48:26 “Moab has vaunted itself against me.
So make him drunk with the wine of my wrath 1
until he splashes 2 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, 3
that you shook your head in contempt 4
every time you talked about them? 5
50:9 For I will rouse into action and bring against Babylon
a host of mighty nations 6 from the land of the north.
They will set up their battle lines against her.
They will come from the north and capture her. 7
Their arrows will be like a skilled soldier 8
who does not return from the battle empty-handed. 9
50:10 Babylonia 10 will be plundered.
Those who plunder it will take all they want,”
says the Lord. 11
50:11 “People of Babylonia, 12 you plundered my people. 13
That made you happy and glad.
You frolic about like calves in a pasture. 14
Your joyous sounds are like the neighs of a stallion. 15
50:12 But Babylonia will be put to great shame.
The land where you were born 16 will be disgraced.
Indeed, 17 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. 18
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. 19
50:14 “Take up your battle positions all around Babylon,
all you soldiers who are armed with bows. 20
Shoot 21 all your arrows at her! Do not hold any back! 22
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. 23
Her towers 24 will fall.
Her walls will be torn down.
Because I, the Lord, am wreaking revenge, 25
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. 26
Let all the foreigners return to their own people.
Let them hurry back to their own lands
to escape destruction by that enemy army. 27
50:17 “The people of Israel are like scattered sheep
which lions have chased away.
First the king of Assyria devoured them. 28
Now last of all King Nebuchadnezzar of Babylon has gnawed their bones. 29
51:33 For the Lord God of Israel who rules over all says,
‘Fair Babylon 30 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.’ 31
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.” 32
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.” 33
25:8 “This is what the sovereign Lord says: ‘Moab 40 and Seir say, “Look, the house of Judah is like all the other nations.” 25:9 So look, I am about to open up Moab’s flank, 41 eliminating the cities, 42 including its frontier cities, 43 the beauty of the land – Beth Jeshimoth, Baal Meon, and Kiriathaim. 25:10 I will hand it over, 44 along with the Ammonites, 45 to the tribes 46 of the east, so that the Ammonites will no longer be remembered among the nations. 25:11 I will execute judgments against Moab. Then they will know that I am the Lord.’”
25:12 “This is what the sovereign Lord says: ‘Edom 47 has taken vengeance against the house of Judah; they have made themselves fully culpable 48 by taking vengeance 49 on them. 50 25:13 So this is what the sovereign Lord says: I will stretch out my hand against Edom, and I will kill the people and animals within her, 51 and I will make her desolate; from Teman to Dedan they will die 52 by the sword. 25:14 I will exact my vengeance upon Edom by the hand of my people Israel. They will carry out in Edom my anger and rage; they will experience 53 my vengeance, declares the sovereign Lord.’”
25:15 “This is what the sovereign Lord says: ‘The Philistines 54 have exacted merciless revenge, 55 showing intense scorn 56 in their effort to destroy Judah 57 with unrelenting hostility. 58
1:2 Amos 59 said:
“The Lord comes roaring 60 out of Zion;
from Jerusalem 61 he comes bellowing! 62
The shepherds’ pastures wilt; 63
the summit of Carmel 64 withers.” 65
1:3 This is what the Lord says:
“Because Damascus has committed three crimes 66 –
make that four! 67 – I will not revoke my
decree of judgment. 68
They ripped through Gilead like threshing sledges with iron teeth. 69
1:4 So I will set Hazael’s house 70 on fire;
fire 71 will consume Ben Hadad’s 72 fortresses.
1:5 I will break the bar 73 on the gate of Damascus.
I will remove 74 the ruler 75 from Wicked Valley, 76
the one who holds the royal scepter from Beth Eden. 77
The people of Aram will be deported to Kir.” 78
The Lord has spoken!
1:6 This is what the Lord says:
“Because Gaza 79 has committed three crimes 80 –
make that four! 81 – I will not revoke my decree of judgment. 82
They deported a whole community 83 and sold them 84 to Edom.
1:7 So I will set Gaza’s city wall 85 on fire;
fire 86 will consume her fortresses.
1:8 I will remove 87 the ruler 88 from Ashdod, 89
the one who holds the royal scepter from Ashkelon. 90
I will strike Ekron 91 with my hand; 92
the rest of the Philistines will also die.” 93
The sovereign Lord has spoken!
1:9 This is what the Lord says:
“Because Tyre has committed three crimes 94 –
make that four! 95 – I will not revoke my decree of judgment. 96
They sold 97 a whole community 98 to Edom;
they failed to observe 99 a treaty of brotherhood. 100
1:10 So I will set fire to Tyre’s city wall; 101
fire 102 will consume her fortresses.”
1:11 This is what the Lord says:
“Because Edom has committed three crimes 103 –
make that four! 104 – I will not revoke my decree of judgment. 105
He chased his brother 106 with a sword;
he wiped out his allies. 107
In his anger he tore them apart without stopping to rest; 108
in his fury he relentlessly attacked them. 109
1:12 So I will set Teman 110 on fire;
fire 111 will consume Bozrah’s 112 fortresses.”
1:13 This is what the Lord says:
“Because the Ammonites have committed three crimes 113 –
make that four! 114 – I will not revoke my decree of judgment. 115
They ripped open Gilead’s pregnant women 116
so they could expand their territory.
1:14 So I will set fire to Rabbah’s 117 city wall; 118
fire 119 will consume her fortresses.
War cries will be heard on the day of battle; 120
a strong gale will blow on the day of the windstorm. 121
1:15 Ammon’s 122 king will be deported; 123
he and his officials 124 will be carried off 125 together.”
The Lord has spoken!
2:8 “I have heard Moab’s taunts
and the Ammonites’ insults.
They 126 taunted my people
and verbally harassed those living in Judah. 127
2:9 Therefore, as surely as I live,” says the Lord who commands armies, the God of Israel,
“be certain that Moab will become like Sodom
and the Ammonites like Gomorrah.
They will be overrun by weeds, 128
filled with salt pits, 129
and permanently desolate.
Those of my people who are left 130 will plunder their belongings; 131
those who are left in Judah 132 will take possession of their land.”
2:10 This is how they will be repaid for their arrogance, 133
for they taunted and verbally harassed 134 the people of the Lord who commands armies.
1 tn Heb “Make him drunk because he has magnified himself against the
2 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.
3 tn Heb “were they caught among thieves?”
4 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.
5 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.
6 sn Some of these are named in Jer 51:27-28.
7 tn Heb “She will be captured from there (i.e., from the north).”
8 tc Read Heb ַָמשְׂכִּיל (moskil) with a number of Hebrew
9 tn Or more freely, “Their arrows will be as successful at hitting their mark // as a skilled soldier always returns from battle with plunder.”
10 tn Heb “The land of the Chaldeans.” See the study note on 21:4 for explanation.
11 tn Heb “Oracle of the
12 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.
13 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).
14 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.
15 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.
16 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.
17 tn Heb “Behold.” For the use of this particle see the translator’s note on 1:6.
18 tn Heb “From [or Because of] the wrath of the
19 sn Compare Jer 49:17 and the study note there and see also the study notes on 18:16 and 19:8.
20 tn Heb “all you who draw the bow.”
21 tc The verb here should probably be read as a Qal imperative יְרוּ (yÿru) from יָרָה (yarah) with a few Hebrew
22 tn Heb “Shoot at her! Don’t save any arrows!”
23 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.
24 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.
25 tn Heb “Because it is the
26 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.
27 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).
28 sn The king of Assyria devoured them. This refers to the devastation wrought on northern Israel by the kings of Assyria beginning in 738
29 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.”
30 sn Heb “Daughter Babylon.” See the study note at 50:42 for explanation.
31 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.
32 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.
33 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.
34 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates being aware of or taking notice of something and has been translated here with a verb (so also throughout the chapter).
35 tn Heb “Look I am about to give you for a possession to.”
36 tn Heb “sons.”
37 tn Heb “the sons of Ammon.”
38 tn Heb “with all your scorn in (the) soul.”
39 tc The translation here follows the marginal reading (Qere) of the Hebrew text. The consonantal text (Kethib) is meaningless.
40 sn Moab was located immediately south of Ammon.
41 tn Heb “shoulder.”
42 tn Heb “from the cities.” The verb “eliminating” has been added in the translation to reflect the privative use of the preposition (see BDB 583 s.v. מִן 7.b).
43 tn Heb “from its cities, from its end.”
44 tn Heb “I will give it for a possession.”
45 tn Heb “the sons of Ammon” (twice in this verse).
46 tn Heb “the sons.”
47 sn Edom was located south of Moab.
48 tn Heb “and they have become guilty, becoming guilty.” The infinitive absolute following the finite verb makes the statement emphatic and draws attention to the degree of guilt incurred by Edom due to its actions.
49 tn Heb “and they have taken vengeance.”
50 sn Edom apparently in some way assisted in the destruction of Jerusalem in 587/6
51 tn Heb “and I will cut off from her man and beast.”
52 tn Heb “fall.”
53 tn Heb “know.”
54 sn The Philistines inhabited the coastal plain by the Mediterranean Sea, west of Judah.
55 tn Heb “have acted with vengeance and taken vengeance with vengeance.” The repetition emphasizes the degree of vengeance which they exhibited, presumably toward Judah.
56 tn Heb “with scorn in (the) soul.”
57 tn The object is not specified in the Hebrew text, but has been clarified as “Judah” in the translation.
58 tn Heb “to destroy (with) perpetual hostility.” Joel 3:4-8 also speaks of the Philistines taking advantage of the fall of Judah.
59 tn Heb “he;” the referent (Amos) has been specified in the translation for clarity.
60 sn The
61 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
62 tn Heb “gives his voice.”
63 tn Lexicographers debate whether there are two roots אָבַל (’aval), one signifying “mourn” and the other “be dry,” or simply one (“mourn”). The parallel verb (“withers”) might favor the first option and have the meaning “wilt away.” It is interesting to note, however, that the root appears later in the book in the context of lament (5:16; 8:8, 10; 9:5). Either 1:2 is a possible wordplay to alert the reader to the death that will accompany the judgment (the option of two roots), or perhaps the translation “mourns” is appropriate here as well (cf. KJV, NASB, NKJV, NJPS; see also D. J. A. Clines, “Was There an ’BL II ‘Be Dry’ in Classical Hebrew?” VT 42 [1992]: 1-10).
64 sn Carmel was a region known for its abundant plants and trees. See Isa 33:9; 35:2; Jer 50:19.
65 sn Loss of a land’s fertility is frequently associated with judgment in the OT and ancient Near Eastern literature.
66 tn Traditionally, “transgressions” or “sins.” The word refers to rebellion against authority and is used in the international political realm (see 1 Kgs 12:19; 2 Kgs 1:1; 3:5, 7; 8:22). There is debate over its significance in this context. Some relate the “rebellion” of the foreign nations to God’s mandate to Noah (Gen 9:5-7). This mandate is viewed as a treaty between God and humankind, whereby God holds humans accountable to populate the earth and respect his image as it is revealed in all people. While this option is a possible theological explanation of the message in light of the Old Testament as a whole, nothing in these oracles alludes to that Genesis passage. J. Barton suggests that the prophet is appealing to a common morality shared across the ancient Near East regarding the conduct of war since all of the oracles can be related to activities and atrocities committed in warfare (Amos’s Oracles against the Nations [SOTSMS], 39-61). The “transgression” then would be a violation of what all cultures would take as fundamental human decency. Some argue that the nations cited in Amos 1-2 had been members of the Davidic empire. Their crime would consist of violating the mutual agreements that all should have exhibited toward one another (cf. M. E. Polley, Amos and the Davidic Empire). This interpretation is connected to the notion that Amos envisions a reconstituted Davidic empire for Israel and the world (9:11-15). Ultimately, we can only speculate what lay behind Amos’ thinking. He does not specify the theological foundation of his universal moral vision, but it is clear that Amos believes that all nations are responsible before the Lord for their cruelty toward other human beings. He also assumes that even those who did not know his God would recognize their inhumane treatment of others as inherently wrong. The translation “crimes” is general enough to communicate that a standard (whether human or divine) has been breached. For a survey of the possible historical events behind each oracle, see S. M. Paul, Amos (Hermeneia).
67 tn Heb “Because of three violations of Damascus, even because of four.”
68 tn Heb “I will not bring it [or “him”] back.” The pronominal object (1) refers to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. See S. M. Paul, Amos (Hermeneia), 46-47. Another option (2) is to understand the suffix as referring to the particular nation mentioned in the oracle and to translate, “I will not take him [i.e., that particular nation] back.” In this case the
69 tn Heb “they threshed [or “trampled down”] Gilead with sharp iron implements” (NASB similar).
70 tn “Hazael’s house” (“the house of Hazael”) refers to the dynasty of Hazael.
71 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
72 sn Ben-hadad may refer to Hazael’s son and successor (2 Kgs 13:3, 24) or to an earlier king (see 1 Kgs 20), perhaps the ruler whom Hazael assassinated when he assumed power.
73 sn The bar on the city gate symbolizes the city’s defenses and security.
74 tn Heb “cut off.”
75 tn Heb “the one who sits.” Some English versions take the Hebrew term in a collective sense as “inhabitants” (e.g., KJV, NKJV, NASB, NRSV). The context and the parallel in the next clause (“the one who holds the royal scepter”), however, suggest that the royal house is in view. For this term (יוֹשֵׁב, yoshev), see N. K. Gottwald, The Tribes of Yahweh, 512-30.
76 tn Heb “valley of wickedness.” Though many English versions take the Hebrew phrase בִקְעַת־אָוֶן (biq’-at ’aven) as a literal geographical place name (“Valley of Aven,” so NAB, NASB, NIV, NRSV, NLT), it appears to be a derogatory epithet for Damascus and the kingdom of Aram.
77 tn Many associate the name “Beth Eden” with Bit Adini, an Aramean state located near the Euphrates River, but it may be a sarcastic epithet meaning “house of pleasure.”
78 sn According to Amos 9:7, the Arameans originally came from Kir. The
79 sn Gaza was one of the five major Philistine cities (along with Ashdod, Ashkelon, Ekron, and Gath). It was considered to mark the southern limit of Canaan at the point on the coast where it was located (Gen 10:19).
80 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
81 tn Heb “Because of three violations of Gaza, even because of four.”
82 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
83 tn Heb “[group of] exiles.” A number of English translations take this as a collective singular and translate it with a plural (e.g., NAB, NIV, NRSV).
84 tn Heb “in order to hand them over.”
85 sn The city wall symbolizes the city’s defenses and security.
86 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
87 tn Heb “cut off.”
88 tn Heb “the one who sits.” Some translations take this expression as a collective singular referring to the inhabitants rather than the ruler (e.g., NAB, NRSV, NLT).
89 sn Ashdod was one of the five major Philistine cities (along with Ashkelon, Ekron, Gaza, and Gath).
90 sn Ashkelon was one of the five major Philistine cities (along with Ashdod, Ekron, Gaza, and Gath).
91 sn Ekron was one of the five major Philistine cities (along with Ashdod, Ashkelon, Gaza, and Gath).
92 tn Heb “I will turn my hand against Ekron.” For other uses of the idiom, “turn the hand against,” see Ps 81:14; Isa 1:25; Jer 6:9; Zech 13:7.
93 tn Heb “and the remnant of the Philistines will perish.” The translation above assumes that reference is made to other Philistines beside those living in the cities mentioned. Another option is to translate, “Every last Philistine will die.”
94 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
95 tn Heb “Because of three violations of Tyre, even because of four.”
96 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
97 tn Heb “handed over.”
98 tn Heb “[group of] exiles.” A similar phrase occurs in v. 6.
99 tn Heb “did not remember.”
100 sn A treaty of brotherhood. In the ancient Near Eastern world familial terms were sometimes used to describe treaty partners. In a treaty between superior and inferior parties, the lord would be called “father” and the subject “son.” The partners in a treaty between equals referred to themselves as “brothers.” For biblical examples, see 1 Kgs 9:13; 20:32-33.
101 sn The city wall symbolizes the city’s defenses and security.
102 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
103 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
104 tn Heb “Because of three violations of Edom, even because of four.”
105 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
106 sn It is likely that “brother” refers here to a treaty partner (see the note on the word “brotherhood” in 1:9). However, it is possible, if Israel is in view, that Edom’s ancient blood relationship to God’s people is alluded to here. Cf. NCV, NLT “their relatives, the Israelites.”
107 tn Or “He stifled his compassion.” The Hebrew term רָחֲמָיו (rakhamayv) is better understood here (parallel to “brother/treaty partner”) as a reference to “allies” which Edom betrayed. An Aramaic cognate is attested (see DNWSI 2:1069-70). See M. Fishbane, “The Treaty Background of Amos 1:11 and Related Matters,” JBL 89 (1970): 313-18; idem, “Critical Note: Additional Remarks on rh£myw (Amos 1:11),” JBL 91 (1972): 391-93; and M. Barré, “Amos 1:11 reconsidered,” CBQ 47 (1985) 420-27. Some argue that the clause is best translated as “and destroyed his womenfolk.” רַחַם (rakham) means “womb”; the plural here would be a metonymy for “women” and could establish a parallel with the atrocity of 1:13. See S. M. Paul, Amos (Hermeneia), 64-65.
108 tn Heb “his anger tore continually.” The Hebrew verb טָרַף (taraf, “tear apart”) is often used of an animal tearing apart its prey. The word picture here is that of a vicious predator’s feeding frenzy.
109 tn Traditionally, “he kept his fury continually.” The Hebrew term שְׁמָרָה (shÿmarah) could be taken as a Qal perfect 3rd person masculine singular with 3rd person feminine singular suffix (with mappiq omitted), “he kept it” (NASB, NKJV, NRSV). It is also possible in light of the parallelism that שָׁמַר (shamar) is a rare homonym cognate to an Akkadian verb meaning “to rage; to be furious.” Repointing the verb as שָׁמְרָה (shamÿrah, third person feminine singular), one could translate literally, “his fury raged continually” (NIV, NJPS).
110 sn Teman was an important region (or perhaps city) in Edom.
111 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
112 sn Bozrah was a city located in northern Edom.
113 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
114 tn Heb “Because of three violations of the Ammonites, even because of four.”
On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.
115 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
116 sn The Ammonites ripped open Gilead’s pregnant women in conjunction with a military invasion designed to expand their territory. Such atrocities, although repugnant, were not uncommon in ancient Near Eastern warfare.
117 sn Rabbah was the Ammonite capital.
118 sn The city wall symbolizes the city’s defenses and security.
119 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
120 tn Heb “with a war cry in the day of battle.”
121 tn Heb “with wind in the day of the windstorm.”
122 tn Heb “their”; the referent (Ammon) has been specified in the translation for clarity.
123 tn Heb “will go into exile.”
124 tn Or “princes” (KJV, NAB, NASB, NLT); TEV “officers”; CEV “leaders.”
125 tn The words “will be carried off” are supplied in the translation for clarification.
126 tn Heb “who.” A new sentence was begun here in the translation for stylistic reasons.
127 tn Heb “and they made great [their mouth?] against their territory.” Other possible translation options include (1) “they enlarged their own territory” (cf. NEB) and (2) “they bragged about [the size] of their own territory.”
128 tn The Hebrew text reads מִמְשַׁק חָרוּל (mimshaq kharul, “[?] of weeds”). The meaning of the first word is unknown. The present translation (“They will be overrun by weeds”) is speculative, based on the general sense of the context. For a defense of “overrun” on linguistic grounds, see R. D. Patterson, Nahum, Habakkuk, Zephaniah (WEC), 347. Cf. NEB “a pile of weeds”; NIV “a place of weeds”; NRSV “a land possessed by nettles.”
129 tn The Hebrew text reads וּמִכְרֵה־מֶלַח (umikhreh-melakh, “and a [?] of salt”). The meaning of the first word is unclear, though “pit” (NASB, NIV, NRSV; NKJV “saltpit”), “mine,” and “heap” (cf. NEB “a rotting heap of saltwort”) are all options. The words “filled with” are supplied for clarification.
130 tn Or “The remnant of my people.”
131 tn Heb “them.” The actual object of the plundering, “their belongings,” has been specified in the translation for clarity.
132 tn Heb “[the] nation.” For clarity the “nation” has been specified as “Judah” in the translation.
133 tn Heb “this is for them in place of their arrogance.”
134 tn Heb “made great [their mouth?] against” (cf. the last phrase of v. 8).