Jeremiah 46:10

46:10 But that day belongs to the Lord God who rules over all. ¹ 

It is the day when he will pay back his enemies. ² 

His sword will devour them until its appetite is satisfied!

It will drink their blood until it is full! ³ 

For the Lord God who rules over all ⁴  will offer them up as a sacrifice

in the land of the north by the Euphrates River.

Psalms 37:13

37:13 The Lord laughs in disgust ⁵  at them,

for he knows that their day is coming. ⁶ 

Isaiah 10:3

10:3 What will you do on judgment day, ⁷ 

when destruction arrives from a distant place?

To whom will you run for help?

Where will you leave your wealth?

Ezekiel 7:5-7

7:5 “This is what the sovereign Lord says: A disaster ⁸  – a one-of-a-kind ⁹  disaster – is coming! 7:6 An end comes ¹⁰  – the end comes! ¹¹  It has awakened against you ¹²  – the end is upon you! Look, it is coming! ¹³  7:7 Doom is coming upon you who live in the land! The time is coming, the day ¹⁴  is near. There are sounds of tumult, not shouts of joy, on the mountains. ¹⁵ 

Ezekiel 7:12

7:12 The time has come; the day has struck! The customer should not rejoice, nor the seller mourn; for divine wrath ¹⁶  comes against their whole crowd.

Ezekiel 21:25

21:25 “‘As for you, profane and wicked prince of Israel, ¹⁷ 

whose day has come, the time of final punishment,

Ezekiel 21:29

21:29 while seeing false visions for you

and reading lying omens for you ¹⁸  –

to place that sword ¹⁹  on the necks of the profane wicked, ²⁰ 

whose day has come,

the time of final punishment.

Hosea 9:7

9:7 The time of judgment ²¹  is about to arrive! ²² 

The time of retribution ²³  is imminent! ²⁴ 

Let Israel know! ²⁵ 

Israel Rejects Hosea’s Prophetic Exhortations

The prophet is considered a fool ²⁶  –

the inspired man ²⁷  is viewed as a madman ²⁸  –

because of the multitude of your sins

and your intense ²⁹  animosity.

Luke 21:22

21:22 because these are days of vengeance, ³⁰  to fulfill ³¹  all that is written.

[46:10]  ¹ tn Heb “the Lord Yahweh of armies.” See the study note at 2:19 for the translation and significance of this title for God.

[46:10]  ² sn Most commentators think that this is a reference to the Lord exacting vengeance on Pharaoh Necho for killing Josiah, carrying Jehoahaz off into captivity, and exacting heavy tribute on Judah in 609 b.c. (2 Kgs 23:29, 33-35).

[46:10]  ³ tn Or more paraphrastically, “he will kill them/ until he has exacted full vengeance”; Heb “The sword will eat and be sated; it will drink its fill of their blood.”

[46:10]  ⁴ tn Heb “the Lord Yahweh of armies.” See the study note at 2:19 for the translation and significance of this title for God.

[37:13]  ⁵ tn Heb “laughs.” As the next line indicates, this refers to derisive laughter (see 2:4). The Hebrew imperfect verbal form describes the action from the perspective of an eye-witness who is watching the divine response as it unfolds before his eyes.

[37:13]  ⁶ tn Heb “for he sees that his day is coming.” As the following context makes clear (vv. 15, 17, 19-20), “his day” refers to the time when God will destroy evildoers.

[10:3]  ⁷ tn Heb “the day of visitation” (so KJV, ASV), that is, the day when God arrives to execute justice on the oppressors.

[7:5]  ⁸ tn The Hebrew term often refers to moral evil (see Ezek 6:10; 14:22), but in many contexts it refers to calamity or disaster, sometimes as punishment for evil behavior.

[7:5]  ⁹ tc So most Hebrew mss; many Hebrew mss read “disaster after disaster” (cf. NAB, NCV, NRSV, NLT).

[7:6]  ¹⁰ tn Or “has come.”

[7:6]  ¹¹ tn Or “has come.”

[7:6]  ¹² tc With different vowels the verb rendered “it has awakened” would be the noun “the end,” as in “the end is upon you.” The verb would represent a phonetic wordplay. The noun by virtue of repetition would continue to reinforce the idea of the end. Whether verb or noun, this is the only instance to occur with this preposition.

[7:6]  ¹³ tc For this entire verse, the LXX has only “the end is come.”

[7:7]  ¹⁴ sn The day refers to the day of the Lord, a concept which, beginning in Amos 5:18-20, became a common theme in the OT prophetic books. It refers to a time when the Lord intervenes in human affairs as warrior and judge.

[7:7]  ¹⁵ tc The LXX reads “neither tumult nor birth pains.” The LXX varies at many points from the MT in this chapter. The context suggests that one or both of these would be present on a day of judgment, thus favoring the MT. Perhaps more significant is the absence of “the mountains” in the LXX. If the ר (resh) in הָרִים (harim, “the mountains” not “on the mountains”) were a ד (dalet), which is a common letter confusion, then it could be from the same root as the previous word, הֵד (hed), meaning “the day is near – with destruction, not joyful shouting.”

[7:12]  ¹⁶ tn Heb “wrath.” Context clarifies that God’s wrath is in view.

[21:25]  ¹⁷ tn This probably refers to King Zedekiah.

[21:29]  ¹⁸ tn Heb “in the seeing concerning you falsehood, in divining concerning you a lie.” This probably refers to the attempts of the Ammonites to ward off judgment through prophetic visions and divination.

[21:29]  ¹⁹ tn Heb “you”; the referent (the sword mentioned in v. 28) has been specified in the translation for clarity.

[21:29]  ²⁰ sn The second half of the verse appears to state that the sword of judgment would fall upon the wicked, despite their efforts to prevent it.

[9:7]  ²¹ tn Heb “the days of the visitation”; NAB, NASB, NIV, NRSV “the days of punishment.”

[9:7]  ²² tn Heb “has come” (בָּאוּ, ba’u). The two perfect tense (suffix-conjugation) verbs בָּאוּ (Qal perfect 3rd person common plural from בּוֹא, bo’, “to come”) repeated in this verse are both examples of the so-called “prophetic perfect”: the perfect, which connotes completed or factual action, is used in reference to future events to emphasize the certainty of the announced event taking place.

[9:7]  ²³ tn Heb “the days of the retribution”; NIV “of reckoning”; NRSV “of recompense.”

[9:7]  ²⁴ tn Heb “has come”; NIV “are at hand”; NLT “is almost here.”

[9:7]  ²⁵ tc The Aleppo Codex and Leningrad Codex (the MT ms employed for BHS) both place the atnach (colon-divider) after יֵדְעוּ יִשְׂרָאֵל (yedÿ’u yisra’el, “Let Israel know!”), indicating that this line belongs with 9:7a (cf. NAB, NASB, NIV). However, the LXX reads κακωθήσεται (kakwqhsetai) which reflects an underlying Vorlage of יָרֵעוּ (yare’u, Qal imperfect 3rd person common plural from יָרַע, yara’, “to cry”), as opposed to the MT יֵדְעוּ (yedÿ’u, Qal jussive 3rd common plural from יָדַע, yada’, “to know”). The Old Greek connects יֵדְעוּ יִשְׂרָאֵל (“Israel cries out”) with the following lines (cf. NRSV), which appear to be quotations of Israel mocking Hosea. Aquila (ἔγνω, egnw) and Symmachus (γνώσεται, gnwsetai) both reflect the proto-MT tradition. For a discussion of this textual and syntactical problem, see H. W. Wolff, Hosea (Hermeneia), 150.

[9:7]  ²⁶ tn Or “is distraught”; cf. CEV, NLT “are crazy.”

[9:7]  ²⁷ tn Heb “the man of the Spirit”; NAB, NRSV “spirit.”

[9:7]  ²⁸ tn Or “is driven to despair.” The term מְשֻׁגָּע (mÿshugga’, Pual participle masculine singular from שָׁגַע, shaga’, “to be mad”) may be understood in two senses: (1) It could be a predicate adjective which is a figure of speech: “to be maddened,” to be driven to despair (Deut 28:34); or (2) it could be a substantive: “a madman,” referring to prophets who attempted to enter into a prophetic state through whipping themselves into a frenzy (1 Sam 21:16; 2 Kgs 9:11; Jer 29:26; see BDB 993 s.v. שָׁגַע). The prophetic context of 9:7 favors the latter option (which is followed by most English versions). Apparently, the general populace viewed these mantics with suspicion and questioned the legitimacy of their claim to be true prophets (e.g., 2 Kgs 9:11; Jer 29:26).

[9:7]  ²⁹ tn Heb “great.”

[21:22]  ³⁰ tn Or “of punishment.” This is a time of judgment.

[21:22]  ³¹ tn The passive construction with the infinitive πλησθῆναι (plhsqhnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.