Jeremiah 4:13

4:13 Look! The enemy is approaching like gathering clouds. ¹ 

The roar of his chariots is like that of a whirlwind. ² 

His horses move more swiftly than eagles.”

I cry out, ³  “We are doomed, ⁴  for we will be destroyed!”

Ezekiel 2:10

2:10 He unrolled it before me, and it had writing on the front ⁵  and back; ⁶  written on it were laments, mourning, and woe.

Ezekiel 24:6

24:6 “‘Therefore this is what the sovereign Lord says:

Woe to the city of bloodshed,

the pot whose rot ⁷  is in it,

whose rot has not been removed ⁸  from it!

Empty it piece by piece.

No lot has fallen on it. ⁹ 

Zephaniah 3:1

Jerusalem is Corrupt

3:1 The filthy, ¹⁰  stained city is as good as dead;

the city filled with oppressors is finished! ¹¹ 

Matthew 11:21

11:21 “Woe to you, Chorazin! ¹²  Woe to you, Bethsaida! If ¹³  the miracles ¹⁴  done in you had been done in Tyre ¹⁵  and Sidon, ¹⁶  they would have repented long ago in sackcloth and ashes.

Revelation 8:13

8:13 Then ¹⁷  I looked, and I heard an ¹⁸  eagle ¹⁹  flying directly overhead, ²⁰  proclaiming with a loud voice, “Woe! Woe! Woe to those who live on the earth because of the remaining sounds of the trumpets of the three angels who are about to blow them!” ²¹ 

[4:13]  ¹ tn Heb “he is coming up like clouds.” The words “The enemy” are supplied in the translation to identify the referent and the word “gathering” is supplied to try to convey the significance of the simile, i.e., that of quantity and of an approaching storm.

[4:13]  ² tn Heb “his chariots [are] like a whirlwind.” The words “roar” and “sound” are supplied in the translation to clarify the significance of the simile.

[4:13]  ³ tn The words “I cry out” are not in the text, but the words that follow are obviously not the Lord’s. They are either those of the people or of Jeremiah. Taking them as Jeremiah’s parallels the interjection of Jeremiah’s response in 4:10 which is formally introduced.

[4:13]  ⁴ tn Heb “Woe to us!” The words “woe to” are common in funeral laments and at the beginning of oracles of judgment. In many contexts they carry the connotation of hopelessness or apprehensiveness of inevitable doom.

[2:10]  ⁵ tn Heb “on the face.”

[2:10]  ⁶ sn Written on the front and back. While it was common for papyrus scrolls to have writing on both sides the same was not true for leather scrolls.

[24:6]  ⁷ tn Or “rust.”

[24:6]  ⁸ tn Heb “has not gone out.”

[24:6]  ⁹ tn Here “lot” may refer to the decision made by casting lots; it is not chosen at all.

[3:1]  ¹⁰ tn The present translation assumes מֹרְאָה (mor’ah) is derived from רֹאִי (ro’i,“excrement”; see Jastrow 1436 s.v. רֳאִי). The following participle, “stained,” supports this interpretation (cf. NEB “filthy and foul”; NRSV “soiled, defiled”). Another option is to derive the form from מָרָה (marah, “to rebel”); in this case the term should be translated “rebellious” (cf. NASB, NIV “rebellious and defiled”). This idea is supported by v. 2. For discussion of the two options, see HALOT 630 s.v. I מרא and J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 206.

[3:1]  ¹¹ tn Heb “Woe, soiled and stained one, oppressive city.” The verb “is finished” is supplied in the second line. On the Hebrew word הוֹי (hoy, “ah, woe”), see the note on the word “dead” in 2:5.

[11:21]  ¹² sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after a.d. 30.

[11:21]  ¹³ tn This introduces a second class (contrary to fact) condition in the Greek text.

[11:21]  ¹⁴ tn Or “powerful deeds.”

[11:21]  ¹⁵ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[11:21]  ¹⁶ sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”

[8:13]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:13]  ¹⁸ tn Grk “one eagle.”

[8:13]  ¹⁹ tc Ï^A reads “angel” (ἀγγέλου, angelou) instead of “eagle” (ἀετοῦ, aetou), a reading strongly supported by {א A 046 Ï^K and several versions}. On external grounds, ἀετοῦ is clearly the superior reading. ἀγγέλου could have arisen inadvertently due to similarities in spelling or sound between ἀετοῦ and ἀγγέλου. It may also have been intentional in order to bring this statement in line with 14:6 where an angel is mentioned as the one flying in midair. This seems a more likely reason, strengthened by the facts that the book only mentions eagles two other times (4:7; 12:14). Further, the immediate as well as broad context is replete with references to angels.

[8:13]  ²⁰ tn Concerning the word μεσουράνημα (mesouranhma), L&N 1.10 states, “a point or region of the sky directly above the earth – ‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’ εἶδον, καὶ ἤκουσα ἑνὸς ἁετοῦ πετομένου ἐν μεσουρανήματι ‘I looked, and I heard an eagle that was flying overhead in the sky’ Re 8:13.”

[8:13]  ²¹ tn Grk “about to sound their trumpets,” but this is redundant in English.