Discovery BoxJeremiah 25:28-29
Context25:28 If they refuse to take the cup from your hand and drink it, tell them that the Lord who rules over all says 1 ‘You most certainly must drink it! 2 25:29 For take note, I am already beginning to bring disaster on the city that I call my own. 3 So how can you possibly avoid being punished? 4 You will not go unpunished! For I am proclaiming war against all who live on the earth. I, the Lord who rules over all, 5 affirm it!’ 6
Jeremiah 30:11
Context30:11 For I, the Lord, affirm 7 that
I will be with you and will rescue you.
I will completely destroy all the nations where I scattered you.
But I will not completely destroy you.
I will indeed discipline you, but only in due measure.
I will not allow you to go entirely unpunished.” 8
Jeremiah 46:27
Context46:27 9 “You descendants of Jacob, my servants, 10 do not be afraid;
do not be terrified, people of Israel.
For I will rescue you and your descendants
from the faraway lands where you are captives. 11
The descendants of Jacob will return to their land and enjoy peace.
They will be secure and no one will terrify them.
Proverbs 17:5
Context17:5 The one who mocks the poor 12 insults 13 his Creator;
whoever rejoices over disaster will not go unpunished.
Lamentations 4:21-22
Contextש (Sin/Shin)
4:21 Rejoice and be glad for now, 14 O people of Edom, 15
who reside in the land of Uz.
But the cup of judgment 16 will pass 17 to you also;
you will get drunk and take off your clothes.
ת (Tav)
4:22 O people of Zion, 18 your punishment 19 will come to an end; 20
he will not prolong your exile. 21
But, O people of Edom, 22 he will punish 23 your sin 24
and reveal 25 your offenses!
Obadiah 1:16
Context1:16 For just as you 26 have drunk 27 on my holy mountain,
so all the nations will drink continually. 28
They will drink, and they will gulp down;
they will be as though they had never been.
Obadiah 1:1
Context1:1 The vision 29 that Obadiah 30 saw. 31
The Lord God 32 says this concerning 33 Edom: 34
We have heard a report from the Lord.
An envoy was sent among the nations, saying, 35
“Arise! Let us make war against Edom!” 36
Obadiah 1:17-18
Context1:17 But on Mount Zion there will be a remnant of those who escape, 37
and it will be a holy place once again.
The descendants 38 of Jacob will conquer 39
those who had conquered them. 40
1:18 The descendants of Jacob will be a fire,
and the descendants of Joseph a flame.
The descendants of Esau will be like stubble.
They will burn them up and devour them.
There will not be a single survivor 41 of the descendants of Esau!”
Indeed, the Lord has spoken it.
[25:28] 1 tn Heb “Tell them, ‘Thus says the
[25:28] 2 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] 3 tn Heb “which is called by my name.” See translator’s note on 7:10 for support.
[25:29] 4 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] 5 tn Heb “Yahweh of armies.”
[25:29] 6 tn Heb “Oracle of Yahweh of armies.”
[30:11] 7 tn Heb “Oracle of the
[30:11] 8 tn The translation “entirely unpunished” is intended to reflect the emphatic construction of the infinitive absolute before the finite verb.
[46:27] 9 sn Jer 46:27-28 are virtually the same as 30:10-11. The verses are more closely related to that context than to this. But the presence of a note of future hope for the Egyptians may have led to a note of encouragement also to the Judeans who were under threat of judgment at the same time (cf. the study notes on 46:2, 13 and 25:1-2 for the possible relative dating of these prophecies).
[46:27] 10 tn Heb “And/But you do not be afraid, my servant Jacob.” Here and elsewhere in the verse the terms Jacob and Israel are poetic for the people of Israel descended from the patriarch Jacob. The terms have been supplied throughout with plural referents for greater clarity.
[46:27] 11 tn Heb “For I will rescue you from far away, your descendants from the land of their captivity.”
[17:5] 12 sn The parallelism helps define the subject matter: The one who “mocks the poor” (NAB, NASB, NIV) is probably one who “rejoices [NIV gloats] over disaster.” The poverty is hereby explained as a disaster that came to some. The topic of the parable is the person who mocks others by making fun of their misfortune.
[17:5] 13 sn The Hebrew word translated “insults” (חֵרֵף, kheref) means “reproach; taunt” (as with a cutting taunt); it describes words that show contempt for or insult God. The idea of reproaching the Creator may be mistaking and blaming God’s providential control of the world (C. H. Toy, Proverbs [ICC], 337). W. G. Plaut, however, suggests that mocking the poor means holding up their poverty as a personal failure and thus offending their dignity and their divine nature (Proverbs, 187).
[4:21] 14 tn The phrase “for now” is added in the translation to highlight the implied contrast between the present joy of the Gentiles (4:21a) and their future judgment (4:21b).
[4:21] 15 tn Heb “O Daughter of Edom.”
[4:21] 16 tn Heb “the cup.” Judgment is often depicted as a cup of wine that God forces a person to drink, causing him to lose consciousness, red wine drooling out of his mouth – resembling corpses lying on the ground as a result of the actual onslaught of the
[4:21] 17 tn The imperfect verb “will pass” may also be a jussive, continuing the element of request, “let the cup pass…”
[4:22] 18 tn Heb “O Daughter Zion.”
[4:22] 19 tn Heb “your iniquity.” The noun עָוֹן (’avon) has a broad range of meanings, including: (1) iniquity, (2) guilt of iniquity, and (3) consequence or punishment for iniquity (cause-effect metonymical relation). The context suggests that “punishment for sin” is most appropriate here (e.g., Gen 4:13; 19:15; Exod 28:38, 43; Lev 5:1, 17; 7:18; 10:17; 16:22; 17:16; 19:8; 20:17, 19; 22:16; 26:39, 41, 43; Num 5:31; 14:34; 18:1, 23; 30:15; 1 Sam 25:24; 28:10; 2 Sam 14:9; 2 Kgs 7:9; Job 10:14; Pss 31:11; 69:28; 106:43; Prov 5:22; Isa 5:18; 30:13; 40:2; 53:6, 11; 64:5, 6; Jer 51:6; Lam 4:22; 5:7; Ezek 4:4-6, 17; 7:16; 14:10; 18:19-20; 21:30, 34; 24:23; 32:27; 35:5; 39:23; 44:10, 12).
[4:22] 20 tn Heb “will be completed.” The perfect tense verb תַּם (tam), Qal perfect 3rd person masculine singular from תָּמַם (tamam, “to be complete”), could be taken as a precative perfect expressing a request (“may your punishment be complete”). The translation understands it as an example of the so-called “prophetic perfect.” The perfect tense often describes actions that are viewed as complete (normally past- or present-time events). When the perfect tense describes a future event, it often depicts it as “complete,” that is, “as good as done” or certain to take place from the viewpoint of the prophet. Thus, by using the perfect tense, Jeremiah may be emphasizing the certainty that the exile will eventually come to an end. It has also been viewed as a simple perfect “your punishment is ended.”
[4:22] 21 tn The verb לֹא יוֹסִיף (lo’ yosif) could be taken as a precative perfect, making a request to God. See the note at the beginning of the verse.
[4:22] 22 tn Heb “O Daughter of Edom.”
[4:22] 23 tn The verb פָּקַד (paqad) could be taken as a precative perfect, making a request to God. See the note at the beginning of the verse.
[4:22] 24 tn The noun עָוֹן (’avon) is repeated twice in this verse: its first occurrence means “punishment for iniquity” (v. 22a), and its second usage means “iniquity” (v. 22b). See preceding translator’s note on the broad range of meanings of this word. The repetition of the same root with different meanings creates an ironic polysemantic wordplay: Zion’s “punishment” for its sin is about to come to an end; however, the punishment for Edom’s “sin” is about to begin.
[4:22] 25 tn The verb גִּלָּה (gillah) could be taken as a precative perfect, making a request to God. See the note at the beginning of the verse.
[1:16] 26 tn The identification of the referent of “you” in v. 16a is uncertain. There are three major options: (1) On the surface, it would appear to be Edom, which is addressed in v. 15b and throughout the prophecy. However, when Edom is addressed, second person singular forms are normally used in the Hebrew. In v. 16a the Hebrew verb “you drank” is a plural form שְׁתִיתֶם (shÿtitem), perhaps suggesting that Edom is no longer addressed, at least solely. Perhaps Edom and the nations, mentioned in v. 15a, are both addressed in v. 16a. However, since the nations are referred to in the third person in v. 16b, it seems unlikely that they are addressed here. (2) Another option is to take the final mem (ם) on the Hebrew verb form (שְׁתִיתֶם) as an enclitic particle and revocalize the form as a singular verb (שָׁתִיתָ, shatita) addressed to Edom. In this case v. 16a would allude to the time when Edom celebrated Jerusalem’s defeat on Mount Zion, God’s “holy hill.” Verse 16b would then make the ironic point that just as Edom once drank in victory, so the nations (Edom included) would someday drink the cup of judgment. However, this interpretation is problematic for it necessitates taking the drinking metaphor in different ways (as signifying celebration and then judgment) within the same verse. (3) Another option is that the exiled people of Judah are addressed. Just as God’s people were forced to drink the intoxicating wine of divine judgment, so the nations, including those who humiliated Judah, would be forced to drink this same wine. However, the problem here is that God’s people are never addressed elsewhere in the prophecy, making this approach problematic as well.
[1:16] 27 sn This reference to drinking portrays the profane activities of those who had violated Jerusalem’s sanctity. The following reference to drinking on the part of the nations portrays God’s judgment upon them. They will drink, as it were, from the cup of divine retribution.
[1:16] 28 sn The judgment is compared here to intoxicating wine, which the nations are forced to keep drinking (v. 16). Just as an intoxicating beverage eventually causes the one drinking it to become disoriented and to stagger, so God’s judgment would cause the panic-stricken nations to stumble around in confusion. This extended metaphor is paralleled in Jer 49:12 which describes God’s imminent judgment on Edom, “If even those who did not deserve to drink from the cup of my wrath have to drink from it, do you think you will go unpunished? You will not go unpunished, but you also will certainly drink from the cup of my wrath.” There are numerous parallels between Obadiah and the oracle against Edom in Jer 49:1-22, so perhaps the latter should be used to help understand the enigmatic metaphor here in v. 16.
[1:1] 29 sn The date of the book of Obadiah is very difficult to determine. Since there is no direct indication of chronological setting clearly suggested by the book itself, and since the historical identity of the author is uncertain as well, a possible date for the book can be arrived at only on the basis of internal evidence. When did the hostile actions of Edom against Judah that are described in this book take place? Many nineteenth-century scholars linked the events of the book to a historical note found in 2 Kgs 8:20 (cf. 2 Chr 21:16-17): “In [Jehoram’s] days Edom rebelled from under the hand of Judah and established a king over themselves.” If this is the backdrop against which Obadiah should be read, it would suggest a ninth-century
[1:1] 30 sn The name Obadiah in Hebrew means “servant of the
[1:1] 31 tn Heb “the vision of Obadiah” (so KJV, NAB, NASB, NIV, NRSV); TEV “This is the prophecy of Obadiah.”
[1:1] 32 tn Heb “Lord
[1:1] 33 tn The Hebrew preposition לְ (lÿ) is better translated here “concerning” (so KJV, ASV, NASB, NRSV, NLT) or “about” (so NIV, NCV, TEV, CEV) Edom rather than “to” Edom, although much of the book does speak directly to Edom.
[1:1] 34 sn The name Edom derives from a Hebrew root that means “red.” Edom was located to the south of the Dead Sea in an area with numerous rocky crags that provided ideal military advantages for protection. Much of the sandstone of this area has a reddish color. The Edomites were descendants of Esau, the brother of Jacob (Gen 25:19-26).
[1:1] 35 tn Although the word “saying” is not in the Hebrew text, it has been supplied in the translation because what follows seems to be the content of the envoy’s message. Cf. ASV, NASB, NCV, all of which supply “saying”; NIV, NLT “to say.”
[1:1] 36 tn Heb “Arise, and let us arise against her in battle!” The term “Edom” is not in the Hebrew text, but has been supplied in the translation to specify the otherwise ambiguous referent of the term “her.”
[1:17] 37 tn Heb “will be a fugitive.” This is a collective singular. Cf. NCV “some will escape the judgment.”
[1:17] 38 tn Heb “house” (so most English versions); NCV, TEV “the people of Jacob.” The word “house” also occurs four times in v. 18.
[1:17] 39 tn Heb “dispossess.” This root is repeated in the following line to emphasize poetic justice: The punishment will fit the crime.
[1:17] 40 tc The present translation follows the reading מוֹרִשֵׁיהֶם (morishehem; literally, “those dispossessing them”; cf. NAB, NRSV, CEV) rather than מוֹרָשֵׁיהֶם (morashehem, “their possessions”) of the MT (cf. LXX, Syriac, and Vg, followed by KJV, ASV, NASB).
[1:18] 41 tn Heb “will be no survivor”; NAB “none shall survive.”
