Amos 4:10

4:10 “I sent against you a plague like one of the Egyptian plagues. ¹ 

I killed your young men with the sword,

along with the horses you had captured.

I made the stench from the corpses ²  rise up into your nostrils.

Still you did not come back to me.”

The Lord is speaking!

Isaiah 37:36

37:36 The Lord’s messenger ³  went out and killed 185,000 troops ⁴  in the Assyrian camp. When they ⁵  got up early the next morning, there were all the corpses! ⁶ 

Jeremiah 9:21-22

9:21 ‘Death has climbed in ⁷  through our windows.

It has entered into our fortified houses.

It has taken away our children who play in the streets.

It has taken away our young men who gather in the city squares.’

9:22 Tell your daughters and neighbors, ‘The Lord says,

“The dead bodies of people will lie scattered everywhere

like manure scattered on a field.

They will lie scattered on the ground

like grain that has been cut down but has not been gathered.”’” ⁸ 

Nahum 3:3

3:3 The charioteers ⁹  will charge ahead; ¹⁰ 

their swords ¹¹  will flash ¹² 

and their spears ¹³  will glimmer! ¹⁴ 

There will be many people slain; ¹⁵ 

there will be piles of the dead,

and countless casualties ¹⁶  –

so many that people ¹⁷  will stumble over the corpses.

[4:10]  ¹ tn Heb “in the manner [or “way”] of Egypt.”

[4:10]  ² tn Heb “of your camps [or “armies”].”

[37:36]  ³ tn Traditionally, “the angel of the Lord” (so NASB, NIV, NRSV, NLT).

[37:36]  ⁴ tn The word “troops” is supplied in the translation for smoothness and clarity.

[37:36]  ⁵ tn This refers to the Israelites and/or the rest of the Assyrian army.

[37:36]  ⁶ tn Heb “look, all of them were dead bodies”; NLT “they found corpses everywhere.”

[9:21]  ⁷ sn Here Death is personified (treated as though it were a person). Some have seen as possible background to this lament an allusion to Mesopotamian mythology where the demon Lamastu climbs in through the windows of houses and over their walls to kill children and babies.

[9:22]  ⁸ tn Or “‘Death has climbed…city squares. And the dead bodies of people lie scattered…They lie scattered…but has not been gathered.’ The Lord has told me to tell you this.” Or “For death will climb…It will enter…It will take away…who gather in the city squares. So tell your daughters and neighbors, ‘The Lord wants you to say, “The dead bodies of people lie scattered…They lie scattered…has not been gathered.”’” The main causes of ambiguity are the particle כִּי (ki) introducing v. 21 and the verb form דַּבֵּר (dabber) at the beginning of v. 22. כִּי may be interpreted as introducing a causal sentence giving Jeremiah’s grounds for the commands of v. 19 in which case the verbs would best be understood as prophetic perfects (as in the second alternate translation). Or it may be interpreted as introducing the content of the lament the women are to teach their daughters and neighbors (as in the translation adopted and in the first alternate translation). The form דַּבֵּר may be interpreted as a Piel masculine singular imperative addressed to Jeremiah (as in the first alternate translation where it is placed at the end for the sake of clarity) or as a Piel infinitive absolute either explaining what the woman are to teach their daughters and neighbors (as in the second alternate translation; cf. GKC 341 §113.h, i for this use of the infinitive absolute) or as equivalent to an imperative addressed to the women telling them to tell their daughters and neighbors the reason for the lament, i.e., the Lord’s promise of widespread death (cf. GKC 346 §113.bb for this use of the infinitive absolute). The translation chosen has opted for v. 21 as the content of the lament and v. 22 as the further explanation that Jeremiah has the women pass on to their neighbors and daughters. This appears to this interpreter to create the least confusion and dislocation in the flow of the passage.

[3:3]  ⁹ tn Heb “a horseman.” Although the Hebrew term פָּרָס (paras, alternately spelled פָּרָשׂ [paras] here) could denote “horse” (1 Sam 8:11; Joel 2:4; Hab 1:8; Jer 46:4), the Hiphil participle מַעֲלֶה (ma’aleh, “cause to charge”) – the subject of which is פָּרָס – suggests that פָּרָס refers here to “horsemen” charging their horses (2 Sam 1:6; 1 Kgs 20:20; Jer 4:29; 46:4).

[3:3]  ¹⁰ tn The term מַעֲלֶה (ma’aleh; the Hiphil participle “cause to charge”) refers to charioteers bringing war-horses up to a charge or attack (e.g., Jer 46:9; 51:27). On the other hand, the KJV translates this as “lifteth up [both the bright sword and the glittering sword],” while RV renders it as “mounts [his horse (or chariot)].”

[3:3]  ¹¹ tn Heb “a sword.”

[3:3]  ¹² tn Heb “flash of a sword.” Alternately, “swords flash.” Although לַהַב (lahav) can mean “blade” (Judg 3:22; 1 Sam 17:7), it means “flash [of the sword]” here (e.g., Hab 3:11; see HALOT 520 s.v.) as suggested by its parallelism with וּבְרַק (uvÿraq, “flashing, gleaming point [of the spear]”); cf. Job 20:25; Deut 32:41; Hab 3:11; Ezek 21:15.

[3:3]  ¹³ tn Heb “a spear.”

[3:3]  ¹⁴ tn Heb “and flash of a spear.” Alternately, “spears glimmer” (HALOT 162 s.v. בָּרָק).

[3:3]  ¹⁵ tn Heb “many slain.”

[3:3]  ¹⁶ tc The MT reads לַגְּוִיָּה (laggÿviyyah, “to the dead bodies”). The LXX reflects לְגוֹיָה (lÿgoyah, “to her nations”) which arose due to confusion between the consonant ו (vav) and the vowel וֹ (holem-vav) in an unpointed text.

[3:3]  ¹⁷ tn Heb “they.”