Daniel 4:30

4:30 The king uttered these words: “Is this not the great Babylon that I have built for a royal residence ¹  by my own mighty strength ²  and for my majestic honor?”

Daniel 5:18-23

5:18 As for you, O king, the most high God bestowed on your father Nebuchadnezzar a kingdom, greatness, honor, and majesty. ³  5:19 Due to the greatness that he bestowed on him, all peoples, nations, and language groups were trembling with fear ⁴  before him. He killed whom he wished, he spared ⁵  whom he wished, he exalted whom he wished, and he brought low whom he wished. 5:20 And when his mind ⁶  became arrogant ⁷  and his spirit filled with pride, he was deposed from his royal throne and his honor was removed from him. 5:21 He was driven from human society, his mind ⁸  was changed to that of an animal, he lived ⁹  with the wild donkeys, he was fed grass like oxen, and his body became damp with the dew of the sky, until he came to understand that the most high God rules over human kingdoms, and he appoints over them whomever he wishes.

5:22 “But you, his son ¹⁰  Belshazzar, have not humbled yourself, ¹¹  although you knew all this. 5:23 Instead, you have exalted yourself against the Lord of heaven. You brought before you the vessels from his temple, and you and your nobles, together with your wives and concubines, drank wine from them. You praised the gods of silver, gold, bronze, iron, wood, and stone – gods ¹²  that cannot see or hear or comprehend! But you have not glorified the God who has in his control ¹³  your very breath and all your ways!

Isaiah 14:13-17

14:13 You said to yourself, ¹⁴ 

“I will climb up to the sky.

Above the stars of El ¹⁵ 

I will set up my throne.

I will rule on the mountain of assembly

on the remote slopes of Zaphon. ¹⁶ 

14:14 I will climb up to the tops ¹⁷  of the clouds;

I will make myself like the Most High!” ¹⁸ 

14:15 But you were brought down ¹⁹  to Sheol,

to the remote slopes of the pit. ²⁰ 

14:16 Those who see you stare at you,

they look at you carefully, thinking: ²¹ 

“Is this the man who shook the earth,

the one who made kingdoms tremble?

14:17 Is this the one who made the world like a desert,

who ruined its ²²  cities,

and refused to free his prisoners so they could return home?”’ ²³ 

Jeremiah 25:9-26

25:9 So I, the Lord, affirm that ²⁴  I will send for all the peoples of the north ²⁵  and my servant, ²⁶  King Nebuchadnezzar of Babylon. I will bring them against this land and its inhabitants and all the nations that surround it. I will utterly destroy ²⁷  this land, its inhabitants, and all the nations that surround it ²⁸  and make them everlasting ruins. ²⁹  I will make them objects of horror and hissing scorn. ³⁰  25:10 I will put an end to the sounds of joy and gladness, to the glad celebration of brides and grooms in these lands. ³¹  I will put an end to the sound of people grinding meal. I will put an end to lamps shining in their houses. ³²  25:11 This whole area ³³  will become a desolate wasteland. These nations will be subject to the king of Babylon for seventy years.’ ³⁴ 

25:12 “‘But when the seventy years are over, I will punish the king of Babylon and his nation ³⁵  for their sins. I will make the land of Babylon ³⁶  an everlasting ruin. ³⁷  I, the Lord, affirm it! ³⁸  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. ³⁹  25:14 For many nations and great kings will make slaves of the king of Babylon and his nation ⁴⁰  too. I will repay them for all they have done!’” ⁴¹ 

Judah and the Nations Will Experience God’s Wrath

25:15 So ⁴²  the Lord, the God of Israel, spoke to me in a vision. ⁴³  “Take this cup from my hand. It is filled with the wine of my wrath. ⁴⁴  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 ⁴⁵  and act insane. For I will send wars sweeping through them.” ⁴⁶ 

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. ⁴⁷  25:18 I made Jerusalem ⁴⁸  and the cities of Judah, its kings and its officials drink it. ⁴⁹  I did it so Judah would become a ruin. I did it so Judah, its kings, and its officials would become an object ⁵⁰  of horror and of hissing scorn, an example used in curses. ⁵¹  Such is already becoming the case! ⁵²  25:19 I made all of these other people drink it: Pharaoh, king of Egypt; ⁵³  his attendants, his officials, his people, 25:20 the foreigners living in Egypt; ⁵⁴  all the kings of the land of Uz; ⁵⁵  all the kings of the land of the Philistines, ⁵⁶  the people of Ashkelon, Gaza, Ekron, the people who had been left alive from Ashdod; ⁵⁷  25:21 all the people of Edom, ⁵⁸  Moab, ⁵⁹  Ammon; ⁶⁰  25:22 all the kings of Tyre, ⁶¹  all the kings of Sidon; ⁶²  all the kings of the coastlands along the sea; ⁶³  25:23 the people of Dedan, Tema, Buz, ⁶⁴  all the desert people who cut their hair short at the temples; ⁶⁵  25:24 all the kings of Arabia who ⁶⁶  live in the desert; 25:25 all the kings of Zimri; ⁶⁷  all the kings of Elam; ⁶⁸  all the kings of Media; ⁶⁹  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, ⁷⁰  the king of Babylon ⁷¹  must drink it.

Habakkuk 2:5-10

2:5 Indeed, wine will betray the proud, restless man! ⁷² 

His appetite ⁷³  is as big as Sheol’s; ⁷⁴ 

like death, he is never satisfied.

He gathers ⁷⁵  all the nations;

he seizes ⁷⁶  all peoples.

The Proud Babylonians are as Good as Dead

2:6 “But all these nations will someday taunt him ⁷⁷ 

and ridicule him with proverbial sayings: ⁷⁸ 

‘The one who accumulates what does not belong to him is as good as dead ⁷⁹ 

(How long will this go on?) ⁸⁰  –

he who gets rich by extortion!’ ⁸¹ 

2:7 Your creditors will suddenly attack; ⁸² 

those who terrify you will spring into action, ⁸³ 

and they will rob you. ⁸⁴ 

2:8 Because you robbed many countries, ⁸⁵ 

all who are left among the nations ⁸⁶  will rob you.

You have shed human blood

and committed violent acts against lands, cities, ⁸⁷  and those who live in them.

2:9 The one who builds his house by unjust gain is as good as dead. ⁸⁸ 

He does this so he can build his nest way up high

and escape the clutches of disaster. ⁸⁹ 

2:10 Your schemes will bring shame to your house.

Because you destroyed many nations, you will self-destruct. ⁹⁰ 

[4:30]  ¹ tn Aram “house.”

[4:30]  ² tn Aram “by the might of my strength.”

[5:18]  ³ tn Or “royal greatness and majestic honor,” if the four terms are understood as a double hendiadys.

[5:19]  ⁴ tn Aram “were trembling and fearing.” This can be treated as a hendiadys, “were trembling with fear.”

[5:19]  ⁵ tn Aram “let live.” This Aramaic form is the aphel participle of חַיָה(khayah, “to live”). Theodotion and the Vulgate mistakenly take the form to be from מְחָא (mÿkha’, “to smite”).

[5:20]  ⁶ tn Aram “heart.”

[5:20]  ⁷ sn The point of describing Nebuchadnezzar as arrogant is that he had usurped divine prerogatives, and because of his immense arrogance God had dealt decisively with him.

[5:21]  ⁸ tn Aram “heart.”

[5:21]  ⁹ tn Aram “his dwelling.”

[5:22]  ¹⁰ tn Or “descendant”; or “successor.”

[5:22]  ¹¹ tn Aram “your heart.”

[5:23]  ¹² tn Aram “which.”

[5:23]  ¹³ tn Aram “in whose hand [are].”

[14:13]  ¹⁴ tn Heb “you, you said in your heart.”

[14:13]  ¹⁵ sn In Canaanite mythology the stars of El were astral deities under the authority of the high god El.

[14:13]  ¹⁶ sn Zaphon, the Canaanite version of Olympus, was the “mountain of assembly” where the gods met.

[14:14]  ¹⁷ tn Heb “the high places.” This word often refers to the high places where pagan worship was conducted, but here it probably refers to the “backs” or tops of the clouds. See HALOT 136 s.v. בָּמָה.

[14:14]  ¹⁸ sn Normally in the OT the title “Most High” belongs to the God of Israel, but in this context, where the mythological overtones are so strong, it probably refers to the Canaanite high god El.

[14:15]  ¹⁹ tn The prefixed verb form is taken as a preterite. Note the use of perfects in v. 12 to describe the king’s downfall.

[14:15]  ²⁰ tn The Hebrew term בּוּר (bor, “cistern”) is sometimes used metaphorically to refer to the place of the dead or the entrance to the underworld.

[14:16]  ²¹ tn The word “thinking” is supplied in the translation in order to make it clear that the next line records their thoughts as they gaze at him.

[14:17]  ²² tc The pronominal suffix is masculine, even though its antecedent appears to be the grammatically feminine noun “world.” Some have suggested that the form עָרָיו (’arayv, plural noun with third masculine singular suffix) should be emended to עָרֶיהָ (’areha, plural noun with third feminine singular suffix). This emendation may be unnecessary in light of other examples of lack of agreement a suffix and its antecedent noun.

[14:17]  ²³ tn Heb “and his prisoners did not let loose to [their] homes.” This really means, “he did not let loose his prisoners and send them back to their homes.’ On the elliptical style, see GKC 366 §117.o.

[25:9]  ²⁴ tn Heb “Oracle of the Lord.”

[25:9]  ²⁵ 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.

[25:9]  ²⁶ sn Nebuchadnezzar is called the Lord’s servant also in Jer 27:6; 43:10. He was the Lord’s servant in that he was the agent used by the Lord to punish his disobedient people. Assyria was earlier referred to as the Lord’s “rod” (Isa 10:5-6) and Cyrus is called his “shepherd” and his “anointed” (Isa 44:28; 45:1). P. C. Craigie, P. H. Kelley, and J. F. Drinkard (Jeremiah 1-25 [WBC], 364) make the interesting observation that the terms here are very similar to the terms in v. 4. The people of Judah ignored the servants, the prophets, he sent to turn them away from evil. So he will send other servants whom they cannot ignore.

[25:9]  ²⁷ 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.

[25:9]  ²⁸ 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.

[25:9]  ²⁹ 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).

[25:9]  ³⁰ 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.

[25:10]  ³¹ sn Compare Jer 7:24 and 16:9 for this same dire prediction limited to Judah and Jerusalem.

[25:10]  ³² sn The sound of people grinding meal and the presence of lamps shining in their houses were signs of everyday life. The Lord is going to make these lands desolate (v. 11) destroying all signs of life. (The statement is, of course, hyperbolic or poetic exaggeration; even after the destruction of Jerusalem many people were left in the land.) For these same descriptions of everyday life applying to the end of life see the allegory in Eccl 12:3-6.

[25:11]  ³³ tn Heb “All this land.”

[25:11]  ³⁴ 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 b.c. and the beginning of his rule over Babylon. At this time Babylon became the dominant force in the area and continued to be so until the fall of Babylon in 538 b.c. More particularly Judah became a vassal state (cf. Jer 46:2; 2 Kgs 24:1) in 605 b.c. and was allowed to return to her homeland in 538 when Cyrus issued his edict allowing all the nations exiled by Babylon to return to their homelands. (See 2 Chr 36:21 and Ezra 1:2-4; the application there is made to Judah but the decree of Cyrus was broader.)

[25:12]  ³⁵ tn Heb “that nation.”

[25:12]  ³⁶ tn Heb “the land of the Chaldeans.” See the study note on 21:4 for the use of the term “Chaldeans.”

[25:12]  ³⁷ tn Heb “I will visit upon the king of Babylon and upon that nation, oracle of the Lord, their iniquity even upon the land of the Chaldeans and I will make it everlasting ruins.” The sentence has been restructured to avoid ambiguity and to conform the style more to contemporary English.

[25:12]  ³⁸ tn Heb “Oracle of the Lord.”

[25:13]  ³⁹ 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 a.d.) containing them. A common assumption is that this “book” of judgment refers to the judgments against Babylon and the other nations contained at the end of the book of Jeremiah (46:1–51:58). The Greek version actually inserts the prophecies of 46:1–51:58 here (but in a different order) and interprets “Which (= What) Jeremiah prophesied concerning all the nations” as a title. It is possible that the Greek version may represent an earlier form of the book. At least two earlier forms of the book are known that date roughly to the period dealt with here (Compare 36:1 with 25:1 and see 36:2, 4 and 36:28, 32). Whether reference here is made to the first or second of these scrolls and whether the Greek version represents either is impossible to determine. It is not inconceivable that the referent here is the prophecies which Jeremiah has already uttered in vv. 8-12 and is about to utter in conjunction with the symbolical act that the Lord commands him to perform (vv. 15-26, 30-38) and that these are proleptic of the latter prophecies which will be given later and will be incorporated in a future book. That is the tenor of the alternate translation. The verb forms involved are capable of either a past/perfect translation or a proleptic/future translation. For the use of the participle (in the alternate translation = Heb “that is to be written”; הַכָּתוּב, hakkatuv) to refer to what is proleptic see GKC 356-57 §116.d, e, and compare usage in Jonah 1:3; 2 Kgs 11:2. For the use of the perfect to refer to a future act (in the alternate translation “is going to prophesy,” נִבָּא, nibba’) see GKC 312 §106.m and compare usage in Judg 1:2. In support of this interpretation is the fact that the first verb in the next verse (Heb “they will be subjected,” עָבְדוּ, ’ovdu) is undoubtedly prophetic [it is followed by a vav consecutive perfect; cf. Isa 5:14]). Reading the text this way has the advantage of situating it within the context of the passage itself which involves prophecies against the nations and against Babylon. Babylon is both the agent of wrath (the cup from which the nations drink, cf. 51:7) and the recipient of it (cf. v. 26). However, this interpretation admittedly does not explain the reference to “this book,” except as a proleptic reference to some future form of the book and there would be clearer ways of expressing this view if that were what was definitely intended.

[25:14]  ⁴⁰ 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).

[25:14]  ⁴¹ 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.

[25:15]  ⁴² 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.

[25:15]  ⁴³ tn Heb “Thus said the Lord, the God of Israel, to me.” It is generally understood that the communication is visionary. God does not have a “hand” and the action of going to the nations and making them drink of the cup are scarcely literal. The words are supplied in the translation to show the figurative nature of this passage.

[25:15]  ⁴⁴ 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 Lord will identify Babylon as the cup which makes the nations stagger. In v. 16 drinking from the cup will be identified with the sword (i.e., wars) that the Lord will send against the nations. Babylon is also to be identified as the sword (cf. Jer 51:20-23). What is being alluded to here in highly figurative language is the judgment that the Lord will wreak on the nations listed here through the Babylonians. The prophecy given here in symbolical form is thus an expansion of the one in vv. 9-11.

[25:16]  ⁴⁵ 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).

[25:16]  ⁴⁶ 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.

[25:17]  ⁴⁷ 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.

[25:18]  ⁴⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:18]  ⁴⁹ 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.

[25:18]  ⁵⁰ 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.

[25:18]  ⁵¹ tn See the study note on 24:9 for explanation.

[25:18]  ⁵² 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 b.c. or 586 b.c. However, it may refer here to the beginning stages where Judah has already suffered the loss of Josiah, of its freedom, of some of its temple treasures, and of some of its leaders (Dan 1:1-3. The different date for Jehoiakim there is due to the different method of counting the king’s first year; the third year there is the same as the fourth year in 25:1).

[25:19]  ⁵³ sn See further Jer 46:2-28 for the judgment against Egypt.

[25:20]  ⁵⁴ 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.)

[25:20]  ⁵⁵ 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.

[25:20]  ⁵⁶ sn See further Jer 47:1-7 for the judgment against the Philistines. The Philistine cities were west of Judah.

[25:20]  ⁵⁷ sn The Greek historian Herodotus reports that Ashdod had been destroyed under the Pharaoh who preceded Necho, Psammetichus.

[25:21]  ⁵⁸ sn See further Jer 49:7-22 for the judgment against Edom. Edom, Moab, and Ammon were east of Judah.

[25:21]  ⁵⁹ sn See further Jer 48:1-47 for the judgment against Moab.

[25:21]  ⁶⁰ sn See further Jer 49:1-6 for the judgment against Ammon.

[25:22]  ⁶¹ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[25:22]  ⁶² 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.

[25:22]  ⁶³ sn The connection with Tyre and Sidon suggests that these were Phoenician colonies. See also Isa 23:2.

[25:23]  ⁶⁴ 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.

[25:23]  ⁶⁵ tn For the discussion regarding the meaning of the terms here see the notes on 9:26.

[25:24]  ⁶⁶ 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.

[25:25]  ⁶⁷ sn The kingdom of Zimri is mentioned nowhere else, so its location is unknown.

[25:25]  ⁶⁸ sn See further Jer 49:34-39 for judgment against Elam.

[25:25]  ⁶⁹ 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.

[25:26]  ⁷⁰ tn The words “have drunk the wine of the Lord’s wrath” are not in the text. They are supplied in the translation for clarity at the end of the list to serve as a transition to the next sentence which does not directly mention the cup or the Lord’s wrath.

[25:26]  ⁷¹ 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.

[2:5]  ⁷² tn Heb “Indeed wine betrays a proud man and he does not dwell.” The meaning of the last verb, “dwell,” is uncertain. Many take it as a denominative of the noun נָוָה (navah, “dwelling place”). In this case it would carry the idea, “he does not settle down,” and would picture the drunkard as restless (cf. NIV “never at rest”; NASB “does not stay at home”). Some relate the verb to an Arabic cognate and translate the phrase as “he will not succeed, reach his goal.”

[2:5]  ⁷³ tn Heb “who opens wide like Sheol his throat.” Here נֶפֶשׁ (nefesh) is understood in a physical sense, meaning “throat,” which in turn is figurative for the appetite. See H. W. Wolff, Anthropology of the Old Testament, 11-12.

[2:5]  ⁷⁴ sn Sheol is the proper name of the subterranean world which was regarded as the land of the dead. In ancient Canaanite thought Death was a powerful god whose appetite was never satisfied. In the OT Sheol/Death, though not deified, is personified as greedy and as having a voracious appetite. See Prov 30:15-16; Isa 5:14; also see L. I. J. Stadelmann, The Hebrew Conception of the World, 168.

[2:5]  ⁷⁵ tn Heb “he gathers for himself.”

[2:5]  ⁷⁶ tn Heb “he collects for himself.”

[2:6]  ⁷⁷ tn Heb “Will not these, all of them, take up a taunt against him…?” The rhetorical question assumes the response, “Yes, they will.” The present translation brings out the rhetorical force of the question by rendering it as an affirmation.

[2:6]  ⁷⁸ tn Heb “and a mocking song, riddles, against him? And one will say.”

[2:6]  ⁷⁹ tn Heb “Woe [to] the one who increases [what is] not his.” The Hebrew term הוֹי (hoy, “woe,” “ah”) was used in funeral laments and carries the connotation of death.

[2:6]  ⁸⁰ tn This question is interjected parenthetically, perhaps to express rhetorically the pain and despair felt by the Babylonians’ victims.

[2:6]  ⁸¹ tn Heb “and the one who makes himself heavy [i.e., wealthy] [by] debts.” Though only appearing in the first line, the term הוֹי (hoy) is to be understood as elliptical in the second line.

[2:7]  ⁸² tn Heb “Will not your creditors suddenly rise up?” The rhetorical question assumes the response, “Yes, they will.” The present translation brings out the rhetorical force of the question by rendering it as an affirmation.

[2:7]  ⁸³ tn Heb “[Will not] the ones who make you tremble awake?”

[2:7]  ⁸⁴ tn Heb “and you will become their plunder.”

[2:8]  ⁸⁵ tn Or “nations.”

[2:8]  ⁸⁶ tn Or “peoples.”

[2:8]  ⁸⁷ tn Heb “because of the shed blood of humankind and violence against land, city.” The singular forms אֶרֶץ (’erets, “land”) and קִרְיָה (qiryah, “city”) are collective, referring to all the lands and cities terrorized by the Babylonians.

[2:9]  ⁸⁸ tn Heb “Woe [to] the one who profits unjustly by evil unjust gain for his house.” On the term הוֹי (hoy) see the note on the word “dead” in v. 6.

[2:9]  ⁸⁹ tn Heb “to place his nest in the heights in order to escape from the hand of disaster.”

[2:10]  ⁹⁰ tn Heb “you planned shame for your house, cutting off many nations, and sinning [against] your life.”