Numbers 11:23

11:23 And the Lord said to Moses, “Is the Lord’s hand shortened? ¹  Now you will see whether my word to you will come true ²  or not!”

Numbers 14:9

14:9 Only do not rebel against the Lord, and do not fear the people of the land, for they are bread for us. ³  Their protection ⁴  has turned aside from them, but the Lord is with us. Do not fear them!”

Psalms 48:4-7

48:4 For ⁵  look, the kings assemble; ⁶ 

they advance together.

48:5 As soon as they see, ⁷  they are shocked; ⁸ 

they are terrified, they quickly retreat. ⁹ 

48:6 Look at them shake uncontrollably, ¹⁰ 

like a woman writhing in childbirth. ¹¹ 

48:7 With an east wind

you shatter ¹²  the large ships. ¹³ 

Psalms 127:1

Psalm 127 ¹⁴ 

A song of ascents, ¹⁵  by Solomon.

127:1 If the Lord does not build a house, ¹⁶ 

then those who build it work in vain.

If the Lord does not guard a city, ¹⁷ 

then the watchman stands guard in vain.

Jeremiah 37:10

37:10 For even if you were to defeat all the Babylonian forces ¹⁸  fighting against you so badly that only wounded men were left lying in their tents, they would get up and burn this city down.”’” ¹⁹ 

Jeremiah 50:36-37

50:36 Destructive forces will come against her false prophets; ²⁰ 

they will be shown to be fools! ²¹ 

Destructive forces will come against her soldiers;

they will be filled with terror! ²² 

50:37 Destructive forces will come against her horses and her ²³  chariots.

Destructive forces will come against all the foreign troops within her; ²⁴ 

they will be as frightened as women! ²⁵ 

Destructive forces will come against her treasures;

they will be taken away as plunder!

Jeremiah 51:30

51:30 The soldiers of Babylonia will stop fighting.

They will remain in their fortified cities.

They will lose their strength to do battle. ²⁶ 

They will be as frightened as women. ²⁷ 

The houses in her cities will be set on fire.

The gates of her cities will be broken down. ²⁸ 

Jeremiah 51:32

51:32 They will report that the fords have been captured,

the reed marshes have been burned,

the soldiers are terrified. ²⁹ 

[11:23]  ¹ sn This anthropomorphic expression concerns the power of God. The “hand of the Lord” is idiomatic for his power, what he is able to do. The question is rhetorical; it is affirming that his hand is not shortened, i.e., that his power is not limited. Moses should have known this, and so this is a rebuke for him at this point. God had provided the manna, among all the other powerful acts they had witnessed. Meat would be no problem. But the lack of faith by the people was infectious.

[11:23]  ² tn Or “will happen” (TEV); KJV “shall come to pass unto thee.”

[14:9]  ³ sn The expression must indicate that they could destroy the enemies as easily as they could eat bread.

[14:9]  ⁴ tn Heb “their shade.” The figure compares the shade from the sun with the protection from the enemy. It is also possible that the text is alluding to their deities here.

[48:4]  ⁵ tn The logical connection between vv. 3-4 seems to be this: God is the protector of Zion and reveals himself as the city’s defender – this is necessary because hostile armies threaten the city.

[48:4]  ⁶ tn The perfect verbal forms in vv. 4-6 are understood as descriptive. In dramatic style (note הִנֵּה, hinneh, “look”) the psalm describes an enemy attack against the city as if it were occurring at this very moment. Another option is to take the perfects as narrational (“the kings assembled, they advanced”), referring to a particular historical event, such as Sennacherib’s siege of the city in 701 b.c. (cf. NIV, NRSV). Even if one translates the verses in a dramatic-descriptive manner (as the present translation does), the Lord’s victory over the Assyrians was probably what served as the inspiration of the description (see v. 8).

[48:5]  ⁷ tn The object of “see” is omitted, but v. 3b suggests that the Lord’s self-revelation as the city’s defender is what they see.

[48:5]  ⁸ tn Heb “they look, so they are shocked.” Here כֵּן (ken, “so”) has the force of “in the same measure.”

[48:5]  ⁹ tn The translation attempts to reflect the staccato style of the Hebrew text, where the main clauses of vv. 4-6 are simply juxtaposed without connectives.

[48:6]  ¹⁰ tn Heb “trembling seizes them there.” The adverb שָׁם (sham, “there”) is used here, as often in poetic texts, to point “to a spot in which a scene is localized vividly in the imagination” (BDB 1027 s.v.).

[48:6]  ¹¹ tn Heb “[with] writhing like one giving birth.”

[48:7]  ¹² tn The switch to the imperfect, as well as the introduction of the ship metaphor, perhaps signals a change to a generalizing tone; the Lord typically shatters these large ships, symbolic of the human strength of hostile armies (see the following note on “large ships”). The verb שָׁבַר (shavar, “break”) appears in the Piel here (see Pss 29:5; 46:9). In the OT it occurs thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404-7 §24.3).

[48:7]  ¹³ tn Heb “the ships of Tarshish.” This probably refers to large ships either made in or capable of traveling to and from the distant western port of Tarshish. These ships, which were the best of their class, here symbolize the mere human strength of hostile armies, which are incapable of withstanding the Lord’s divine power (see Isa 2:16).

[127:1]  ¹⁴ sn Psalm 127. In this wisdom psalm the psalmist teaches that one does not find security by one’s own efforts, for God alone gives stability and security.

[127:1]  ¹⁵ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

[127:1]  ¹⁶ sn The expression build a house may have a double meaning here. It may refer on the surface level to a literal physical structure in which a family lives, but at a deeper, metaphorical level it refers to building, perpetuating, and maintaining a family line. See Deut 25:9; Ruth 4:11; 1 Sam 2:35; 2 Sam 7:27; 1 Kgs 11:38; 1 Chr 17:10, 25. Having a family line provided security in ancient Israel.

[127:1]  ¹⁷ sn The city symbolizes community security, which is the necessary framework for family security.

[37:10]  ¹⁸ tn Heb “all the army of the Chaldeans.” For the rendering “Babylonian” in place of Chaldean see the study note on 21:4.

[37:10]  ¹⁹ tn The length and complexity of this English sentence violates the more simple style that has been used to conform such sentences to contemporary English style. However, there does not seem to be any alternative that would enable a simpler style and still retain the causal and conditional connections that give this sentence the rhetorical force that it has in the original. The condition is, of course, purely hypothetical and the consequence a poetic exaggeration. The intent is to assure Zedekiah that there is absolutely no hope of the city being spared.

[50:36]  ²⁰ tn The meaning and the derivation of the word translated “false prophets” is uncertain. The same word appears in conjunction with the word for “diviners” in Isa 44:25 and probably also in Hos 11:6 in conjunction with the sword consuming them “because of their counsel.” BDB 95 s.v. III בַּד b sees this as a substitution of “empty talk” for “empty talkers” (the figure of metonymy) and refer to them as false prophets. KBL 108 s.v. II בַּד emends the form in both places to read בָּרִים (barim) in place of בַּדִּים (baddim) and defines the word on the basis of Akkadian to mean “soothsayer” (KBL 146 s.v. V בָּר). HALOT 105 s.v. V בַּד retains the pointing, derives it from an Amorite word found in the Mari letters, and defines it as “oracle priest.” However, G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 368) call this identification into question because the word only occurs in one letter from Mari and its meaning is uncertain there. It is hazardous to emend the text in two places, perhaps even three, in light of no textual evidence in any of the passages and to define the word on the basis of an uncertain parallel. Hence the present translation opts here for the derivation and extended definition given in BDB.

[50:36]  ²¹ tn This translation follows the suggestion of BDB 383 s.v. I יָאַל Niph.2. Compare the usage in Isa 19:13 and Jer 5:4.

[50:36]  ²² tn The verb here (חָתַת, khatat) could also be rendered “be destroyed” (cf. BDB 369 s.v. חָתַת Qal.1 and compare the usage in Jer 48:20, 39). However, the parallelism with “shown to be fools” argues for the more dominant usage of “be dismayed” or “be filled with terror.” The verb is found in parallelism with both בּוֹשׁ (bosh, “be ashamed, dismayed”) and יָרֵא (yare’, “be afraid”) and can refer to either emotion. Here it is more likely that they are filled with terror because of the approaching armies.

[50:37]  ²³ tn Hebrew has “his” in both cases here whereas the rest of the possessive pronouns throughout vv. 35-37 are “her.” There is no explanation for this switch unless the third masculine singular refers as a distributive singular to the soldiers mentioned in the preceding verse (cf. GKC 464 §145.l). This is probably the case here, but to refer to “their horses and their chariots” in the midst of all the “her…” might create more confusion than what it is worth to be that pedantic.

[50:37]  ²⁴ tn Or “in the country,” or “in her armies”; Heb “in her midst.”

[50:37]  ²⁵ tn Heb “A sword against his horses and his chariots and against all the mixed company [or mixed multitude] in her midst and they will become like women.” The sentence had to be split up because it is too long and the continuation of the second half with its consequential statement would not fit together with the first half very well. Hence the subject and verb have been repeated. The Hebrew word translated “foreign troops” (עֶרֶב, ’erev) is the same word that is used in 25:20 to refer to the foreign peoples living in Egypt and in Exod 12:38 for the foreign people that accompanied Israel out of Egypt. Here the word is translated contextually to refer to foreign mercenaries, an identification that most of the commentaries and many of the modern English versions accept (see, e.g., J. Bright, Jeremiah [AB], 355; NRSV; NIV). The significance of the simile “they will become like women” has been spelled out for the sake of clarity.

[51:30]  ²⁶ tn Heb “Their strength is dry.” This is a figurative nuance of the word “dry” which BDB 677 s.v. נָשַׁת Qal.1 explain as meaning “fails.” The idea of “strength to do battle” is implicit from the context and is supplied in the translation here for clarity.

[51:30]  ²⁷ tn Heb “They have become women.” The metaphor has been turned into a simile and the significance of the comparison drawn out for the sake of clarity. See 50:37 for the same figure.

[51:30]  ²⁸ tn Heb “Her dwelling places have been set on fire. Her bars [i.e., the bars on the gates of her cities] have been broken.” The present translation has substituted the word “gates” for “bars” because the intent of the figure is to show that the bars of the gates have been broken giving access to the city. “Gates” makes it easier for the modern reader to understand the figure.

[51:32]  ²⁹ tn The words “They will report that” have been supplied in the translation to show the linkage between this verse and the previous one. This is still a part of the report of the messengers. The meaning of the word translated “reed marshes” has seemed inappropriate to some commentators because it elsewhere refers to “pools.” However, all the commentaries consulted agree that the word here refers to the reedy marshes that surrounded Babylon. (For a fuller discussion regarding the meaning of this word and attempts to connect it with a word meaning “fortress” see W. L. Holladay, Jeremiah [Hermeneia], 2:427.)