Discovery BoxIsaiah 13:2-4
Context13:2 1 On a bare hill raise a signal flag,
shout to them,
wave your hand,
so they might enter the gates of the princes!
13:3 I have given orders to my chosen soldiers; 2
I have summoned the warriors through whom I will vent my anger, 3
my boasting, arrogant ones. 4
13:4 5 There is a loud noise on the mountains –
it sounds like a large army! 6
There is great commotion among the kingdoms 7 –
nations are being assembled!
The Lord who commands armies is mustering
forces for battle.
Isaiah 21:7-9
Context21:7 When he sees chariots,
teams of horses, 8
riders on donkeys,
riders on camels,
he must be alert,
very alert.”
21:8 Then the guard 9 cries out:
“On the watchtower, O sovereign master, 10
I stand all day long;
at my post
I am stationed every night.
21:9 Look what’s coming!
A charioteer,
a team of horses.” 11
When questioned, he replies, 12
“Babylon has fallen, fallen!
All the idols of her gods lie shattered on the ground!”
Isaiah 41:2
Context41:2 Who stirs up this one from the east? 13
Who 14 officially commissions him for service? 15
He hands nations over to him, 16
and enables him to subdue 17 kings.
He makes them like dust with his sword,
like windblown straw with his bow. 18
Isaiah 41:25
Context41:25 I have stirred up one out of the north 19 and he advances,
one from the eastern horizon who prays in my name. 20
He steps on 21 rulers as if they were clay,
like a potter treading the clay.
Isaiah 45:1-6
Context45:1 This is what the Lord says to his chosen 22 one,
to Cyrus, whose right hand I hold 23
in order to subdue nations before him,
and disarm kings, 24
to open doors before him,
so gates remain unclosed:
45:2 “I will go before you
and level mountains. 25
Bronze doors I will shatter
and iron bars 26 I will hack through.
45:3 I will give you hidden treasures, 27
riches stashed away in secret places,
so you may recognize that I am the Lord,
the one who calls you by name, the God of Israel.
45:4 For the sake of my servant Jacob,
Israel, my chosen one,
I call you by name
and give you a title of respect, even though you do not recognize 28 me.
45:5 I am the Lord, I have no peer, 29
there is no God but me.
I arm you for battle, 30 even though you do not recognize 31 me.
45:6 I do this 32 so people 33 will recognize from east to west
that there is no God but me;
I am the Lord, I have no peer.
Jeremiah 50:29
Context50:29 “Call for archers 34 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, 35
the Holy One of Israel. 36
Jeremiah 51:20-29
Context51:20 “Babylon, 37 you are my war club, 38
my weapon for battle.
I used you to smash nations. 39
I used you to destroy kingdoms.
51:21 I used you to smash horses and their riders. 40
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.” 41
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,” 42
says the Lord. 43
51:25 The Lord says, 44 “Beware! I am opposed to you, Babylon! 45
You are like a destructive mountain that destroys all the earth.
I will unleash my power against you; 46
I will roll you off the cliffs and make you like a burned-out mountain. 47
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,” 48
says the Lord. 49
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. 50
Call for these kingdoms to attack her:
Ararat, Minni, and Ashkenaz. 51
Appoint a commander to lead the attack. 52
Send horses 53 against her like a swarm of locusts. 54
51:28 Prepare the nations to do battle against her. 55
Prepare the kings of the Medes.
Prepare their governors and all their leaders. 56
Prepare all the countries they rule to do battle against her. 57
51:29 The earth will tremble and writhe in agony. 58
For the Lord will carry out his plan.
He plans to make the land of Babylonia 59
a wasteland where no one lives. 60
[13:2] 1 sn The Lord is speaking here (see v. 3).
[13:3] 2 tn Heb “my consecrated ones,” i.e., those who have been set apart by God for the special task of carrying out his judgment.
[13:3] 3 tn Heb “my warriors with respect to my anger.”
[13:3] 4 tn Heb “the boasting ones of my pride”; cf. ASV, NASB, NRSV “my proudly exulting ones.”
[13:4] 5 sn In vv. 4-10 the prophet appears to be speaking, since the Lord is referred to in the third person. However, since the Lord refers to himself in the third person later in this chapter (see v. 13), it is possible that he speaks throughout the chapter.
[13:4] 6 tn Heb “a sound, a roar [is] on the mountains, like many people.”
[13:4] 7 tn Heb “a sound, tumult of kingdoms.”
[21:7] 8 tn Or “a pair of horsemen.”
[21:8] 9 tn The Hebrew text has, “the lion,” but this makes little sense here. אַרְיֵה (’aryeh, “lion”) is probably a corruption of an original הָרֹאֶה (haro’eh, “the one who sees”), i.e., the guard mentioned previously in v. 6.
[21:8] 10 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay). Some translations take this to refer to the Lord (cf. NAB, NASB, NRSV), while others take it to refer to the guard’s human master (“my lord”; cf. NIV, NLT).
[21:9] 11 tn Or “[with] teams of horses,” or perhaps, “with a pair of horsemen.”
[21:9] 12 tn Heb “and he answered and said” (so KJV, ASV).
[41:2] 13 sn The expression this one from the east refers to the Persian conqueror Cyrus, as later texts indicate (see 44:28-45:6; 46:11; 48:14-16).
[41:2] 14 tn The interrogative particle is understood by ellipsis.
[41:2] 15 tn Heb “[in] righteousness called him to his foot.”
[41:2] 16 tn Heb “he [the Lord] places before him [Cyrus] nations.”
[41:2] 17 tn The verb יַרְדְּ (yardÿ) is an otherwise unattested Hiphil form from רָדָה (radah, “rule”). But the Hiphil makes no sense with “kings” as object; one must understand an ellipsis and supply “him” (Cyrus) as the object. The Qumran scroll 1QIsaa has יוֹרִד (yorid), which appears to be a Hiphil form from יָרַד (yarad, “go down”). Others suggest reading יָרֹד (yarod), a Qal form from רָדַד (radad, “beat down”).
[41:2] 18 sn The point is that they are powerless before Cyrus’ military power and scatter before him.
[41:25] 19 sn That is, Cyrus the Persian. See the note at v. 2.
[41:25] 20 tn Heb “[one] from the rising of the sun [who] calls in my name.”
[41:25] 21 tn The Hebrew text has וְיָבֹא (vÿyavo’, “and he comes”), but this is likely a corruption of an original וַיָּבָס (vayyavas), from בּוּס (bus, “step on”).
[45:1] 22 tn Heb “anointed” (so KJV, NAB, NIV, NRSV, NLT); NCV “his appointed king.”
[45:1] 23 sn The “right hand” is a symbol of activity and strength; the Lord directs Cyrus’ activities and assures his success.
[45:1] 24 tn Heb “and the belts of kings I will loosen”; NRSV “strip kings of their robes”; NIV “strip kings of their armor.”
[45:2] 25 tc The form הֲדוּרִים (hadurim) makes little, if any, sense here. It is probably a corruption of an original הָרָרִים (hararim, “mountains”), the reduplicated form of הָר (har, “mountain”).
[45:2] 26 tn That is, on the gates. Cf. CEV “break the iron bars on bronze gates.”
[45:3] 27 tn Heb “treasures of darkness” (KJV, NASB, NIV, NRSV); TEV “treasures from dark, secret places.”
[45:4] 28 tn Or “know” (NCV, NRSV, TEV, NLT); NIV “acknowledge.”
[45:5] 29 tn Heb “and there is none besides.” On the use of עוֹד (’od) here, see BDB 729 s.v. 1.c.
[45:5] 30 tn Heb “gird you” (so NASB) or “strengthen you” (so NIV).
[45:5] 31 tn Or “know” (NAB, NCV, NRSV, TEV, CEV, NLT); NIV “have not acknowledged.”
[45:6] 32 tn The words “I do this” are supplied in the translation for stylistic reasons.
[45:6] 33 tn Heb “they” (so KJV, ASV); TEV, CEV “everyone”; NLT “all the world.”
[50:29] 34 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] 35 tn Heb “for she has acted insolently against the
[50:29] 36 sn The Holy One of Israel is a common title for the
[51:20] 37 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] 38 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] 39 tn Heb “I smash nations with you.” This same structure is repeated throughout the series in vv. 20c-23.
[51:21] 40 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] 41 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] 42 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] 43 tn Heb “Oracle of the
[51:25] 44 tn Heb “Oracle of the
[51:25] 45 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] 46 tn Heb “I will reach out my hand against you.” See the translator’s note on 6:12 for explanation.
[51:25] 47 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] 48 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] 49 tn Heb “Oracle of the
[51:27] 50 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] 51 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] 52 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] 53 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] 54 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] 55 tn See the first translator’s note on 51:27 and compare also 6:4 and the study note there.
[51:28] 56 tn See the translator’s note at 51:23 for the rendering of the terms here.
[51:28] 57 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] 58 sn The figure here is common in the poetic tradition of the
[51:29] 59 tn Heb “For the plans of the
[51:29] 60 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.
