28:10 Indeed, they will hear meaningless gibberish,
senseless babbling,
a syllable here, a syllable there. 4
28:11 For with mocking lips and a foreign tongue
he will speak to these people. 5
28:12 In the past he said to them, 6
“This is where security can be found.
Provide security for the one who is exhausted!
This is where rest can be found.” 7
But they refused to listen.
28:13 So the Lord’s word to them will sound like
meaningless gibberish,
senseless babbling,
a syllable here, a syllable there. 8
As a result, they will fall on their backsides when they try to walk, 9
and be injured, ensnared, and captured. 10
28:2 Look, the sovereign master 11 sends a strong, powerful one. 12
With the force of a hailstorm or a destructive windstorm, 13
with the might of a driving, torrential rainstorm, 14
he will knock that crown 15 to the ground with his hand. 16
1:15 19 He is the image of the invisible God, the firstborn 20 over all creation, 21
3:2 Beware of the dogs, 22 beware of the evil workers, beware of those who mutilate the flesh! 23
1 sn Various means of divination are alluded to in the OT. For example, Ezek 21:26-27 alludes to throwing down arrows to see which way they fall and consulting the shape of the liver of slaughtered animals. Gen 44:5 alludes to reading the future through pouring liquid in a cup. The means alluded to in this verse were all classified as pagan and prohibited as illegitimate in Deut 18:10-14. The
2 sn An example of this is seen in 1 Sam 28.
3 tn The verb in this context is best taken as a negative obligatory imperfect. See IBHS 508-9 §31.4g for discussion and examples. See Exod 4:15 as an example of positive obligation.
4 tn The meaning of this verse has been debated. The text has literally “indeed [or “for”] a little there, a little there” ( כִּי צַו לָצָו צַו לָצָו קַו לָקָו קַו, ki tsav latsav, tsav latsav, qav laqav, qav laqav). The present translation assumes that the repetitive syllables are gibberish that resembles baby talk (cf v. 9b) and mimics what the people will hear when foreign invaders conquer the land (v. 11). In this case זְעֵיר (zÿ’er, “a little”) refers to the short syllabic structure of the babbling (cf. CEV). Some take צַו (tsav) as a derivative of צָוָה (tsavah, “command”) and translate the first part of the statement as “command after command, command after command.” Proponents of this position (followed by many English versions) also take קַו (qav) as a noun meaning “measuring line” (see v. 17), understood here in the abstract sense of “standard” or “rule.”
5 sn This verse alludes to the coming Assyrian invasion, when the people will hear a foreign language that sounds like gibberish to them. The Lord is the subject of the verb “will speak,” as v. 12 makes clear. He once spoke in meaningful terms, but in the coming judgment he will speak to them, as it were, through the mouth of foreign oppressors. The apparent gibberish they hear will be an outward reminder that God has decreed their defeat.
6 tn Heb “who said to them.”
7 sn This message encapsulates the Lord’s invitation to his people to find security in his protection and blessing.
8 tn Heb “And the word of the Lord will be to them, ‘tsahv latsahv,’ etc.” See the note at v. 10. In this case the “Lord’s word” is not the foreigner’s strange sounding words (as in v. 10), but the Lord’s repeated appeals to them (like the one quoted in v. 12). As time goes on, the Lord’s appeals through the prophets will have no impact on the people; they will regard prophetic preaching as gibberish.
9 tn Heb “as a result they will go and stumble backward.” Perhaps an infant falling as it attempts to learn to walk is the background image here (cf. v. 9b). The Hebrew term לְמַעַן (lÿma’an) could be taken as indicating purpose (“in order that”), rather than simple result. In this case the people’s insensitivity to the message is caused by the Lord as a means of expediting their downfall.
10 sn When divine warnings and appeals become gibberish to the spiritually insensitive, they have no guidance and are doomed to destruction.
11 tn The Hebrew term translated “sovereign master” here and in vv. 16, 22 is אֲדֹנָי (’adonay).
12 tn Heb “Look, a strong and powerful [one] belongs to the Lord.”
13 tn Heb “like a rainstorm of hail, a wind of destruction.”
14 tn Heb “like a rainstorm of mighty, overflowing waters.”
15 tn The words “that crown” are supplied in the translation for clarification. The object of the verb is unexpressed in the Hebrew text.
16 tn Or “by [his] power.”
17 tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).
18 tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule
19 sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
20 tn The Greek term πρωτότοκος (prwtotokos) could refer either to first in order of time, such as a first born child, or it could refer to one who is preeminent in rank. M. J. Harris, Colossians and Philemon (EGGNT), 43, expresses the meaning of the word well: “The ‘firstborn’ was either the eldest child in a family or a person of preeminent rank. The use of this term to describe the Davidic king in Ps 88:28 LXX (=Ps 89:27 EVV), ‘I will also appoint him my firstborn (πρωτότοκον), the most exalted of the kings of the earth,’ indicates that it can denote supremacy in rank as well as priority in time. But whether the πρωτό- element in the word denotes time, rank, or both, the significance of the -τοκος element as indicating birth or origin (from τίκτω, give birth to) has been virtually lost except in ref. to lit. birth.” In Col 1:15 the emphasis is on the priority of Jesus’ rank as over and above creation (cf. 1:16 and the “for” clause referring to Jesus as Creator).
21 tn The genitive construction πάσης κτίσεως (pash" ktisew") is a genitive of subordination and is therefore translated as “over all creation.” See ExSyn 103-4.
22 sn Dogs is a figurative reference to false teachers whom Paul regards as just as filthy as dogs.
23 tn Grk “beware of the mutilation.”