Discovery BoxEzekiel 25:1--35:15
Context25:1 The word of the Lord came to me: 25:2 “Son of man, turn toward 1 the Ammonites 2 and prophesy against them. 25:3 Say to the Ammonites, ‘Hear the word of the sovereign Lord: This is what the sovereign Lord says: You said “Aha!” about my sanctuary when it was desecrated, about the land of Israel when it was made desolate, and about the house of Judah when they went into exile. 25:4 So take note, 3 I am about to make you slaves of 4 the tribes 5 of the east. They will make camps among you and pitch their tents among you. They will eat your fruit and drink your milk. 25:5 I will make Rabbah a pasture for camels and Ammon 6 a resting place for sheep. Then you will know that I am the Lord. 25:6 For this is what the sovereign Lord says: Because you clapped your hands, stamped your feet, and rejoiced with intense scorn 7 over the land of Israel, 25:7 take note, I have stretched out my hand against you, and I will hand you over as plunder 8 to the nations. I will cut you off from the peoples and make you perish from the lands. I will destroy you; then you will know that I am the Lord.’”
25:8 “This is what the sovereign Lord says: ‘Moab 9 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, 10 eliminating the cities, 11 including its frontier cities, 12 the beauty of the land – Beth Jeshimoth, Baal Meon, and Kiriathaim. 25:10 I will hand it over, 13 along with the Ammonites, 14 to the tribes 15 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 16 has taken vengeance against the house of Judah; they have made themselves fully culpable 17 by taking vengeance 18 on them. 19 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, 20 and I will make her desolate; from Teman to Dedan they will die 21 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 22 my vengeance, declares the sovereign Lord.’”
25:15 “This is what the sovereign Lord says: ‘The Philistines 23 have exacted merciless revenge, 24 showing intense scorn 25 in their effort to destroy Judah 26 with unrelenting hostility. 27 25:16 So this is what the sovereign Lord says: Take note, I am about to stretch out my hand against the Philistines. I will kill 28 the Cherethites 29 and destroy those who remain on the seacoast. 25:17 I will exact great vengeance upon them with angry rebukes. 30 Then they will know that I am the Lord, when I exact my vengeance upon them.’”
26:1 In the eleventh year, on the first day of the month, 31 the word of the Lord came to me: 26:2 “Son of man, because Tyre 32 has said about Jerusalem, 33 ‘Aha, the gateway of the peoples is broken; it has swung open to me. I will become rich, 34 now that she 35 has been destroyed,’ 26:3 therefore this is what the sovereign Lord says: Look, 36 I am against you, 37 O Tyre! I will bring up many nations against you, as the sea brings up its waves. 26:4 They will destroy the walls of Tyre and break down her towers. I will scrape her soil 38 from her and make her a bare rock. 26:5 She will be a place where fishing nets are spread, surrounded by the sea. For I have spoken, declares the sovereign Lord. She will become plunder for the nations, 26:6 and her daughters 39 who are in the field will be slaughtered by the sword. Then they will know that I am the Lord.
26:7 “For this is what the sovereign Lord says: Take note that 40 I am about to bring King Nebuchadrezzar 41 of Babylon, king of kings, against Tyre from the north, with horses, chariots, and horsemen, an army and hordes of people. 26:8 He will kill your daughters in the field with the sword. He will build a siege wall against you, erect a siege ramp against you, and raise a great shield against you. 26:9 He will direct the blows of his battering rams against your walls and tear down your towers with his weapons. 42 26:10 He will cover you with the dust kicked up by his many horses. 43 Your walls will shake from the noise of the horsemen, wheels, and chariots when he enters your gates like those who invade through a city’s broken walls. 44 26:11 With his horses’ hoofs he will trample all your streets. He will kill your people with the sword, and your strong pillars will tumble down to the ground. 26:12 They will steal your wealth and loot your merchandise. They will tear down your walls and destroy your luxurious 45 homes. Your stones, your trees, and your soil he will throw 46 into the water. 47 26:13 I will silence 48 the noise of your songs; the sound of your harps will be heard no more. 26:14 I will make you a bare rock; you will be a place where fishing nets are spread. You will never be built again, 49 for I, the Lord, have spoken, declares the sovereign Lord.
26:15 “This is what the sovereign Lord says to Tyre: Oh, how the coastlands will shake at the sound of your fall, when the wounded groan, at the massive slaughter in your midst! 26:16 All the princes of the sea will vacate 50 their thrones. They will remove their robes and strip off their embroidered clothes; they will clothe themselves with trembling. They will sit on the ground; they will tremble continually and be shocked at what has happened to you. 51 26:17 They will sing this lament over you: 52
“‘How you have perished – you have vanished 53 from the seas,
O renowned city, once mighty in the sea,
she and her inhabitants, who spread their terror! 54
26:18 Now the coastlands will tremble on the day of your fall;
the coastlands by the sea will be terrified by your passing.’ 55
26:19 “For this is what the sovereign Lord says: When I make you desolate like the uninhabited cities, when I bring up the deep over you and the surging 56 waters overwhelm you, 26:20 then I will bring you down to bygone people, 57 to be with those who descend to the pit. I will make you live in the lower parts of the earth, among 58 the primeval ruins, with those who descend to the pit, so that you will not be inhabited or stand 59 in the land of the living. 26:21 I will bring terrors on you, and you will be no more! Though you are sought after, you will never be found again, declares the sovereign Lord.”
27:1 The word of the Lord came to me: 27:2 “You, son of man, sing a lament for Tyre. 60 27:3 Say to Tyre, who sits at the entrance 61 of the sea, 62 merchant to the peoples on many coasts, ‘This is what the sovereign Lord says:
“‘O Tyre, you have said, “I am perfectly beautiful.”
27:4 63 Your borders are in the heart of the seas;
your builders have perfected your beauty.
27:5 They crafted 64 all your planks out of fir trees from Senir; 65
they took a cedar from Lebanon to make your mast.
27:6 They made your oars from oaks of Bashan;
they made your deck 66 with cypresses 67 from the Kittean isles. 68
27:7 Fine linen from Egypt, woven with patterns, was used for your sail
to serve as your banner;
blue and purple from the coastlands of Elishah 69 was used for your deck’s awning.
27:8 The leaders 70 of Sidon 71 and Arvad 72 were your rowers;
your skilled 73 men, O Tyre, were your captains.
27:9 The elders of Gebal 74 and her skilled men were within you, mending cracks; 75
all the ships of the sea and their mariners were within you to trade for your merchandise. 76
27:10 Men of Persia, Lud, 77 and Put were in your army, men of war.
They hung shield and helmet on you; they gave you your splendor.
27:11 The Arvadites 78 joined your army on your walls all around,
and the Gammadites 79 were in your towers.
They hung their quivers 80 on your walls all around;
they perfected your beauty.
27:12 “‘Tarshish 81 was your trade partner because of your abundant wealth; they exchanged silver, iron, tin, and lead for your products. 27:13 Javan, Tubal, and Meshech were your clients; they exchanged slaves and bronze items for your merchandise. 27:14 Beth Togarmah exchanged horses, chargers, 82 and mules for your products. 27:15 The Dedanites 83 were your clients. Many coastlands were your customers; they paid 84 you with ivory tusks and ebony. 27:16 Edom 85 was your trade partner because of the abundance of your goods; they exchanged turquoise, purple, embroidered work, fine linen, coral, and rubies for your products. 27:17 Judah and the land of Israel were your clients; they traded wheat from Minnith, 86 millet, honey, olive oil, and balm for your merchandise. 27:18 Damascus was your trade partner because of the abundance of your goods and of all your wealth: wine from Helbon, white wool from Zahar, 27:19 and casks of wine 87 from Izal 88 they exchanged for your products. Wrought iron, cassia, and sweet cane were among your merchandise. 27:20 Dedan was your client in saddlecloths for riding. 27:21 Arabia and all the princes of Kedar were your trade partners; for lambs, rams, and goats they traded with you. 27:22 The merchants of Sheba and Raamah engaged in trade with you; they traded the best kinds of spices along with precious stones and gold for your products. 27:23 Haran, Kanneh, Eden, merchants from Sheba, Asshur, and Kilmad were your clients. 27:24 They traded with you choice garments, purple clothes and embroidered work, and multicolored carpets, bound and reinforced with cords; these were among your merchandise. 27:25 The ships of Tarshish 89 were the transports for your merchandise.
“‘So you were filled and weighed down in the heart of the seas.
27:26 Your rowers have brought you into surging waters.
The east wind has wrecked you in the heart of the seas.
27:27 Your wealth, products, and merchandise, your sailors and captains,
your ship’s carpenters, 90 your merchants,
and all your fighting men within you,
along with all your crew who are in you,
will fall into the heart of the seas on the day of your downfall.
27:28 At the sound of your captains’ cry the waves will surge; 91
27:29 They will descend from their ships – all who handle the oar,
the sailors and all the sea captains – they will stand on the land.
27:30 They will lament loudly 92 over you and cry bitterly.
They will throw dust on their heads and roll in the ashes; 93
27:31 they will tear out their hair because of you and put on sackcloth,
and they will weep bitterly over you with intense mourning. 94
27:32 As they wail they will lament over you, chanting:
“Who was like Tyre, like a tower 95 in the midst of the sea?”
27:33 When your products went out from the seas,
you satisfied many peoples;
with the abundance of your wealth and merchandise
you enriched the kings of the earth.
27:34 Now you are wrecked by the seas, in the depths of the waters;
your merchandise and all your company have sunk 96 along with you. 97
27:35 All the inhabitants of the coastlands are shocked at you,
and their kings are horribly afraid – their faces are troubled.
27:36 The traders among the peoples hiss at you;
you have become a horror, and will be no more.’”
28:1 The word of the Lord came to me: 28:2 “Son of man, say to the prince 98 of Tyre, ‘This is what the sovereign Lord says:
“‘Your heart is proud 99 and you said, “I am a god; 100
I sit in the seat of gods, in the heart of the seas” –
yet you are a man and not a god,
though you think you are godlike. 101
28:3 Look, you are wiser than Daniel; 102
no secret is hidden from you. 103
28:4 By your wisdom and understanding you have gained wealth for yourself;
you have amassed gold and silver in your treasuries.
28:5 By your great skill 104 in trade you have increased your wealth,
and your heart is proud because of your wealth.
28:6 “‘Therefore this is what the sovereign Lord says:
Because you think you are godlike, 105
28:7 I am about to bring foreigners 106 against you, the most terrifying of nations.
They will draw their swords against the grandeur made by your wisdom, 107
and they will defile your splendor.
28:8 They will bring you down to the pit, and you will die violently 108 in the heart of the seas.
28:9 Will you still say, “I am a god,” before the one who kills you –
though you are a man and not a god –
when you are in the power of those who wound you?
28:10 You will die the death of the uncircumcised 109 by the hand of foreigners;
for I have spoken, declares the sovereign Lord.’”
28:11 The word of the Lord came to me: 28:12 “Son of man, sing 110 a lament for the king of Tyre, and say to him, ‘This is what the sovereign Lord says:
“‘You were the sealer 111 of perfection,
full of wisdom, and perfect in beauty.
28:13 You were in Eden, the garden of God. 112
Every precious stone was your covering,
the ruby, topaz, and emerald,
the chrysolite, onyx, and jasper,
the sapphire, turquoise, and beryl; 113
your settings and mounts were made of gold.
On the day you were created they were prepared.
28:14 I placed you there with an anointed 114 guardian 115 cherub; 116
you were on the holy mountain of God;
you walked about amidst fiery stones.
28:15 You were blameless in your behavior 117 from the day you were created,
until sin was discovered in you.
28:16 In the abundance of your trade you were filled with violence, 118 and you sinned;
so I defiled you and banished you 119 from the mountain of God –
the guardian cherub expelled you 120 from the midst of the stones of fire.
28:17 Your heart was proud because of your beauty;
you corrupted your wisdom on account of your splendor.
I threw you down to the ground;
I placed you before kings, that they might see you.
28:18 By the multitude of your iniquities, through the sinfulness of your trade,
you desecrated your sanctuaries.
So I drew fire out from within you;
it consumed you,
and I turned you to ashes on the earth
before the eyes of all who saw you.
28:19 All who know you among the peoples are shocked at you;
you have become terrified and will be no more.’”
28:20 The word of the Lord came to me: 28:21 “Son of man, turn toward 121 Sidon 122 and prophesy against it. 28:22 Say, ‘This is what the sovereign Lord says:
“‘Look, I am against you, 123 Sidon,
and I will magnify myself in your midst.
Then they will know that I am the Lord
when I execute judgments on her
and reveal my sovereign power 124 in her.
28:23 I will send a plague into the city 125 and bloodshed into its streets;
the slain will fall within it, by the sword that attacks it 126 from every side.
Then they will know that I am the Lord.
28:24 “‘No longer will Israel suffer from the sharp briers 127 or painful thorns of all who surround and scorn them. 128 Then they will know that I am the sovereign Lord.
28:25 “‘This is what the sovereign Lord says: When I regather the house of Israel from the peoples where they are dispersed, I will reveal my sovereign power 129 over them in the sight of the nations, and they will live in their land that I gave to my servant Jacob. 28:26 They will live securely in it; they will build houses and plant vineyards. They will live securely 130 when I execute my judgments on all those who scorn them and surround them. Then they will know that I am the Lord their God.’”
29:1 In the tenth year, in the tenth month, on the twelfth day of the month, 131 the word of the Lord came to me: 29:2 “Son of man, turn toward 132 Pharaoh king of Egypt, and prophesy against him and against all Egypt. 29:3 Tell them, ‘This is what the sovereign Lord says:
“‘Look, I am against 133 you, Pharaoh king of Egypt,
the great monster 134 lying in the midst of its waterways,
who has said, “My Nile is my own, I made it for myself.” 135
29:4 I will put hooks in your jaws
and stick the fish of your waterways to your scales.
I will haul you up from the midst of your waterways,
and all the fish of your waterways will stick to your scales.
29:5 I will leave you in the wilderness,
you and all the fish of your waterways;
you will fall in the open field and will not be gathered up or collected. 136
I have given you as food to the beasts of the earth and the birds of the skies.
29:6 Then all those living in Egypt will know that I am the Lord
because they were a reed staff 137 for the house of Israel;
29:7 when they grasped you with their hand, 138 you broke and tore 139 their shoulders,
and when they leaned on you, you splintered and caused their legs to be unsteady. 140
29:8 “‘Therefore, this is what the sovereign Lord says: Look, I am about to bring a sword against you, and I will kill 141 every person and every animal. 29:9 The land of Egypt will become a desolate ruin. Then they will know that I am the Lord.
Because he said, “The Nile is mine and I made it,” 29:10 I am against 142 you and your waterways. I will turn the land of Egypt into an utter desolate ruin from Migdol 143 to Syene, 144 as far as the border with Ethiopia. 29:11 No human foot will pass through it, and no animal’s foot will pass through it; it will be uninhabited for forty years. 29:12 I will turn the land of Egypt into a desolation in the midst of desolate lands; for forty years her cities will lie desolate in the midst of ruined cities. I will scatter Egypt among the nations and disperse them among foreign countries.
29:13 “‘For this is what the sovereign Lord says: At the end of forty years 145 I will gather Egypt from the peoples where they were scattered. 29:14 I will restore the fortunes of Egypt, and will bring them back 146 to the land of Pathros, to the land of their origin; there they will be an insignificant kingdom. 29:15 It will be the most insignificant of the kingdoms; it will never again exalt itself over the nations. I will make them so small that they will not rule over the nations. 29:16 It will never again be Israel’s source of confidence, but a reminder of how they sinned by turning to Egypt for help. 147 Then they will know that I am the sovereign Lord.’”
29:17 In the twenty-seventh year, in the first month, on the first day of the month, 148 the word of the Lord came to me: 29:18 “Son of man, King Nebuchadrezzar 149 of Babylon made his army labor hard against Tyre. 150 Every head was rubbed bald and every shoulder rubbed bare; yet he and his army received no wages from Tyre for the work he carried out against it. 29:19 Therefore this is what the sovereign Lord says: Look, I am about to give the land of Egypt to King Nebuchadrezzar of Babylon. He will carry off her wealth, capture her loot, and seize her plunder; it will be his army’s wages. 29:20 I have given him the land of Egypt as his compensation for attacking Tyre 151 , because they did it for me, declares the sovereign Lord. 29:21 On that day I will make Israel powerful, 152 and I will give you the right to be heard 153 among them. Then they will know that I am the Lord.”
30:1 The word of the Lord came to me: 30:2 “Son of man, prophesy and say, ‘This is what the sovereign Lord says:
“‘Wail, “Alas, the day is here!” 154
30:3 For the day is near,
the day of the Lord is near;
it will be a day of storm clouds, 155
it will be a time of judgment 156 for the nations.
30:4 A sword will come against Egypt
and panic will overtake Ethiopia
when the slain fall in Egypt
and they carry away her wealth
and dismantle her foundations.
30:5 Ethiopia, Put, Lud, all the foreigners, 157 Libya, and the people 158 of the covenant land 159 will die by the sword along with them.
30:6 “‘This is what the Lord says:
Egypt’s supporters will fall;
her confident pride will crumble. 160
From Migdol to Syene 161 they will die by the sword within her,
declares the sovereign Lord.
30:7 They will be desolate among desolate lands,
and their cities will be among ruined cities.
30:8 They will know that I am the Lord
when I ignite a fire in Egypt
and all her allies are defeated. 162
30:9 On that day messengers will go out from me in ships to frighten overly confident Ethiopia; panic will overtake them on the day of Egypt’s doom; 163 for beware – it is coming!
30:10 “‘This is what the sovereign Lord says:
I will put an end to the hordes of Egypt,
by the hand of King Nebuchadrezzar 164 of Babylon.
30:11 He and his people with him,
the most terrifying of the nations, 165
will be brought there to destroy the land.
They will draw their swords against Egypt,
and fill the land with corpses.
30:12 I will dry up the waterways
and hand the land over to 166 evil men.
I will make the land and everything in it desolate by the hand of foreigners.
I, the Lord, have spoken!
30:13 “‘This is what the sovereign Lord says:
I will destroy the idols,
and put an end to the gods of Memphis.
There will no longer be a prince from the land of Egypt;
so I will make the land of Egypt fearful. 167
30:14 I will desolate Pathros,
I will ignite a fire in Zoan,
and I will execute judgments on Thebes.
30:15 I will pour out my anger upon Pelusium, 168
the stronghold of Egypt;
I will cut off 169 the hordes of Thebes.
30:16 I will ignite a fire in Egypt;
Syene 170 will writhe in agony,
Thebes will be broken down,
and Memphis will face enemies every day.
30:17 The young men of On and of Pi-beseth 171 will die by the sword;
and the cities will go 172 into captivity.
30:18 In Tahpanhes the day will be dark 173
when I break the yoke of Egypt there.
Her confident pride will cease within her;
a cloud will cover her, and her daughters will go into captivity.
30:19 I will execute judgments on Egypt.
Then they will know that I am the Lord.’”
30:20 In the eleventh year, in the first month, on the seventh day of the month, 174 the word of the Lord came to me: 30:21 “Son of man, I have broken the arm 175 of Pharaoh king of Egypt. 176 Look, it has not been bandaged for healing or set with a dressing so that it might become strong enough to grasp a sword. 30:22 Therefore this is what the sovereign Lord says: Look, 177 I am against 178 Pharaoh king of Egypt, and I will break his arms, the strong arm and the broken one, and I will make the sword drop from his hand. 30:23 I will scatter the Egyptians among the nations, and disperse them among foreign countries. 30:24 I will strengthen the arms of the king of Babylon, and I will place my sword in his hand, but I will break the arms of Pharaoh, and he will groan like the fatally wounded before the king of Babylon. 179 30:25 I will strengthen the arms of the king of Babylon, but the arms of Pharaoh will fall limp. Then they will know that I am the Lord when I place my sword in the hand of the king of Babylon and he extends it against the land of Egypt. 30:26 I will scatter the Egyptians among the nations and disperse them among foreign countries. Then they will know that I am the Lord.”
31:1 In the eleventh year, in the third month, on the first day of the month, 180 the word of the Lord came to me: 31:2 “Son of man, say to Pharaoh king of Egypt and his hordes:
“‘Who are you like in your greatness?
31:3 Consider Assyria, 181 a cedar in Lebanon, 182
with beautiful branches, like a forest giving shade,
and extremely tall;
its top reached into the clouds.
31:4 The water made it grow;
underground springs made it grow tall.
Rivers flowed all around the place it was planted,
while smaller channels watered all the trees of the field. 183
31:5 Therefore it grew taller than all the trees of the field;
its boughs grew large and its branches grew long,
because of the plentiful water in its shoots. 184
31:6 All the birds of the sky nested in its boughs;
under its branches all the beasts of the field gave birth,
in its shade all the great 185 nations lived.
31:7 It was beautiful in its loftiness, in the length of its branches;
for its roots went down deep to plentiful waters.
31:8 The cedars in the garden of God could not eclipse it,
nor could the fir trees 186 match its boughs;
the plane trees were as nothing compared to its branches;
no tree in the garden of God could rival its beauty.
31:9 I made it beautiful with its many branches;
all the trees of Eden, in the garden of God, envied it.
31:10 “‘Therefore this is what the sovereign Lord says: Because it was tall in stature, and its top reached into the clouds, and it was proud of its height, 31:11 I gave it over to the leader of the nations. He has judged it thoroughly, 187 as its sinfulness deserves. I have thrown it out. 31:12 Foreigners from the most terrifying nations have cut it down and left it to lie there on the mountains. In all the valleys its branches have fallen, and its boughs lie broken in the ravines of the land. All the peoples of the land 188 have departed 189 from its shade and left it. 31:13 On its ruins all the birds of the sky will live, and all the wild animals 190 will walk 191 on its branches. 31:14 For this reason no watered trees will grow so tall; their tops will not reach into the clouds, nor will the well-watered ones grow that high. 192 For all of them have been appointed to die in the lower parts of the earth; 193 they will be among mere mortals, 194 with those who descend to the pit.
31:15 “‘This is what the sovereign Lord says: On the day it 195 went down to Sheol I caused observers to lament. 196 I covered it with the deep and held back its rivers; its plentiful water was restrained. I clothed Lebanon in black for it, and all the trees of the field wilted because of it. 31:16 I made the nations shake at the sound of its fall, when I threw it down to Sheol, along with those who descend to the pit. 197 Then all the trees of Eden, the choicest and the best of Lebanon, all that were well-watered, were comforted in the earth below. 31:17 Those who lived in its shade, its allies 198 among the nations, also went down with it to Sheol, to those killed by the sword. 31:18 Which of the trees of Eden was like you in majesty and loftiness? You will be brought down with the trees of Eden to the lower parts of the earth; you will lie among the uncircumcised, with those killed by the sword! This is what will happen to Pharaoh and all his hordes, declares the sovereign Lord.’”
32:1 In the twelfth year, in the twelfth month, on the first of the month, 199 the word of the Lord came to me: 32:2 “Son of man, sing a lament for Pharaoh king of Egypt, and say to him:
“‘You were like a lion 200 among the nations,
but you are a monster in the seas;
you thrash about in your streams,
stir up the water with your feet,
and muddy your 201 streams.
32:3 “‘This is what the sovereign Lord says:
“‘I will throw my net over you 202 in the assembly of many peoples;
and they will haul you up in my dragnet.
32:4 I will leave you on the ground,
I will fling you on the open field,
I will allow 203 all the birds of the sky to settle 204 on you,
and I will permit 205 all the wild animals 206 to gorge themselves on you.
32:5 I will put your flesh on the mountains,
and fill the valleys with your maggot-infested carcass. 207
32:6 I will drench the land with the flow
of your blood up to the mountains,
and the ravines will be full of your blood. 208
32:7 When I extinguish you, I will cover the sky;
I will darken its stars.
I will cover the sun with a cloud,
and the moon will not shine. 209
32:8 I will darken all the lights in the sky over you,
and I will darken your land,
declares the sovereign Lord.
32:9 I will disturb 210 many peoples,
when I bring about your destruction among the nations,
among countries you do not know.
32:10 I will shock many peoples with you,
and their kings will shiver with horror because of you.
When I brandish my sword before them,
every moment each one will tremble for his life, on the day of your fall.
32:11 “‘For this is what the sovereign Lord says:
“‘The sword of the king of Babylon 211 will attack 212 you.
32:12 By the swords of the mighty warriors I will cause your hordes to fall –
all of them are the most terrifying among the nations.
They will devastate the pride of Egypt,
and all its hordes will be destroyed.
32:13 I will destroy all its cattle beside the plentiful waters;
and no human foot will disturb 213 the waters 214 again,
nor will the hooves of cattle disturb them.
32:14 Then I will make their waters calm, 215
and will make their streams flow like olive oil, declares the sovereign Lord.
32:15 When I turn the land of Egypt into desolation
and the land is destitute of everything that fills it,
when I strike all those who live in it,
then they will know that I am the Lord.’
32:16 This is a lament; they will chant it.
The daughters of the nations will chant it.
They will chant it over Egypt and over all her hordes,
declares the sovereign Lord.”
32:17 In the twelfth year, on the fifteenth day of the month, 216 the word of the Lord came to me: 32:18 “Son of man, wail 217 over the horde of Egypt. Bring it down; 218 bring 219 her 220 and the daughters of powerful nations down to the lower parts of the earth, along with those who descend to the pit. 32:19 Say to them, 221 ‘Whom do you surpass in beauty? 222 Go down and be laid to rest with the uncircumcised!’ 32:20 They will fall among those killed by the sword. The sword is drawn; they carry her and all her hordes away. 32:21 The bravest of the warriors will speak to him from the midst of Sheol along with his allies, saying: ‘The uncircumcised have come down; they lie still, killed by the sword.’
32:22 “Assyria is there with all her assembly around her grave, 223 all of them struck down by the sword. 224 32:23 Their 225 graves are located in the remote slopes of the pit. 226 Her assembly is around her grave, all of them struck down by the sword, those who spread terror in the land of the living.
32:24 “Elam is there with all her hordes around her grave; all of them struck down by the sword. They went down uncircumcised to the lower parts of the earth, those who spread terror in the land of the living. Now they will bear their shame with those who descend to the pit. 32:25 Among the dead they have made a bed for her, along with all her hordes around her grave. 227 All of them are uncircumcised, killed by the sword, for their terror had spread in the land of the living. They bear their shame along with those who descend to the pit; they are placed among the dead.
32:26 “Meshech-Tubal is there, along with all her hordes around her grave. 228 All of them are uncircumcised, killed by the sword, for they spread their terror in the land of the living. 32:27 They do not lie with the fallen warriors of ancient times, 229 who went down to Sheol with their weapons of war, having their swords placed under their heads and their shields on their bones, 230 when the terror of these warriors was in the land of the living.
32:28 “But as for you, in the midst of the uncircumcised you will be broken, and you will lie with those killed by the sword.
32:29 “Edom is there with her kings and all her princes. Despite their might they are laid with those killed by the sword; they lie with the uncircumcised and those who descend to the pit.
32:30 “All the leaders of the north are there, along with all the Sidonians; despite their might they have gone down in shameful terror with the dead. They lie uncircumcised with those killed by the sword, and bear their shame with those who descend to the pit.
32:31 “Pharaoh will see them and be consoled over all his hordes who were killed by the sword, Pharaoh and all his army, declares the sovereign Lord. 32:32 Indeed, I terrified him in the land of the living, yet he will lie in the midst of the uncircumcised with those killed by the sword, Pharaoh and all his hordes, declares the sovereign Lord.”
33:1 The word of the Lord came to me: 33:2 “Son of man, speak to your people, 231 and say to them, ‘Suppose I bring a sword against the land, and the people of the land take one man from their borders and make him their watchman. 33:3 He sees the sword coming against the land, blows the trumpet, 232 and warns the people, 233 33:4 but there is one who hears the sound of the trumpet yet does not heed the warning. Then the sword comes and sweeps him away. He will be responsible for his own death. 234 33:5 He heard the sound of the trumpet but did not heed the warning, so he is responsible for himself. 235 If he had heeded the warning, he would have saved his life. 33:6 But suppose the watchman sees the sword coming and does not blow the trumpet to warn the people. Then the sword comes and takes one of their lives. He is swept away for his iniquity, 236 but I will hold the watchman accountable for that person’s death.’ 237
33:7 “As for you, son of man, I have made you a watchman 238 for the house of Israel. Whenever you hear a word from my mouth, you must warn them on my behalf. 33:8 When I say to the wicked, ‘O wicked man, you must certainly die,’ 239 and you do not warn 240 the wicked about his behavior, 241 the wicked man will die for his iniquity, but I will hold you accountable for his death. 242 33:9 But if you warn the wicked man to change his behavior, 243 and he refuses to change, 244 he will die for his iniquity, but you have saved your own life.
33:10 “And you, son of man, say to the house of Israel, ‘This is what you have said: “Our rebellious acts and our sins have caught up with us, 245 and we are wasting away because of them. How then can we live?”’ 33:11 Say to them, ‘As surely as I live, declares the sovereign Lord, I take no pleasure in the death of the wicked, but prefer that the wicked change his behavior 246 and live. Turn back, turn back from your evil deeds! 247 Why should you die, O house of Israel?’
33:12 “And you, son of man, say to your people, 248 ‘The righteousness of the righteous will not deliver him if he rebels. 249 As for the wicked, his wickedness will not make him stumble if he turns from it. 250 The righteous will not be able to live by his righteousness 251 if he sins.’ 252 33:13 Suppose I tell the righteous that he will certainly live, but he becomes confident in his righteousness and commits iniquity. None of his righteous deeds will be remembered; because of the iniquity he has committed he will die. 33:14 Suppose I say to the wicked, ‘You must certainly die,’ but he turns from his sin and does what is just and right. 33:15 He 253 returns what was taken in pledge, pays back what he has stolen, and follows the statutes that give life, 254 committing no iniquity. He will certainly live – he will not die. 33:16 None of the sins he has committed will be counted 255 against him. He has done what is just and right; he will certainly live.
33:17 “Yet your people 256 say, ‘The behavior 257 of the Lord is not right,’ 258 when it is their behavior that is not right. 33:18 When a righteous man turns from his godliness and commits iniquity, he will die for it. 33:19 When the wicked turns from his sin and does what is just and right, he will live because of it. 33:20 Yet you say, ‘The behavior of the Lord is not right.’ House of Israel, I will judge each of you according to his behavior.” 259
33:21 In the twelfth year of our exile, in the tenth month, on the fifth of the month, 260 a refugee came to me from Jerusalem 261 saying, “The city has been defeated!” 262 33:22 Now the hand of the Lord had been on me 263 the evening before the refugee reached me, but the Lord 264 opened my mouth by the time the refugee arrived 265 in the morning; he opened my mouth and I was no longer unable to speak. 266 33:23 The word of the Lord came to me: 33:24 “Son of man, the ones living in these ruins in the land of Israel are saying, ‘Abraham was only one man, yet he possessed the land, but we are many; surely the land has been given to us for a possession.’ 267 33:25 Therefore say to them, ‘This is what the sovereign Lord says: You eat the meat with the blood still in it, 268 pray to 269 your idols, and shed blood. Do you really think you will possess 270 the land? 33:26 You rely 271 on your swords and commit abominable deeds; each of you defiles his neighbor’s wife. Will you possess the land?’
33:27 “This is what you must say to them, ‘This is what the sovereign Lord says: As surely as I live, those living in the ruins will die 272 by the sword, those in the open field I will give to the wild beasts for food, and those who are in the strongholds and caves will die of disease. 33:28 I will turn the land into a desolate ruin; her confident pride will come to an end. The mountains of Israel will be so desolate no one will pass through them. 33:29 Then they will know that I am the Lord when I turn the land into a desolate ruin because of all the abominable deeds they have committed.’ 273
33:30 “But as for you, son of man, your people 274 (who are talking about you by the walls and at the doors of the houses) say to one another, 275 ‘Come hear the word that comes 276 from the Lord.’ 33:31 They come to you in crowds, 277 and they sit in front of you as 278 my people. They hear your words, but do not obey 279 them. For they talk lustfully, 280 and their heart is set on 281 their own advantage. 282 33:32 Realize 283 that to them you are like a sensual song, a beautiful voice and skilled musician. 284 They hear your words, but they do not obey them. 285 33:33 When all this comes true – and it certainly will 286 – then they will know that a prophet was among them.”
34:1 The word of the Lord came to me: 34:2 “Son of man, prophesy against the shepherds 287 of Israel; prophesy, and say to them – to the shepherds: ‘This is what the sovereign Lord says: Woe to the shepherds of Israel who have been feeding themselves! Should not shepherds feed the flock? 34:3 You eat the fat, you clothe yourselves with the wool, you slaughter the choice animals, but you do not feed the sheep! 34:4 You have not strengthened the weak, healed the sick, bandaged the injured, brought back the strays, or sought the lost, but with force and harshness 288 you have ruled over them. 34:5 They were scattered because they had no shepherd, and they became food for every wild beast. 289 34:6 My sheep wandered over all the mountains and on every high hill. My sheep were scattered over the entire face of the earth with no one looking or searching for them.
34:7 “‘Therefore, you shepherds, hear the word of the Lord: 34:8 As surely as I live, declares the sovereign Lord, my sheep have become prey and have become food for all the wild beasts. There was no shepherd, and my shepherds did not search for my flock, but fed themselves and did not feed my sheep, 34:9 Therefore, you shepherds, hear the word of the Lord: 34:10 This is what the sovereign Lord says: Look, I am against the shepherds, and I will demand my sheep from their hand. I will no longer let them be shepherds; 290 the shepherds will not feed themselves anymore. I will rescue my sheep from their mouth, so that they will no longer be food for them.
34:11 “‘For this is what the sovereign Lord says: Look, I myself will search for my sheep and seek them out. 34:12 As a shepherd seeks out his flock when he is among his scattered sheep, so I will seek out my flock. I will rescue them from all the places where they have been scattered on a cloudy, dark day. 291 34:13 I will bring them out from among the peoples and gather them from foreign countries; I will bring them to their own land. I will feed them on the mountains of Israel, by the streams and all the inhabited places of the land. 34:14 In a good pasture I will feed them; the mountain heights of Israel will be their pasture. There they will lie down in a lush 292 pasture, and they will feed on rich grass on the mountains of Israel. 34:15 I myself will feed my sheep and I myself will make them lie down, declares the sovereign Lord. 34:16 I will seek the lost and bring back the strays; I will bandage the injured and strengthen the sick, but the fat and the strong I will destroy. I will feed them – with judgment!
34:17 “‘As for you, my sheep, this is what the sovereign Lord says: Look, I am about to judge between one sheep and another, between rams and goats. 34:18 Is it not enough for you to feed on the good pasture, that you must trample the rest of your pastures with your feet? When you drink clean water, must you muddy the rest of the water by trampling it with your feet? 34:19 As for my sheep, they must eat what you trampled with your feet, and drink what you have muddied with your feet!
34:20 “‘Therefore, this is what the sovereign Lord says to them: Look, I myself will judge between the fat sheep and the lean sheep. 34:21 Because you push with your side and your shoulder, and thrust your horns at all the weak sheep until you scatter them abroad, 293 34:22 I will save my sheep; they will no longer be prey. I will judge between one sheep and another.
34:23 I will set one shepherd over them, and he will feed them – namely, my servant David. 294 He will feed them and will be their shepherd. 34:24 I, the Lord, will be their God, and my servant David will be prince 295 among them; I, the Lord, have spoken!
34:25 “‘I will make a covenant of peace with them and will rid the land of wild beasts, so that they can live securely 296 in the wilderness and even sleep in the woods. 297 34:26 I will turn them and the regions around my hill into a blessing. I will make showers come down in their season; they will be showers that bring blessing. 298 34:27 The trees of the field will yield their fruit and the earth will yield its crops. They will live securely on their land; they will know that I am the Lord, when I break the bars of their yoke and rescue them from the hand of those who enslaved them. 34:28 They will no longer be prey for the nations and the wild beasts will not devour them. They will live securely and no one will make them afraid. 34:29 I will prepare for them a healthy 299 planting. They will no longer be victims 300 of famine in the land and will no longer bear the insults of the nations. 34:30 Then they will know that I, the Lord their God, am with them, 301 and that they are my people, the house of Israel, declares the sovereign Lord. 302 34:31 And you, my sheep, the sheep of my pasture, are my people, 303 and I am your God, declares the sovereign Lord.’”
35:1 The word of the Lord came to me: 35:2 “Son of man, turn toward 304 Mount Seir, 305 and prophesy against it. 35:3 Say to it, ‘This is what the sovereign Lord says:
“‘Look, I am against you, Mount Seir;
I will stretch out my hand against you
and turn you into a desolate ruin.
35:4 I will lay waste your cities;
and you will become desolate.
Then you will know that I am the Lord!
35:5 “‘You have shown unrelenting hostility and poured the people of Israel onto the blades of a sword 306 at the time of their calamity, at the time of their final punishment. 35:6 Therefore, as surely as I live, declares the sovereign Lord, I will subject you to bloodshed, and bloodshed will pursue you. Since you did not hate bloodshed, bloodshed will pursue you. 35:7 I will turn Mount Seir into a desolate ruin; 307 I will cut off 308 from it the one who passes through or returns. 35:8 I will fill its mountains with its dead; on your hills and in your valleys and in all your ravines, those killed by the sword will fall. 35:9 I will turn you into a perpetual desolation, and your cities will not be inhabited. Then you will know that I am the Lord.
35:10 “‘You said, “These two nations, these two lands 309 will be mine, and we will possess them,” 310 – although the Lord was there – 35:11 therefore, as surely as I live, declares the sovereign Lord, I will deal with you according to your anger, and according to your envy, by which you acted spitefully against them. I will reveal myself to them when I judge you. 35:12 Then you will know that I, the Lord, have heard all the insults you spoke against the mountains of Israel, saying, “They are desolate, they have been given to us for food.” 35:13 You exalted yourselves against me with your speech 311 and hurled many insults against me 312 – I have heard them all! 35:14 This is what the sovereign Lord says: While the whole earth rejoices, I will turn you into a desolation. 35:15 As you rejoiced over the inheritance of the house of Israel because it was desolate, so will I deal with you – you will be desolate, Mount Seir, and all of Edom – all of it! Then they will know that I am the Lord.’”
Jeremiah 25:9
Context25:9 So I, the Lord, affirm that 313 I will send for all the peoples of the north 314 and my servant, 315 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 316 this land, its inhabitants, and all the nations that surround it 317 and make them everlasting ruins. 318 I will make them objects of horror and hissing scorn. 319
Jeremiah 25:15-29
Context25:15 So 320 the Lord, the God of Israel, spoke to me in a vision. 321 “Take this cup from my hand. It is filled with the wine of my wrath. 322 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 323 and act insane. For I will send wars sweeping through them.” 324
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. 325 25:18 I made Jerusalem 326 and the cities of Judah, its kings and its officials drink it. 327 I did it so Judah would become a ruin. I did it so Judah, its kings, and its officials would become an object 328 of horror and of hissing scorn, an example used in curses. 329 Such is already becoming the case! 330 25:19 I made all of these other people drink it: Pharaoh, king of Egypt; 331 his attendants, his officials, his people, 25:20 the foreigners living in Egypt; 332 all the kings of the land of Uz; 333 all the kings of the land of the Philistines, 334 the people of Ashkelon, Gaza, Ekron, the people who had been left alive from Ashdod; 335 25:21 all the people of Edom, 336 Moab, 337 Ammon; 338 25:22 all the kings of Tyre, 339 all the kings of Sidon; 340 all the kings of the coastlands along the sea; 341 25:23 the people of Dedan, Tema, Buz, 342 all the desert people who cut their hair short at the temples; 343 25:24 all the kings of Arabia who 344 live in the desert; 25:25 all the kings of Zimri; 345 all the kings of Elam; 346 all the kings of Media; 347 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, 348 the king of Babylon 349 must drink it.
25:27 Then the Lord said to me, 350 “Tell them that the Lord God of Israel who rules over all 351 says, 352 ‘Drink this cup 353 until you get drunk and vomit. Drink until you fall down and can’t get up. 354 For I will send wars sweeping through you.’ 355 25:28 If they refuse to take the cup from your hand and drink it, tell them that the Lord who rules over all says 356 ‘You most certainly must drink it! 357 25:29 For take note, I am already beginning to bring disaster on the city that I call my own. 358 So how can you possibly avoid being punished? 359 You will not go unpunished! For I am proclaiming war against all who live on the earth. I, the Lord who rules over all, 360 affirm it!’ 361
Jeremiah 47:1--51:64
Context47:1 The Lord spoke to the prophet Jeremiah 362 about the Philistines before Pharaoh attacked Gaza. 363
47:2 “Look! Enemies are gathering in the north like water rising in a river. 364
They will be like an overflowing stream.
They will overwhelm the whole country and everything in it like a flood.
They will overwhelm the cities and their inhabitants.
People will cry out in alarm.
Everyone living in the country will cry out in pain.
47:3 Fathers will hear the hoofbeats of the enemies’ horses,
the clatter of their chariots and the rumbling of their wheels.
They will not turn back to save their children
because they will be paralyzed with fear. 365
47:4 For the time has come
to destroy all the Philistines.
The time has come to destroy all the help
that remains for Tyre 366 and Sidon. 367
For I, the Lord, will 368 destroy the Philistines,
that remnant that came from the island of Crete. 369
47:5 The people of Gaza will shave their heads in mourning.
The people of Ashkelon will be struck dumb.
How long will you gash yourselves to show your sorrow, 370
you who remain of Philistia’s power? 371
47:6 How long will you cry out, 372 ‘Oh, sword of the Lord,
how long will it be before you stop killing? 373
Go back into your sheath!
Stay there and rest!’ 374
when I, the Lord, have 376 given it orders?
I have ordered it to attack
the people of Ashkelon and the seacoast. 377
48:1 The Lord God of Israel who rules over all 378 spoke about Moab. 379
“Sure to be judged is Nebo! Indeed, 380 it will be destroyed!
Kiriathaim 381 will suffer disgrace. It will be captured!
Its fortress 382 will suffer disgrace. It will be torn down! 383
48:2 People will not praise Moab any more.
The enemy will capture Heshbon 384 and plot 385 how to destroy Moab, 386
saying, ‘Come, let’s put an end to that nation!’
City of Madmen, you will also be destroyed. 387
A destructive army will march against you. 388
48:3 Cries of anguish will arise in Horonaim,
‘Oh, the ruin and great destruction!’
48:4 “Moab will be crushed.
Her children will cry out in distress. 389
48:5 Indeed they will climb the slopes of Luhith,
weeping continually as they go. 390
For on the road down to Horonaim
they will hear the cries of distress over the destruction. 391
48:6 They will hear, ‘Run! Save yourselves!
Even if you must be like a lonely shrub in the desert!’ 392
48:7 “Moab, you trust in the things you do and in your riches.
So you too will be conquered.
Your god Chemosh 393 will go into exile 394
along with his priests and his officials.
48:8 The destroyer will come against every town.
Not one town will escape.
The towns in the valley will be destroyed.
The cities on the high plain will be laid waste. 395
I, the Lord, have spoken! 396
48:9 Set up a gravestone for Moab,
for it will certainly be laid in ruins! 397
Its cities will be laid waste
and become uninhabited.”
48:10 A curse on anyone who is lax in doing the Lord’s work!
A curse on anyone who keeps from carrying out his destruction! 398
48:11 “From its earliest days Moab has lived undisturbed.
It has never been taken into exile.
Its people are like wine allowed to settle undisturbed on its dregs,
never poured out from one jar to another.
They are like wine which tastes like it always did,
whose aroma has remained unchanged. 399
48:12 But the time is coming when I will send
men against Moab who will empty it out.
They will empty the towns of their people,
then will lay those towns in ruins. 400
I, the Lord, affirm it! 401
48:13 The people of Moab will be disappointed by their god Chemosh.
They will be as disappointed as the people of Israel were
when they put their trust in the calf god at Bethel. 402
48:14 How can you men of Moab say, ‘We are heroes,
men who are mighty in battle?’
48:15 Moab will be destroyed. Its towns will be invaded.
Its finest young men will be slaughtered. 403
I, the King, the Lord who rules over all, 404 affirm it! 405
48:16 Moab’s destruction is at hand.
Disaster will come on it quickly.
48:17 Mourn for that nation, all you nations living around it,
all of you nations that know of its fame. 406
Mourn and say, ‘Alas, its powerful influence has been broken!
Its glory and power have been done away!’ 407
48:18 Come down from your place of honor;
sit on the dry ground, 408 you who live in Dibon. 409
For the one who will destroy Moab will attack you;
he will destroy your fortifications.
48:19 You who live in Aroer, 410
stand by the road and watch.
Question the man who is fleeing and the woman who is escaping.
Ask them, ‘What has happened?’
48:20 They will answer, ‘Moab is disgraced, for it has fallen!
Wail and cry out in mourning!
Announce along the Arnon River
that Moab has been destroyed.’
48:21 “Judgment will come on the cities on the high plain: 411 on Holon, Jahzah, and Mephaath, 48:22 on Dibon, Nebo, and Beth Diblathaim, 48:23 on Kiriathaim, Beth Gamul, and Beth Meon, 48:24 on Kerioth and Bozrah. It will come on all the towns of Moab, both far and near. 48:25 Moab’s might will be crushed. Its power will be broken. 412 I, the Lord, affirm it! 413
48:26 “Moab has vaunted itself against me.
So make him drunk with the wine of my wrath 414
until he splashes 415 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, 416
that you shook your head in contempt 417
every time you talked about them? 418
48:28 Leave your towns, you inhabitants of Moab.
Go and live in the cliffs.
Be like a dove that makes its nest
high on the sides of a ravine. 419
48:29 I have heard how proud the people of Moab are,
I know how haughty they are.
I have heard how arrogant, proud, and haughty they are,
what a high opinion they have of themselves. 420
48:30 I, the Lord, affirm that 421 I know how arrogant they are.
But their pride is ill-founded.
Their boastings will prove to be false. 422
48:31 So I will weep with sorrow for Moab.
I will cry out in sadness for all of Moab.
I will moan 423 for the people of Kir Heres.
48:32 I will weep for the grapevines of Sibmah
just like the town of Jazer weeps over them. 424
Their branches once spread as far as the Dead Sea. 425
They reached as far as the town of Jazer. 426
The destroyer will ravage
her fig, date, 427 and grape crops.
48:33 Joy and gladness will disappear
from the fruitful land of Moab. 428
I will stop the flow of wine from the winepresses.
No one will stomp on the grapes there and shout for joy. 429
The shouts there will be shouts of soldiers,
not the shouts of those making wine. 430
48:34 Cries of anguish raised from Heshbon and Elealeh
will be sounded as far as Jahaz. 431
They will be sounded from Zoar as far as Horonaim and Eglath Shelishiyah.
For even the waters of Nimrim will be dried up.
48:35 I will put an end in Moab
to those who make offerings at her places of worship. 432
I will put an end to those who sacrifice to other gods.
I, the Lord, affirm it! 433
48:36 So my heart moans for Moab
like a flute playing a funeral song.
Yes, like a flute playing a funeral song,
my heart moans for the people of Kir Heres.
For the wealth they have gained will perish.
48:37 For all of them will shave their heads in mourning.
They will all cut off their beards to show their sorrow.
They will all make gashes in their hands.
They will all put on sackcloth. 434
48:38 On all the housetops in Moab
and in all its public squares
there will be nothing but mourning.
For I will break Moab like an unwanted jar.
I, the Lord, affirm it! 435
48:39 Oh, how shattered Moab will be!
Oh, how her people will wail!
Oh, how she will turn away 436 in shame!
Moab will become an object of ridicule,
a terrifying sight to all the nations that surround her.”
48:40 For the Lord says,
“Look! Like an eagle with outspread wings
a nation will swoop down on Moab. 437
48:41 Her towns 438 will be captured.
Her fortresses will be taken.
At that time the soldiers of Moab will be frightened
like a woman in labor. 439
48:42 Moab will be destroyed and no longer be a nation, 440
because she has vaunted herself against the Lord.
48:43 Terror, pits, and traps 441 are in store
for the people who live in Moab. 442
I, the Lord, affirm it! 443
48:44 Anyone who flees at the sound of terror
will fall into a pit.
Anyone who climbs out of the pit
will be caught in a trap. 444
For the time is coming
when I will punish the people of Moab. 445
I, the Lord, affirm it! 446
48:45 In the shadows of the walls of Heshbon
those trying to escape will stand helpless.
For a fire will burst forth from Heshbon.
Flames will shoot out from the former territory of Sihon.
They will burn the foreheads of the people of Moab,
the skulls of those war-loving people. 447
48:46 Moab, you are doomed! 448
You people who worship Chemosh will be destroyed.
Your sons will be taken away captive.
Your daughters will be carried away into exile. 449
48:47 Yet in days to come
I will reverse Moab’s ill fortune.” 450
says the Lord. 451
The judgment against Moab ends here.
49:1 The Lord spoke about the Ammonites. 452
“Do you think there are not any people of the nation of Israel remaining?
Do you think there are not any of them remaining to reinherit their land?
Is that why you people who worship the god Milcom 453
have taken possession of the territory of Gad and live in his cities? 454
49:2 Because you did that,
I, the Lord, affirm that 455 a time is coming
when I will make Rabbah, the capital city of Ammon,
hear the sound of the battle cry.
It will become a mound covered with ruins. 456
Its villages will be burned to the ground. 457
Then Israel will take back its land
from those who took their land from them.
I, the Lord, affirm it! 458
49:3 Wail, you people in Heshbon, because Ai in Ammon is destroyed.
Cry out in anguish, you people in the villages surrounding 459 Rabbah.
Put on sackcloth and cry out in mourning.
Run about covered with gashes. 460
For your god Milcom will go into exile
along with his priests and officials. 461
49:4 Why do you brag about your great power?
Your power is ebbing away, 462 you rebellious people of Ammon, 463
who trust in your riches and say,
‘Who would dare to attack us?’
49:5 I will bring terror on you from every side,”
says the Lord God who rules over all. 464
“You will be scattered in every direction. 465
No one will gather the fugitives back together.
49:6 Yet in days to come
I will reverse Ammon’s ill fortune.” 466
says the Lord. 467
49:7 The Lord who rules over all 468 spoke about Edom. 469
“Is wisdom no longer to be found in Teman? 470
Can Edom’s counselors not give her any good advice? 471
Has all of their wisdom turned bad? 472
49:8 Turn and flee! Take up refuge in remote places, 473
you people who live in Dedan. 474
For I will bring disaster on the descendants of Esau.
I have decided it is time for me to punish them. 475
49:9 If grape pickers came to pick your grapes,
would they not leave a few grapes behind? 476
If robbers came at night,
would they not pillage only what they needed? 477
49:10 But I will strip everything away from Esau’s descendants.
I will uncover their hiding places so they cannot hide.
Their children, relatives, and neighbors will all be destroyed.
Not one of them will be left!
49:11 Leave your orphans behind and I will keep them alive.
Your widows too can depend on me.” 478
49:12 For the Lord says, “If even those who did not deserve to drink from the cup of my wrath must drink from it, do you think you will go unpunished? You will not go unpunished, but must certainly drink from the cup of my wrath. 479 49:13 For I solemnly swear,” 480 says the Lord, “that Bozrah 481 will become a pile of ruins. It will become an object of horror and ridicule, an example to be used in curses. 482 All the towns around it will lie in ruins forever.”
49:14 I said, 483 “I have heard a message from the Lord.
A messenger has been sent among the nations to say,
‘Gather your armies and march out against her!
Prepare to do battle with her!’” 484
49:15 The Lord says to Edom, 485
“I will certainly make you small among nations.
I will make you despised by all humankind.
49:16 The terror you inspire in others 486
and the arrogance of your heart have deceived you.
You may make your home in the clefts of the rocks;
you may occupy the highest places in the hills. 487
But even if you made your home where the eagles nest,
I would bring you down from there,”
says the Lord.
49:17 “Edom will become an object of horror.
All who pass by it will be filled with horror;
they will hiss out their scorn
because of all the disasters that have happened to it. 488
49:18 Edom will be destroyed like Sodom and Gomorrah
and the towns that were around them.
No one will live there.
No human being will settle in it,”
says the Lord.
49:19 “A lion coming up from the thick undergrowth along the Jordan 489
scatters the sheep in the pastureland around it. 490
So too I will chase the Edomites off their land. 491
Then I will appoint over it whomever I choose. 492
For there is no one like me, and there is no one who can call me to account. 493
There is no 494 ruler 495 who can stand up against me.
49:20 So listen to what I, the Lord, have planned against Edom,
what I intend to do to 496 the people who live in Teman. 497
Their little ones will be dragged off.
I will completely destroy their land because of what they have done. 498
49:21 The people of the earth will quake when they hear of their downfall. 499
Their cries of anguish will be heard all the way to the Gulf of Aqaba. 500
49:22 Look! Like an eagle with outspread wings,
a nation will soar up and swoop down on Bozrah.
At that time the soldiers of Edom will be as fearful
as a woman in labor.” 501
49:23 The Lord spoke 502 about Damascus. 503
“The people of Hamath and Arpad 504 will be dismayed
because they have heard bad news.
Their courage will melt away because of worry.
Their hearts will not be able to rest. 505
49:24 The people of Damascus will lose heart and turn to flee.
Panic will grip them.
Pain and anguish will seize them
like a woman in labor.
49:25 How deserted will that once-famous city 506 be,
that city that was once filled with 507 joy! 508
49:26 For her young men will fall in her city squares.
All her soldiers will be destroyed at that time,”
says the Lord who rules over all. 509
49:27 “I will set fire to the walls of Damascus;
it will burn up the palaces of Ben Hadad.” 510
49:28 The Lord spoke about Kedar 511 and the kingdoms of Hazor 512 that King Nebuchadnezzar of Babylon conquered.
“Army of Babylon, 513 go and attack Kedar.
Lay waste those who live in the eastern desert. 514
49:29 Their tents and their flocks will be taken away.
Their tent curtains, equipment, and camels will be carried off.
People will shout 515 to them,
‘Terror is all around you!’” 516
49:30 The Lord says, 517 “Flee quickly, you who live in Hazor. 518
Take up refuge in remote places. 519
For King Nebuchadnezzar of Babylon has laid out plans to attack you.
He has formed his strategy on how to defeat you.” 520
49:31 The Lord says, 521 “Army of Babylon, 522 go and attack
a nation that lives in peace and security.
They have no gates or walls to protect them. 523
They live all alone.
49:32 Their camels will be taken as plunder.
Their vast herds will be taken as spoil.
I will scatter to the four winds
those desert peoples who cut their hair short at the temples. 524
I will bring disaster against them
from every direction,” says the Lord. 525
49:33 “Hazor will become a permanent wasteland,
a place where only jackals live. 526
No one will live there.
No human being will settle in it.” 527
49:34 Early in the reign 528 of King Zedekiah of Judah, the Lord spoke to the prophet Jeremiah about Elam. 529
49:35 The Lord who rules over all said,
“I will kill all the archers of Elam,
who are the chief source of her military might. 530
49:36 I will cause enemies to blow through Elam from every direction
like the winds blowing in from the four quarters of heaven.
I will scatter the people of Elam to the four winds.
There will not be any nation where the refugees of Elam will not go. 531
49:37 I will make the people of Elam terrified of their enemies,
who are seeking to kill them.
I will vent my fierce anger
and bring disaster upon them,” 532 says the Lord. 533
“I will send armies chasing after them 534
until I have completely destroyed them.
49:38 I will establish my sovereignty over Elam. 535
I will destroy their king and their leaders,” 536 says the Lord. 537
49:39 “Yet in days to come
I will reverse Elam’s ill fortune.” 538
says the Lord. 539
50:1 The Lord spoke concerning Babylon and the land of Babylonia 540 through the prophet Jeremiah. 541
50:2 “Announce 542 the news among the nations! Proclaim it!
Signal for people to pay attention! 543
Declare the news! Do not hide it! Say:
‘Babylon will be captured.
Bel 544 will be put to shame.
Marduk will be dismayed.
Babylon’s idols will be put to shame.
Her disgusting images 545 will be dismayed. 546
50:3 For a nation from the north 547 will attack Babylon.
It will lay her land waste.
People and animals will flee out of it.
No one will inhabit it.’
50:4 “When that time comes,” says the Lord, 548
“the people of Israel and Judah will return to the land together.
They will come back with tears of repentance
as they seek the Lord their God. 549
50:5 They will ask the way to Zion;
they will turn their faces toward it.
They will come 550 and bind themselves to the Lord
in a lasting covenant that will never be forgotten. 551
50:6 “My people have been lost sheep.
Their shepherds 552 have allow them to go astray.
They have wandered around in the mountains.
They have roamed from one mountain and hill to another. 553
They have forgotten their resting place.
50:7 All who encountered them devoured them.
Their enemies who did this said, ‘We are not liable for punishment!
For those people have sinned against the Lord, their true pasture. 554
They have sinned against the Lord in whom their ancestors 555 trusted.’ 556
50:8 “People of Judah, 557 get out of Babylon quickly!
Leave the land of Babylonia! 558
Be the first to depart! 559
Be like the male goats that lead the herd.
50:9 For I will rouse into action and bring against Babylon
a host of mighty nations 560 from the land of the north.
They will set up their battle lines against her.
They will come from the north and capture her. 561
Their arrows will be like a skilled soldier 562
who does not return from the battle empty-handed. 563
50:10 Babylonia 564 will be plundered.
Those who plunder it will take all they want,”
says the Lord. 565
50:11 “People of Babylonia, 566 you plundered my people. 567
That made you happy and glad.
You frolic about like calves in a pasture. 568
Your joyous sounds are like the neighs of a stallion. 569
50:12 But Babylonia will be put to great shame.
The land where you were born 570 will be disgraced.
Indeed, 571 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. 572
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. 573
50:14 “Take up your battle positions all around Babylon,
all you soldiers who are armed with bows. 574
Shoot 575 all your arrows at her! Do not hold any back! 576
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. 577
Her towers 578 will fall.
Her walls will be torn down.
Because I, the Lord, am wreaking revenge, 579
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. 580
Let all the foreigners return to their own people.
Let them hurry back to their own lands
to escape destruction by that enemy army. 581
50:17 “The people of Israel are like scattered sheep
which lions have chased away.
First the king of Assyria devoured them. 582
Now last of all King Nebuchadnezzar of Babylon has gnawed their bones. 583
50:18 So I, the Lord God of Israel who rules over all, say: 584
‘I will punish the king of Babylon and his land
just as I punished the king of Assyria.
50:19 But I will restore the flock of Israel to their own pasture.
They will graze on Mount Carmel and the land of Bashan.
They will eat until they are full 585
on the hills of Ephraim and the land of Gilead. 586
50:20 When that time comes,
no guilt will be found in Israel.
No sin will be found in Judah. 587
For I will forgive those of them I have allowed to survive. 588
I, the Lord, affirm it!’” 589
“Attack 591 the land of Merathaim
and the people who live in Pekod! 592
Pursue, kill, and completely destroy them! 593
Do just as I have commanded you! 594
50:22 The noise of battle can be heard in the land of Babylonia. 595
There is the sound of great destruction.
50:23 Babylon hammered the whole world to pieces.
But see how that ‘hammer’ has been broken and shattered! 596
See what an object of horror
Babylon has become among the nations!
50:24 I set a trap for you, Babylon;
you were caught before you knew it.
You fought against me.
So you were found and captured. 597
50:25 I have opened up the place where my weapons are stored. 598
I have brought out the weapons for carrying out my wrath. 599
For I, the Lord God who rules over all, 600
have work to carry out in the land of Babylonia. 601
50:26 Come from far away and attack Babylonia! 602
Open up the places where she stores her grain!
Pile her up in ruins! 603 Destroy her completely! 604
Do not leave anyone alive! 605
50:27 Kill all her soldiers! 606
Let them be slaughtered! 607
They are doomed, 608 for their day of reckoning 609 has come,
the time for them to be punished.”
50:28 Listen! Fugitives and refugees are coming from the land of Babylon.
They are coming to Zion to declare there
how the Lord our God is getting revenge,
getting revenge for what they have done to his temple. 610
50:29 “Call for archers 611 to come against Babylon!
Summon against her all who draw the bow!
Set up camp all around the city!
Do not allow anyone to escape!
Pay her back for what she has done.
Do to her what she has done to others.
For she has proudly defied me, 612
the Holy One of Israel. 613
50:30 So her young men will fall in her city squares.
All her soldiers will be destroyed at that time,”
says the Lord. 614
50:31 “Listen! I am opposed to you, you proud city,” 615
says the Lord God who rules over all. 616
“Indeed, 617 your day of reckoning 618 has come,
the time when I will punish you. 619
50:32 You will stumble and fall, you proud city;
no one will help you get up.
I will set fire to your towns;
it will burn up everything that surrounds you.” 620
50:33 The Lord who rules over all 621 says,
“The people of Israel are oppressed.
So too are the people of Judah. 622
All those who took them captive are holding them prisoners.
They refuse to set them free.
50:34 But the one who will rescue them 623 is strong.
He is known as the Lord who rules over all. 624
He will strongly 625 champion their cause.
As a result 626 he will bring peace and rest to the earth,
but trouble and turmoil 627 to the people who inhabit Babylonia. 628
50:35 “Destructive forces will come against the Babylonians,” 629 says the Lord. 630
“They will come against the people who inhabit Babylonia,
against her leaders and her men of wisdom.
50:36 Destructive forces will come against her false prophets; 631
they will be shown to be fools! 632
Destructive forces will come against her soldiers;
they will be filled with terror! 633
50:37 Destructive forces will come against her horses and her 634 chariots.
Destructive forces will come against all the foreign troops within her; 635
they will be as frightened as women! 636
Destructive forces will come against her treasures;
they will be taken away as plunder!
50:38 A drought will come upon her land;
her rivers and canals will be dried up. 637
All of this will happen because her land is filled with idols. 638
Her people act like madmen because of 639 those idols they fear. 640
50:39 Therefore desert creatures and jackals will live there.
Ostriches 641 will dwell in it too. 642
But no people will ever live there again.
No one will dwell there for all time to come. 643
50:40 I will destroy Babylonia just like I did
Sodom and Gomorrah and the neighboring towns.
No one will live there. 644
No human being will settle in it,”
says the Lord. 645
50:41 “Look! An army is about to come from the north.
A mighty nation and many kings 646 are stirring into action
in faraway parts of the earth.
50:42 Its soldiers are armed with bows and spears.
They are cruel and show no mercy.
They sound like the roaring sea
as they ride forth on their horses.
Lined up in formation like men going into battle,
they are coming against you, fair Babylon! 647
50:43 The king of Babylon will become paralyzed with fear 648
when he hears news of their coming. 649
Anguish will grip him,
agony like that of a woman giving birth to a baby. 650
50:44 “A lion coming up from the thick undergrowth along the Jordan
scatters the sheep in the pastureland around it.
So too I will chase the Babylonians off of their land.
Then I will appoint over it whomever I choose.
For there is no one like me.
There is no one who can call me to account.
There is no ruler that can stand up against me.
50:45 So listen to what I, the Lord, have planned against Babylon,
what I intend to do to the people who inhabit the land of Babylonia. 651
Their little ones will be dragged off.
I will completely destroy their land because of what they have done.
50:46 The people of the earth will quake when they hear Babylon has been captured.
Her cries of anguish will be heard by the other nations.” 652
51:1 The Lord says,
“I will cause a destructive wind 653 to blow
against 654 Babylon and the people who inhabit Babylonia. 655
51:2 I will send people to winnow Babylonia like a wind blowing away chaff. 656
They will winnow her and strip her land bare. 657
This will happen when 658 they come against her from every direction,
when it is time to destroy her. 659
51:3 Do not give her archers time to string their bows
or to put on their coats of armor. 660
Do not spare any of her young men.
Completely destroy 661 her whole army.
51:4 Let them fall 662 slain in the land of Babylonia, 663
mortally wounded in the streets of her cities. 664
51:5 “For Israel and Judah will not be forsaken 665
by their God, the Lord who rules over all. 666
For the land of Babylonia is 667 full of guilt
against the Holy One of Israel. 668
51:6 Get out of Babylonia quickly, you foreign people. 669
Flee to save your lives.
Do not let yourselves be killed because of her sins.
For it is time for the Lord to wreak his revenge.
He will pay Babylonia 670 back for what she has done. 671
51:7 Babylonia had been a gold cup in the Lord’s hand.
She had made the whole world drunk.
The nations had drunk from the wine of her wrath. 672
So they have all gone mad. 673
51:8 But suddenly Babylonia will fall and be destroyed. 674
Cry out in mourning over it!
Get medicine for her wounds!
Perhaps she can be healed!
51:9 Foreigners living there will say, 675
‘We tried to heal her, but she could not be healed.
Let’s leave Babylonia 676 and each go back to his own country.
For judgment on her will be vast in its proportions.
It will be like it is piled up to heaven, stacked up into the clouds.’ 677
51:10 The exiles from Judah will say, 678
‘The Lord has brought about a great deliverance for us! 679
Come on, let’s go and proclaim in Zion
what the Lord our God has done!’
51:11 “Sharpen 680 your arrows!
Fill your quivers! 681
The Lord will arouse a spirit of hostility in 682 the kings of Media. 683
For he intends to destroy Babylonia.
For that is how the Lord will get his revenge –
how he will get his revenge for the Babylonians’ destruction of his temple. 684
51:12 Give the signal to attack Babylon’s wall! 685
Bring more guards! 686
Post them all around the city! 687
Put men in ambush! 688
For the Lord will do what he has planned.
He will do what he said he would do to the people of Babylon. 689
51:13 “You who live along the rivers of Babylon, 690
the time of your end has come.
You who are rich in plundered treasure,
it is time for your lives to be cut off. 691
51:14 The Lord who rules over all 692 has solemnly sworn, 693
‘I will fill your land with enemy soldiers.
They will swarm over it like locusts. 694
They will raise up shouts of victory over it.’
51:15 He is the one who 695 by his power made the earth.
He is the one who by his wisdom fixed the world in place,
by his understanding he spread out the heavens.
51:16 When his voice thunders, the waters in the heavens roar.
He makes the clouds rise from the far-off horizons.
He makes the lightning flash out in the midst of the rain.
He unleashes the wind from the places where he stores it.
51:17 All idolaters will prove to be stupid and ignorant.
Every goldsmith will be disgraced by the idol he made.
For the image he forges is merely a sham.
There is no breath in any of those idols.
51:18 They are worthless, objects to be ridiculed.
When the time comes to punish them, they will be destroyed.
51:19 The Lord, who is the portion of the descendants of Jacob, is not like them.
For he is the one who created everything,
including the people of Israel whom he claims as his own. 696
He is known as the Lord who rules over all. 697
51:20 “Babylon, 698 you are my war club, 699
my weapon for battle.
I used you to smash nations. 700
I used you to destroy kingdoms.
51:21 I used you to smash horses and their riders. 701
I used you to smash chariots and their drivers.
51:22 I used you to smash men and women.
I used you to smash old men and young men.
I used you to smash young men and young women.
51:23 I used you to smash shepherds and their flocks.
I used you to smash farmers and their teams of oxen.
I used you to smash governors and leaders.” 702
51:24 “But I will repay Babylon
and all who live in Babylonia
for all the wicked things they did in Zion
right before the eyes of you Judeans,” 703
says the Lord. 704
51:25 The Lord says, 705 “Beware! I am opposed to you, Babylon! 706
You are like a destructive mountain that destroys all the earth.
I will unleash my power against you; 707
I will roll you off the cliffs and make you like a burned-out mountain. 708
51:26 No one will use any of your stones as a cornerstone.
No one will use any of them in the foundation of his house.
For you will lie desolate forever,” 709
says the Lord. 710
51:27 “Raise up battle flags throughout the lands.
Sound the trumpets calling the nations to do battle.
Prepare the nations to do battle against Babylonia. 711
Call for these kingdoms to attack her:
Ararat, Minni, and Ashkenaz. 712
Appoint a commander to lead the attack. 713
Send horses 714 against her like a swarm of locusts. 715
51:28 Prepare the nations to do battle against her. 716
Prepare the kings of the Medes.
Prepare their governors and all their leaders. 717
Prepare all the countries they rule to do battle against her. 718
51:29 The earth will tremble and writhe in agony. 719
For the Lord will carry out his plan.
He plans to make the land of Babylonia 720
a wasteland where no one lives. 721
51:30 The soldiers of Babylonia will stop fighting.
They will remain in their fortified cities.
They will lose their strength to do battle. 722
They will be as frightened as women. 723
The houses in her cities will be set on fire.
The gates of her cities will be broken down. 724
51:31 One runner after another will come to the king of Babylon.
One messenger after another will come bringing news. 725
They will bring news to the king of Babylon
that his whole city has been captured. 726
51:32 They will report that the fords have been captured,
the reed marshes have been burned,
the soldiers are terrified. 727
51:33 For the Lord God of Israel who rules over all says,
‘Fair Babylon 728 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.’ 729
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.” 730
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.” 731
51:36 Therefore the Lord says,
“I will stand up for your cause.
I will pay the Babylonians back for what they have done to you. 732
I will dry up their sea.
I will make their springs run dry. 733
51:37 Babylon will become a heap of ruins.
Jackals will make their home there. 734
It will become an object of horror and of hissing scorn,
a place where no one lives. 735
51:38 The Babylonians are all like lions roaring for prey.
They are like lion cubs growling for something to eat. 736
51:39 When their appetites are all stirred up, 737
I will set out a banquet for them.
I will make them drunk
so that they will pass out, 738
they will fall asleep forever,
they will never wake up,” 739
says the Lord. 740
51:40 “I will lead them off to be slaughtered
like lambs, rams, and male goats.” 741
51:41 “See how Babylon 742 has been captured!
See how the pride of the whole earth has been taken!
See what an object of horror
Babylon has become among the nations! 743
51:42 The sea has swept over Babylon.
She has been covered by a multitude 744 of its waves. 745
51:43 The towns of Babylonia have become heaps of ruins.
She has become a dry and barren desert.
No one lives in those towns any more.
No one even passes through them. 746
51:44 I will punish the god Bel in Babylon.
I will make him spit out what he has swallowed.
The nations will not come streaming to him any longer.
Indeed, the walls of Babylon will fall.” 747
51:45 “Get out of Babylon, my people!
Flee to save your lives
from the fierce anger of the Lord! 748
51:46 Do not lose your courage or become afraid
because of the reports that are heard in the land.
For a report will come in one year.
Another report will follow it in the next.
There will be violence in the land
with ruler fighting against ruler.”
51:47 “So the time will certainly come 749
when I will punish the idols of Babylon.
Her whole land will be put to shame.
All her mortally wounded will collapse in her midst. 750
51:48 Then heaven and earth and all that is in them
will sing for joy over Babylon.
For destroyers from the north will attack it,”
says the Lord. 751
because of the Israelites she has killed, 753
just as the earth’s mortally wounded fell
because of Babylon. 754
51:50 You who have escaped the sword, 755
go, do not delay. 756
Remember the Lord in a faraway land.
Think about Jerusalem. 757
51:51 ‘We 758 are ashamed because we have been insulted. 759
Our faces show our disgrace. 760
For foreigners have invaded
the holy rooms 761 in the Lord’s temple.’
51:52 Yes, but the time will certainly come,” 762 says the Lord, 763
“when I will punish her idols.
Throughout her land the mortally wounded will groan.
51:53 Even if Babylon climbs high into the sky 764
and fortifies her elevated stronghold, 765
I will send destroyers against her,” 766
says the Lord. 767
51:54 Cries of anguish will come from Babylon,
the sound of great destruction from the land of the Babylonians.
51:55 For the Lord is ready to destroy Babylon,
and put an end to her loud noise.
Their waves 768 will roar like turbulent 769 waters.
They will make a deafening noise. 770
51:56 For a destroyer is attacking Babylon. 771
Her warriors will be captured;
their bows will be broken. 772
For the Lord is a God who punishes; 773
he pays back in full. 774
51:57 “I will make her officials and wise men drunk,
along with her governors, leaders, 775 and warriors.
They will fall asleep forever and never wake up,” 776
says the King whose name is the Lord who rules over all. 777
51:58 This is what the Lord who rules over all 778 says,
“Babylon’s thick wall 779 will be completely demolished. 780
Her high gates will be set on fire.
The peoples strive for what does not satisfy. 781
The nations grow weary trying to get what will be destroyed.” 782
51:59 This is the order Jeremiah the prophet gave to Seraiah son of Neriah, son of Mahseiah, when he went to King Zedekiah of Judah in Babylon during the fourth year of his reign. 783 (Seraiah was a quartermaster.) 784 51:60 Jeremiah recorded 785 on one scroll all the judgments 786 that would come upon Babylon – all these prophecies 787 written about Babylon. 51:61 Then Jeremiah said to Seraiah, “When you arrive in Babylon, make sure 788 you read aloud all these prophecies. 789 51:62 Then say, ‘O Lord, you have announced that you will destroy this place so that no people or animals live in it any longer. Certainly it will lie desolate forever!’ 51:63 When you finish reading this scroll aloud, tie a stone to it and throw it into the middle of the Euphrates River. 790 51:64 Then say, ‘In the same way Babylon will sink and never rise again because of the judgments 791 I am ready to bring upon her; they will grow faint.’”
The prophecies of Jeremiah end here. 792
Amos 1:1-15
Context1:1 The following is a record of what Amos prophesied. 793 He 794 was one of the herdsmen from Tekoa. These prophecies about Israel were revealed to him 795 during the time of 796 King Uzziah of Judah and 797 King Jeroboam son of Joash of Israel, two years before the earthquake. 798
“The Lord comes roaring 800 out of Zion;
from Jerusalem 801 he comes bellowing! 802
The shepherds’ pastures wilt; 803
the summit of Carmel 804 withers.” 805
1:3 This is what the Lord says:
“Because Damascus has committed three crimes 806 –
make that four! 807 – I will not revoke my
decree of judgment. 808
They ripped through Gilead like threshing sledges with iron teeth. 809
1:4 So I will set Hazael’s house 810 on fire;
fire 811 will consume Ben Hadad’s 812 fortresses.
1:5 I will break the bar 813 on the gate of Damascus.
I will remove 814 the ruler 815 from Wicked Valley, 816
the one who holds the royal scepter from Beth Eden. 817
The people of Aram will be deported to Kir.” 818
The Lord has spoken!
1:6 This is what the Lord says:
“Because Gaza 819 has committed three crimes 820 –
make that four! 821 – I will not revoke my decree of judgment. 822
They deported a whole community 823 and sold them 824 to Edom.
1:7 So I will set Gaza’s city wall 825 on fire;
fire 826 will consume her fortresses.
1:8 I will remove 827 the ruler 828 from Ashdod, 829
the one who holds the royal scepter from Ashkelon. 830
I will strike Ekron 831 with my hand; 832
the rest of the Philistines will also die.” 833
The sovereign Lord has spoken!
1:9 This is what the Lord says:
“Because Tyre has committed three crimes 834 –
make that four! 835 – I will not revoke my decree of judgment. 836
They sold 837 a whole community 838 to Edom;
they failed to observe 839 a treaty of brotherhood. 840
1:10 So I will set fire to Tyre’s city wall; 841
fire 842 will consume her fortresses.”
1:11 This is what the Lord says:
“Because Edom has committed three crimes 843 –
make that four! 844 – I will not revoke my decree of judgment. 845
He chased his brother 846 with a sword;
he wiped out his allies. 847
In his anger he tore them apart without stopping to rest; 848
in his fury he relentlessly attacked them. 849
1:12 So I will set Teman 850 on fire;
fire 851 will consume Bozrah’s 852 fortresses.”
1:13 This is what the Lord says:
“Because the Ammonites have committed three crimes 853 –
make that four! 854 – I will not revoke my decree of judgment. 855
They ripped open Gilead’s pregnant women 856
so they could expand their territory.
1:14 So I will set fire to Rabbah’s 857 city wall; 858
fire 859 will consume her fortresses.
War cries will be heard on the day of battle; 860
a strong gale will blow on the day of the windstorm. 861
1:15 Ammon’s 862 king will be deported; 863
he and his officials 864 will be carried off 865 together.”
The Lord has spoken!
Zephaniah 2:1-15
Context2:1 Bunch yourselves together like straw, 866 you undesirable 867 nation,
2:2 before God’s decree becomes reality 868 and the day of opportunity disappears like windblown chaff, 869
before the Lord’s raging anger 870 overtakes 871 you –
before the day of the Lord’s angry judgment overtakes you!
2:3 Seek the Lord’s favor, 872 all you humble people 873 of the land who have obeyed his commands! 874
Strive to do what is right! 875 Strive to be humble! 876
Maybe you will be protected 877 on the day of the Lord’s angry judgment.
2:4 Indeed, 878 Gaza will be deserted 879
and Ashkelon will become a heap of ruins. 880
Invaders will drive away the people of Ashdod by noon, 881
and Ekron will be overthrown. 882
2:5 Those who live by the sea, the people who came from Crete, 883 are as good as dead. 884
The Lord has decreed your downfall, 885 Canaan, land of the Philistines:
“I will destroy everyone who lives there!” 886
2:6 The seacoast 887 will be used as pasture lands 888 by the shepherds
and as pens for their flocks.
2:7 Those who are left from the kingdom of Judah 889 will take possession of it. 890
By the sea 891 they 892 will graze,
in the houses of Ashkelon they will lie down in the evening,
for the Lord their God will intervene for them 893 and restore their prosperity. 894
2:8 “I have heard Moab’s taunts
and the Ammonites’ insults.
They 895 taunted my people
and verbally harassed those living in Judah. 896
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, 897
filled with salt pits, 898
and permanently desolate.
Those of my people who are left 899 will plunder their belongings; 900
those who are left in Judah 901 will take possession of their land.”
2:10 This is how they will be repaid for their arrogance, 902
for they taunted and verbally harassed 903 the people of the Lord who commands armies.
2:11 The Lord will terrify them, 904
for 905 he will weaken 906 all the gods of the earth.
All the distant nations will worship the Lord in their own lands. 907
2:12 “You 908 Ethiopians 909 will also die by my sword!” 910
2:13 The Lord 911 will attack the north 912
and destroy Assyria.
He will make Nineveh a heap of ruins;
it will be as barren 913 as the desert.
2:14 Flocks and herds 914 will lie down in the middle of it,
as well as every kind of wild animal. 915
Owls 916 will sleep in the tops of its support pillars;
they will hoot through the windows. 917
Rubble will cover the thresholds; 918
even the cedar work 919 will be exposed to the elements. 920
2:15 This is how the once-proud city will end up 921 –
the city that was so secure. 922
She thought to herself, 923 “I am unique! No one can compare to me!” 924
What a heap of ruins she has become, a place where wild animals live!
Everyone who passes by her taunts her 925 and shakes his fist. 926
[25:2] 1 tn Heb “set your face toward.”
[25:2] 2 tn Heb “the sons of Ammon.” Ammon was located to the east of Israel.
[25:4] 3 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).
[25:4] 4 tn Heb “Look I am about to give you for a possession to.”
[25:5] 6 tn Heb “the sons of Ammon.”
[25:6] 7 tn Heb “with all your scorn in (the) soul.”
[25:7] 8 tc The translation here follows the marginal reading (Qere) of the Hebrew text. The consonantal text (Kethib) is meaningless.
[25:8] 9 sn Moab was located immediately south of Ammon.
[25:9] 11 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).
[25:9] 12 tn Heb “from its cities, from its end.”
[25:10] 13 tn Heb “I will give it for a possession.”
[25:10] 14 tn Heb “the sons of Ammon” (twice in this verse).
[25:12] 16 sn Edom was located south of Moab.
[25:12] 17 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.
[25:12] 18 tn Heb “and they have taken vengeance.”
[25:12] 19 sn Edom apparently in some way assisted in the destruction of Jerusalem in 587/6
[25:13] 20 tn Heb “and I will cut off from her man and beast.”
[25:15] 23 sn The Philistines inhabited the coastal plain by the Mediterranean Sea, west of Judah.
[25:15] 24 tn Heb “have acted with vengeance and taken vengeance with vengeance.” The repetition emphasizes the degree of vengeance which they exhibited, presumably toward Judah.
[25:15] 25 tn Heb “with scorn in (the) soul.”
[25:15] 26 tn The object is not specified in the Hebrew text, but has been clarified as “Judah” in the translation.
[25:15] 27 tn Heb “to destroy (with) perpetual hostility.” Joel 3:4-8 also speaks of the Philistines taking advantage of the fall of Judah.
[25:16] 28 tn In Hebrew the verb “and I will cut off” sounds like its object, “the Cherethites,” and draws attention to the statement.
[25:16] 29 sn This is a name for the Philistines, many of whom migrated to Palestine from Crete.
[25:17] 30 tn Heb “with acts of punishment of anger.”
[26:1] 31 tc Date formulae typically include the month. According to D. I. Block (Ezekiel [NICOT], 2:34, n. 27) some emend to “in the twelfth year in the eleventh month” based partially on the copy of the LXX from Alexandrinus, where Albright suggested that “eleventh month” may have dropped out due to haplography.
[26:2] 32 sn Tyre was located on the Mediterranean coast north of Israel.
[26:2] 33 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[26:2] 34 tn Heb “I will be filled.”
[26:2] 35 sn That is, Jerusalem.
[26:3] 36 tn The word הִנֵּה (hinneh, traditionally “behold”) draws attention to something and has been translated here as a verb.
[26:3] 37 tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8. The Hebrew text switches to a second feminine singular form here, indicating that personified Jerusalem is addressed (see vv. 5-6a). The address to Jerusalem continues through v. 15. In vv. 16-17 the second masculine plural is used, as the people are addressed.
[26:6] 39 sn That is, the towns located inland that were under Tyre’s rule.
[26:7] 40 tn The word הִנֵּה (hinneh, traditionally “behold”) draws attention to something.
[26:7] 41 tn Heb “Nebuchadrezzar” is a variant and more correct spelling of Nebuchadnezzar, as the Babylonian name Nabu-kudurri-usur has an an “r” rather than an “n.”
[26:10] 43 tn Heb “From the abundance of his horses he will cover you (with) their dust.”
[26:10] 44 tn Heb “like those who enter a breached city.”
[26:12] 45 tn Heb “desirable.”
[26:12] 47 tn Heb “into the midst of the water.”
[26:13] 48 tn Heb “cause to end.”
[26:14] 49 sn This prophecy was fulfilled by Alexander the Great in 332
[26:16] 50 tn Heb “descend from.”
[26:16] 51 tn Heb “and they will be astonished over you.”
[26:17] 52 tn Heb “and they will lift up over you a lament and they will say to you.”
[26:17] 53 tn Heb “O inhabitant.” The translation follows the LXX and understands a different Hebrew verb, meaning “cease,” behind the consonantal text. See L. C. Allen, Ezekiel [WBC], 2:72, and D. I. Block, Ezekiel (NICOT), 2:43.
[26:17] 54 tn Heb “she and her inhabitants who placed their terror to all her inhabitants.” The relationship of the final prepositional phrase to what precedes is unclear. The preposition probably has a specifying function here, drawing attention to Tyre’s inhabitants as the source of the terror mentioned prior to this. In this case, one might paraphrase verse 17b: “she and her inhabitants, who spread their terror; yes, her inhabitants (were the source of this terror).”
[26:18] 55 tn Heb “from your going out.”
[26:20] 57 tn Heb “to the people of antiquity.”
[26:20] 58 tn Heb “like.” The translation assumes an emendation of the preposition כְּ (kÿ, “like”), to בְּ (bÿ, “in, among”).
[26:20] 59 tn Heb “and I will place beauty.” This reading makes little sense; many, following the lead of the LXX, emend the text to read “nor will you stand” with the negative particle before the preceding verb understood by ellipsis; see L. C. Allen, Ezekiel (WBC), 2:73. D. I. Block (Ezekiel [NICOT], 2:47) offers another alternative, taking the apparent first person verb form as an archaic second feminine form and translating “nor radiate splendor.”
[27:2] 60 tn Heb “lift up over Tyre a lament.”
[27:3] 61 tn Heb “entrances.” The plural noun may reflect the fact that Tyre had two main harbors.
[27:3] 62 sn Rome, another economic power, is described in a similar way in Rev 17:1.
[27:4] 63 tn The city of Tyre is described in the following account as a merchant ship.
[27:5] 65 tn Perhaps the hull or deck. The term is dual, so perhaps it refers to a double-decked ship.
[27:6] 67 tc The Hebrew reads “Your deck they made ivory, daughter of Assyria.” The syntactically difficult “ivory” is understood here as dittography and omitted, though some construe this to refer to ivory inlays. “Daughter of Assyria” is understood here as improper word division and the vowels repointed as “cypresses.”
[27:6] 68 tn Heb “from the coastlands (or islands) of Kittim,” generally understood to be a reference to the island of Cyprus, where the Phoenicians had a trading colony on the southeast coast. Many modern English versions have “Cyprus” (CEV, TEV), “the coastlands of Cyprus” (NASB), “the coasts of Cyprus” (NIV, NRSV), or “the southern coasts of Cyprus” (NLT).
[27:7] 69 sn This is probably a reference to Cyprus.
[27:8] 70 tc The MT reads “the residents of”; the LXX reads “your rulers who dwell in.” With no apparent reason for the LXX to add “the rulers” many suppose something has dropped out of the Hebrew text. While more than one may be possible, Allen’s proposal, positing a word meaning “elders,” is the most likely to explain the omission in the MT from a graphic standpoint and also provides a parallel to the beginning of v. 9. See L. C. Allen, Ezekiel (WBC), 2:81.a parallel to v. 9.
[27:8] 71 map For location see Map1 A1; JP3 F3; JP4 F3.
[27:8] 72 sn Sidon and Arvad, like Tyre, were Phoenician coastal cities.
[27:9] 74 sn Another Phoenician coastal city located between Sidon and Arvad.
[27:9] 75 tn Heb “strengthening damages.” Here “to strengthen” means to repair. The word for “damages” occurs several times in 1 Kgs 12 about some type of damage to the temple, which may have referred to or included cracks. Since the context describes Tyre in its glory, we do not expect this reference to damages to be of significant scale, even if there are repairmen. This may refer to using pitch to seal the seams of the ship, which had to be done periodically and could be considered routine maintenance rather than repair of damage.
[27:9] 76 sn The reference to “all the ships of the sea…within you” suggests that the metaphor is changing; previously Tyre had been described as a magnificent ship, but now the description shifts back to an actual city. The “ships of the sea” were within Tyre’s harbor. Verse 11 refers to “walls” and “towers” of the city.
[27:11] 78 tn Heb “sons of Arvad.”
[27:11] 79 sn The identity of the Gammadites is uncertain.
[27:11] 80 tn See note on “quivers” in Jer 51:11 on the meaning of Hebrew שֶׁלֶט (shelet) and also M. Greenberg, Ezekiel (AB), 2:553.
[27:12] 81 sn Tarshish refers to a distant seaport sometimes believed to be located in southern Spain (others identified it as Carthage in North Africa). In any event it represents here a distant, rich, and exotic port which was a trading partner of Tyre.
[27:14] 82 tn The way in which these horses may have been distinguished from other horses is unknown. Cf. ASV “war-horses” (NASB, NIV, NRSV, CEV all similar); NLT “chariot horses.”
[27:15] 83 tn Heb “sons of Dedan.”
[27:15] 84 tn Heb “they returned as your gift.”
[27:16] 85 tc Many Hebrew
[27:17] 86 sn The location is mentioned in Judg 11:33.
[27:19] 87 tc The MT leaves v. 18 as an incomplete sentence and begins v. 19 with “and Dan and Javan (Ionia) from Uzal.” The LXX mentions “wine.” The translation follows an emendation assuming some confusions of vav and yod. See L. C. Allen, Ezekiel (WBC), 2:82.
[27:19] 88 sn According to L. C. Allen (Ezekiel [WBC], 2:82), Izal was located between Haran and the Tigris and was famous for its wine.
[27:25] 89 tn Or perhaps “Large merchant ships.” The expression “ships of Tarshish” may describe a class of vessel, that is, large oceangoing merchant ships.
[27:27] 90 tn Heb “your repairers of damage.” See v. 9.
[27:28] 91 tn Compare this phrase to Isa 57:20 and Amos 8:8. See M. Greenberg, Ezekiel (AB), 2:561.
[27:30] 92 tn Heb “make heard over you with their voice.”
[27:30] 93 tn Note a similar expression to “roll in the ashes” in Mic 1:10.
[27:31] 94 tn Heb “and they will weep concerning you with bitterness of soul, (with) bitter mourning.”
[27:32] 95 tn As it stands, the meaning of the Hebrew text is unclear. The translation follows the suggestion of M. Dahood, “Accadian-Ugaritic dmt in Ezekiel 27:32,” Bib 45 (1964): 83-84. Several other explanations and emendations have been offered. See L. C. Allen, Ezekiel (WBC), 2:83, and D. I. Block, Ezekiel (NICOT), 2:85-86, for a list of options.
[27:34] 97 tn Heb “in the midst of you.”
[28:2] 98 tn Or “ruler” (NIV, NCV).
[28:2] 100 tn Or “I am divine.”
[28:2] 101 tn Heb “and you made your heart (mind) like the heart (mind) of gods.”
[28:3] 102 sn Or perhaps “Danel” (so TEV), referring to a ruler known from Canaanite legend. See the note on “Daniel” in 14:14. A reference to Danel (preserved in legend at Ugarit, near the northern end of the Phoenician coast) makes more sense here when addressing Tyre than in 14:14.
[28:3] 103 sn The tone here is sarcastic, reflecting the ruler’s view of himself.
[28:6] 105 tn Heb “because of your making your heart like the heart of gods.”
[28:7] 106 sn This is probably a reference to the Babylonians.
[28:7] 107 tn Heb “they will draw their swords against the beauty of your wisdom.”
[28:8] 108 tn Heb “you will die the death of the slain.”
[28:10] 109 sn The Phoenicians practiced circumcision, so the language here must be figurative, indicating that they would be treated in a disgraceful manner. Uncircumcised peoples were viewed as inferior, unclean, and perhaps even sub-human. See 31:18 and 32:17-32, as well as the discussion in D. I. Block, Ezekiel (NICOT), 2:99.
[28:12] 111 tn For a discussion of possible nuances of this phrase, see M. Greenberg, Ezekiel (AB), 2:580-81.
[28:13] 112 sn The imagery of the lament appears to draw upon an extrabiblical Eden tradition about the expulsion of the first man (see v. 14 and the note there) from the garden due to his pride. The biblical Eden tradition speaks of cherubs placed as guardians at the garden entrance following the sin of Adam and Eve (Gen 3:24), but no guardian cherub like the one described in verse 14 is depicted or mentioned in the biblical account. Ezekiel’s imagery also appears to reflect Mesopotamian and Canaanite mythology at certain points. See D. I. Block, Ezekiel (NICOT), 2:119-20.
[28:13] 113 tn The exact identification of each gemstone is uncertain. The list should be compared to that of the priest in Exod 28:17-20, which lists twelve stones in rows of three. The LXX apparently imports the Exod 28 list. See reference to the types of stones in L. C. Allen, Ezekiel (WBC), 2:91.
[28:14] 114 tn Or “winged”; see L. C. Allen, Ezekiel (WBC), 2:91.
[28:14] 115 tn The meaning of this phrase in Hebrew is uncertain. The word translated here “guards” occurs in Exod 25:20 in reference to the cherubim “covering” the ark.
[28:14] 116 tn Heb “you (were) an anointed cherub that covers and I placed you.” In the Hebrew text the ruler of Tyre is equated with a cherub, and the verb “I placed you” is taken with what follows (“on the holy mountain of God”). However, this reading is problematic. The pronoun “you” at the beginning of verse 14 is feminine singular in the Hebrew text; elsewhere in this passage the ruler of Tyre is addressed with masculine singular forms. It is possible that the pronoun is a rare (see Deut 5:24; Num 11:15) or defectively written (see 1 Sam 24:19; Neh 9:6; Job 1:10; Ps 6:3; Eccl 7:22) masculine form, but it is more likely that the form should be repointed as the preposition “with” (see the LXX). In this case the ruler of Tyre is compared to the first man, not to a cherub. If this emendation is accepted, then the verb “I placed you” belongs with what precedes and concludes the first sentence in the verse. It is noteworthy that the verbs in the second and third lines of the verse also appear at the end of the sentence in the Hebrew text. The presence of a conjunction at the beginning of “I placed you” is problematic for the proposal, but it may reflect a later misunderstanding of the syntax of the verse. For a defense of the proposed emendation, see L. C. Allen, Ezekiel (WBC), 2:91.
[28:16] 118 tn Heb “they filled your midst with violence.”
[28:16] 119 tn Heb “I defiled you.” The presence of the preposition “from” following the verb indicates that a verb of motion is implied as well. See L. C. Allen, Ezekiel (WBC), 2:91.
[28:16] 120 tn Heb “and I expelled you, O guardian cherub.” The Hebrew text takes the verb as first person and understands “guardian cherub” as a vocative, in apposition to the pronominal suffix on the verb. However, if the emendation in verse 14a is accepted (see the note above), then one may follow the LXX here as well and emend the verb to a third person perfect. In this case the subject of the verb is the guardian cherub. See L. C. Allen, Ezekiel (WBC), 2:91.
[28:21] 121 tn Heb “set your face against.”
[28:21] 122 sn Sidon was located 25 miles north of Tyre.
[28:22] 123 tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8.
[28:22] 124 tn Or “reveal my holiness.” God’s “holiness” is fundamentally his transcendence as sovereign ruler of the world. The revelation of his authority and power through judgment is in view in this context.
[28:23] 125 tn Heb “into it”; the referent of the feminine pronoun has been specified in the translation for clarity.
[28:23] 126 tn Heb “by a sword against it.”
[28:24] 127 sn Similar language is used in reference to Israel’s adversaries in Num 33:55; Josh 23:13.
[28:24] 128 tn Heb “and there will not be for the house of Israel a brier that pricks and a thorn that inflicts pain from all the ones who surround them, the ones who scorn them.”
[28:25] 129 tn Or “reveal my holiness.” See verse 22.
[28:26] 130 sn This promise was given in Lev 25:18-19.
[29:1] 131 tn January 7, 587
[29:2] 132 tn Heb “set your face against.”
[29:3] 133 tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8.
[29:3] 134 tn Heb “jackals,” but many medieval Hebrew
[29:3] 135 sn In Egyptian theology Pharaoh owned and controlled the Nile. See J. D. Currid, Ancient Egypt and the Old Testament, 240-44.
[29:5] 136 tc Some Hebrew
[29:6] 137 sn Compare Isa 36:6.
[29:7] 138 tn The Hebrew consonantal text (Kethib) has “by your hand,” but the marginal reading (Qere) has simply “by the hand.” The LXX reads “with their hand.”
[29:7] 139 tn Or perhaps “dislocated.”
[29:7] 140 tn Heb “you caused to stand for them all their hips.” An emendation which switches two letters but is supported by the LXX yields the reading “you caused all their hips to shake.” See L. C. Allen, Ezekiel (WBC), 2:103. In 2 Kgs 18:21 and Isa 36:6 trusting in the Pharaoh is compared to leaning on a staff. The oracle may reflect Hophra’s attempt to aid Jerusalem (Jer 37:5-8).
[29:8] 141 tn Heb “I will cut off from you.”
[29:10] 142 tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8.
[29:10] 143 sn This may refer to a site in the Egyptian Delta which served as a refuge for Jews (Jer 44:1; 46:14).
[29:10] 144 sn Syene is known today as Aswan.
[29:13] 145 sn In Ezek 4:4-8 it was said that the house of Judah would suffer forty years.
[29:14] 146 tc Thus the Masoretic Text. The LXX, Syriac, and Vulgate translate as though the Hebrew read “cause to inhabit.”
[29:16] 147 tn Heb “reminding of iniquity when they turned after them.”
[29:17] 148 sn April 26, 571
[29:18] 149 tn Heb “Nebuchadrezzar” is a variant and more correct spelling of Nebuchadnezzar, as the Babylonian name Nabu-kudurri-usur has an “r” rather than an “n” (so also in v. 19).
[29:18] 150 sn Nebuchadnezzar besieged Tyre from 585 to 571
[29:20] 151 tn Heb “for which he worked,” referring to the assault on Tyre (v. 18).
[29:21] 152 tn Heb “I will cause a horn to sprout for the house of Israel.” The horn is used as a figure for military power in the OT (Ps 92:10). A similar expression is made about the Davidic dynasty in Ps 132:17.
[29:21] 153 tn Heb “I will grant you an open mouth.”
[30:2] 154 tn Heb “Alas for the day.”
[30:3] 155 tn Heb “a day of clouds.” The expression occurs also in Joel 2:2 and Zeph 1:15; it recalls the appearance of God at Mount Sinai (Exod 19:9, 16, 18).
[30:3] 156 tn Heb “a time.” The words “of judgment” have been added in the translation for clarification (see the following verses).
[30:5] 157 tn The same expression appears in Exod 12:38; Jer 25:20; 50:37; Neh 13:3. It may refer to foreign mercenaries serving in the armies of the nations listed here.
[30:5] 159 tn The expression “sons of the covenant land” possibly refers to Jews living in Egypt (Jer 44).
[30:6] 160 tn Heb “come down.”
[30:6] 161 sn Syene is known as Aswan today.
[30:8] 162 tn Heb “all who aid her are broken.”
[30:9] 163 tn Heb “in the day of Egypt.” The word “doom” has been added in the translation to clarify the nature of this day.
[30:10] 164 tn Heb “Nebuchadrezzar” is a variant and more correct spelling of Nebuchadnezzar, as the Babylonian name Nabu-kudurri-usur has an “r” rather than an “n.”
[30:11] 165 tn The Babylonians were known for their cruelty (2 Kgs 25:7).
[30:12] 166 tn Heb “and I will sell the land into the hand of.”
[30:13] 167 tn Heb “I will put fear in the land of Egypt.”
[30:15] 168 tn Heb “Sin” (so KJV, NASB), a city commonly identified with Pelusium, a fortress on Egypt’s northeastern frontier.
[30:16] 170 tc The LXX reads “Syene,” which is Aswan in the south. The MT reads Sin, which has already been mentioned in v. 15.
[30:17] 171 sn On and Pi-beseth are generally identified with the Egyptian cities of Heliopolis and Bubastis.
[30:17] 172 tn Heb “they will go.” The pronoun and verb are feminine plural, indicating that the cities just mentioned are the antecedent of the pronoun and the subject of the verb. The translation makes this clear by stating the subject as “the cities.”
[30:18] 173 sn In Zeph 1:15 darkness is associated with the day of the
[30:20] 174 tn April 29, 587
[30:21] 175 sn The expression “breaking the arm” indicates the removal of power (Ps 10:15; 37:17; Job 38:15; Jer 48:25).
[30:21] 176 sn This may refer to the event recorded in Jer 37:5.
[30:22] 177 tn The word h!nn@h indicates becoming aware of something and has been translated here as a verb.
[30:22] 178 tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8.
[30:24] 179 tn Heb “him”; the referent has been specified in the translation for clarity.
[31:1] 180 sn June 21, 587
[31:3] 181 sn Either Egypt, or the Lord compares Egypt to Assyria, which is described in vv. 3-17 through the metaphor of a majestic tree. See D. I. Block, Ezekiel (NICOT), 2:185. Like Egypt, Assyria had been a great world power, but in time God brought the Assyrians down. Egypt should learn from history the lesson that no nation, no matter how powerful, can withstand the judgment of God. Rather than following the text here, some prefer to emend the proper name Assyria to a similar sounding common noun meaning “boxwood” (see Ezek 27:6), which would make a fitting parallel to “cedar of Lebanon” in the following line. In this case vv. 3-18 in their entirety refer to Egypt, not Assyria. See L. C. Allen, Ezekiel (WBC), 2:121-27.
[31:3] 182 sn Lebanon was know for its cedar trees (Judg 9:15; 1 Kgs 4:33; 5:6; 2 Kgs 14:9; Ezra 3:7; Pss 29:5; 92:12; 104:16).
[31:4] 183 tn Heb “Waters made it grow; the deep made it grow tall. It (the deep) was flowing with its rivers around the place it (the tree) was planted, it (the deep) sent out its channels to all the trees of the field.”
[31:5] 184 tn Heb “when it sends forth.” Repointing the consonants of the Masoretic text would render the proposed reading “shoots” (cf. NRSV).
[31:8] 186 tn Or “cypress trees” (cf. NASB, NLT); NIV “pine trees.”
[31:11] 187 tn Heb “acting he has acted with regard to it.” The infinitive absolute precedes the main verb to emphasize the certainty and decisiveness of the action depicted.
[31:12] 188 tn Or “earth” (KJV, ASV, NASB, NIV, NRSV).
[31:12] 189 tn Heb “gone down.”
[31:13] 190 tn Heb “the beasts of the field,” referring to wild as opposed to domesticated animals.
[31:14] 192 tn Heb “and they will not stand to them in their height, all the drinkers of water.”
[31:14] 193 tn Heb “for death, to the lower earth.”
[31:14] 194 tn Heb “the sons of men.”
[31:15] 196 tn Heb “I caused lamentation.” D. I. Block (Ezekiel [NICOT], 2:194-95) proposes an alternative root which would give the meaning “I gated back the waters,” i.e., shut off the water supply.
[31:16] 197 sn For the expression “going down to the pit,” see Ezek 26:20; 32:18, 24, 29.
[32:1] 199 sn This would be March 3, 585
[32:2] 200 tn The lion was a figure of royalty (Ezek 19:1-9).
[32:2] 201 tc The Hebrew reads “their streams”; the LXX reads “your streams.”
[32:3] 202 tn The expression “throw my net” is common in Ezekiel (12:13; 17:20; 19:8).
[32:4] 206 tn Heb “the beasts of the field,” referring to wild as opposed to domesticated animals.
[32:5] 207 tc The Hebrew text is difficult here, apparently meaning “your height.” Following Symmachus and the Syriac, it is preferable to emend the text to read “your maggots.” See D. I. Block, Ezekiel (NICOT), 2:203.
[32:7] 209 tn Heb “will not shine its light.” For similar features of cosmic eschatology, see Joel 2:10; 4:15; Amos 5:18-20; Zeph 1:5.
[32:9] 210 tn Heb “I will provoke the heart of.”
[32:11] 211 sn The king of Babylon referred to here was Nebuchadnezzar (Ezek 21:19).
[32:11] 212 tn Heb “approach.”
[32:13] 214 tn Heb “them,” that is, the waters mentioned in the previous line. The translation clarifies the referent.
[32:14] 215 tn Heb “sink,” that is, to settle and become clear, not muddied.
[32:17] 216 tn March 17, 585
[32:18] 217 tn The Hebrew verb is used as a response to death (Jer 9:17-19; Amos 5:16).
[32:18] 218 sn Through this prophetic lament given by God himself, the prophet activates the judgment described therein. See D. I. Block, Ezekiel (NICOT), 2:217, and L. C. Allen, Ezekiel (WBC), 2:136-37.
[32:18] 219 tn Heb “Bring him down, her and the daughters of the powerful nations, to the earth below.” The verb “bring down” appears in the Hebrew text only once. Because the verb takes several objects here, the repetition of the verb in the translation improves the English style.
[32:18] 220 tn This apparently refers to personified Egypt.
[32:19] 221 tc The LXX places this verse after v. 21.
[32:19] 222 tn Heb “pleasantness.”
[32:22] 223 tn Heb “around him his graves.” The masculine pronominal suffixes are problematic; the expression is best emended to correspond to the phrase “around her grave” in v. 23. See D. I. Block, Ezekiel (NICOT), 2:219.
[32:22] 224 tn Heb “all of them slain, the ones felled by the sword.” See as well vv. 23-24.
[32:23] 226 tn The only other occurrence of the phrase “remote slopes of the pit” is in Isa 14:15.
[32:25] 227 tn Heb “around him her graves,” but the expression is best emended to read “around her grave” (see vv. 23-24).
[32:26] 228 tn Heb “around him her graves,” but the expression is best emended to read “around her grave” (see vv. 23-24).
[32:27] 229 tc Heb “of the uncircumcised.” The LXX reads, probably correctly, “from of old” rather than “of the uncircumcised.” The phrases are very similar in spelling. The warriors of Meshech-Tubal are described as uncircumcised, so it would be odd for them to not be buried with the uncircumcised. Verse 28 specifically says that they would lie with the uncircumcised.
[32:27] 230 tn Heb “and their iniquities were over their bones.” The meaning of this statement is unclear; in light of the parallelism (see “swords”) it is preferable to emend “their iniquities” to “their swords.” See L. C. Allen, Ezekiel (WBC), 2:135.
[33:2] 231 tn Heb “sons of your people.”
[33:3] 232 tn Heb “shofar,” a ram’s horn rather than a brass instrument (so throughout the chapter).
[33:3] 233 tn Sounding the trumpet was a warning of imminent danger (Neh 4:18-20; Jer 4:19; Amos 3:6).
[33:4] 234 tn Heb “his blood will be on his own head.”
[33:5] 235 tn Heb “his blood will be on him.”
[33:6] 236 tn Or “in his punishment.” The phrase “in/for [a person’s] iniquity/punishment” occurs fourteen times in Ezekiel: here and in vv. 8 and 9; 3:18, 19; 4:17; 7:13, 16; 18: 17, 18, 19, 20; 24:23; 39:23. The Hebrew word for “iniquity” may also mean the “punishment” for iniquity or “guilt” of iniquity.
[33:6] 237 tn Heb “his blood from the hand of the watchman I will seek.”
[33:7] 238 sn Jeremiah (Jer 6:17) and Habakkuk (Hab 2:1) also served in the role of a watchman.
[33:8] 239 tn The same expression occurs in Gen 2:17.
[33:8] 240 tn Heb “and you do not speak to warn.”
[33:8] 242 tn Heb “and his blood from your hand I will seek.”
[33:9] 243 tn Heb “from his way to turn from it.”
[33:9] 244 tn Heb “and he does not turn from his way.”
[33:10] 245 tn Heb “(are) upon us.”
[33:11] 246 tn Heb “turn from his way.”
[33:11] 247 tn Heb “ways.” This same word is translated “behavior” earlier in the verse.
[33:12] 248 tn Heb “the sons of your people.”
[33:12] 249 tn Heb “in the day of his rebellion.” The statement envisions a godly person rejecting what is good and becoming sinful. See D. I. Block, Ezekiel (NICOT), 2:247-48.
[33:12] 250 tn Heb “and the wickedness of the wicked, he will not stumble in it in the day of his turning from his wickedness.”
[33:12] 252 tn Heb “in the day of his sin.”
[33:15] 253 tn Heb “the wicked one.”
[33:15] 254 tn Heb “and in the statutes of life he walks.”
[33:16] 255 tn Heb “remembered.”
[33:17] 256 tn Heb “the sons of your people.”
[33:17] 258 tn The Hebrew verb translated “is (not) right” has the basic meaning of “to measure.” For a similar concept, see Ezek 18:25, 29.
[33:21] 260 tn January 19, 585
[33:21] 261 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[33:22] 263 tn The other occurrences of the phrase “the hand of the
[33:22] 264 tn Heb “he”; the referent has been specified in the translation for clarity.
[33:22] 265 tn Heb “by the time of the arrival to me.” For clarity the translation specifies the refugee as the one who arrived.
[33:22] 266 sn Ezekiel’s God-imposed muteness was lifted (see 3:26).
[33:24] 267 sn Outside of its seven occurrences in Ezekiel the term translated “possession” appears only in Exod 6:8 and Deut 33:4.
[33:25] 268 sn This practice was a violation of Levitical law (see Lev 19:26).
[33:25] 269 tn Heb “lift up your eyes.”
[33:25] 270 tn Heb “Will you possess?”
[33:29] 273 sn The judgments of vv. 27-29 echo the judgments of Lev 26:22, 25.
[33:30] 274 tn Heb “sons of your people.”
[33:30] 275 tn Heb “one to one, a man to his brother.”
[33:30] 276 tn Heb “comes out.”
[33:31] 277 tn Heb “as people come.” Apparently this is an idiom indicating that they come in crowds. See D. I. Block, Ezekiel (NICOT), 2:264.
[33:31] 278 tn The word “as” is supplied in the translation.
[33:31] 280 tn Heb “They do lust with their mouths.”
[33:31] 281 tn Heb “goes after.”
[33:31] 282 tn The present translation understands the term often used for “unjust gain” in a wider sense, following M. Greenberg, who also notes that the LXX uses a term which can describe either sexual or ritual pollution. See M. Greenberg, Ezekiel (AB), 2:687.
[33:32] 283 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
[33:32] 284 tn Heb “one who makes playing music well.”
[33:32] 285 sn Similar responses are found in Isa 29:13; Matt 21:28-32; James 1:22-25.
[33:33] 286 tn Heb “behold it is coming.”
[34:2] 287 tn The term shepherd is applied to kings in the ancient Near East. In the OT the
[34:4] 288 tn The term translated “harshness” is used to describe the oppression the Israelites suffered as slaves in Egypt (Exod 1:13).
[34:5] 289 tn As a case of dittography, the MT repeats “and they were scattered” at the end of the verse.
[34:10] 290 tn Heb “I will cause them to cease from feeding sheep.”
[34:12] 291 sn The imagery may reflect the overthrow of the Israelites by the Babylonians in 587/6
[34:23] 294 sn The messianic king is here called “David” (see Jer 30:9 and Hos 3:5, as well as Isa 11:1 and Mic 5:2) because he will fulfill the Davidic royal ideal depicted in the prophets and royal psalms (see Ps 2, 89).
[34:24] 295 sn The messianic king (“David”) is called both “king” and “prince” in 37:24-25. The use of the term “prince” for this king facilitates the contrast between this ideal ruler and the Davidic “princes” denounced in earlier prophecies (see 7:27; 12:10, 12; 19:1; 21:25; 22:6, 25).
[34:25] 296 tn The phrase “live securely” occurs in Ezek 28:26; 38:8, 11, 14; 39:26 as an expression of freedom from fear. It is a promised blessing resulting from obedience (see Lev 26:5-6).
[34:25] 297 sn The woods were typically considered to be places of danger (Ps 104:20-21; Jer 5:6).
[34:26] 298 tn Heb “showers of blessing.” Abundant rain, which in turn produces fruit and crops (v. 27), is a covenantal blessing for obedience (Lev 26:4).
[34:29] 299 tc The MT reads לְשֵׁם (lÿshem, “for a name”), meaning perhaps a renowned planting (place). The translation takes this to be a metathesis of שָׁלֹם (shalom) as was read by the LXX.
[34:29] 300 tn Heb “those gathered” for famine.
[34:30] 301 sn A promise given to Abraham (Gen 15:7) and his descendants (Gen 15:8; Exod 6:7).
[34:30] 302 sn The blessings described in vv. 25-30 are those promised for obedience in Lev 26:4-13.
[34:31] 303 tn Heb, “the sheep of my pasture, you are human.” See 36:37-38 for a similar expression. The possessive pronoun “my” is supplied in the translation to balance “I am your God” in the next clause.
[35:2] 304 tn Heb “set your face against.”
[35:2] 305 sn Mount Seir is to be identified with Edom (Ezek 35:15), home of Esau’s descendants (Gen 25:21-30).
[35:5] 306 tn Or “gave over…to the power of the sword.” This phrase also occurs in Jer 18:21 and Ps 63:10.
[35:7] 307 tc The translation reads with some manuscripts לְשִׁמְמָה וּמְשַׁמָּה (lÿshimmah umÿshammah, “desolate ruin”) as in verse 3 and often in Ezekiel. The majority reading reverses the first mem (מ) with the shin (שׁ) resulting in the repetition of the word desolate: לְשִׁמְמָה וּשְׁמָמָה (lÿshimmah ushÿmamah).
[35:10] 309 sn The reference is to Israel and Judah.
[35:13] 311 tn Heb “your mouth.”
[35:13] 312 tn Heb “and you multiplied against me your words.” The Hebrew verb occurs only here and in Prov 27:6, where it refers to the “excessive” kisses of an enemy. The basic idea of the verb appears to be “to be abundant.” Here it occurs in the causative (Hiphil) stem.
[25:9] 313 tn Heb “Oracle of the
[25:9] 314 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] 315 sn Nebuchadnezzar is called the
[25:9] 316 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] 317 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] 318 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] 319 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.
[25:15] 320 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] 321 tn Heb “Thus said the
[25:15] 322 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
[25:16] 323 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] 324 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] 325 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] 326 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[25:18] 327 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] 328 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] 329 tn See the study note on 24:9 for explanation.
[25:18] 330 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
[25:19] 331 sn See further Jer 46:2-28 for the judgment against Egypt.
[25:20] 332 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] 333 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] 334 sn See further Jer 47:1-7 for the judgment against the Philistines. The Philistine cities were west of Judah.
[25:20] 335 sn The Greek historian Herodotus reports that Ashdod had been destroyed under the Pharaoh who preceded Necho, Psammetichus.
[25:21] 336 sn See further Jer 49:7-22 for the judgment against Edom. Edom, Moab, and Ammon were east of Judah.
[25:21] 337 sn See further Jer 48:1-47 for the judgment against Moab.
[25:21] 338 sn See further Jer 49:1-6 for the judgment against Ammon.
[25:22] 339 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[25:22] 340 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] 341 sn The connection with Tyre and Sidon suggests that these were Phoenician colonies. See also Isa 23:2.
[25:23] 342 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] 343 tn For the discussion regarding the meaning of the terms here see the notes on 9:26.
[25:24] 344 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] 345 sn The kingdom of Zimri is mentioned nowhere else, so its location is unknown.
[25:25] 346 sn See further Jer 49:34-39 for judgment against Elam.
[25:25] 347 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] 348 tn The words “have drunk the wine of the
[25:26] 349 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.
[25:27] 350 tn The words “Then the
[25:27] 351 tn Heb “Yahweh of armies, the God of Israel.”
[25:27] 352 tn Heb “Tell them, ‘Thus says the
[25:27] 353 tn The words “this cup” are not in the text but are implicit to the metaphor and the context. They are supplied in the translation for clarity.
[25:27] 354 tn Heb “Drink, and get drunk, and vomit and fall down and don’t get up.” The imperatives following drink are not parallel actions but consequent actions. For the use of the imperative plus the conjunctive “and” to indicate consequent action, even intention see GKC 324-25 §110.f and compare usage in 1 Kgs 22:12; Prov 3:3b-4a.
[25:27] 355 tn Heb “because of the sword that I will send among you.” See the notes on 2:16 for explanation.
[25:28] 356 tn Heb “Tell them, ‘Thus says the
[25:28] 357 tn The translation attempts to reflect the emphatic construction of the infinitive absolute preceding the finite verb which is here an obligatory imperfect. (See Joüon 2:371-72 §113.m and 2:423 §123.h, and compare usage in Gen 15:13.)
[25:29] 358 tn Heb “which is called by my name.” See translator’s note on 7:10 for support.
[25:29] 359 tn This is an example of a question without the formal introductory particle following a conjunctive vav introducing an opposition. (See Joüon 2:609 §161.a.) It is also an example of the use of the infinitive before the finite verb in a rhetorical question involving doubt or denial. (See Joüon 2:422-23 §123.f, and compare usage in Gen 37:8.)
[25:29] 360 tn Heb “Yahweh of armies.”
[25:29] 361 tn Heb “Oracle of Yahweh of armies.”
[47:1] 362 tn Heb “That which came [as] the word of the
[47:1] 363 sn The precise dating of this prophecy is uncertain. Several proposals have been suggested, the most likely of which is that the prophecy was delivered in 609
[47:2] 364 tn Heb “Behold! Waters are rising from the north.” The metaphor of enemy armies compared to overflowing water is seen also in Isa 8:8-9 (Assyria) and 46:7-8 (Egypt). Here it refers to the foe from the north (Jer 1:14; 4:6; etc) which is specifically identified with Babylon in Jer 25. The metaphor has been turned into a simile in the translation to help the average reader identify that a figure is involved and to hint at the referent.
[47:3] 365 tn Heb “From the noise of the stamping of the hoofs of his stallions, from the rattling of his chariots at the rumbling of their wheels, fathers will not turn to their children from sinking of hands.” According to BDB 952 s.v. רִפָּיוֹן the “sinking of the hands” is figurative of helplessness caused by terror. A very similar figure is seen with a related expression in Isa 35:3-4. The sentence has been restructured to put the subject up front and to suggest through shorter sentences more in keeping with contemporary English style the same causal connections. The figures have been interpreted for the sake of clarity for the average reader.
[47:4] 366 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[47:4] 367 map For location see Map1 A1; JP3 F3; JP4 F3.
[47:4] 368 tn Heb “For the
[47:4] 369 sn All the help that remains for Tyre and Sidon and that remnant that came from the island of Crete appear to be two qualifying phrases that refer to the Philistines, the last with regard to their origin and the first with regard to the fact that they were allies that Tyre and Sidon depended on. “Crete” is literally “Caphtor” which is generally identified with the island of Crete. The Philistines had come from there (Amos 9:7) in the wave of migration from the Aegean Islands during the twelfth and eleventh century and had settled on the Philistine plain after having been repulsed from trying to enter Egypt.
[47:5] 370 sn Shaving one’s head and gashing one’s body were customs to show mourning or sadness for the dead (cf. Deut 14:1; Mic 1:16; Ezek 27:31; Jer 16:6; 48:37).
[47:5] 371 tn Or “you who are left alive on the Philistine plain.” Or “you who remain of the Anakim.” The translation follows the suggestion of several of the modern commentaries that the word עֵמֶק (’emeq) means “strength” or “power” here (see J. A. Thompson, Jeremiah [NICOT], 698; J. Bright, Jeremiah [AB], 310; and see also HALOT 803 s.v. II עֵמֶק). It is a rare homonym of the word that normally means “valley” that seems to be an inappropriate designation of the Philistine plain. Many of the modern English versions and commentaries follow the Greek version which reads here “remnant of the Anakim” (עֲנָקִים [’anaqim] instead of עִמְקָם [’imqam], a confusion of basically one letter). This emendation is followed by both BDB 771 s.v. עֵמֶק and KBL 716 s.v. עֵמֶק. The Anakim were generally associated with the southern region around Hebron but an enclave of them was known to have settled in Gaza, Gath, and Ekron, three of the Philistine cities (cf. Josh 11:22). However, the fact that this judgment is directed against the Philistines not the Anakim and that this homonym apparently appears also in Jer 49:4 makes the reading of “power” more likely here.
[47:6] 372 tn The words “How long will you cry out” are not in the text but some such introduction seems necessary because the rest of the speech assumes a personal subject.
[47:6] 373 tn Heb “before you are quiet/at rest.”
[47:6] 374 sn The passage is highly figurative. The sword of the
[47:7] 375 tn The reading here follows the Greek, Syriac, and Latin versions. The Hebrew text reads “how can you rest” as a continuation of the second person in v. 6.
[47:7] 376 tn Heb “When the
[47:7] 377 tn Heb “Against Ashkelon and the sea coast, there he has appointed it.” For the switch to the first person see the preceding translator’s note. “There” is poetical and redundant and the idea of “attacking” is implicit in “against.”
[48:1] 378 tn Heb “Yahweh of armies, the God of Israel.” For this title see 7:3 and the study note on 2:19.
[48:1] 379 sn Moab was a country east of the Dead Sea whose boundaries varied greatly over time. Basically, it was the tableland between the Arnon River about halfway up the Dead Sea and the Zered River which is roughly at the southern tip of the Dead Sea. When the Israelites entered Palestine they were forbidden to take any of the Moabite territory but they did capture the kingdom of Sihon north of the Arnon which Sihon had taken from Moab. Several of the towns mentioned in the oracles of judgment against Moab here are in this territory north of the Arnon and were assigned to Reuben and Gad. Several are mentioned on the famous Moabite Stone which details how Mesha king of Moab recovered from Israel many of these cities during the reign of Joram (852-841
[48:1] 380 tn Heb “Woe to Nebo for it is destroyed.” For the use of the Hebrew particle “Woe” (הוֹי, hoy) see the translator’s note on 22:13. The translation has taken this form because the phrase “Woe to” probably does not convey the proper meaning or significance to the modern reader. The verbs again are in the tense (Hebrew prophetic perfect) that views the action as if it were as good as done. The particle כִּי (ki) probably is causal but the asseverative works better in the modified translation.
[48:1] 381 sn Nebo and Kiriathaim were both north of the Arnon and were assigned to Reuben (Num 32:3, Josh 13:19). They are both mentioned on the Moabite Stone as having been recovered from Israel.
[48:1] 382 tn Or “Misgab.” The translation here follows the majority of commentaries and English versions. Only REB sees this as a place name, “Misgab,” which is otherwise unknown. The constant use of this word to refer to a fortress, the presence of the article on the front of it, and the lack of any reference to a place of this name anywhere else argues against it being a place name. However, the fact that the verbs that accompany it are feminine while the noun for “fortress” is masculine causes some pause.
[48:1] 383 tn For the meaning of the verb here see BDB 369 s.v. חָתַת Qal.1 and compare usage in Isa 7:8; 30:31.
[48:2] 384 sn Heshbon was originally a Moabite city but was captured by Sihon king of Og and made his capital (Num 21:26-30). It was captured from Sihon and originally assigned to the tribe of Reuben (Num 32:37; Josh 13:17). Later it was made a Levitical city and was assigned to the tribe of Gad (Josh 21:39). It formed the northern limits of Moab. It was located about eighteen miles east of the northern tip of the Dead Sea.
[48:2] 385 sn There is a wordplay in Hebrew on the word “Heshbon” and the word “plot” (חָשְׁבוּ, khoshvu).
[48:2] 386 tn Heb “In Heshbon they plot evil against her [i.e., Moab].” The “they” is undefined, but it would scarcely be Moabites living in Heshbon. Hence TEV and CEV are probably correct in seeing a reference to the enemy which would imply the conquest of this city which lay on the northern border of Moab.
[48:2] 387 tn The meaning of this line is somewhat uncertain. The translation here follows all the modern English versions and commentaries in reading the place name “Madmen” even though the place is otherwise unknown and the Greek, Syriac, and Latin version all read this word as an emphasizing infinitive absolute of the following verb “will be destroyed,” i.e. דָּמוֹם יִדֹּמּוּ (damom yiddommu). Some see this word as a variant of the name Dimon in Isa 15:9 which in turn is a playful variant of the place name Dibon. There is once again a wordplay on the word “Madmen” and “will be destroyed”: מַדְמֵן (madmen) and יִדֹּמּוּ (yiddommu). For the meaning of the verb = “perish” or “be destroyed” see Jer 8:14; Ps 31:18.
[48:2] 388 tn Heb “A sword will follow after you.” The sword is again figurative of destructive forces, here the army of the Babylonians.
[48:4] 389 tc The reading here follows the Qere צְעִירֶיהָ (tsÿ’ireha) which is the same noun found in Jer 14:3 in the sense of “servants.” Here it refers to the young ones, i.e., the children (cf. the use of the adjective BDB 859 s.v. I צָעִיר 2 and see Gen 43:33). Many of the modern commentaries and a few of the modern English versions follow the Greek version and read “their cry is heard as far as Zoar” (reading צֹעֲרָה, tso’arah; see, for example, J. A. Thompson, Jeremiah [NICOT], 699, n. 4, and BDB 858 s.v. צֹעַר). However, that leaves the verb with an indefinite subject (the verb is active 3rd plural not passive) not otherwise identified in the preceding context. Many of the modern English versions such as NRSV, NJPS, NIV retain the Hebrew as the present translation has done. In this case the masculine plural noun furnishes a logical subject for the verb.
[48:5] 390 tn Or “Indeed her fugitives will…” It is unclear what the subject of the verbs are in this verse. The verb in the first two lines “climb” (יַעֲלֶה, ya’aleh) is third masculine singular and the verb in the second two lines “will hear” (שָׁמֵעוּ, shame’u) is third common plural. The causal particles at the beginning of the two halves of the verse suggest some connection with the preceding, so the translation assumes that the children are still the subject. In this case the singular verb would be a case of the distributive singular already referred to in the translator’s note on 46:15. The parallel passage in Isa 15:5 refers to the “fugitives” (בְּרִיחֶהָ, bÿrikheha) with the same singular verb as here and that may be the implied subject here.
[48:5] 391 tn Heb “the distresses of the cry of destruction.” Many commentaries want to leave out the word “distresses” because it is missing from the Greek version and the parallel passage in Isa 15:5. However, it is in all the Hebrew
[48:6] 392 tc The meaning of this line is uncertain. The translation follows one reading of the Hebrew text. The Greek version reads “Be like a wild donkey in the desert!” There are three points of debate in this line: the syntax of the verb form “be” (תִהְיֶינָה, tihyenah) and the text and meaning of the word translated “shrub” in the Hebrew text. This word only occurs with this meaning here and in Jer 17:6. A related word occurs in Ps 102:17 (102:18 HT). Elsewhere this spelling refers to the place name Aroer which was a place in Moab on the edge of the Arnon River. Most commentators do not feel that a reference to that place is appropriate here because it was not in the desert. The Greek version reads “like a wild donkey” (reading כְּעָרוֹד [kÿ’arod] in place of כַּעֲרוֹעֵר [ka’aro’er]). That would make an appropriate simile here because the wild donkey enjoys its freedom and is hard to capture. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 312) explain the simile of the “shrub” as referring to the marginal and rudimentary existence of a displaced person. That may not be as optimistic as the reference to the wild donkey but it does give an appropriate meaning. The third feminine plural has been explained as the singular noun + suffix = “yourselves” (נַפְשְׁכֶם, nafshÿkhem) used as a collective (so S. R. Driver, Jeremiah, 368, with cross reference to GKC 462-63 §145.c). J. Bright (Jeremiah [AB], 314, n. e-e) follows a suggestion of D. N. Freedman in seeing the form (תִהְיֶינָה, tihyenah) as a mistake for the 2nd masculine plural plus energic (תִהְיוּן, tihyun). Given the number of other textual corruptions in this passage, this is possible. The resultant meaning in either case is the same.
[48:7] 393 sn Chemosh was the national god of Moab (see also Numb 21:29). Child sacrifice appears to have been a part of his worship (2 Kgs 3:27). Solomon built a high place in Jerusalem for him (1 Kgs 11:7), and he appears to have been worshiped in Israel until Josiah tore that high place down (2 Kgs 23:13).
[48:7] 394 sn The practice of carrying off the gods of captive nations has already been mentioned in the study note on 43:12. See also Isa 46:1-2 noted there.
[48:8] 395 tn Heb “The valley will be destroyed and the tableland be laid waste.” However, in the context this surely refers to the towns and not to the valley and the tableland itself.
[48:8] 396 tn Heb “which/for/as the
[48:9] 397 tn Or “Scatter salt over Moab for it will certainly be laid in ruins.” The meaning of these two lines is very uncertain. The Hebrew of these two lines presents several difficulties. It reads תְּנוּ־צִיץ לְמוֹאָב נָצֹא תֵּצֵא (tÿnu-tsits lÿmo’av natso’ tetse’). Of the five words two are extremely problematic and the meaning of the second affects also the meaning of the last word which normally means “go out.” The word צִיץ (tsits) regularly refers to a blossom or flower or the diadem on the front of Aaron’s mitre. BDB 851 s.v. II צִיץ gives a nuance “wings (coll)” based on the interpretation of Abu Walid and some medieval Jewish interpreters who related it to an Aramaic root. But BDB says that meaning is dubious and refers to the Greek which reads σημεῖα (shmeia, “sign” or “sign post”). Along with KBL 802 s.v. I צִיץ and HALOT 959 s.v. II צִיץ, BDB suggests that the Greek presupposes the word צִיּוּן (tsiyyun) which refers to a road marker (Jer 31:21) or a gravestone (2 Kgs 23:17). That is the meaning followed here. Several modern commentaries and English versions have followed a proposal by W. Moran that the word is related to a Ugaritic word meaning salt (cf., e.g., J. Bright, Jeremiah [AB], 320). However, HALOT 959 s.v. II צִיץ questions the validity of this on philological grounds saying that the meaning of salt does not really fit the Ugaritic either. The present translation follows the suggestions of the lexicons here and reads the word as though the Greek supported the meaning “gravestone.” The other difficulty is with the word נָצֹא (natso’), which looks like a Qal infinitive absolute of an otherwise unattested root which BDB s.v. נָצָא says is defined in Gesenius’ Thesaurus as “fly.” However, see the meaning and the construction of an infinitive absolute of one root with that of another as highly improbable. Hence, most modern lexicons either emend the forms to read נָצֹה תִּצֶּה (natsoh titseh) from the root נָצָה (natsah) meaning “to fall into ruins” (so KBL 629 s.v. נָצָה Qal, and see among others J. A. Thompson, Jeremiah [NICOT], 700, n. 10, who notes that final א [aleph] and final ה [hey] are often confused; see the discussion and examples in GKC 216-17 §75.nn-rr). This is the option that this translation as well as a number of modern ones have taken. A second option is to see נָצֹא (natso’) as an error for יָצֹא (yatso’) and read the text in the sense of “she will certainly surrender,” a meaning that the verb יָצָא (yatsa’) has in 1 Sam 11:3; Isa 36:6. The best discussion of this option as well as a discussion on the problem of reading צִיץ (tsits) as salt is found in G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 313-14.
[48:10] 398 tn Heb “who withholds his sword from bloodshed.” This verse is an editorial aside (or apostrophe) addressed to the Babylonian destroyers to be diligent in carrying out the work of the
[48:11] 399 tn Heb “Therefore his taste remains in him and his aroma is not changed.” The metaphor is changed into a simile in an attempt to help the reader understand the figure in the context.
[48:12] 400 tn Heb “Therefore, behold the days are coming, oracle of Yahweh, when I will send against him decanters [those who pour from one vessel to another] and they will decant him [pour him out] and they will empty his vessels and break their jars in pieces.” The verse continues the metaphor from the preceding verse where Moab/the people of Moab are like wine left undisturbed in a jar, i.e., in their native land. In this verse the picture is that of the decanter emptying the wine from the vessels and then breaking the jars. The wine represents the people and the vessels the cities and towns where the people lived. The verse speaks of the exile of the people and the devastation of the land. The metaphor has been interpreted so it conveys meaning to the average reader.
[48:12] 401 tn Heb “Oracle of the
[48:13] 402 tn Heb “Moab will be ashamed because of Chemosh as the house of Israel was ashamed because of Bethel, their [source of] confidence.” The “shame” is, of course, the disappointment, disillusionment because of the lack of help from these gods in which they trusted (for this nuance of the verb see BDB 101 s.v. בּוֹשׁ Qal.2 and compare usage in Jer 2:13; Isa 20:5). Because of the parallelism, some see the reference to Bethel to be a reference to a West Semitic god worshiped by the people of Israel (see J. P. Hyatt, “Bethel [Deity],” IDB 1:390 for the arguments). However, there is no evidence in the OT that such a god was worshiped in Israel, and there is legitimate evidence that northern Israel placed its confidence in the calf god that Jeroboam set up in Bethel (cf. 1 Kgs 12:28-32; Hos 10:5; 8:5-6; Amos 7:10-17).
[48:15] 403 tn Heb “will go down to the slaughter.”
[48:15] 404 tn Heb “Yahweh of armies.” For an explanation of the translation and meaning of this title see the study note on 2:19.
[48:15] 405 tn Heb “Oracle of the King whose name is Yahweh of armies.” The first person form has again been adopted because the
[48:17] 406 tn For the use of the word “name” (שֵׁם, shem) to “fame” or “repute” see BDB 1028 s.v. שֵׁם 2.b and compare the usage in Ezek 16:14; 2 Chr 26:15.
[48:17] 407 tn Heb “How is the strong staff broken, the beautiful rod.” “How” introduces a lament which is here rendered by “Alas.” The staff and rod refer to the support that Moab gave to others not to the fact that she ruled over others which was never the case. According to BDB 739 s.v. עוֹז 1 the “strong staff” is figurative of political power.
[48:18] 408 tn Heb “sit in thirst.” The abstract “thirst” is put for the concrete, i.e., thirsty or parched ground (cf. Deut 8:19; Isa 35:7; Ps 107:33) for the concrete. There is no need to emend to “filth” (צֹאָה [tso’ah] for צָמָא [tsama’]) as is sometimes suggested.
[48:18] 409 tn Heb “inhabitant of Daughter Dibon.” “Daughter” is used here as often in Jeremiah for the personification of a city, a country, or its inhabitants. The word “inhabitant” is to be understood as a collective as also in v. 19.
[48:19] 410 sn Aroer is probably the Aroer that was located a few miles south and west of Dibon on the edge of the Arnon River. It had earlier been the southern border of Sihon, king of Heshbon, and had been allotted to the tribe of Reuben (Josh 13:16). However, this whole territory had earlier been taken over by the Arameans (2 Kgs 10:33), later by the Assyrians, and at this time was in the hands of the Moabites.
[48:21] 411 sn See the study note on Jer 48:8 for reference to this tableland or high plain that lay between the Arnon and Heshbon.
[48:25] 412 tn Heb “The horn of Moab will be cut off. His arm will be broken.” “Horn” and “arm” are both symbols of strength (see BDB 902 s.v. קֶרֶן 2 [and compare usage in Lam 2:3] and BDB 284 s.v. זְרוֹעַ 2 [and compare usage in 1 Sam 2:31]). The figures have been interpreted for the sake of clarity.
[48:25] 413 tn Heb “Oracle of the
[48:26] 414 tn Heb “Make him drunk because he has magnified himself against the
[48:26] 415 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.
[48:27] 416 tn Heb “were they caught among thieves?”
[48:27] 417 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.
[48:27] 418 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.
[48:28] 419 tn Heb “in the sides of the mouth of a pit/chasm.” The translation follows the suggestion of J. Bright, Jeremiah (AB), 321. The point of the simile is inaccessibility.
[48:29] 420 tn Heb “We have heard of the pride of Moab – [he is] exceedingly proud – of his haughtiness, and his pride, and his haughtiness, and the loftiness of his heart.” These words are essentially all synonyms, three of them coming from the same Hebrew root (גָּאָה, ga’ah) and one of the words being used twice (גָּאוֹן). Since the first person singular is used in the next verse, the present translation considers the “we” of this verse to refer to the plural of majesty or the plural referring to the divine council in such passages as Gen 1:26; 3:22; 11:7; Isa 6:8 and has translated in the singular to avoid possible confusion of who the “we” are. Most understand the reference to be to Jeremiah and his fellow Judeans.
[48:30] 421 tn Heb “Oracle of the
[48:30] 422 tn The meaning of this verse is somewhat uncertain: Heb “I know, oracle of the
[48:31] 423 tc The translation is based on the emendation of the Hebrew third masculine singular (יֶהְגֶּה, yehggeh) to the first singular (אֶהְגֶּה, ’ehgeh). This emendation is assumed by almost all of the modern English versions and commentaries even though the textual evidence for it is weak (only one Hebrew
[48:32] 424 tc Or “I will weep for the grapevines of Sibmah more than I will weep over the town of Jazer.” The translation here assumes that there has been a graphic confusion of מ (mem) with כְּ (kaf) or בְּ (bet). The parallel passage in Isa 16:9 has the preposition בְּ and the Greek version presupposes a comparative idea “as with.” Many of the modern English versions render the passage with the comparative מִן (min) as in the alternate translation, but it is unclear what the force of the comparison would be here. The verse is actually in the second person, an apostrophe or direct address to the grapevine(s) of Sibmah. However, the translation has retained the third person throughout because such sudden shifts in person are uncommon in contemporary English literature and retaining the third person is smoother. The Hebrew text reads: “From/With the weeping of Jazer I will weep for you, vine of Sibmah. Your tendrils crossed over the sea. They reached unto the sea of Jazer. Upon your summer fruit and your vintage [grape harvest] the destroyer has fallen.”
[48:32] 425 tn Heb “crossed over to the Sea.”
[48:32] 426 tn Or “reached the sea of Jazer.” The Sea is generally taken to be a reference to the Dead Sea. The translation presupposes that the word “sea” is to be omitted before “Jazer.” The word is missing from two Hebrew
[48:32] 427 tn Heb “her summer fruit.” See the translator’s note on 40:10 for the rendering here. According to BDB 657 s.v. נָפַל Qal.4.a, the verb means to “fall upon” or “attack” but in the context it is probably metonymical for attack and destroy.
[48:33] 428 tn Heb “from the garden land, even from the land of Moab.” Comparison with the parallel passage in Isa 16:10 and the translation of the Greek text here (which has only “the land of Moab”) suggest that the second phrase is appositional to the first.
[48:33] 429 tn Heb “no one will tread [the grapes] with shout of joy.”
[48:33] 430 tn Heb “shouts will not be shouts.” The text has been expanded contextually to explain that the shouts of those treading grapes in winepresses will come to an end (v. 33a-d) and be replaced by the shouts of the soldiers who trample down the vineyards (v. 32e-f). Compare 25:30 and 51:41 for the idea.
[48:34] 431 tn The meaning of this verse is very uncertain. The ambiguity of the syntax and the apparent elliptical nature of this text makes the meaning of this verse uncertain. The Hebrew text reads: “From the cry of Heshbon unto Elealeh unto Jahaz they utter their voice from Zoar unto Horonaim Eglath Shelishiyah.” The translation and interpretation here are based on interpreting the elliptical syntax here by the parallel passage in Isaiah 15:4-6 where cries of anguish rise from Heshbon and Elealeh which are heard all the way to Jahaz. The people flee southward arriving at Zoar and Eglath Shelishiyah where they voice the news of the destruction in the north. Hence, the present translation interprets the phrase “from the cry of Heshbon unto Elealeh” to be parallel to “Heshbon and Elealeh cry out” and take the preposition “from” with the verb “they utter their voice,” i.e., with the cry of Heshbon and Elealeh. The impersonal “they raise their voice” is then treated as a passive and made the subject of the whole verse. There is some debate about the identification of the waters of Nimrim. They may refer to the waters of the Wadi Nimrim which enters the Jordan about eight miles north of the Dead Sea or those of the Wadi en-Numeirah which flows into the southern tip of the Dead Sea from about ten miles south. Most commentators take the reference to be the latter because of association with Zoar. However, if the passage is talking about the destruction in the north which is reported in the south by the fleeing refugees, the reference is probably to the Wadi Nimrim in the north.
[48:35] 432 tn Heb “high place[s].” For the meaning and significance of this term see the study note on 7:31.
[48:35] 433 tn Heb “Oracle of the
[48:37] 434 tn Heb “upon every loin [there is] sackcloth.” The word “all” is restored here before “loin” with a number of Hebrew
[48:38] 435 tn Heb “Oracle of the
[48:39] 436 tn Heb “turn her back.”
[48:40] 437 tn Heb “Behold! Like an eagle he will swoop and will spread his wings against Moab.” The sentence has been reordered in English to give a better logical flow and the unidentified “he” has been identified as “a nation.” The nation is, of course, Babylon, but it is nowhere identified so the referent has been left ambiguous.
[48:41] 438 tn Parallelism argues that the word קְרִיּוֹת (qÿriyyot) be understood as the otherwise unattested feminine plural of the noun קִרְיָה (qiryah, “city”) rather than the place name Kerioth mentioned in v. 24 (cf. HALOT 1065 s.v. קִרְיָה). Both this noun and the parallel term “fortresses” are plural but are found with feminine singular verbs, being treated either as collectives or distributive plurals (cf. GKC 462-63 §145.c or 464 §145.l).
[48:41] 439 tn Heb “The heart of the soldiers of Moab will be like the heart of a woman in labor.”
[48:42] 440 tn Heb “Moab will be destroyed from [being] a people.”
[48:43] 441 sn There is an extended use of assonance here and in the parallel passage in Isa 24:17. The Hebrew text reads פַּחַד וָפַחַת וָפָח (pakhad vafakhat vafakh). The assonance is intended to underscore the extensive trouble that is in store for them.
[48:43] 442 tn Heb “are upon you, inhabitant of Moab.” This is another example of the rapid switch in person or direct address (apostrophe) in the midst of a third person description or prediction which the present translation typically keeps in the third person for smoother English style.
[48:43] 443 tn Heb “Oracle of the
[48:44] 444 sn Jer 48:43-44a are in the main the same as Isa 24:17-18 which shows that the judgment was somewhat proverbial. For a very similar kind of argumentation see Amos 5:19; judgment is unavoidable.
[48:44] 445 tn Heb “For I will bring upon her, even upon Moab, the year of her punishment.”
[48:44] 446 tn Heb “Oracle of the
[48:45] 447 tn Or “of those noisy boasters.” Or “They will burn up the frontiers of Moab. They will burn up the mountain heights of those war-loving people.” The meaning of this verse is not entirely certain because of the highly figurative nature of the last two lines. The Hebrew text has been translated somewhat literally here. The Hebrew text reads: “In the shadow of Heshbon those fleeing stand without strength. For a fire goes forth from Heshbon, a flame from the midst of Sihon. And it devours the forehead of Moab and the skull of the sons of noise.” The meaning of the first part is fairly clear because v. 2 has already spoken of the conquest of Heshbon and a plot formed there to conquer the rest of the nation. The fire going forth from Heshbon would hence refer here to the conflagrations of war spreading from Heshbon to the rest of the country. The reference to the “midst of Sihon” is to be understood metonymically as a reference for the ruler to what he once ruled (cf. E. W. Bullinger, Figures of Speech, 583). The last two lines must refer to more than the fugitives who stopped at Heshbon for protection because it refers to the forehead of Moab (a personification of the whole land or nation). It is unclear, however, why reference is made to the foreheads and skulls of the Moabites, other than the fact that this verse seems to be a readaptation or reuse of Num 24:17 where the verb used with them is “smite” which fits nicely in the sense of martial destruction. Translated rather literally, it appears here to refer to the destruction by the fires of war of the Moabites, the part (forehead and skulls) put for the whole. TEV sees a reference here to the “frontiers” and “mountain heights” of Moab and this would work nicely for “foreheads” which is elsewhere used of the corner or border of a land in Neh 9:22. The word “crown” or “skull” might be a picturesque metaphor for the mountain heights of a land, but the word is never used elsewhere in such a figurative way. TEV (and CEV) which follows it might be correct here but there is no way to validate it. The meaning “war-loving people” for the phrase “sons of noise” is based on the suggestion of BDB 981 s.v. שָׁאוֹן 1 which relates the phrase to the dominant use for שָׁאוֹן (sha’on) and is adopted also by TEV, CEV, and C. von Orelli, Jeremiah, 341. REB “braggarts” and NIV “noisy boasters” seem to base the nuance on the usage of שָׁאוֹן (sha’on) in Jer 46:17 where Pharaoh is referred to as an empty noise and the reference to Moab’s arrogance and boasting in 48:29.
[48:46] 448 tn Heb “Woe to you, Moab.” For the usage of this expression see 4:13, 31; 13:17 and the translator’s note on 4:13 and 10:19.
[48:46] 449 tn Heb “Your sons will be taken away into captivity, your daughters into exile.”
[48:47] 450 tn See 29:14; 30:3 and the translator’s note on 29:14 for the idiom used here.
[48:47] 451 tn Heb “Oracle of the
[49:1] 452 sn Ammonites. Ammon was a small kingdom to the north and east of Moab which was in constant conflict with the Transjordanian tribes of Reuben, Gad, and Manasseh over territorial rights to the lands north and south of the Jabbok River. Ammon mainly centered on the city of Rabbah which is modern Amman. According to Judg 11:13 the Ammonites claimed the land between the Jabbok and the Arnon but this was land taken from them by Sihon and Og and land that the Israelites captured from the latter two kings. The Ammonites attempted to expand into the territory of Israel in the Transjordan in the time of Jephthah (Judg 10-11) and the time of Saul (1 Sam 11). Apparently when Tiglath Pileser carried away the Israelite tribes in Transjordan in 733
[49:1] 453 tc The reading here and in v. 3 follows the reading of the Greek, Syriac, and Latin versions and 1 Kgs 11:5, 33; 2 Kgs 23:13. The Hebrew reads “Malcom” both here, in v. 3, and Zeph 1:5. This god is to be identified with the god known elsewhere as Molech (cf. 1 Kgs 11:7).
[49:1] 454 tn Heb “Does not Israel have any sons? Does not he have any heir [or “heirs” as a collective]? Why [then] has Malcom taken possession of Gad and [why] do his [Malcom’s] people live in his [Gad’s] land?” A literal translation here will not produce any meaning without major commentary. Hence the meaning that is generally agreed on is reflected in an admittedly paraphrastic translation. The reference is to the fact that the Ammonites had taken possession of the cities that had been deserted when the Assyrians carried off the Transjordanian tribes in 733
[49:2] 455 tn Heb “oracle of the
[49:2] 456 tn Heb “a desolate tel.” For the explanation of what a “tel” is see the study note on 30:18.
[49:2] 457 tn Heb “Its daughters will be burned with fire.” For the use of the word “daughters” to refer to the villages surrounding a larger city see BDB 123 s.v. I בַּת 4 and compare the usage in Judg 1:27.
[49:2] 458 tn Heb “says the
[49:3] 459 tn Or “you women of Rabbah”; Heb “daughters of Rabbah.” It is difficult to tell whether the word “daughters” is used here in the same sense that it has in v. 2 (see the translator’s note there) or in the literal sense of “daughters.” The former has been preferred because the cities themselves (e.g., Heshbon) are called to wail in the earlier part of the verse and the term “daughters” has been used in the previous verse of the surrounding villages.
[49:3] 460 tc Or “Run back and forth inside the walls of your towns.” Or “slash yourselves with gashes.” The meaning of this line is uncertain. The Hebrew text reads “run back and forth among the walls.” The word “run back and forth” is generally taken as a Hitpolel of a verb that means to “go about” in the Qal and to “go back and forth” in the Polel (cf. BDB 1002 s.v. I שׁוּט). The noun that follows in the Hebrew means “wall, hedge” and is quite commonly modified by the noun צֹאן (tso’n, “sheep”) referring to sheepfolds (cf., e.g., Num 32:36; 1 Sam 24:3). But the phrase “run back and forth among the sheepfolds” yields little meaning here. In Ps 89:40 (89:41 HT) the word “wall” is used in parallelism with fortified cities and refers to the walls of the city. That is the sense that is assumed in one of the alternate translations with the words “of your towns” being supplied in the translation for clarification. However, that figure is a little odd in a context which speaks of mourning rites. Hence, some emend the word “walls” (גְּדֵרוֹת, gÿderot) to “gashes” (גְּדֻדוֹת, gÿdudot), a word that has occurred in a similar context in Jer 48:37. That would involve only the common confusion of ר and ד. That is the reading adopted here and fits the context nicely. NRSV appears to go one step further and read the verb as a Hitpolel from a root that is otherwise used only as a noun to mean “whip” or “scourge.” NRSV reads “slash yourselves with whips” which also makes excellent sense in the context but is not supported by any parallel use of the verb.
[49:3] 461 sn Compare Jer 48:7 and the study note there.
[49:4] 462 tn Or “Why do you brag about your valleys, about the fruitfulness of your valleys.” The meaning of the first two lines of this verse are uncertain primarily due to the ambiguity of the expression זָב עִמְקֵךְ (zav ’imqekh). The form זָב (zav) is either a Qal perfect or Qal participle of a verb meaning flow. It is common in the expression “a land flowing with milk and honey” and is also common to refer to the seminal discharge or discharge of blood which makes a man or woman unclean. BDB 264 s.v. זוּב Qal.2 sees it as an abbreviation of the idea of “flowing with milk and honey” and sees it as referring to the fertility of Ammon’s valley. However, there are no other examples of such an ellipsis. Several of the modern English versions and commentaries have taken the word עֵמֶק (’emeq) not as a reference to a valley but to the homonym cited in the note on 47:5 and see the reference here to the flowing away of Ammon’s strength. That interpretation is followed here. Instead of explaining the plural ending on עֲמָקִים (’amaqim) as being an enclitic ם (mem) as others who follow this interpretation (e.g., J. Bright, Jeremiah [AB], 325), the present translation understands the plural as a plural of amplification (cf. GKC 397-98 §124.e and compare the noun “might” in Isa 40:26).
[49:4] 463 tn Heb “apostate daughter.” This same term is applied to Israel in Jer 31:22 but seems inappropriate here to Ammon because she had never been loyal to the
[49:5] 464 tn Heb “The Lord Yahweh of armies.” For an explanation of the rendering here and of the significance of this title see the study note on 2:19.
[49:5] 465 tn Heb “You will be scattered each man [straight] before him.”
[49:6] 466 tn See Jer 29:14; 30:3 and the translator’s note on 29:14 for the idiom used here.
[49:6] 467 tn Heb “Oracle of the
[49:7] 468 tn Heb “Yahweh of armies.” See the study note on 2:19 for this title.
[49:7] 469 sn Edom was a kingdom to the south and east of Judah. Its borders varied over time but basically Edom lay in the hundred mile strip between the Gulf of Aqaba on the south and the Zered River on the north. It straddled the Arabah leading down from the Dead Sea to the Gulf of Aqaba, having as its northern neighbors both Judah and Moab. A long history of hostility existed between Israel and Edom, making Edom one of the favorite objects of the prophets’ oracles of judgment (cf., e.g., Isa 21:11-12; 34:5-15; 63:1-6; Amos 1:11-12; Ezek 25:12-14; 35:1-15; Obad 1-16). Not much is known about Edom at this time other than the fact that they participated in the discussions regarding rebellion against Nebuchadnezzar in 594
[49:7] 470 sn Teman was the name of one of Esau’s descendants, the name of an Edomite clan and the name of the district where they lived (Gen 36:11, 15, 34). Like the name Bozrah, it is used poetically for all of Edom (Jer 49:20; Ezek 25:13).
[49:7] 471 tn Heb “Has counsel perished from men of understanding?”
[49:7] 472 tn The meaning of this last word is based on the definition given in KBL 668 s.v. II סָרַח Nif and HALOT 726 s.v. II סָרַח Nif, which give the nuance “to be [or become] corrupt” rather than that of BDB 710 s.v. סָרַח Niph who give the nuance “let loose (i.e., to be dismissed; to be gone)” from a verb that is elsewhere used of the overhanging of a curtains or a cliff.
[49:8] 473 tn Heb “make deep to dwell.” The meaning of this phrase is debated. Some take it as a reference for the Dedanites who were not native to Edom to go down from the heights of Edom and go back home (so G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 330). The majority of commentaries, however, take it as a reference to the Dedanites disassociating themselves from the Edomites and finding remote hiding places to live in (so J. A. Thompson, Jeremiah [NICOT], 718). For the options see W. L. Holladay, Jeremiah (Hermeneia), 2:375.
[49:8] 474 sn Dedan. The Dedanites were an Arabian tribe who lived to the southeast of Edom. They are warned here to disassociate themselves from Edom because Edom is about to suffer disaster.
[49:8] 475 tn Heb “For I will bring the disaster of Esau upon him, the time when I will punish him.” Esau was the progenitor of the tribes and nation of Edom (cf. Gen 36:1, 8, 9, 19).
[49:9] 476 tn The translation of this verse is generally based on the parallels in Obad 5. There the second line has a ה interrogative in front of it. The question can still be assumed because questions can be asked in Hebrew without a formal marker (cf. GKC 473 §150.a and BDB 519 s.v. לֹא 1.a[e] and compare usage in 2 Kgs 5:26).
[49:9] 477 tn The tense and nuance of the verb translated “pillage” are both different than the verb in Obad 5. There the verb is the imperfect of גָּנַב (ganav, “to steal”). Here the verb is the perfect of a verb which means to “ruin” or “spoil.” The English versions and commentaries, however, almost all render the verb here in much the same way as in Obad 5. The nuance must mean they only “ruin, destroy” (by stealing) only as much as they need (Heb “their sufficiency”), and the verb is used as metonymical substitute, effect for cause. The perfect must be some kind of a future perfect; “would they not have destroyed only…” The negative question is carried over by ellipsis from the preceding lines.
[49:11] 478 tn Or “Their children and relatives will all be destroyed. And none of their neighbors will say, ‘Leave your orphans with me and I’ll keep them alive. Your widows can trust in me.’” This latter interpretation is based on a reading in a couple of the Greek versions (Symmachus and Lucian) and is accepted by a number of the modern commentaries, (J. Bright, J. A. Thompson, W. L. Holladay, and G. L. Keown, P. J. Scalise, T. G. Smothers). However, the majority of modern English versions do not follow it and lacking any other Hebrew or versional evidence it is probable that this is an interpretation to explain the mitigation of what appears as a prophecy of utter annihilation. There have been other cases in Jeremiah where a universal affirmation (either positive or negative) has been modified in the verses that follow. The verb in the second line תִּבְטָחוּ (tivtakhu) is highly unusual; it is a second masculine plural form with a feminine plural subject. The form is explained in GKC 127-28 §47.k and 160-61 §60.a, n. 1 as a pausal substitution for the normal form תִּבְטַחְנָה (tivtakhnah) and a similar form in Ezek 37:7 cited as a parallel.
[49:12] 479 tn The words “of my wrath” after “cup” in the first line and “from the cup of my wrath” in the last line are not in the text but are implicit in the metaphor. They have been supplied in the translation for clarity.
[49:13] 480 tn Heb “I swear by myself.” See 22:5 and the study note there.
[49:13] 481 sn Bozrah appears to have been the chief city in Edom, its capital city (see its parallelism with Edom in Isa 34:6; 63:1; Jer 49:22). The reference to “its towns” (translated here “all the towns around it”) could then be a reference to all the towns in Edom. It was located about twenty-five miles southeast of the southern end of the Dead Sea apparently in the district of Teman (see the parallelism in Amos 1:12).
[49:13] 482 tn See the study note on 24:9 for the rendering of this term.
[49:14] 483 tn The words “I said” are not in the text but it is generally agreed that the words that follow are Jeremiah’s. These words are supplied in the translation to make clear that the speaker has shifted from the
[49:14] 484 tn Heb “Rise up for battle.” The idea “against her” is implicit from the context and has been supplied in the translation for clarity.
[49:15] 485 tn The words “The
[49:16] 486 tn The meaning of this Hebrew word (תִּפְלֶצֶת, tifletset) is uncertain because it occurs only here. However, it is related to a verb root that refers to the shaking of the pillars (of the earth) in Job 9:6 and a noun (מִפְלֶצֶת, mifletset) that refers to “horror” or “shuddering” used in Job 21:6; Isa 21:4; Ezek 7:18; Ps 55:6. This is the nuance that is accepted by BDB, KBL, HAL and a majority of the modern English versions. The suffix is an objective genitive. The fact that the following verb is masculine singular suggests that the text here (הִשִּׁיא אֹתָךְ, hishi’ ’otakh) is in error for הִשִּׁיאָתָךְ (hishi’atakh; so G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 327, n. 16.a).
[49:16] 487 tn The Hebrew text of the first four lines reads: “Your terror [= the terror you inspire] has deceived you, [and] the arrogance of your heart, you who dwell in the clefts of the rock, who occupy the heights of the hill.” The sentence is broken up and restructured to better conform with English style.
[49:17] 488 sn This verse is very similar to Jer 19:8 where the same judgment is pronounced on Jerusalem. For the meaning of some of the terms here (“hiss out their scorn” and “all the disasters that have happened to it”) see the notes on that verse.
[49:19] 489 tn See the study note on Jer 12:5 for the rendering of this term.
[49:19] 490 tn “The pasture-ground on the everflowing river” according to KBL 42 s.v. I אֵיתָן 1. The “everflowing river” refers to the Jordan.
[49:19] 491 tn Heb “Behold, like a lion comes up from the thicket of the Jordan into the pastureland of everflowing water so [reading כֵּן (ken) for כִּי (ki); or “indeed” (reading כִּי as an asseverative particle with J. A. Thompson, Jeremiah [NICOT], 719, n. 6)] I will suddenly chase him [Edom] from upon it [the land].” The sentence has been restructured to better conform with contemporary English style and the significance of the simile drawn from the comparison has been spelled out for the sake of clarity. The form אַרְגִּיעָה (’argi’ah) is functioning here as an adverbial modifier in a verbal hendiadys (cf. GKC 386 §120.g).
[49:19] 492 tn For the use of the interrogative מִי (mi) in the sense of “whoever” and functioning like an adjective see BDB 567 s.v. מִי g and compare the usage in Prov 9:4, 16.
[49:19] 493 tn For the meaning of this verb in the sense of “arraign” or “call before the bar of justice” compare Job 9:19 and see BDB 417 s.v. יָעַד Hiph.
[49:19] 494 tn The interrogative מִי (mi) is rendered “there is no one” in each of the last three occurrences in this verse because it is used in a rhetorical question that expects the answer “no one” or “none” and is according to BDB 566 s.v. מִי f(c) equivalent to a rhetorical negative.
[49:19] 495 tn The word “shepherd” (רֹעֶה, ro’eh) has been used often in the book of Jeremiah to refer metaphorically to the ruler or leader (cf. BDB 945 s.v. I רָעָה Qal.1.d(2) and compare usage, e.g., in Jer 2:8; 23:1).
[49:20] 496 tn Heb “Therefore listen to the plan of the
[49:20] 497 sn Teman here appears to be a poetic equivalent for Edom, a common figure of speech in Hebrew poetry where the part is put for the whole. “The people of Teman” is thus equivalent to all the people of Edom.
[49:20] 498 tn Heb “They will surely drag them off, namely the young ones of the flock. He will devastate their habitation [or their sheepfold] on account of them.” The figure of the lion among the flock of sheep appears to be carried on here where the people are referred to as a flock and their homeland is referred to as a sheepfold. It is hard, however, to carry the figure over here into the translation, so the figures have been interpreted instead. Both of these last two sentences are introduced by a formula that indicates a strong affirmative oath (i.e., they are introduced by אִם לֹא [’im lo’; cf. BDB 50 s.v. אִם 1.b(2)]). The subject of the verb “they will drag them off” is the indefinite third plural which may be taken as a passive in English (cf. GKC 460 §144.g). The subject of the last line is the
[49:21] 499 tn Heb “The earth will quake when at the sound of their downfall.” However, as in many other places “earth” stands here metonymically for the inhabitants or people of the earth (see E. W. Bullinger, Figures of Speech, 578-79, and compare usage in 2 Sam 15:23; Ps 66:4).
[49:21] 500 tn Heb “the Red Sea,” of which the Gulf of Aqaba formed the northeastern arm. The land of Edom once reached this far according to 1 Kgs 9:26.
[49:22] 501 sn Compare Jer 48:40-41 for a similar prophecy about Moab. The parallelism here suggests that Bozrah, like Teman in v. 20, is a poetic equivalent for Edom.
[49:23] 502 tn The words “The
[49:23] 503 sn Damascus is a city in Syria, located below the eastern slopes of the Anti-lebanon Mountains. It was the capital of the Aramean state that was in constant hostility with Israel from the time of David until its destruction by the Assyrians in 732
[49:23] 504 tn Heb “Hamath and Arpad.” There is no word for people in the text. The cities are being personified. However, since it is really the people who are involved and it is clearer for the modern reader, the present translation supplies the words “people of” both here and in v. 24. The verbs in vv. 23-25 are all to be interpreted as prophetic perfects, the tense of the Hebrew verb that views an action as though it were as good as done. The verbs are clearly future in vv. 26-27 which begin with a “therefore.”
[49:23] 505 tc The meaning of this verse is very uncertain. The Hebrew text apparently reads “Hamath and Arpad are dismayed. They melt away because they have heard bad news. Anxiety is in the sea; it [the sea] cannot be quiet.” Many commentaries and English versions redivide the verse and read “like the sea” for “in the sea” (כַּיָּם [kayyam] for בַּיָּם [bayyam]) and read the feminine singular noun דְּאָגָה (dÿ’agam) as though it were the third masculine plural verb דָּאֲגוּ (da’agu): “They are troubled like the sea.” The translation follows the emendation proposed in BHS and accepted by a number of commentaries (e.g., J. Bright, Jeremiah [AB], 333; J. A. Thompson, Jeremiah [NICOT], 723, n. 1). That emendation involves reading נָמֹג לִבָּם מִדְּאָגָה (namog libbam middÿ’agah) instead of נָמֹגוּ בַּיָּם דְּאָגָה (namogu bayyam dÿ’agah). The translation also involves a double reading of “heart,” for the sake of English style, once in the sense of courage (BDB 525 s.v. לֵב 10) because that is the nuance that best fits “melts” in the English idiom and once in the more general sense of hearts as the seat of fear, anxiety, worry. The double translation is a concession to English style.
[49:25] 506 tn Heb “city of praise.”
[49:25] 507 tn Heb “city of joy.”
[49:25] 508 tc Or “Why has that famous city not been abandoned, that city I once took delight in?” The translation follows the majority of modern commentaries in understanding לֹא (lo’, “not”) before “abandoned” as a misunderstanding of the emphatic ל (lamed; so J. A. Thompson, Jeremiah [NICOT], 723, n. 3, and J. Bright, Jeremiah [AB], 333, n. c; see also IBHS 211-12 §11.2.10i and HALOT 485-86 s.v. II לְ for the phenomenon). The particle is missing from the Vulgate. The translation also follows the versions in omitting the suffix on the word “joy” that is found in the Hebrew text (see BHS note b for a listing of the versions). This gives a better connection with the preceding and the following verse than the alternate translation.
[49:26] 509 tn Heb “Oracle of Yahweh of armies.” For this title for God see the study note on 2:19.
[49:27] 510 sn Ben-Hadad was a common name borne by a number of the kings of Damascus, e.g., one during the time of Asa around 900
[49:28] 511 sn Kedar appears to refer to an Arabic tribe of nomads descended from Ishmael (Gen 25:13). They are associated here with the people who live in the eastern desert (Heb “the children of the east”; בְּנֵי־קֶדֶם, bÿne-qedem). In Isa 21:16 they are associated with the Temanites and the Dedanites, Arabic tribes in the north Arabian desert. They were sheep breeders (Isa 60:7) who lived in tents (Ps 120:5) and unwalled villages (Isa 42:11). According to Assyrian records they clashed with Assyria from the time of Shalmaneser in 850 until the time of Esarhaddon and Ashurbanipal in the late seventh century. According to the Babylonian Chronicles, Nebuchadnezzar defeated them in 599
[49:28] 512 sn Hazor. Nothing is know about this Hazor other than what is said here in vv. 28, 30, 33. They appear to also be nomadic tent dwellers who had a loose association with the Kedarites.
[49:28] 513 tn The words “Army of Babylon” are not in the Hebrew text but are implicit from the context. They are supplied in the translation for clarity.
[49:28] 514 sn Heb “the children of the east.” Nothing much is known about them other than their association with the Midianites and Amalekites in their attack on Israel in the time of Gideon (Judg 6:3, 33) and the fact that God would let tribes from the eastern desert capture Moab and Ammon in the future (Ezek 25:4, 10). Midian and Amalek were consider to be located in the region in north Arabia east of Ezion Geber. That would put them in the same general locality as the region of Kedar. The parallelism here suggests that they are the same as the people of Kedar. The words here are apparently addressed to the armies of Nebuchadnezzar.
[49:29] 515 tn Or “Let their tents…be taken….Let their tent…be carried…. Let people shout….”
[49:29] 516 sn This expression is a favorite theme in the book of Jeremiah. It describes the terrors of war awaiting the people of Judah and Jerusalem (6:25), the Egyptians at Carchemish (46:5), and here the Kedarites.
[49:30] 517 tn Heb “Oracle of the
[49:30] 518 map For location see Map1 D2; Map2 D3; Map3 A2; Map4 C1.
[49:30] 519 tn Heb “Make deep to dwell.” See Jer 49:8 and the translator’s note there. The use of this same phrase here argues against the alternative there of going down from a height and going back home.
[49:30] 520 tn Heb “has counseled a counsel against you, has planned a plan against you.”
[49:31] 521 tn Heb “Oracle of the
[49:31] 522 tn The words “Army of Babylon” are not in the text but are implicit from the context. They are supplied in the translation for clarity.
[49:31] 523 tn Heb “no gates and no bar,” i.e., “that lives securely without gates or bars.” The phrase is used by the figure of species for genus (synecdoche) to refer to the fact that they have no defenses, i.e., no walls, gates, or bars on the gates. The figure has been interpreted in the translation for the benefit of the average reader.
[49:32] 524 tn See the translator’s note at Jer 9:26 and compare the usage in 9:26 and 25:23.
[49:32] 525 tn Heb “Oracle of the
[49:33] 526 sn Compare Jer 9:11.
[49:33] 527 sn Compare Jer 49:18 and 50:40 where the same thing is said about Edom and Babylon.
[49:34] 528 tn Or “In the beginning of the reign.” For a discussion of the usage of the terms here see the translator’s note on 28:1. If this refers to the accession year the dating would be 598/97
[49:34] 529 tn Heb “That which came [as] the word of the
[49:35] 530 tn Heb “I will break the bow of Elam, the chief source of their might.” The phrase does not mean that God will break literal bows or that he will destroy their weapons (synecdoche of species for genus) or their military power (so Hos 1:5). Because of the parallelism, the “bow” here stands for the archers who wield the bow, and were the strongest force (or chief contingent) in their military.
[49:36] 531 tn Or more simply, “I will bring enemies against Elam from every direction. / And I will scatter the people of Elam to the four winds. // There won’t be any nation / where the refugees of Elam will not go.” Or more literally, “I will bring the four winds against Elam / from the four quarters of heaven. / I will scatter….” However, the winds are not to be understood literally here. God isn’t going to “blow the Elamites” out of Elam with natural forces. The winds must figuratively represent enemy forces that God will use to drive them out. Translating literally would be misleading at this point.
[49:37] 532 tn Heb “I will bring disaster upon them, even my fierce anger.”
[49:37] 533 tn Heb “Oracle of the
[49:37] 534 tn Heb “I will send the sword after them.”
[49:38] 535 tn Or “I will sit in judgment over Elam”; Heb “I will set up my throne in Elam.” Commentators are divided over whether this refers to a king sitting in judgment over his captured enemies or whether it refers to formally establishing his rule over the country. Those who argue for the former idea point to the supposed parallels in 1:15 (which the present translation understands not to refer to this but to setting up siege) and 43:8-13. The parallelism in the verse here, however, argues that it refers to the
[49:38] 536 tn Heb “I will destroy king and leaders from there.”
[49:38] 537 tn Heb “Oracle of the
[49:39] 538 tn See Jer 29:14; 30:3 and the translator’s note on 29:14 for the idiom used here.
[49:39] 539 tn Heb “Oracle of the
[50:1] 540 tn Heb “the land of the Chaldeans.” See the study note on 21:4 for explanation.
[50:1] 541 tn Heb “The word which the
[50:2] 542 tn The verbs are masculine plural. Jeremiah is calling on other unnamed messengers to spread the news.
[50:2] 543 tn Heb “Raise a signal flag.”
[50:2] 544 sn Bel was originally the name or title applied to the Sumerian storm god. During the height of Babylon’s power it became a title that was applied to Marduk who was Babylon’s chief deity. As a title it means “Lord.” Here it is a poetical parallel reference to Marduk mentioned in the next line.
[50:2] 545 tn The Hebrew word used here (גִּלּוּלִים, gillulim) is always used as a disdainful reference to idols. It is generally thought to have originally referred to “dung pellets” (cf. KBL 183 s.v. גִלּוּלִים). It is only one of several terms used in this way, such as “worthless things” (אַלִילִים, ’alilim), “vanities,” or “empty winds” (הֲבָלִים, havalim).
[50:2] 546 tn The verbs here are all in the tense that views the actions as though they were already done (the Hebrew prophetic perfect). The verbs in the next verse are a mixture of prophetic perfects and imperfects which announce future actions.
[50:3] 547 sn A nation from the north refers to Medo-Persia which at the time of the conquest of Babylon in 539
[50:4] 548 tn Heb “oracle of the
[50:4] 549 tn Heb “and the children of Israel will come, they and the children of Judah together. They shall go, weeping as they go, and they will seek the
[50:5] 550 tc The translation here assumes that the Hebrew בֹּאוּ (bo’u; a Qal imperative masculine plural) should be read בָּאוּ (ba’u; a Qal perfect third plural). This reading is presupposed by the Greek version of Aquila, the Latin version, and the Targum (see BHS note a, which mistakenly assumes that the form must be imperfect).
[50:5] 551 sn See Jer 32:40 and the study note there for the nature of this lasting agreement.
[50:6] 552 sn The shepherds are the priests, prophets, and leaders who have led Israel into idolatry (2:8).
[50:6] 553 sn The allusion here, if it is not merely a part of the metaphor of the wandering sheep, is to the worship of the false gods on the high hills (2:20, 3:2).
[50:7] 554 tn This same Hebrew phrase “the habitation of righteousness” is found in Jer 31:23 in relation to Jerusalem in the future as “the place where righteousness dwells.” Here, however, it refers to the same entity as “their resting place” in v. 6 and means “true pasture.” For the meaning of “pasture” for the word נָוֶה (naveh) see 2 Sam 7:8 and especially Isa 65:10 where it is parallel with “resting place” for the flocks. For the meaning of “true” for צֶדֶק (tsedeq) see BDB 841 s.v. צֶדֶק 1. For the interpretation adopted here see G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 365. The same basic interpretation is reflected in NRSV, NJPS, and God’s Word.
[50:7] 556 sn These two verses appear to be a poetical summary of the argument of Jer 2 where the nation is accused of abandoning its loyalty to God and worshiping idols. Whereas those who tried to devour Israel were liable for punishment when Israel was loyal to God (2:3), the enemies of Israel who destroyed them (i.e., the Babylonians [but also the Assyrians], 50:17) argue that they are not liable for punishment because the Israelites have sinned against the
[50:8] 557 tn The words “People of Judah” are not in the Hebrew text but are implicit from the context. They have been supplied in the translation to clarify the subject of the address.
[50:8] 558 tn Heb “the land of the Chaldeans.” See the study note on 21:4 for explanation.
[50:8] 559 tn The words “Be the first to leave” are not in the text but spell out the significance of the simile that follows. They have been supplied in the translation for clarity.
[50:9] 560 sn Some of these are named in Jer 51:27-28.
[50:9] 561 tn Heb “She will be captured from there (i.e., from the north).”
[50:9] 562 tc Read Heb ַָמשְׂכִּיל (moskil) with a number of Hebrew
[50:9] 563 tn Or more freely, “Their arrows will be as successful at hitting their mark // as a skilled soldier always returns from battle with plunder.”
[50:10] 564 tn Heb “The land of the Chaldeans.” See the study note on 21:4 for explanation.
[50:10] 565 tn Heb “Oracle of the
[50:11] 566 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.
[50:11] 567 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).
[50:11] 568 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.
[50:11] 569 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.
[50:12] 570 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.
[50:12] 571 tn Heb “Behold.” For the use of this particle see the translator’s note on 1:6.
[50:13] 572 tn Heb “From [or Because of] the wrath of the
[50:13] 573 sn Compare Jer 49:17 and the study note there and see also the study notes on 18:16 and 19:8.
[50:14] 574 tn Heb “all you who draw the bow.”
[50:14] 575 tc The verb here should probably be read as a Qal imperative יְרוּ (yÿru) from יָרָה (yarah) with a few Hebrew
[50:14] 576 tn Heb “Shoot at her! Don’t save any arrows!”
[50:15] 577 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.
[50:15] 578 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.
[50:15] 579 tn Heb “Because it is the
[50:16] 580 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.
[50:16] 581 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).
[50:17] 582 sn The king of Assyria devoured them. This refers to the devastation wrought on northern Israel by the kings of Assyria beginning in 738
[50:17] 583 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.”
[50:18] 584 tn Heb “Therefore thus says Yahweh of armies, the God of Israel.” The first person is again adopted because the
[50:19] 585 tn Heb “their soul [or hunger/appetite] will be satisfied.”
[50:19] 586 sn The metaphor of Israel as a flock of sheep (v. 17) is continued here. The places named were all in Northern Israel and in the Transjordan, lands that were lost to the Assyrians in the period 738-722
[50:20] 587 tn Heb “In those days and at that time, oracle of the
[50:20] 588 sn Compare Jer 31:34 and 33:8.
[50:20] 589 tn Heb “Oracle of the
[50:21] 590 tn Heb “Oracle of the
[50:21] 591 sn The commands in this verse and in vv. 26-27 are directed to the armies from the north who are referred to in v. 3 as “a nation from the north” and in v. 9 as a “host of mighty nations from the land of the north.” The addressee in this section shifts from one referent to another.
[50:21] 592 sn Merathaim…Pekod. It is generally agreed that the names of these two regions were chosen for their potential for wordplay. Merathaim probably refers to a region in southern Babylon near where the Tigris and Euphrates come together before they empty into the Persian Gulf. It was known for its briny waters. In Hebrew the word would mean “double rebellion” and would stand as an epithet for the land of Babylon as a whole. Pekod refers to an Aramean people who lived on the eastern bank of the lower Tigris River. They are mentioned often in Assyrian texts and are mentioned in Ezek 23:23 as allies of Babylon. In Hebrew the word would mean “punishment.” As an epithet for the land of Babylon it would refer to the fact that Babylon was to be punished for her double rebellion against the
[50:21] 593 tn Heb “Smite down and completely destroy after them.” The word translated “kill” or “smite down” is a word of uncertain meaning and derivation. BDB 352 s.v. III חָרַב relates it to an Aramaic word meaning “attack, smite down.” KBL 329-30 s.v. II חָרַב sees it as a denominative from the word חֶרֶב (kherev, “sword”), a derivation which many modern commentaries accept and reflect in a translation “put to the sword.” KBL, however, gives “to smite down; to slaughter” which is roughly the equivalent of the meaning assigned to it in BDB. The word only occurs here and in v. 27 in the Qal and in 2 Kgs 3:23 in the Niphal where it means something like “attacked one another, fought with one another.” Many commentators question the validity of the word “after them” (אַחֲרֵיהֶם, ’akharehem) which occurs at the end of the line after “completely destroy.” The Targum reads “the last of them” (אַחֲרִיתָם, ’akharitam) which is graphically very close and accepted by some commentators. The present translation has chosen to represent “after them” by a paraphrase at the beginning “pursue them.”
[50:21] 594 tn Heb “Do according to all I have commanded you.”
[50:22] 595 tn The words “of Babylonia” are not in the text but are implicit from the context. They have been supplied in the translation to clarify the referent.
[50:23] 596 tn Heb “How broken and shattered is the hammer of all the earth!” The “hammer” is a metaphor for Babylon who was God’s war club to shatter the nations and destroy kingdoms just like Assyria is represented in Isa 10:5 as a rod and a war club. Some readers, however, might not pick up on the metaphor or identify the referent, so the translation has incorporated an identification of the metaphor and the referent within it. “See how” and “See what” are an attempt to capture the nuance of the Hebrew particle אֵיךְ (’ekh) which here expresses an exclamation of satisfaction in a taunt song (cf. BDB 32 s.v. אֵיךְ 2 and compare usage in Isa 14:4, 12; Jer 50:23).
[50:24] 597 tn Heb “You were found [or found out] and captured because you fought against the
[50:25] 598 tn Or “I have opened up my armory.”
[50:25] 599 tn Heb “The
[50:25] 600 tn Heb “the Lord Yahweh of armies.” For an explanation of this rendering and the significance of this title see the study note on 2:19.
[50:25] 601 tn The words “of Babylonia” are not in the text but are implicit from the context. They have been supplied in the translation to clarify the referent.
[50:26] 602 tn Heb “Come against her from the end.” There is a great deal of debate about the meaning of “from the end” (מִקֵּץ, miqqets). Some follow the suggestion of F. Giesebrecht in BDB 892 s.v. קָצֶה 3 and emend the text to מִקָּצֶה (miqqatseh) on the basis of the presumed parallel in Jer 51:31 which is interpreted as “on all sides,” i.e., “from every quarter/side.” However, the phrase does not mean that in Jer 51:31 but is used as it is elsewhere of “from one end to another,” i.e., in its entirety (so Gen 19:4). The only real parallel here is the use of the noun קֵץ (qets) with a suffix in Isa 37:24 referring to the remotest part, hence something like from the end (of the earth), i.e., from a far away place. The referent “her” has been clarified here to refer to Babylonia in case someone might not see the connection between v. 25d and v. 26.
[50:26] 603 tn Heb “Pile her up like heaps.” Many commentators understand the comparison to be to heaps of grain (compare usage of עֲרֵמָה (’aremah) in Hag 2:16; Neh 13:15; Ruth 3:7). However, BDB 790 s.v. עֲרֵמָה is more likely correct that this refers to heaps of ruins (compare the usage in Neh 4:2 [3:34 HT]).
[50:26] 604 sn Compare Jer 50:21 and see the study note on 25:9.
[50:26] 605 tn Heb “Do not let there be to her a remnant.” According to BDB 984 s.v. שְׁאֵרִית this refers to the last remnant of people, i.e., there won’t be any survivors. Compare the usage in Jer 11:23.
[50:27] 606 tn Heb “Kill all her young bulls.” Commentators are almost universally agreed that the reference to “young bulls” is figurative here for the princes and warriors (cf. BDB 831 s.v. פַּר 2.f, which compares Isa 34:7 and Ezek 39:18). This is virtually certain because of the reference to the time coming for them to be punished; this would scarcely fit literal bulls. For the verb rendered “kill” here see the translator’s note on v. 21.
[50:27] 607 tn Heb “Let them go down to the slaughter.”
[50:27] 608 tn Or “How terrible it will be for them”; Heb “Woe to them.” See the study note on 22:13 and compare the usage in 23:1; 48:1.
[50:27] 609 tn The words “of reckoning” are not in the text but are implicit from the context. They are supplied in the translation for clarity.
[50:28] 610 tn Heb “Hark! Fugitives and refugees from the land of Babylon to declare in Zion the vengeance of the
[50:29] 611 tn For this word see BDB 914 s.v. III רַב and compare usage in Prov 26:10 and Job 16:12 and compare the usage of the verb in Gen 49:23. Based on this evidence, it is not necessary to emend the form to רֹבִים (rovim) as many commentators contend.
[50:29] 612 tn Heb “for she has acted insolently against the
[50:29] 613 sn The Holy One of Israel is a common title for the
[50:30] 614 tn Heb “Oracle of the
[50:31] 615 tn Heb “Behold, I am against you, proud one.” The word “city” is not in the text but it is generally agreed that the word is being used as a personification of the city which had “proudly defied” the
[50:31] 616 tn Heb “oracle of the Lord Yahweh of armies.” For the rendering of this title and an explanation of its significance see the study note on 2:19.
[50:31] 617 tn The particle כִּי (ki) is probably asseverative here (so J. A. Thompson, Jeremiah [NICOT], 739, n. 13, and cf. BDB 472 s.v. כִּי 1.e for other examples). This has been a common use of this particle in the book of Jeremiah.
[50:31] 618 tn The words “of reckoning” are not in the text but are implicit from the context. They are supplied in the translation for clarity.
[50:32] 620 tn Heb “And the proud one will fall and there will be no one to help him up. I will start a fire in his towns and it will consume all that surround him.” The personification continues but now the stance is indirect (third person) rather than direct (second person). It is easier for the modern reader who is not accustomed to such sudden shifts if the second person is maintained. The personification of the city (or nation) as masculine is a little unusual; normally cities and nations are personified as feminine, as daughters or mothers.
[50:33] 621 tn Heb “Yahweh of armies.” For an explanation of this title see the study note on 2:19.
[50:33] 622 tn Heb “Oppressed are the people of Israel and the people of Judah together,” i.e., both the people of Israel and Judah are oppressed. However, neither of these renderings is very poetic. The translation seeks to achieve the same meaning with better poetic expression.
[50:34] 623 sn Heb “their redeemer.” The Hebrew term “redeemer” referred in Israelite family law to the nearest male relative who was responsible for securing the freedom of a relative who had been sold into slavery. For further discussion of this term as well as its metaphorical use to refer to God as the one who frees Israel from bondage in Egypt and from exile in Assyria and Babylonia see the study note on 31:11.
[50:34] 624 tn Heb “Yahweh of armies is his name.” For the rendering of this title see the study note on 2:19.
[50:34] 625 tn Or “he will certainly champion.” The infinitive absolute before the finite verb here is probably functioning to intensify the verb rather than to express the certainty of the action (cf. GKC 333 §112.n and compare usage in Gen 43:3 and 1 Sam 20:6 listed there).
[50:34] 626 tn This appears to be another case where the particle לְמַעַן (lÿma’an) introduces a result rather than giving the purpose or goal. See the translator’s note on 25:7 for a listing of other examples in the book of Jeremiah and also the translator’s note on 27:10.
[50:34] 627 tn Heb “he will bring rest to the earth and will cause unrest to.” The terms “rest” and “unrest” have been doubly translated to give more of the idea underlying these two concepts.
[50:34] 628 tn This translation again reflects the problem often encountered in these prophecies where the
[50:35] 629 tn Heb “the Chaldeans.” For explanation of the rendering see the study note on 21:4. There is no verb in this clause. Therefore it is difficult to determine whether this should be understood as a command or as a prediction. The presence of vav (ו) consecutive perfects after a similar construction in vv. 36b, d, 37c, 38a and the imperfects after “therefore” (לָכֵן, lakhen) all suggest the predictive or future nuance. However, the vav consecutive perfect could be used to carry on the nuance of command (cf. GKC 333 §112.q) but not in the sense of purpose as NRSV, NJPS render them.
[50:35] 630 tn Heb “Oracle of the
[50:36] 631 tn The meaning and the derivation of the word translated “false prophets” is uncertain. The same word appears in conjunction with the word for “diviners” in Isa 44:25 and probably also in Hos 11:6 in conjunction with the sword consuming them “because of their counsel.” BDB 95 s.v. III בַּד b sees this as a substitution of “empty talk” for “empty talkers” (the figure of metonymy) and refer to them as false prophets. KBL 108 s.v. II בַּד emends the form in both places to read בָּרִים (barim) in place of בַּדִּים (baddim) and defines the word on the basis of Akkadian to mean “soothsayer” (KBL 146 s.v. V בָּר). HALOT 105 s.v. V בַּד retains the pointing, derives it from an Amorite word found in the Mari letters, and defines it as “oracle priest.” However, G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 368) call this identification into question because the word only occurs in one letter from Mari and its meaning is uncertain there. It is hazardous to emend the text in two places, perhaps even three, in light of no textual evidence in any of the passages and to define the word on the basis of an uncertain parallel. Hence the present translation opts here for the derivation and extended definition given in BDB.
[50:36] 632 tn This translation follows the suggestion of BDB 383 s.v. I יָאַל Niph.2. Compare the usage in Isa 19:13 and Jer 5:4.
[50:36] 633 tn The verb here (חָתַת, khatat) could also be rendered “be destroyed” (cf. BDB 369 s.v. חָתַת Qal.1 and compare the usage in Jer 48:20, 39). However, the parallelism with “shown to be fools” argues for the more dominant usage of “be dismayed” or “be filled with terror.” The verb is found in parallelism with both בּוֹשׁ (bosh, “be ashamed, dismayed”) and יָרֵא (yare’, “be afraid”) and can refer to either emotion. Here it is more likely that they are filled with terror because of the approaching armies.
[50:37] 634 tn Hebrew has “his” in both cases here whereas the rest of the possessive pronouns throughout vv. 35-37 are “her.” There is no explanation for this switch unless the third masculine singular refers as a distributive singular to the soldiers mentioned in the preceding verse (cf. GKC 464 §145.l). This is probably the case here, but to refer to “their horses and their chariots” in the midst of all the “her…” might create more confusion than what it is worth to be that pedantic.
[50:37] 635 tn Or “in the country,” or “in her armies”; Heb “in her midst.”
[50:37] 636 tn Heb “A sword against his horses and his chariots and against all the mixed company [or mixed multitude] in her midst and they will become like women.” The sentence had to be split up because it is too long and the continuation of the second half with its consequential statement would not fit together with the first half very well. Hence the subject and verb have been repeated. The Hebrew word translated “foreign troops” (עֶרֶב, ’erev) is the same word that is used in 25:20 to refer to the foreign peoples living in Egypt and in Exod 12:38 for the foreign people that accompanied Israel out of Egypt. Here the word is translated contextually to refer to foreign mercenaries, an identification that most of the commentaries and many of the modern English versions accept (see, e.g., J. Bright, Jeremiah [AB], 355; NRSV; NIV). The significance of the simile “they will become like women” has been spelled out for the sake of clarity.
[50:38] 637 tc Heb “a drought against her waters and they will dry up.” Several of the commentaries and modern English versions accept the emendation proposed by BHS and read here “sword” (חֶרֶב [kherev] in place of חֹרֶב [khorev], the change of only one vowel) in keeping with the rest of the context. According to BHS this reading is supported by the Lucianic and Hexaplaric recensions of the LXX (the Greek version) and the Syriac version. In this case the drying up of the waters (of the canals) is attributed to neglect brought about by war conditions. However, it is just as likely that these versions are influenced by the repetition of the word “sword” as the Hebrew and the other versions are influenced by the concept of “drying up” of the waters to read “drought.” Hence the present translation, along with the majority of modern English versions, retains the Hebrew “drought.”
[50:38] 638 tn Heb “for it is a land of idols.” The “for,” however, goes back to the whole context not just to the preceding prediction (cf. BDB 473-74 s.v. כִּי 1.c and compare usage in Isa 21:6 listed there).
[50:38] 639 tc Or “Her people boast in.” This translation is based on the reading of the majority of Hebrew
[50:38] 640 tn Heb “by the terrors.” However, as HALOT 40 s.v. אֵימָה indicates these are “images that cause terror” (a substitution of the effect for the cause). The translation of this line follows the interpretation of the majority of modern English versions and all the commentaries consulted. NIV, NCV, and God’s Word reflect a different syntax, understanding the subject to be the idols just mentioned rather than “her people” which is supplied here for the sake of clarity (the Hebrew text merely says “they.”) Following that lead, one could render “but those idols will go mad with terror.” This makes excellent sense in the context which often refers to effects (vv. 36b, d, 37c, 38b) of the war that is coming. However, that interpretation does not fit as well with the following “therefore/so,” which basically introduces a judgment or consequence after an accusation of sin.
[50:39] 641 tn The identification of this bird has been called into question by G. R. Driver, “Birds in the Old Testament,” PEQ 87 (1955): 137-38. He refers to this bird as an owl. That identification, however, is not reflected in any of the lexicons including the most recent, which still gives “ostrich” (HALOT 402 s.v. יַעֲנָה) as does W. S. McCullough, “Ostrich,” IDB 3:611. REB, NIV, NCV, and God’s Word all identify this bird as “owl/desert owl.”
[50:39] 642 tn Heb “Therefore desert creatures will live with jackals and ostriches will live in it.”
[50:39] 643 tn Heb “It will never again be inhabited nor dwelt in unto generation and generation.” For the meaning of this last phrase compare the usage in Ps 100:5 and Isaiah 13:20. Since the first half of the verse has spoken of animals living there, it is necessary to add “people” and turn the passive verbs into active ones.
[50:40] 644 tn Heb “‘Like [when] God overthrew Sodom and Gomorrah and the neighboring towns,’ oracle of the
[50:40] 645 tn Heb “Oracle of the
[50:41] 646 sn A mighty nation and many kings is an allusion to the Medo-Persian empire and the vassal kings who provided forces for the Medo-Persian armies.
[50:42] 647 tn Heb “daughter Babylon.” The word “daughter” is a personification of the city of Babylon and its inhabitants.
[50:43] 648 tn Heb “his hands will drop/hang limp.” For the meaning of this idiom see the translator’s note on 6:24.
[50:43] 649 tn Heb “The king of Babylon hears report of them and his hands hang limp.” The verbs are translated as future because the passage is prophetic and the verbs may be interpreted as prophetic perfects (the action viewed as if it were as good as done). In the parallel passage in 6:24 the verbs could be understood as present perfects because the passage could be viewed as in the present. Here it is future.
[50:43] 650 sn Compare Jer 6:22-24 where almost the same exact words as 50:41-43 are applied to the people of Judah. The repetition of prophecies here and in the following verses emphasizes the talionic nature of God’s punishment of Babylon; as they have done to others, so it will be done to them (cf. 25:14; 50:15).
[50:45] 651 tn The words “of Babylonia” are not in the text but are implicit from the context. They have been supplied in the translation to clarify the referent.
[50:46] 652 tn Heb “among the nations.” With the exception of this phrase, the different verb in v. 46a, the absence of a suffix on the word for “land” in v. 45d, the third plural suffix instead of the third singular suffix on the verb for “chase…off of,” this passage is identical with 49:19-21 with the replacement of Babylon or the land of the Chaldeans for Edom. For the translation notes explaining the details of the translation here see the translator’s notes on 49:19-21.
[51:1] 653 sn The destructive wind is a figurative reference to the “foreign people” who will “winnow” Babylon and drive out all the people (v. 2). This figure has already been used in 4:11-12 and in 49:36. See the study note on 4:11-12 and the translator’s notes on 22:22 and 49:36.
[51:1] 654 tn Or “I will arouse the spirit of hostility of a destroying nation”; Heb “I will stir up against Babylon…a destroying wind [or the spirit of a destroyer].” The word רוּחַ (ruakh) can refer to either a wind (BDB 924 s.v. רוּחַ 2.a) or a spirit (BDB 925 s.v. רוּחַ 2.g). It can be construed as either a noun followed by an adjectival participle (so, “a destroying wind”) or a noun followed by another noun in the “of” relationship (a construct or genitival relationship; so, “spirit of a destroyer”). The same noun with this same verb is translated “stir up the spirit of” in 1 Chr 5:26; 2 Chr 21:16; 36:22; Hag 1:14; and most importantly in Jer 51:11 where it refers to the king of the Medes. However, the majority of the exegetical tradition (all the commentaries consulted and all the English versions except NASB and NIV) opt for the “destructive wind” primarily because of the figure of winnowing that is found in the next verse. The translation follows the main line exegetical tradition here for that same reason.
[51:1] 655 sn Heb “the people who live in Leb-qamai.” “Leb-qamai” is a code name for “Chaldeans” 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. This same principle is used in referring to Babylon in 25:26 and 51:41 as “Sheshach.” See the study note on 25:26 where further details are given. There is no consensus on why the code name is used because the terms Babylon and Chaldeans (= Babylonians) have appeared regularly in this prophecy or collection of prophecies.
[51:2] 656 tn Or “I will send foreign people against Babylonia.” The translation follows the reading of the Greek recensions of Aquila and Symmachus and the Latin version (the Vulgate). That reading is accepted by the majority of modern commentaries and several of the modern versions (e.g., NRSV, REB, NAB, and God’s Word). It fits better with the verb that follows it than the reading of the Hebrew text and the rest of the versions. The difference in the two readings is again only the difference in vocalization, the Hebrew text reading זָרִים (zarim) and the versions cited reading זֹרִים (zorim). If the Hebrew text is followed, there is a wordplay between the two words, “foreigners” and “winnow.” The words “like a wind blowing away chaff” have been supplied in the translation to clarify for the reader what “winnow” means.
[51:2] 657 tn Or “They will strip her land bare like a wind blowing away chaff.” The alternate translation would be necessary if one were to adopt the alternate reading of the first line (the reading of the Hebrew text). The explanation of “winnow” would then be necessary in the second line. The verb translated “strip…bare” means literally “to empty out” (see BDB 132 s.v. בָּקַק Polel). It has been used in 19:7 in the Qal of “making void” Judah’s plans in a wordplay on the word for “bottle.” See the study note on 19:7 for further details.
[51:2] 658 tn This assumes that the particle כִּי (ki) is temporal (cf. BDB 473 s.v. כִּי 2.a). This is the interpretation adopted also by NRSV and G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 349. J. Bright (Jeremiah [AB], 345) and J. A. Thompson (Jeremiah [NICOT], 747, n. 3) interpret it as asseverative or emphatic, “Truly, indeed.” Many of the modern English versions merely ignore it. Reading it as temporal makes it unnecessary to emend the following verb as Bright and Thompson do (from הָיוּ [hayu] to יִהְיוּ [yihyu]).
[51:2] 659 tn Heb “in the day of disaster.”
[51:3] 660 tc The text and consequent meaning of these first two lines are uncertain. Literally the Masoretic reads “against let him string let him string the one who strings his bow and against let him raise himself up in his coat of armor.” This makes absolutely no sense and the ancient versions and Hebrew
[51:3] 661 sn For the concept underlying this word see the study note on “utterly destroy” in Jer 25:9 and compare the usage in 50:21, 26.
[51:4] 662 tn The majority of English versions and the commentaries understand the vav (ו) consecutive + perfect as a future here “They will fall.” However, it makes better sense in the light of the commands in the previous verse to understand this as an indirect third person command (= a jussive; see GKC 333 §112.q, r) as REB and NJPS do.
[51:4] 663 tn Heb “the land of the Chaldeans.” See the study note on 21:4 for explanation.
[51:4] 664 tn The words “cities” is not in the text. The text merely says “in her streets” but the antecedent is “land” and must then refer to the streets of the cities in the land.
[51:5] 665 tn Heb “widowed” (cf. BDB 48 s.v. אַלְמָן, an adjective occurring only here but related to the common word for “widow”). It is commonly translated as has been done here.
[51:5] 666 tn Heb “Yahweh of armies.” For an explanation of this rendering see the study note on 2:19.
[51:5] 667 tn Or “all, though their land was…” The majority of the modern English versions understand the land here to refer to the land of Israel and Judah (the text reads “their land” and Israel and Judah are the nearest antecedents). In this case the particle כִּי (ki) is concessive (cf. BDB 473 s.v. כִּי 2.c[b]). Many of the modern commentaries understand the referent to be the land of the Chaldeans/Babylonians. However, most of them feel that the line is connected as a causal statement to 51:2-4 and see the line as either textually or logically out of place. However, it need not be viewed as logically out of place. It is parallel to the preceding and gives a second reason why they are to be destroyed. It also forms an excellent transition to the next lines where the exiles and other foreigners are urged to flee and not get caught up in the destruction which is coming “because of her sin.” It might be helpful to note that both the adjective “widowed” and the suffix on “their God” are masculine singular, looking at Israel and Judah as one entity. The “their” then goes back not to Israel and Judah of the preceding lines but to the “them” in v. 4. This makes for a better connection with the following and understands the particle כִּי in its dominant usage not an extremely rare one (see the comment in BDB 473 s.v. כִּי 2.c[b]). This interpretation is also reflected in RSV.
[51:5] 668 sn See the note on the phrase “the Holy One of Israel” in 50:29.
[51:6] 669 tn The words “you foreign people” are not in the text and many think the referent is the exiles of Judah. While this is clearly the case in v. 45 the referent seems broader here where the context speaks of every man going to his own country (v. 9).
[51:6] 671 tn Heb “paying to her a recompense [i.e., a payment in kind].”
[51:7] 672 tn The words “of her wrath” are not in the Hebrew text but are supplied in the translation to help those readers who are not familiar with the figure of the “cup of the
[51:7] 673 tn Heb “upon the grounds of such conditions the nations have gone mad.”
[51:8] 674 tn The verbs in this verse and the following are all in the Hebrew perfect tense, a tense that often refers to a past action or a past action with present results. However, as the translator’s notes have indicated, the prophets use this tense to view the actions as if they were as good as done (the Hebrew prophetic perfect). The stance here is ideal, viewed as already accomplished.
[51:9] 675 tn The words “Foreigners living there will say” are not in the text but are implicit from the third line. These words are generally assumed by the commentaries and are explicitly added in TEV and NCV which are attempting to clarify the text for the average reader.
[51:9] 676 tn Heb “Leave/abandon her.” However, it is smoother in the English translation to make this verb equivalent to the cohortative that follows.
[51:9] 677 tn This is an admittedly very paraphrastic translation that tries to make the figurative nuance of the Hebrew original understandable for the average reader. The Hebrew text reads: “For her judgment [or punishment (cf. BDB 1078 s.v. מִשְׁפָּט 1.f) = ‘execution of judgment’] touches the heavens, and is lifted up as far as the clouds.” The figure of hyperbole or exaggeration is being used here to indicate the vastness of Babylon’s punishment which is the reason to escape (vv. 6, 9c). For this figure see Deut 1:28 in comparison with Num 13:28 and see also Deut 9:1. In both of the passages in Deut it refers to an exaggeration about the height of the walls of fortified cities. The figure also may be a play on Gen 11:4 where the nations gather in Babylon to build a tower that reaches to the skies. The present translation has interpreted the perfects here as prophetic because it has not happened yet or they would not be encouraging one another to leave and escape. For the idea here compare 50:16.
[51:10] 678 tn The words “The exiles from Judah will say” are not in the text but are implicit from the words that follow. They are supplied in the translation to clearly identify for the reader the referent of “us.”
[51:10] 679 tn There is some difference of opinion as to the best way to render the Hebrew expression here. Literally it means “brought forth our righteousnesses.” BDB 842 s.v. צְדָקָה 7.b interprets this of the “righteous acts” of the people of Judah and compares the usage in Isa 64:6; Ezek 3:20; 18:24; 33:13. However, Judah’s acts of righteousness (or more simply, their righteousness) was scarcely revealed in their deliverance. Most of the English versions and commentaries refer to “vindication” i.e., that the
[51:11] 680 sn The imperatives here and in v. 12 are directed to the soldiers in the armies of the kings from the north (here identified as the kings of Media [see also 50:3, 9; 51:27-28]). They have often been addressed in this prophecy as though they were a present force (see 50:14-16; 50:21 [and the study note there]; 50:26, 29; 51:3) though the passage as a whole is prophetic of the future. This gives some idea of the ideal stance that the prophets adopted when they spoke of the future as though already past (the use of the Hebrew prophetic perfect which has been referred to often in the translator’s notes).
[51:11] 681 tn The meaning of this word is debated. The most thorough discussion of this word including etymology and usage in the OT and Qumran is in HALOT 1409-10 s.v. שֶׁלֶט, where the rendering “quiver” is accepted for all the uses of this word in the OT. For a more readily accessible discussion for English readers see W. L. Holladay, Jeremiah (Hermeneia), 2:422-23. The meaning “quiver” fits better with the verb “fill” than the meaning “shield” which is adopted in BDB 1020 s.v. שֶׁלֶט. “Quiver” is the meaning adopted also in NRSV, REB, NAB, and NJPS.
[51:11] 682 tn Heb “The
[51:11] 683 sn Media was a country in what is now northwestern Iran. At the time this prophecy was probably written they were the dominating force in the northern region, the most likely enemy to Babylon. By the time Babylon fell in 538
[51:11] 684 tn Heb “For it is the vengeance of the
[51:12] 685 tn Heb “Raise a banner against the walls of Babylon.”
[51:12] 686 tn Heb “Strengthen the watch.”
[51:12] 687 tn Heb “Station the guards.”
[51:12] 688 tn Heb “Prepare ambushes.”
[51:12] 689 tn Heb “For the
[51:13] 690 sn Babylon was situated on the Euphrates River and was surrounded by canals (also called “rivers”).
[51:13] 691 tn Heb “You who live upon [or beside] many waters, rich in treasures, your end has come, the cubit of your cutting off.” The sentence has been restructured and paraphrased to provide clarity for the average reader. The meaning of the last phrase is debated. For a discussion of the two options see W. L. Holladay, Jeremiah (Hermeneia), 2:423. Most modern commentaries and English versions see an allusion to the figure in Isa 38:12 where the reference is to the end of life compared to a tapestry which is suddenly cut off from the loom. Hence, NRSV renders the last line as “the thread of your life is cut” and TEV renders “its thread of life is cut.” That idea is accepted also in HALOT 141 s.v. בצע Qal.1.
[51:14] 692 tn Heb “Yahweh of armies.” For an explanation of this rendering see the study note on 2:19.
[51:14] 693 tn Heb “has sworn by himself.” See the study note on 22:5 for background.
[51:14] 694 tn Heb “I will fill you with men like locusts.” The “you” refers to Babylon (Babylon is both the city and the land it ruled, Babylonia) which has been alluded to in the preceding verses under descriptive titles. The words “your land” have been used because of the way the preceding verse has been rendered, alluding to people rather than to the land or city. The allusion of “men” is, of course, to enemy soldiers and they are here compared to locusts both for their quantity and their destructiveness (see Joel 1:4). For the use of the particles כִּי אִם (ki ’im) to introduce an oath see BDB 475 s.v. כִּי אִם 2.c and compare usage in 2 Kgs 5:20; one would normally expect אִם לֹא (cf. BDB 50 s.v. אִם 1.b[2]).
[51:15] 695 tn The participle here is intended to be connected with “
[51:19] 696 tn Heb “For he is the former of all [things] and the tribe of his inheritance.” This is the major exception to the verbatim repetition of 10:12-16 in 51:15-19. The word “Israel” appears before “the tribe of his inheritance” in 10:16. It is also found in a number of Hebrew
[51:19] 697 sn With the major exception discussed in the translator’s note on the preceding line vv. 15-19 are a verbatim repetition of 10:12-16 with a few minor variations in spelling. There the passage was at the end of a section in which the
[51:20] 698 tn Or “Media.” The referent is not identified in the text; the text merely says “you are my war club.” Commentators in general identify the referent as Babylon because Babylon has been referred to as a hammer in 50:23 and Babylon is referred to in v. 25 as a “destroying mountain” (compare v. 20d). However, S. R. Driver, Jeremiah, 317, n. c maintains that v. 24 speaks against this. It does seem a little inconsistent to render the vav consecutive perfect at the beginning of v. 24 as future while rendering those in vv. 20b-23 as customary past. However, change in person from second masculine singular (vv. 20b-23) to the second masculine plural in “before your very eyes” and its position at the end of the verse after “which they did in Zion” argue that a change in address occurs there. Driver has to ignore the change in person and take “before your eyes” with the verb “repay” at the beginning to maintain the kind of consistency he seeks. The vav (ו) consecutive imperfect can be used for either the customary past (GKC 335-36 §112.dd with cross reference back to GKC 331-32 §112.e) or the future (GKC 334 §112.x). Hence the present translation has followed the majority of commentaries (and English versions like TEV, NCV, CEV, NIrV) in understanding the referent as Babylon and v. 24 being a transition to vv. 25-26 (cf., e.g., J. Bright, Jeremiah [AB], 356-57, and J. A. Thompson, Jeremiah [NICOT], 756-57). If the referent is understood as Media then the verbs in vv. 20-23 should all be translated as futures. See also the translator’s note on v. 24.
[51:20] 699 tn This Hebrew word (מַפֵּץ, mappets) only occurs here in the Hebrew Bible, but its meaning is assured from the use of the verbs that follow which are from the same root (נָפַץ, nafats) and there is a cognate noun מַפָּץ (mappats) that occurs in Ezek 9:2 in the sense of weapon of “smashing.”
[51:20] 700 tn Heb “I smash nations with you.” This same structure is repeated throughout the series in vv. 20c-23.
[51:21] 701 tn Heb “horse and its rider.” However, the terms are meant as generic or collective singulars (cf. GKC 395 §123.b) and are thus translated by the plural. The same thing is true of all the terms in vv. 21-23b. The terms in vv. 20c-d, 23c are plural.
[51:23] 702 tn These two words are Akkadian loan words into Hebrew which often occur in this pairing (cf. Ezek 23:6, 12, 23; Jer 51:23, 28, 57). BDB 688 s.v. סָגָן (sagan) gives “prefect, ruler” as the basic definition for the second term but neither works very well in a modern translation because “prefect” would be unknown to most readers and “ruler” would suggest someone along the lines of a king, which these officials were not. The present translation has chosen “leaders” by default, assuming there is no other term that would be any more appropriate in light of the defects noted in “prefect” and “ruler.”
[51:24] 703 tn Or “Media, you are my war club…I will use you to smash…leaders. So before your very eyes I will repay…for all the wicked things they did in Zion.” For explanation see the translator’s note on v. 20. The position of the phrase “before your eyes” at the end of the verse after “which they did in Zion” and the change in person from second masculine singular in vv. 20b-23 (“I used you to smite”) to second masculine plural in “before your eyes” argue that a change in referent/addressee occurs in this verse. To maintain that the referent in vv. 20-23 is Media/Cyrus requires that this position and change in person be ignored; “before your eyes” then is attached to “I will repay.” The present translation follows J. A. Thompson (Jeremiah [NICOT], 757) and F. B. Huey (Jeremiah, Lamentations [NAC], 423) in seeing the referent as the Judeans who had witnessed the destruction of Zion/Jerusalem. The word “Judean” has been supplied for the sake of identifying the referent for the modern reader.
[51:24] 704 tn Heb “Oracle of the
[51:25] 705 tn Heb “Oracle of the
[51:25] 706 tn The word “Babylon” is not in the text but is universally understood as the referent. It is supplied in the translation here to clarify the referent for the sake of the average reader.
[51:25] 707 tn Heb “I will reach out my hand against you.” See the translator’s note on 6:12 for explanation.
[51:25] 708 tn Heb “I am against you, oh destroying mountain that destroys all the earth. I will reach out my hand against you and roll you down from the cliffs and make you a mountain of burning.” The interpretation adopted here follows the lines suggested by S. R. Driver, Jeremiah, 318, n. c and reflected also in BDB 977 s.v. שְׂרֵפָה. Babylon is addressed as a destructive mountain because it is being compared to a volcano. The
[51:26] 709 tn This is a fairly literal translation of the original which reads “No one will take from you a stone for a cornerstone nor a stone for foundations.” There is no unanimity of opinion in the commentaries, many feeling that the figure of the burned mountain continues and others feeling that the figure here shifts to a burned city whose stones are so burned that they are useless to be used in building. The latter is the interpretation adopted here (see, e.g., F. B. Huey, Jeremiah, Lamentations [NAC], 423; W. L. Holladay, Jeremiah [Hermeneia], 2:426; NCV).
[51:26] 710 tn Heb “Oracle of the
[51:27] 711 tn Heb “Raise up a standard on the earth. Blow a ram’s horn among the nations. Consecrate nations against her.” According to BDB 651 s.v. נֵס 1, the raising of a standard was a signal of a war – a summons to assemble and attack (see usage in Isa 5:26; 13:2; Jer 51:12). The “blowing of the ram’s horn” was also a signal to rally behind a leader and join in an attack (see Judg 3:27; 6:34). For the meaning of “consecrate nations against her” see the study note on 6:4. The usage of this phrase goes back to the concept of holy war where soldiers had to be consecrated for battle by the offering of a sacrifice. The phrase has probably lost its ritual usage in later times and become idiomatic for making necessary preparations for war.
[51:27] 712 sn Ararat, Minni, and Ashkenaz are three kingdoms who were located in the Lake Van, Lake Urmia region which are now parts of eastern Turkey and northwestern Iran. They were kingdoms which had been conquered and made vassal states by the Medes in the early sixth century. The Medes were the dominant country in this region from around 590
[51:27] 713 tn The translation of this line is uncertain because it includes a word which only occurs here and in Nah 3:17 where it is found in parallelism with a word that is only used once and whose meaning in turn is uncertain. It is probably related to the Akkadian word tupsharru which refers to a scribe (Heb “a tablet writer”). The exact function of this official is disputed. KBL 356 s.v. טִפְסָר relates it to a “recruiting officer,” a sense which is reflected in NAB. The majority of modern English versions render “commander” or “marshal” following the suggestion of BDB 381 s.v. טִפְסָר. G. L. Keown, P. J. Scalise, T. G. Smothers (Jeremiah 26-52 [WBC], 351) translate “recruiter (scribe)” but explain the function on p. 371 as that of recording the plunder captured in war. The rendering here follows that of TEV and God’s Word and is the nuance suggested by the majority of modern English versions who rendered “appoint a marshal/commander against it.”
[51:27] 714 sn This is probably a poetic or shorthand way of referring to the cavalry and chariotry where horse is put for “rider” and “driver.”
[51:27] 715 tn Heb “Bring up horses like bristly locusts.” The meaning of the Hebrew word “bristly” (סָמָר, samar) is uncertain because the word only occurs here. It is generally related to a verb meaning “to bristle” which occurs in Job 4:15 and Ps 119:120. Exactly what is meant by “bristly” in connection with “locust” is uncertain, though most relate it to a stage of the locust in which its wings are still encased in a rough, horny casing. J. A. Thompson (Jeremiah [NICOT], 759) adds that this is when the locust is very destructive. However, no other commentary mentions this. Therefore the present translation omits the word because it is of uncertain meaning and significance. For a fuller discussion of the way the word has been rendered see W. L. Holladay, Jeremiah (Hermeneia), 2:427.
[51:28] 716 tn See the first translator’s note on 51:27 and compare also 6:4 and the study note there.
[51:28] 717 tn See the translator’s note at 51:23 for the rendering of the terms here.
[51:28] 718 tc The Hebrew text has a confusing switch of possessive pronouns in this verse: “Consecrate the nations against her, the kings of the Medes, her governors and prefects, and all the land of his dominion.” This has led to a number of different resolutions. The LXX (the Greek version) renders the word “kings” as singular and levels all the pronouns to “his,” paraphrasing the final clause and combining it with “king of the Medes” to read “and of all the earth.” The Latin Vulgate levels them all to the third masculine plural, and this is followed by the present translation as well as a number of other modern English versions (NASB, NIV, NRSV, TEV, NCV). The ASV and NJPS understand the feminine to refer to Media, i.e., “her governors and all her prefects” and understand the masculine in the last line to be a distributive singular referring back to the lands each of the governors and prefects ruled over. This is probably correct but since governors and prefects refer to officials appointed over provinces and vassal states it amounts to much the same interpretation that the Latin Vulgate, the present translation, and other modern English versions have given.
[51:29] 719 sn The figure here is common in the poetic tradition of the
[51:29] 720 tn Heb “For the plans of the
[51:29] 721 tn The verbs in this verse and v. 30 are all in the past tense in Hebrew, in the tense that views the action as already as good as done (the Hebrew prophetic perfect). The verb in v. 31a, however, is imperfect, viewing the action as future; the perfects that follow are all dependent on that future. Verse 33 looks forward to a time when Babylon will be harvested and trampled like grain on the threshing floor and the imperatives imply a time in the future. Hence the present translation has rendered all the verbs in vv. 29-30 as future.
[51:30] 722 tn Heb “Their strength is dry.” This is a figurative nuance of the word “dry” which BDB 677 s.v. נָשַׁת Qal.1 explain as meaning “fails.” The idea of “strength to do battle” is implicit from the context and is supplied in the translation here for clarity.
[51:30] 723 tn Heb “They have become women.” The metaphor has been turned into a simile and the significance of the comparison drawn out for the sake of clarity. See 50:37 for the same figure.
[51:30] 724 tn Heb “Her dwelling places have been set on fire. Her bars [i.e., the bars on the gates of her cities] have been broken.” The present translation has substituted the word “gates” for “bars” because the intent of the figure is to show that the bars of the gates have been broken giving access to the city. “Gates” makes it easier for the modern reader to understand the figure.
[51:31] 725 tn Heb “Runner will run to meet runner and…” The intent is to portray a relay of runners carrying the news that follows on in vv. 31d-33 to the king of Babylon. The present translation attempts to spell out the significance.
[51:31] 726 tn Heb “Runner will run to meet runner and messenger to meet messenger to report to the king of Babylon that his city has been taken in [its] entirety.” There is general agreement among the commentaries that the first two lines refer to messengers converging on the king of Babylon from every direction bringing news the sum total of which is reported in the lines that follow. For the meaning of the last phrase see BDB 892 s.v. קָצֶה 3 and compare the usage in Gen 19:4 and Isa 56:11. The sentence has been broken down and restructured to better conform with contemporary English style.
[51:32] 727 tn The words “They will report that” have been supplied in the translation to show the linkage between this verse and the previous one. This is still a part of the report of the messengers. The meaning of the word translated “reed marshes” has seemed inappropriate to some commentators because it elsewhere refers to “pools.” However, all the commentaries consulted agree that the word here refers to the reedy marshes that surrounded Babylon. (For a fuller discussion regarding the meaning of this word and attempts to connect it with a word meaning “fortress” see W. L. Holladay, Jeremiah [Hermeneia], 2:427.)
[51:33] 728 sn Heb “Daughter Babylon.” See the study note at 50:42 for explanation.
[51:33] 729 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.
[51:34] 730 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.
[51:35] 731 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.
[51:36] 732 tn Heb “I will avenge your vengeance [= I will take vengeance for you; the phrase involves a verb and a cognate accusative].” The meaning of the phrase has been spelled out in more readily understandable terms.
[51:36] 733 tn Heb “I will dry up her [Babylon’s] sea and make her fountain dry.” “Their” has been substituted for “her” because “Babylonians” has been inserted in the previous clause and is easier to understand than the personification of Babylon = “her.”
[51:37] 734 tn Heb “a heap of ruins, a haunt for jackals.” Compare 9:11.
[51:37] 735 tn Heb “without an inhabitant.”
[51:38] 736 tn Heb “They [the Babylonians] all roar like lions. They growl like the cubs of lions.” For the usage of יַחְדָו (yakhdav) meaning “all” see Isa 10:8; 18:6; 41:20. The translation strives to convey in clear terms what is the generally accepted meaning of the simile (cf., e.g., J. Bright, Jeremiah [AB], 358, and J. A. Thompson, Jeremiah [NICOT], 762).
[51:39] 737 tn Heb “When they are hot.”
[51:39] 738 tc The translation follows the suggestion of KBL 707 s.v. עָלַז and a number of modern commentaries (e.g., Bright, J. A. Thompson, and W. L. Holladay) in reading יְעֻלְּפוּ (ye’ullÿfu) for יַעֲלֹזוּ (ya’alozu) in the sense of “swoon away” or “grow faint” (see KBL 710 s.v. עָלַף Pual). That appears to be the verb that the LXX (the Greek version) was reading when they translated καρωθῶσιν (karwqwsin, “they will be stupefied”). For parallel usage KBL cites Isa 51:20. This fits the context much better than “they will exult” in the Hebrew text.
[51:39] 739 sn The central figure here is the figure of the cup of the
[51:39] 740 tn Heb “Oracle of the
[51:40] 741 tn Heb “I will bring them down like lambs to be slaughtered, like rams and he goats.”
[51:41] 742 sn Heb “Sheshach.” For an explanation of the usage of this name for Babylon see the study note on Jer 25:26 and that on 51:1 for a similar phenomenon. Babylon is here called “the pride of the whole earth” because it was renowned for its size, its fortifications, and its beautiful buildings.
[51:41] 743 tn Heb “How Sheshach has been captured, the pride of the whole earth has been seized! How Babylon has become an object of horror among the nations!” For the usage of “How” here see the translator’s note on 50:23.
[51:42] 744 tn For the meaning “multitude” here rather than “tumult” see BDB 242 s.v. הָמוֹן 3.c, where reference is made that this refers to a great throng of people under the figure of an overwhelming mass of waves. The word is used of a multitude of soldiers, or a vast army in 1 Sam 14:16; 1 Kgs 20:13, 18 (cf. BDB 242 s.v. הָמוֹן 3.a for further references).
[51:42] 745 tn Heb “The sea has risen up over Babylon. She has been covered by the multitude of its waves.”
[51:43] 746 tn Heb “Its towns have become a desolation, [it has become] a dry land and a desert, a land which no man passes through them [referring to “her towns”] and no son of man [= human being] passes through them.” Here the present translation has followed the suggestion of BHS and a number of the modern commentaries in deleting the second occurrence of the word “land,” in which case the words that follow are not a relative clause but independent statements. A number of modern English versions appear to ignore the third feminine plural suffixes which refer back to the cities and refer the statements that follow to the land.
[51:44] 747 tn Heb “And I will punish Bel in Babylon…And the nations will not come streaming to him anymore. Yea, the walls of Babylon have fallen.” The verbs in the first two lines are vav consecutive perfects and the verb in the third line is an imperfect all looking at the future. That indicates that the perfect that follows and the perfects that precede are all prophetic perfects. The translation adopted seemed to be the best way to make the transition from the pasts which were adopted in conjunction with the taunting use of אֵיךְ (’ekh) in v. 41 to the futures in v. 44. For the usage of גַּם (gam) to indicate a climax, “yea” or “indeed” see BDB 169 s.v. גַּם 3. It seemed to be impossible to render the meaning of v. 44 in any comprehensible way, even in a paraphrase.
[51:45] 748 tn Heb “Go out from her [Babylon’s] midst, my people. Save each man his life from the fierce anger of the
[51:47] 749 tn Heb “That being so, look, days are approaching.” לָכֵן (lakhen) often introduces the effect of an action. That may be the case here, the turmoil outlined in v. 46 serving as the catalyst for the culminating divine judgment described in v. 47. Another possibility is that לָכֵן here has an asseverative force (“certainly”), as in Isa 26:14 and perhaps Jer 5:2 (see the note there). In this case the word almost has the force of “for, since,” because it presents a cause for an accompanying effect. See Judg 8:7 and the discussion of Isa 26:14 in BDB 486-87 s.v. כֵּן 3.d.
[51:47] 750 tn Or “all her slain will fall in her midst.” In other words, her people will be overtaken by judgment and be unable to escape. The dead will lie in heaps in the very heart of the city and land.
[51:48] 751 tn Heb “Oracle of the
[51:49] 752 tn The infinitive construct is used here to indicate what is about to take place. See IBHS 610 §36.2.3g.
[51:49] 753 tn Heb “the slain of Israel.” The words “because of” are supplied in the translation for clarification. The preceding context makes it clear that Babylon would be judged for its atrocities against Israel (see especially 50:33-34; 51:10, 24, 35).
[51:49] 754 tn The juxtaposition of גַם…גַם (gam...gam), often “both…and,” here indicates correspondence. See BDB 169 s.v. גַּם 4. Appropriately Babylon will fall slain just as her victims, including God’s covenant people, did.
[51:50] 755 sn God’s exiled people are told to leave doomed Babylon (see v. 45).
[51:50] 756 tn Heb “don’t stand.”
[51:50] 757 tn Heb “let Jerusalem go up upon your heart.” The “heart” is often viewed as the seat of one’s mental faculties and thought life.
[51:51] 758 sn The exiles lament the way they have been humiliated.
[51:51] 759 tn Heb “we have heard an insult.”
[51:51] 760 tn Heb “disgrace covers our face.”
[51:51] 761 tn Or “holy places, sanctuaries.”
[51:52] 762 tn Heb “that being so, look, days are approaching.” Here לָכֵן (lakhen) introduces the Lord’s response to the people’s lament (v. 51). It has the force of “yes, but” or “that may be true.” See Judg 11:8 and BDB 486-87 s.v. כֵּן 3.d.
[51:52] 763 tn Heb “Oracle of the
[51:53] 764 tn Or “ascends [into] heaven.” Note the use of the phrase in Deut 30:12; 2 Kgs 2:11; and Amos 9:2.
[51:53] 765 tn Heb “and even if she fortifies her strong elevated place.”
[51:53] 766 tn Heb “from me destroyers will go against her.”
[51:53] 767 tn Heb “Oracle of the
[51:55] 768 tn The antecedent of the third masculine plural pronominal suffix is not entirely clear. It probably refers back to the “destroyers” mentioned in v. 53 as the agents of God’s judgment on Babylon.
[51:55] 769 tn Or “mighty waters.”
[51:55] 770 tn Heb “and the noise of their sound will be given,”
[51:56] 771 tn Heb “for a destroyer is coming against her, against Babylon.”
[51:56] 772 tn The Piel form (which would be intransitive here, see GKC 142 §52.k) should probably be emended to Qal.
[51:56] 773 tn Or “God of retribution.”
[51:56] 774 tn The infinitive absolute emphasizes the following finite verb. Another option is to translate, “he certainly pays one back.” The translation assumes that the imperfect verbal form here describes the
[51:57] 775 sn For discussion of the terms “governors” and “leaders” see the note at Jer 51:23.
[51:57] 776 sn See the note at Jer 51:39.
[51:57] 777 tn For the title “Yahweh of armies” see the study note on Jer 2:19.
[51:58] 778 sn See the note at Jer 2:19.
[51:58] 779 tn The text has the plural “walls,” but many Hebrew
[51:58] 780 tn The infinitive absolute emphasizes the following finite verb. Another option is to translate, “will certainly be demolished.”
[51:58] 781 tn Heb “for what is empty.”
[51:58] 782 tn Heb “and the nations for fire, and they grow weary.”
[51:59] 783 sn This would be 582
[51:59] 784 tn Heb “an officer of rest.”
[51:60] 786 tn Or “disaster”; or “calamity.”
[51:60] 787 tn Heb “words” (or “things”).
[51:61] 788 tn Heb “see [that].”
[51:61] 789 tn Heb “words” (or “things”).
[51:63] 790 tn The word “River” is not in the Hebrew text, but has been supplied for clarity.
[51:64] 791 tn Or “disaster”; or “calamity.”
[51:64] 792 sn The final chapter of the book of Jeremiah does not mention Jeremiah or record any of his prophecies.
[1:1] 793 tn Heb “The words of Amos.” Among the prophetic books this opening phrase finds a parallel only at Jer 1:1 but is not that uncommon in other genres (note, e.g., Prov 30:1; 31:1; Eccl 1:1; Neh 1:1).
[1:1] 794 tn Heb “who.” Here a new sentence has been started in the translation for stylistic reasons.
[1:1] 795 tn Heb “which he saw concerning Israel.”
[1:1] 796 tn Heb “in the days of.”
[1:1] 797 tn The Hebrew text repeats, “and in the days of.” This phrase has not been repeated in the translation for stylistic reasons.
[1:1] 798 sn This refers to a well-known earthquake that occurred during the first half of the 8th century
[1:2] 799 tn Heb “he;” the referent (Amos) has been specified in the translation for clarity.
[1:2] 800 sn The
[1:2] 801 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:2] 802 tn Heb “gives his voice.”
[1:2] 803 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).
[1:2] 804 sn Carmel was a region known for its abundant plants and trees. See Isa 33:9; 35:2; Jer 50:19.
[1:2] 805 sn Loss of a land’s fertility is frequently associated with judgment in the OT and ancient Near Eastern literature.
[1:3] 806 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).
[1:3] 807 tn Heb “Because of three violations of Damascus, even because of four.”
[1:3] 808 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
[1:3] 809 tn Heb “they threshed [or “trampled down”] Gilead with sharp iron implements” (NASB similar).
[1:4] 810 tn “Hazael’s house” (“the house of Hazael”) refers to the dynasty of Hazael.
[1:4] 811 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
[1:4] 812 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.
[1:5] 813 sn The bar on the city gate symbolizes the city’s defenses and security.
[1:5] 815 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.
[1:5] 816 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.
[1:5] 817 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.”
[1:5] 818 sn According to Amos 9:7, the Arameans originally came from Kir. The
[1:6] 819 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).
[1:6] 820 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.
[1:6] 821 tn Heb “Because of three violations of Gaza, even because of four.”
[1:6] 822 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.
[1:6] 823 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).
[1:6] 824 tn Heb “in order to hand them over.”
[1:7] 825 sn The city wall symbolizes the city’s defenses and security.
[1:7] 826 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
[1:8] 828 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).
[1:8] 829 sn Ashdod was one of the five major Philistine cities (along with Ashkelon, Ekron, Gaza, and Gath).
[1:8] 830 sn Ashkelon was one of the five major Philistine cities (along with Ashdod, Ekron, Gaza, and Gath).
[1:8] 831 sn Ekron was one of the five major Philistine cities (along with Ashdod, Ashkelon, Gaza, and Gath).
[1:8] 832 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.
[1:8] 833 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.”
[1:9] 834 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.
[1:9] 835 tn Heb “Because of three violations of Tyre, even because of four.”
[1:9] 836 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.
[1:9] 837 tn Heb “handed over.”
[1:9] 838 tn Heb “[group of] exiles.” A similar phrase occurs in v. 6.
[1:9] 839 tn Heb “did not remember.”
[1:9] 840 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.
[1:10] 841 sn The city wall symbolizes the city’s defenses and security.
[1:10] 842 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
[1:11] 843 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.
[1:11] 844 tn Heb “Because of three violations of Edom, even because of four.”
[1:11] 845 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.
[1:11] 846 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.”
[1:11] 847 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.
[1:11] 848 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.
[1:11] 849 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).
[1:12] 850 sn Teman was an important region (or perhaps city) in Edom.
[1:12] 851 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
[1:12] 852 sn Bozrah was a city located in northern Edom.
[1:13] 853 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.
[1:13] 854 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.
[1:13] 855 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.
[1:13] 856 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.
[1:14] 857 sn Rabbah was the Ammonite capital.
[1:14] 858 sn The city wall symbolizes the city’s defenses and security.
[1:14] 859 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
[1:14] 860 tn Heb “with a war cry in the day of battle.”
[1:14] 861 tn Heb “with wind in the day of the windstorm.”
[1:15] 862 tn Heb “their”; the referent (Ammon) has been specified in the translation for clarity.
[1:15] 863 tn Heb “will go into exile.”
[1:15] 864 tn Or “princes” (KJV, NAB, NASB, NLT); TEV “officers”; CEV “leaders.”
[1:15] 865 tn The words “will be carried off” are supplied in the translation for clarification.
[2:1] 866 tn The Hebrew text combines a Hitpolel imperative of קָשַׁשׁ (qashash) with a Qal imperative of the same root. Elsewhere this root appears in the polel stem with the meaning “gather stubble.” Zephaniah’s command is ironic, implying the people are like stubble or straw. As such, they are vulnerable to the Lord’s fiery judgment that will quickly consume them (see 1:18). See Adele Berlin, Zephaniah (AB 25A), 96.
[2:1] 867 tn Some relate this word to an Aramaic cognate meaning “to be ashamed.” With the negative particle it would then mean “unashamed” (cf. NIV “shameful”; NRSV “shameless”). However, elsewhere in biblical Hebrew the verb means “to desire,” or with the negative particle “undesirable.” Cf. also NEB “unruly.”
[2:2] 868 tn Heb “before the giving birth of a decree.” For various alternative readings, see J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 187-88.
[2:2] 869 tn The second half of the line reads literally, “like chaff it passes by a day.” The translation above assumes the “day” is the brief time God is giving the nation to repent. The comparison of this quickly passing opportunity to chaff is consistent with the straw imagery of v. 1.
[2:2] 870 tn Heb “the fury of the anger of the
[2:2] 871 tn Heb “comes upon.” This phrase occurs twice in this verse.
[2:3] 872 tn Heb “seek the
[2:3] 873 tn Or “poor.” The precise referent of this Hebrew term is unclear. The word may refer to the economically poor or to the spiritually humble.
[2:3] 874 tn The present translation assumes the Hebrew term מִשְׁפָּט (mishpat) here refers to God’s covenantal requirements and is a synonym for the Law. The word can mean “justice” and could refer more specifically to the principles of justice contained in the Law. In this case the phrase could be translated, “who have promoted the justice God demands.”
[2:3] 875 tn Heb “Seek what is right.”
[2:3] 876 tn Heb “Seek humility.”
[2:3] 877 tn Heb “hidden.” Cf. NEB “it may be that you will find shelter”; NRSV “perhaps you may be hidden.”
[2:4] 878 tn Or “for” (KJV, NAB, NASB, NRSV).
[2:4] 879 tn There is a sound play here in the Hebrew text: the name Gaza (עַזָּה, ’azzah) sounds like the word translated “deserted” (עֲזוּבָה, ’azuvah).
[2:4] 880 tn Or “a desolate place.”
[2:4] 881 tn Heb “[As for] Ashdod, at noon they will drive her away.”
[2:4] 882 tn Heb “uprooted.” There is a sound play here in the Hebrew text: the name “Ekron” (עֶקְרוֹן, ’eqron) sounds like the word translated “uprooted” (תֵּעָקֵר, te’aqer).
[2:5] 883 tn Heb “Kerethites,” a people settled alongside the Philistines in the coastal areas of southern Palestine (cf. 1 Sam 30:14; Ezek 25:16). They originally came from the island of Crete.
[2:5] 884 tn Heb “Woe, inhabitants of the coast of the sea, nation of Kerethites.” The Hebrew term הוֹי (hoy, “ah, woe”), is used to mourn the dead and express outwardly one’s sorrow (see 1 Kgs 13:30; Jer 22:18; 34:5). By using it here the prophet mourns in advance the downfall of the Philistines, thereby emphasizing the certainty of their demise (“as good as dead”). Some argue the word does not have its earlier connotation here and is simply an attention-getting interjection, equivalent to “Hey!”
[2:5] 885 tn Heb “the word of the
[2:5] 886 tn Heb “I will destroy you so there is no inhabitant [remaining].”
[2:6] 887 tn The NIV here supplies the phrase “where the Kerethites dwell” (“Kerethites” is translated in v. 5 as “the people who came from Crete”) as an interpretive gloss, but this phrase is not in the MT. The NAB likewise reads “the coastland of the Cretans,” supplying “Cretans” here.
[2:6] 888 tn The Hebrew phrase here is נְוֹת כְּרֹת (nÿvot kÿrot). The first word is probably a plural form of נָוָה (navah, “pasture”). The meaning of the second word is unclear. It may be a synonym of the preceding word (cf. NRSV “pastures, meadows for shepherds”); there is a word כַּר (kar, “pasture”) in biblical Hebrew, but elsewhere it forms its plural with a masculine ending. Some have suggested the meaning “wells” or “caves” used as shelters (cf. NEB “shepherds’ huts”); in this case, one might translate, “The seacoast will be used for pasturelands; for shepherds’ wells/caves.”
[2:7] 889 tn Heb “the remnant of the house of Judah.”
[2:7] 890 tn Or “the coast will belong to the remnant of the house of Judah.”
[2:7] 891 tc Heb “on them,” but the antecedent of the masculine pronoun is unclear. It may refer back to the “pasture lands,” though that noun is feminine. It is preferable to emend the text from עֲלֵיהֶם (’alehem) to עַל־הַיָּם (’al-hayyam, “by the sea”) an emendation that assumes a misdivision and transposition of letters in the MT (cf. NEB “They shall pasture their flocks by the sea”). See J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 192.
[2:7] 892 tn The referent of the pronominal subject (“they”) is unclear. It may refer (1) to the shepherds (in which case the first verb should be translated, “pasture their sheep,” cf. NEB), or (2) to the Judahites occupying the area, who are being compared to sheep (cf. NIV, “there they will find pasture”).
[2:7] 893 tn Or “will care for them.”
[2:7] 894 tn Traditionally, “restore their captivity,” i.e., bring back their captives, but it is more likely the expression means “restore their fortunes” in a more general sense (cf. NEB, NASB, NIV, NRSV).
[2:8] 895 tn Heb “who.” A new sentence was begun here in the translation for stylistic reasons.
[2:8] 896 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.”
[2:9] 897 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.”
[2:9] 898 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.
[2:9] 899 tn Or “The remnant of my people.”
[2:9] 900 tn Heb “them.” The actual object of the plundering, “their belongings,” has been specified in the translation for clarity.
[2:9] 901 tn Heb “[the] nation.” For clarity the “nation” has been specified as “Judah” in the translation.
[2:10] 902 tn Heb “this is for them in place of their arrogance.”
[2:10] 903 tn Heb “made great [their mouth?] against” (cf. the last phrase of v. 8).
[2:11] 904 tn Heb “will be awesome over [or, “against”] them.”
[2:11] 906 tn The meaning of this rare Hebrew word is unclear. If the meaning is indeed “weaken,” then this line may be referring to the reduction of these gods’ territory through conquest (see Adele Berlin, Zephaniah [AB 25A], 110-11). Cf. NEB “reduce to beggary”; NASB “starve”; NIV “when he destroys”; NRSV “shrivel.”
[2:11] 907 tn Heb “and all the coastlands of the nations will worship [or, “bow down”] to him, each from his own place.”
[2:12] 908 sn Though there is no formal introduction, these words are apparently spoken by the
[2:12] 909 tn Heb “Cushites.” This is traditionally assumed to refer to people from the region south of Egypt, i.e., Nubia or northern Sudan, referred to as “Ethiopia” by classical authors (not the more recent Abyssinia).
[2:12] 910 tn Heb “Also you Cushites, who lie dead by my sword.”
[2:13] 911 tn Heb “He”; the referent (the
[2:13] 912 tn Heb “he will stretch out his hand against the north.”
[2:14] 914 tn Heb “flocks.” The Hebrew word can refer to both flocks of sheep and herds of cattle.
[2:14] 915 tn Heb “[and] all the wild animals of a nation.” How גוֹי (goy, “nation”) relates to what precedes is unclear. It may be a corruption of another word. See J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 193.
[2:14] 916 tn The Hebrew text reads here גַּם־קָאַת גַּם־קִפֹּד (gam-qa’at gam-qippod). The term קָאַת refers to some type of bird (see Lev 11:18; Deut 14:17) that was typically found near ruins (Isa 34:11); one of the most common translations is “owl” (cf. NEB “horned owl”; NIV, NRSV “desert owl”; contra NASB “pelican”). The term קִפֹּד may also refer to a type of bird (cf. NEB “ruffed bustard”; NIV, NRSV “screech owl”). Some suggest a rodent may be in view (cf. NASB “hedgehog”); this is not unreasonable, for a rodent or some other small animal would be able to sleep in the tops of pillars which would be lying in the ruins of the fallen buildings.
[2:14] 917 tn Heb “a sound will sing in the window.” If some type of owl is in view, “hoot” is a more appropriate translation (cf. NEB, NRSV).
[2:14] 918 tn Heb “rubble [will be] on the threshold.” “Rubble” translates the Hebrew word חֹרֶב (khorev, “desolation”). Some emend to עֹרֵב (’orev, “raven”) following the LXX and Vulgate; Adele Berlin translates, “A voice shall shriek from the window – a raven at the sill” (Zephaniah [AB 25A], 104).
[2:14] 919 tn The meaning of the Hebrew word translated “cedar work” (so NASB, NRSV) is unclear; NIV has “the beams of cedar.”
[2:14] 920 tn Heb “one will expose.” The subject is probably indefinite, though one could translate, “for he [i.e., God] will lay bare.”
[2:15] 921 tn Heb “this is the proud city.”
[2:15] 922 tn Heb “the one that lived securely.”
[2:15] 923 tn Heb “the one who says in her heart.”
[2:15] 924 tn Heb “I [am], and besides me there is no other.”
[2:15] 925 tn Heb “hisses”; or “whistles.”
[2:15] 926 sn Hissing (or whistling) and shaking the fist were apparently ways of taunting a defeated foe or an object of derision in the culture of the time.
