Discovery BoxIsaiah 14:29-31
Context14:29 Don’t be so happy, all you Philistines,
just because the club that beat you has been broken! 1
For a viper will grow out of the serpent’s root,
and its fruit will be a darting adder. 2
14:30 The poor will graze in my pastures; 3
the needy will rest securely.
But I will kill your root by famine;
it will put to death all your survivors. 4
14:31 Wail, O city gate!
Cry out, O city!
Melt with fear, 5 all you Philistines!
For out of the north comes a cloud of smoke,
and there are no stragglers in its ranks. 6
Jeremiah 47:1
Context47:1 The Lord spoke to the prophet Jeremiah 7 about the Philistines before Pharaoh attacked Gaza. 8
Jeremiah 47:4-7
Context47:4 For the time has come
to destroy all the Philistines.
The time has come to destroy all the help
that remains for Tyre 9 and Sidon. 10
For I, the Lord, will 11 destroy the Philistines,
that remnant that came from the island of Crete. 12
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, 13
you who remain of Philistia’s power? 14
47:6 How long will you cry out, 15 ‘Oh, sword of the Lord,
how long will it be before you stop killing? 16
Go back into your sheath!
Stay there and rest!’ 17
when I, the Lord, have 19 given it orders?
I have ordered it to attack
the people of Ashkelon and the seacoast. 20
Ezekiel 25:15-17
Context25:15 “This is what the sovereign Lord says: ‘The Philistines 21 have exacted merciless revenge, 22 showing intense scorn 23 in their effort to destroy Judah 24 with unrelenting hostility. 25 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 26 the Cherethites 27 and destroy those who remain on the seacoast. 25:17 I will exact great vengeance upon them with angry rebukes. 28 Then they will know that I am the Lord, when I exact my vengeance upon them.’”
Zephaniah 2:4-7
Context2:4 Indeed, 29 Gaza will be deserted 30
and Ashkelon will become a heap of ruins. 31
Invaders will drive away the people of Ashdod by noon, 32
and Ekron will be overthrown. 33
2:5 Those who live by the sea, the people who came from Crete, 34 are as good as dead. 35
The Lord has decreed your downfall, 36 Canaan, land of the Philistines:
“I will destroy everyone who lives there!” 37
2:6 The seacoast 38 will be used as pasture lands 39 by the shepherds
and as pens for their flocks.
2:7 Those who are left from the kingdom of Judah 40 will take possession of it. 41
By the sea 42 they 43 will graze,
in the houses of Ashkelon they will lie down in the evening,
for the Lord their God will intervene for them 44 and restore their prosperity. 45
Acts 8:26
Context8:26 Then an angel of the Lord 46 said to Philip, 47 “Get up and go south 48 on the road that goes down from Jerusalem 49 to Gaza.” (This is a desert 50 road.) 51
[14:29] 1 sn The identity of this “club” (also referred to as a “serpent” in the next line) is uncertain. It may refer to an Assyrian king, or to Ahaz. For discussion see J. N. Oswalt, Isaiah (NICOT), 1:331-32. The viper/adder referred to in the second half of the verse is his successor.
[14:29] 2 tn Heb “flying burning one.” The designation “burning one” may allude to the serpent’s appearance or the effect of its poisonous bite. (See the note at 6:2.) The qualifier “flying” probably refers to the serpent’s quick, darting movements, though one might propose a homonym here, meaning “biting.” (See J. N. Oswalt, Isaiah [NICOT], 1:332, n. 18.) Some might think in terms of a mythological flying, fire breathing dragon (cf. NAB “a flying saraph”; CEV “a flying fiery dragon”), but this proposal does not make good sense in 30:6, where the phrase “flying burning one” appears again in a list of desert animals.
[14:30] 3 tc The Hebrew text has, “the firstborn of the poor will graze.” “Firstborn” may be used here in an idiomatic sense to indicate the very poorest of the poor. See BDB 114 s.v. בְּכוֹר. The translation above assumes an emendation of בְּכוֹרֵי (bÿkhorey, “firstborn of”) to בְּכָרַי (bekharay, “in my pastures”).
[14:30] 4 tn Heb “your remnant” (so NAB, NRSV).
[14:31] 5 tn Or “despair” (see HALOT 555 s.v. מוג). The form נָמוֹג (namog) should be taken here as an infinitive absolute functioning as an imperative. See GKC 199-200 §72.v.
[14:31] 6 tn Heb “and there is no one going alone in his appointed places.” The meaning of this line is uncertain. בּוֹדֵד (boded) appears to be a participle from בָּדַד (badad, “be separate”; see BDB 94 s.v. בָּדַד). מוֹעָד (mo’ad) may mean “assembly” or, by extension, “multitude” (see HALOT 558 s.v. *מוֹעָד), but the referent of the third masculine pronominal suffix attached to the noun is unclear. It probably refers to the “nation” mentioned in the next line.
[47:1] 7 tn Heb “That which came [as] the word of the
[47:1] 8 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
[47:4] 9 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[47:4] 10 map For location see Map1 A1; JP3 F3; JP4 F3.
[47:4] 11 tn Heb “For the
[47:4] 12 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] 13 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] 14 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] 15 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] 16 tn Heb “before you are quiet/at rest.”
[47:6] 17 sn The passage is highly figurative. The sword of the
[47:7] 18 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] 19 tn Heb “When the
[47:7] 20 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.”
[25:15] 21 sn The Philistines inhabited the coastal plain by the Mediterranean Sea, west of Judah.
[25:15] 22 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] 23 tn Heb “with scorn in (the) soul.”
[25:15] 24 tn The object is not specified in the Hebrew text, but has been clarified as “Judah” in the translation.
[25:15] 25 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] 26 tn In Hebrew the verb “and I will cut off” sounds like its object, “the Cherethites,” and draws attention to the statement.
[25:16] 27 sn This is a name for the Philistines, many of whom migrated to Palestine from Crete.
[25:17] 28 tn Heb “with acts of punishment of anger.”
[2:4] 29 tn Or “for” (KJV, NAB, NASB, NRSV).
[2:4] 30 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] 31 tn Or “a desolate place.”
[2:4] 32 tn Heb “[As for] Ashdod, at noon they will drive her away.”
[2:4] 33 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] 34 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] 35 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] 36 tn Heb “the word of the
[2:5] 37 tn Heb “I will destroy you so there is no inhabitant [remaining].”
[2:6] 38 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] 39 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] 40 tn Heb “the remnant of the house of Judah.”
[2:7] 41 tn Or “the coast will belong to the remnant of the house of Judah.”
[2:7] 42 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] 43 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] 44 tn Or “will care for them.”
[2:7] 45 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).
[8:26] 46 tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.
[8:26] 47 tn Grk “Lord spoke to Philip, saying.” The redundant participle λέγων (legwn) has not been translated.
[8:26] 48 tn Or “Get up and go about noon.” The phrase κατὰ μεσημβρίαν (kata meshmbrian) can be translated either “about noon” (L&N 67.74) or “toward the south” (L&N 82.4). Since the angel’s command appears to call for immediate action (“Get up”) and would not therefore need a time indicator, a directional reference (“toward the south”) is more likely here.
[8:26] 49 map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[8:26] 51 tn The words “This is a desert road” are probably best understood as a comment by the author of Acts, but it is possible they form part of the angel’s speech to Philip, in which case the verse would read: “Get up and go south on the road that goes down from Jerusalem to Gaza – the desert road.”
