15 tn Heb “O house of Israel” (so NAB, NASB, NRSV); NLT “all of Israel’s leaders.”
16 tn Heb “Use the ear”; ASV “give ear.”
17 tn Heb “O house of the king” (so KJV); NIV “O royal house.”
18 tn Heb “for the judgment is to you”; or “For this accusation is against you.” Cf. NIV “This judgment is against you.”
19 sn The noun פַּח (pakh, “trap”) is used (1) literally of a bird-trap, used in similes and metaphors (Amos 3:5; Prov 7:23; Eccl 9:12), and (2) figuratively to refer to (a) calamities and plots (Job 18:9; 22:10; Pss 91:3; 119:110; 124:7; 140:6; 141:9; 142:4; Prov 22:5; Isa 24:17-18; Jer 18:22; 48:43-44; Hos 9:8) and (b) a source of calamity (Josh 23:13; Pss 11:6; 69:23; Isa 8:14; Hos 5:1; BDB 809 s.v. פַּח).
20 tn Heb “you were a trap to Mizpah.”
21 sn The noun רֶשֶׁת (reshet, “net”) is used (1) literally of a net used to catch birds (Prov 1:17) and (2) in figurative descriptions of the wicked plotting to ensnare their victims (Prov 29:5; Pss 9:16; 10:9; 25:15; 31:5; 35:7; 57:7; 140:6; Job 18:8; BDB 440 s.v. רֶשֶׁת).
22 tn Heb “and a net spread out over Tabor.”
23 sn The expression cows of Bashan is used by the prophet to address the wealthy women of Samaria, who demand that their husbands satisfy their cravings. The derogatory language perhaps suggests that they, like the livestock of Bashan, were well fed, ironically in preparation for the coming slaughter. This phrase is sometimes cited to critique the book’s view of women.
24 tn Heb “the ones who” (three times in this verse).
25 tn Heb “their.”
26 sn Some commentators relate this scene to the description of the marzeah feast of 6:3-6, in which drinking played a prominent part (see the note at 6:6).
27 tn Heb “heads.”
28 tn Heb “house.”
29 tn Heb “Should you not know justice?” The rhetorical question expects the answer, “Of course you should!”