Nahum 3:5

3:5 I am against you,” declares the Lord who commands armies. ¹ 

“I will strip off your clothes! ² 

I will show your nakedness to the nations

and your shame to the kingdoms;

Jeremiah 21:13

21:13 Listen, you ³  who sit enthroned above the valley on a rocky plateau.

I am opposed to you,’ ⁴  says the Lord. ⁵ 

‘You boast, “No one can swoop down on us.

No one can penetrate into our places of refuge.” ⁶ 

Jeremiah 50:31

50:31 “Listen! I am opposed to you, you proud city,” ⁷ 

says the Lord God who rules over all. ⁸ 

“Indeed, ⁹  your day of reckoning ¹⁰  has come,

the time when I will punish you. ¹¹ 

Jeremiah 51:25

51:25 The Lord says, ¹²  “Beware! I am opposed to you, Babylon! ¹³ 

You are like a destructive mountain that destroys all the earth.

I will unleash my power against you; ¹⁴ 

I will roll you off the cliffs and make you like a burned-out mountain. ¹⁵ 

Ezekiel 5:8

5:8 “Therefore this is what the sovereign Lord says: I – even I – am against you, ¹⁶  and I will execute judgment ¹⁷  among you while the nations watch. ¹⁸ 

Ezekiel 26:3

26:3 therefore this is what the sovereign Lord says: Look, ¹⁹  I am against you, ²⁰  O Tyre! I will bring up many nations against you, as the sea brings up its waves.

Ezekiel 28:22

28:22 Say, ‘This is what the sovereign Lord says:

“‘Look, I am against you, ²¹  Sidon,

and I will magnify myself in your midst.

Then they will know that I am the Lord

when I execute judgments on her

and reveal my sovereign power ²²  in her.

Ezekiel 29:3

29:3 Tell them, ‘This is what the sovereign Lord says:

“‘Look, I am against ²³  you, Pharaoh king of Egypt,

the great monster ²⁴  lying in the midst of its waterways,

who has said, “My Nile is my own, I made it for myself.” ²⁵ 

Ezekiel 29:10

29:10 I am against ²⁶  you and your waterways. I will turn the land of Egypt into an utter desolate ruin from Migdol ²⁷  to Syene, ²⁸  as far as the border with Ethiopia.

Ezekiel 35:3

35:3 Say to it, ‘This is what the sovereign Lord says:

“‘Look, I am against you, Mount Seir;

I will stretch out my hand against you

and turn you into a desolate ruin.

Ezekiel 38:3

38:3 and say: ‘This is what the sovereign Lord says: Look, ²⁹  I am against you, Gog, chief prince of Meshech and Tubal.

Ezekiel 39:1

39:1 “As for you, son of man, prophesy against Gog, and say: ‘This is what the sovereign Lord says: Look, I am against you, O Gog, chief prince of Meshech and Tubal!

[3:5]  ¹ tn Traditionally, “the Lord of hosts.” See the note on the expression “the Lord who commands armies” in 2:13.

[3:5]  ² tn Heb “I will uncover your skirts over your face.”

[21:13]  ³ tn Or “Listen, Jerusalem, you…”; Heb text of v. 21a-b reads, “Behold I am against you [fem. sg.], O inhabitant [fem. sg.] of the valley [and of] the rock of the plain, oracle of the Lord, who are saying [masc. pl.].” Verses 13-14 are generally treated as a separate oracle addressed to Jerusalem. The basis for this is (1) the appropriateness of the description here to the city of Jerusalem; (2) the rather similar reference to Jerusalem smugly living in her buildings made from cedars of Lebanon in 22:23; (3) the use of the second feminine singular pronoun “you” in other places in reference to Jerusalem (cf. clearly in 4:14; 6:8; 13:20; 15:5-6); (4) the use of the feminine singular participle to refer to personified Jerusalem in 10:17 as well as 20:23. However, the description in 21:13 is equally appropriate to the royal household that the Lord has been addressing; the palace stood on the Ophel or fill between the northern and southern hill just south of the temple and overlooked the Kidron valley. Moreover, the word “enthroned” is even more fitting to the royal household than to Jerusalem. The phrase “enthroned above the valley” is literally “inhabitant of the valley.” But since the literal is inappropriate for either Jerusalem or the royal palace, the phrase is regularly interpreted after the parallel phrase referring to the Lord “enthroned above the cherubim.” The royal house was “enthroned” more literally than Jerusalem was. Taking this to refer to the royal court rather than Jerusalem also introduces one less unintroduced entity by the shift in pronoun in vv. 11-14 as well as eliminating the introduction of an otherwise unintroduced oracle. The “you” of “you boast” is actually the masculine plural participle (Heb “who say”) that modifies the feminine singular participle “you who sit enthroned” and goes back to the masculine plural imperatives in v. 12 rather than introducing a new entity, the people of the city. The participle “you who sit enthroned” is to be interpreted as a collective referring to the royal court not a personification of the city of Jerusalem (cf. GKC 394 §122.s and see, e.g., Isa 12:6; Mic 1:11). Moreover, taking the referent to be the royal court makes the reference to the word translated “palace” much more natural. The word is literally “forest” and is often seen to be an allusion to the armory which was called the “Forest of Lebanon” (1 Kgs 7:2; 10:17; 10:21; Isa 22:8 and see also Ezek 17:3 in an allegory (17:2-18) which may have been contemporary with this oracle). Taking the oracle to refer to the royal court also makes this oracle more parallel with the one that follows where destruction of the palace leads also to the destruction of the city.

[21:13]  ⁴ tn Heb “I am against you.”

[21:13]  ⁵ tn Heb “oracle of the Lord.”

[21:13]  ⁶ tn Heb “Who can swoop…Who can penetrate…?” The questions are rhetorical and expect a negative answer. They are rendered as negative affirmations for clarity.

[50:31]  ⁷ tn Heb “Behold, I am against you, proud one.” The word “city” is not in the text but it is generally agreed that the word is being used as a personification of the city which had “proudly defied” the Lord (v. 29). The word “city” is supplied in the translation for clarity.

[50:31]  ⁸ tn Heb “oracle of the Lord Yahweh of armies.” For the rendering of this title and an explanation of its significance see the study note on 2:19.

[50:31]  ⁹ tn The particle כִּי (ki) is probably asseverative here (so J. A. Thompson, Jeremiah [NICOT], 739, n. 13, and cf. BDB 472 s.v. כִּי 1.e for other examples). This has been a common use of this particle in the book of Jeremiah.

[50:31]  ¹⁰ tn The words “of reckoning” are not in the text but are implicit from the context. They are supplied in the translation for clarity.

[50:31]  ¹¹ sn Compare v. 27.

[51:25]  ¹² tn Heb “Oracle of the Lord.”

[51:25]  ¹³ 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]  ¹⁴ tn Heb “I will reach out my hand against you.” See the translator’s note on 6:12 for explanation.

[51:25]  ¹⁵ 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 Lord, however, will make it a “burned-out mountain,” i.e., an extinct volcano which is barren and desolate. This interpretation seems to this translator to fit the details of the text more consistently than alternative ones which separate the concept of “destroying/destructive” from “mountain” and explain the figure of the mountain to refer to the dominating political position of Babylon and the reference to a “mountain of burning” to be a “burned [or burned over] mountain.” The use of similes in place of metaphors makes it easier for the modern reader to understand the figures and also more easily incorporates the dissonant figure of “rolling you down from the cliffs” which involves the figure of personification.

[5:8]  ¹⁶ tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8. The Hebrew text switches to a second feminine singular form here, indicating that personified Jerusalem is addressed (see vv. 5-6a). The address to Jerusalem continues through v. 15. In vv. 16-17 the second masculine plural is used, as the people are addressed.

[5:8]  ¹⁷ tn The Hebrew text uses wordplay here to bring out the appropriate nature of God’s judgment. “Execute” translates the same Hebrew verb translated “carried out” (literally meaning “do”) in v. 7, while “judgment” in v. 8 and “regulations” in v. 7 translate the same Hebrew noun (meaning “regulations” or in some cases “judgments” executed on those who break laws). The point seems to be this: God would “carry out judgments” against those who refused to “carry out” his “laws.”

[5:8]  ¹⁸ tn Heb “in the sight of the nations.”

[26:3]  ¹⁹ tn The word הִנֵּה (hinneh, traditionally “behold”) draws attention to something and has been translated here as a verb.

[26:3]  ²⁰ tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8. The Hebrew text switches to a second feminine singular form here, indicating that personified Jerusalem is addressed (see vv. 5-6a). The address to Jerusalem continues through v. 15. In vv. 16-17 the second masculine plural is used, as the people are addressed.

[28:22]  ²¹ tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8.

[28:22]  ²² tn Or “reveal my holiness.” God’s “holiness” is fundamentally his transcendence as sovereign ruler of the world. The revelation of his authority and power through judgment is in view in this context.

[29:3]  ²³ tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8.

[29:3]  ²⁴ tn Heb “jackals,” but many medieval Hebrew mss read correctly “the serpent.” The Hebrew term appears to refer to a serpent in Exod 7:9-10, 12; Deut 32:33; and Ps 91:13. It also refers to large creatures that inhabit the sea (Gen 1:21; Ps 148:7). In several passages it is associated with the sea or with the multiheaded sea monster Leviathan (Job 7:12; Ps 74:13; Isa 27:1; 51:9). Because of the Egyptian setting of this prophecy and the reference to the creature’s scales (v. 4), many understand a crocodile to be the referent here (e.g., NCV “a great crocodile”; TEV “you monster crocodile”; CEV “a giant crocodile”).

[29:3]  ²⁵ sn In Egyptian theology Pharaoh owned and controlled the Nile. See J. D. Currid, Ancient Egypt and the Old Testament, 240-44.

[29:10]  ²⁶ tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8.

[29:10]  ²⁷ sn This may refer to a site in the Egyptian Delta which served as a refuge for Jews (Jer 44:1; 46:14).

[29:10]  ²⁸ sn Syene is known today as Aswan.

[38:3]  ²⁹ tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8.