Discovery BoxNumbers 24:14
Context24:14 And now, I am about to go 1 back to my own people. Come now, and I will advise you as to what this people will do to your people in the future.” 2
Psalms 137:7-9
Context137:7 Remember, O Lord, what the Edomites did
on the day Jerusalem fell. 3
They said, “Tear it down, tear it down, 4
right to its very foundation!”
137:8 O daughter Babylon, soon to be devastated! 5
How blessed will be the one who repays you
for what you dished out to us! 6
137:9 How blessed will be the one who grabs your babies
and smashes them on a rock! 7
Isaiah 10:12
Context10:12 But when 8 the sovereign master 9 finishes judging 10 Mount Zion and Jerusalem, then I 11 will punish the king of Assyria for what he has proudly planned and for the arrogant attitude he displays. 12
Isaiah 14:1-27
Context14:1 The Lord will certainly have compassion on Jacob; 13 he will again choose Israel as his special people 14 and restore 15 them to their land. Resident foreigners will join them and unite with the family 16 of Jacob. 14:2 Nations will take them and bring them back to their own place. Then the family of Jacob will make foreigners their servants as they settle in the Lord’s land. 17 They will make their captors captives and rule over the ones who oppressed them. 14:3 When the Lord gives you relief from your suffering and anxiety, 18 and from the hard labor which you were made to perform, 14:4 you will taunt the king of Babylon with these words: 19
“Look how the oppressor has met his end!
Hostility 20 has ceased!
14:5 The Lord has broken the club of the wicked,
the scepter of rulers.
14:6 It 21 furiously struck down nations
with unceasing blows. 22
It angrily ruled over nations,
oppressing them without restraint. 23
14:7 The whole earth rests and is quiet;
they break into song.
14:8 The evergreens also rejoice over your demise, 24
as do the cedars of Lebanon, singing, 25
‘Since you fell asleep, 26
no woodsman comes up to chop us down!’ 27
14:9 Sheol 28 below is stirred up about you,
ready to meet you when you arrive.
It rouses 29 the spirits of the dead for you,
all the former leaders of the earth; 30
it makes all the former kings of the nations
rise from their thrones. 31
14:10 All of them respond to you, saying:
‘You too have become weak like us!
You have become just like us!
14:11 Your splendor 32 has been brought down to Sheol,
as well as the sound of your stringed instruments. 33
You lie on a bed of maggots,
with a blanket of worms over you. 34
14:12 Look how you have fallen from the sky,
O shining one, son of the dawn! 35
You have been cut down to the ground,
O conqueror 36 of the nations! 37
14:13 You said to yourself, 38
“I will climb up to the sky.
Above the stars of El 39
I will set up my throne.
I will rule on the mountain of assembly
on the remote slopes of Zaphon. 40
14:14 I will climb up to the tops 41 of the clouds;
I will make myself like the Most High!” 42
14:15 But you were brought down 43 to Sheol,
to the remote slopes of the pit. 44
14:16 Those who see you stare at you,
they look at you carefully, thinking: 45
“Is this the man who shook the earth,
the one who made kingdoms tremble?
14:17 Is this the one who made the world like a desert,
who ruined its 46 cities,
and refused to free his prisoners so they could return home?”’ 47
14:18 48 As for all the kings of the nations,
all of them 49 lie down in splendor, 50
each in his own tomb. 51
14:19 But you have been thrown out of your grave
like a shoot that is thrown away. 52
You lie among 53 the slain,
among those who have been slashed by the sword,
among those headed for 54 the stones of the pit, 55
as if you were a mangled corpse. 56
14:20 You will not be buried with them, 57
because you destroyed your land
and killed your people.
The offspring of the wicked
will never be mentioned again.
14:21 Prepare to execute 58 his sons
for the sins their ancestors have committed. 59
They must not rise up and take possession of the earth,
or fill the surface of the world with cities.” 60
14:22 “I will rise up against them,”
says the Lord who commands armies.
“I will blot out all remembrance of Babylon and destroy all her people, 61
including the offspring she produces,” 62
says the Lord.
14:23 “I will turn her into a place that is overrun with wild animals 63
and covered with pools of stagnant water.
I will get rid of her, just as one sweeps away dirt with a broom,” 64
says the Lord who commands armies.
14:24 65 The Lord who commands armies makes this solemn vow:
“Be sure of this:
Just as I have intended, so it will be;
just as I have planned, it will happen.
14:25 I will break Assyria 66 in my land,
I will trample them 67 underfoot on my hills.
Their yoke will be removed from my people,
the burden will be lifted from their shoulders. 68
14:26 This is the plan I have devised for the whole earth;
my hand is ready to strike all the nations.” 69
14:27 Indeed, 70 the Lord who commands armies has a plan,
and who can possibly frustrate it?
His hand is ready to strike,
and who can possibly stop it? 71
Jeremiah 25:12-16
Context25:12 “‘But when the seventy years are over, I will punish the king of Babylon and his nation 72 for their sins. I will make the land of Babylon 73 an everlasting ruin. 74 I, the Lord, affirm it! 75 25:13 I will bring on that land everything that I said I would. I will bring on it everything that is written in this book. I will bring on it everything that Jeremiah has prophesied against all the nations. 76 25:14 For many nations and great kings will make slaves of the king of Babylon and his nation 77 too. I will repay them for all they have done!’” 78
25:15 So 79 the Lord, the God of Israel, spoke to me in a vision. 80 “Take this cup from my hand. It is filled with the wine of my wrath. 81 Take it and make the nations to whom I send you drink it. 25:16 When they have drunk it, they will stagger to and fro 82 and act insane. For I will send wars sweeping through them.” 83
Jeremiah 25:29
Context25:29 For take note, I am already beginning to bring disaster on the city that I call my own. 84 So how can you possibly avoid being punished? 85 You will not go unpunished! For I am proclaiming war against all who live on the earth. I, the Lord who rules over all, 86 affirm it!’ 87
Jeremiah 50:33-34
Context50:33 The Lord who rules over all 88 says,
“The people of Israel are oppressed.
So too are the people of Judah. 89
All those who took them captive are holding them prisoners.
They refuse to set them free.
50:34 But the one who will rescue them 90 is strong.
He is known as the Lord who rules over all. 91
He will strongly 92 champion their cause.
As a result 93 he will bring peace and rest to the earth,
but trouble and turmoil 94 to the people who inhabit Babylonia. 95
Jeremiah 51:24-26
Context51:24 “But I will repay Babylon
and all who live in Babylonia
for all the wicked things they did in Zion
right before the eyes of you Judeans,” 96
says the Lord. 97
51:25 The Lord says, 98 “Beware! I am opposed to you, Babylon! 99
You are like a destructive mountain that destroys all the earth.
I will unleash my power against you; 100
I will roll you off the cliffs and make you like a burned-out mountain. 101
51:26 No one will use any of your stones as a cornerstone.
No one will use any of them in the foundation of his house.
For you will lie desolate forever,” 102
says the Lord. 103
Jeremiah 51:34-37
Context51:34 “King Nebuchadnezzar of Babylon
devoured me and drove my people out.
Like a monster from the deep he swallowed me.
He filled his belly with my riches.
He made me an empty dish.
He completely cleaned me out.” 104
51:35 The person who lives in Zion says,
“May Babylon pay for the violence done to me and to my relatives.”
Jerusalem says,
“May those living in Babylonia pay for the bloodshed of my people.” 105
51:36 Therefore the Lord says,
“I will stand up for your cause.
I will pay the Babylonians back for what they have done to you. 106
I will dry up their sea.
I will make their springs run dry. 107
51:37 Babylon will become a heap of ruins.
Jackals will make their home there. 108
It will become an object of horror and of hissing scorn,
a place where no one lives. 109
Lamentations 3:54-66
Context3:54 The waters closed over my head;
I thought 110 I was about to die. 111
ק (Qof)
3:55 I have called on your name, O Lord,
from the deepest pit. 112
3:56 You heard 113 my plea: 114
“Do not close your ears to my cry for relief!” 115
3:57 You came near 116 on the day I called to you;
you said, 117 “Do not fear!”
ר (Resh)
3:58 O Lord, 118 you championed 119 my cause, 120
you redeemed my life.
3:59 You have seen the wrong done to me, O Lord;
pronounce judgment on my behalf! 121
3:60 You have seen all their vengeance,
all their plots against me. 122
ש (Sin/Shin)
3:61 You have heard 123 their taunts, O Lord,
all their plots against me.
3:62 My assailants revile and conspire 124
against me all day long.
3:63 Watch them from morning to evening; 125
I am the object of their mocking songs.
ת (Tav)
3:64 Pay them back 126 what they deserve, 127 O Lord,
according to what they 128 have done. 129
3:65 Give them a distraught heart; 130
may your curse be on them!
3:66 Pursue them 131 in anger and eradicate them
from under the Lord’s heaven.
Lamentations 4:21-22
Contextש (Sin/Shin)
4:21 Rejoice and be glad for now, 132 O people of Edom, 133
who reside in the land of Uz.
But the cup of judgment 134 will pass 135 to you also;
you will get drunk and take off your clothes.
ת (Tav)
4:22 O people of Zion, 136 your punishment 137 will come to an end; 138
he will not prolong your exile. 139
But, O people of Edom, 140 he will punish 141 your sin 142
and reveal 143 your offenses!
Ezekiel 25:3
Context25:3 Say to the Ammonites, ‘Hear the word of the sovereign Lord: This is what the sovereign Lord says: You said “Aha!” about my sanctuary when it was desecrated, about the land of Israel when it was made desolate, and about the house of Judah when they went into exile.
Ezekiel 25:6
Context25:6 For this is what the sovereign Lord says: Because you clapped your hands, stamped your feet, and rejoiced with intense scorn 144 over the land of Israel,
Ezekiel 25:8
Context25:8 “This is what the sovereign Lord says: ‘Moab 145 and Seir say, “Look, the house of Judah is like all the other nations.”
Ezekiel 25:12
Context25:12 “This is what the sovereign Lord says: ‘Edom 146 has taken vengeance against the house of Judah; they have made themselves fully culpable 147 by taking vengeance 148 on them. 149
Ezekiel 25:15
Context25:15 “This is what the sovereign Lord says: ‘The Philistines 150 have exacted merciless revenge, 151 showing intense scorn 152 in their effort to destroy Judah 153 with unrelenting hostility. 154
Amos 1:3
Context1:3 This is what the Lord says:
“Because Damascus has committed three crimes 155 –
make that four! 156 – I will not revoke my
decree of judgment. 157
They ripped through Gilead like threshing sledges with iron teeth. 158
Amos 1:6
Context1:6 This is what the Lord says:
“Because Gaza 159 has committed three crimes 160 –
make that four! 161 – I will not revoke my decree of judgment. 162
They deported a whole community 163 and sold them 164 to Edom.
Amos 1:9
Context1:9 This is what the Lord says:
“Because Tyre has committed three crimes 165 –
make that four! 166 – I will not revoke my decree of judgment. 167
They sold 168 a whole community 169 to Edom;
they failed to observe 170 a treaty of brotherhood. 171
Amos 1:11
Context1:11 This is what the Lord says:
“Because Edom has committed three crimes 172 –
make that four! 173 – I will not revoke my decree of judgment. 174
He chased his brother 175 with a sword;
he wiped out his allies. 176
In his anger he tore them apart without stopping to rest; 177
in his fury he relentlessly attacked them. 178
Amos 1:13
Context1:13 This is what the Lord says:
“Because the Ammonites have committed three crimes 179 –
make that four! 180 – I will not revoke my decree of judgment. 181
They ripped open Gilead’s pregnant women 182
so they could expand their territory.
Obadiah 1:10
Context1:10 “Because 183 you violently slaughtered 184 your relatives, 185 the people of Jacob, 186
shame will cover you, and you will be destroyed 187 forever.
Zechariah 12:3
Context12:3 Moreover, on that day I will make Jerusalem a heavy burden 188 for all the nations, and all who try to carry it will be seriously injured; 189 yet all the peoples of the earth will be assembled against it.
[24:14] 1 tn The construction is the particle הִנֵּה (hinneh) suffixed followed by the active participle. This is the futur instans use of the participle, to express something that is about to happen: “I am about to go.”
[24:14] 2 tn Heb “in the latter days.” For more on this expression, see E. Lipinski, “באחרית הימים dans les textes préexiliques,” VT 20 (1970): 445-50.
[137:7] 3 tn Heb “remember, O
[137:7] 4 tn Heb “lay [it] bare, lay [it] bare.”
[137:8] 5 tn Heb “O devastated daughter of Babylon.” The psalmist dramatically anticipates Babylon’s demise.
[137:8] 6 tn Heb “O the happiness of the one who repays you your wage which you paid to us.”
[137:9] 7 sn For other references to the wholesale slaughter of babies in the context of ancient Near Eastern warfare, see 2 Kgs 8:12; Isa 13:16; Hos 13:16; Nah 3:10.
[10:12] 8 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[10:12] 9 tn The Hebrew term translated “sovereign master” here and in vv. 16, 23, 24, 33 is אֲדֹנָי (’adonay).
[10:12] 10 tn Heb “his work on/against.” Cf. NAB, NASB, NRSV “on”; NIV “against.”
[10:12] 11 tn The Lord is speaking here, as in vv. 5-6a.
[10:12] 12 tn Heb “I will visit [judgment] on the fruit of the greatness of the heart of the king of Assyria, and on the glory of the height of his eyes.” The proud Assyrian king is likened to a large, beautiful fruit tree.
[14:1] 13 tn The sentence begins with כִּי (ki), which is understood as asseverative (“certainly”) in the translation. Another option is to translate, “For the Lord will have compassion.” In this case one of the reasons for Babylon’s coming demise (13:22b) is the Lord’s desire to restore his people.
[14:1] 14 tn The words “as his special people” are supplied in the translation for clarification.
[14:1] 15 tn Or “settle” (NASB, NIV, NCV, NLT).
[14:2] 17 tn Heb “and the house of Jacob will take possession of them [i.e., the nations], on the land of the Lord, as male servants and female servants.”
[14:3] 18 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[14:4] 19 tn Heb “you will lift up this taunt over the king of Babylon, saying.”
[14:4] 20 tc The word in the Hebrew text (מַדְהֵבָה, madhevah) is unattested elsewhere and of uncertain meaning. Many (following the Qumran scroll 1QIsaa) assume a dalet-resh (ד-ר) confusion and emend the form to מַרְהֵבָה (marhevah, “onslaught”). See HALOT 548 s.v. II *מִדָּה and HALOT 633 s.v. *מַרְהֵבָה.
[14:6] 21 tn Or perhaps, “he” (cf. KJV; NCV “the king of Babylon”). The present translation understands the referent of the pronoun (“it”) to be the “club/scepter” of the preceding line.
[14:6] 22 tn Heb “it was striking down nations in fury [with] a blow without ceasing.” The participle (“striking down”) suggests repeated or continuous action in past time.
[14:6] 23 tn Heb “it was ruling in anger nations [with] oppression without restraint.” The participle (“ruling”) suggests repeated or continuous action in past time.
[14:8] 24 tn Heb “concerning you.”
[14:8] 25 tn The word “singing” is supplied in the translation for stylistic reasons. Note that the personified trees speak in the second half of the verse.
[14:8] 26 tn Heb “lay down” (in death); cf. NAB “laid to rest.”
[14:8] 27 tn Heb “the [wood]cutter does not come up against us.”
[14:9] 28 sn Sheol is the proper name of the subterranean world which was regarded as the land of the dead.
[14:9] 29 tn Heb “arousing.” The form is probably a Polel infinitive absolute, rather than a third masculine singular perfect, for Sheol is grammatically feminine (note “stirred up”). See GKC 466 §145.t.
[14:9] 30 tn Heb “all the rams of the earth.” The animal epithet is used metaphorically here for leaders. See HALOT 903 s.v. *עַתּוּד.
[14:9] 31 tn Heb “lifting from their thrones all the kings of the nations.” הֵקִים (heqim, a Hiphil perfect third masculine singular) should be emended to an infinitive absolute (הָקֵים, haqem). See the note on “rouses” earlier in the verse.
[14:11] 32 tn Or “pride” (NCV, CEV); KJV, NIV, NRSV “pomp.”
[14:11] 33 tn Or “harps” (NAB, NIV, NRSV).
[14:11] 34 tn Heb “under you maggots are spread out, and worms are your cover.”
[14:12] 35 tn The Hebrew text has הֵילֵל בֶּן־שָׁחַר (helel ben-shakhar, “Helel son of Shachar”), which is probably a name for the morning star (Venus) or the crescent moon. See HALOT 245 s.v. הֵילֵל.
[14:12] 36 tn Some understand the verb to from חָלַשׁ (khalash, “to weaken”), but HALOT 324 s.v. II חלשׁ proposes a homonym here, meaning “to defeat.”
[14:12] 37 sn In this line the taunting kings hint at the literal identity of the king, after likening him to the god Helel and a tree. The verb גָדַע (gada’, “cut down”) is used of chopping down trees in 9:10 and 10:33.
[14:13] 38 tn Heb “you, you said in your heart.”
[14:13] 39 sn In Canaanite mythology the stars of El were astral deities under the authority of the high god El.
[14:13] 40 sn Zaphon, the Canaanite version of Olympus, was the “mountain of assembly” where the gods met.
[14:14] 41 tn Heb “the high places.” This word often refers to the high places where pagan worship was conducted, but here it probably refers to the “backs” or tops of the clouds. See HALOT 136 s.v. בָּמָה.
[14:14] 42 sn Normally in the OT the title “Most High” belongs to the God of Israel, but in this context, where the mythological overtones are so strong, it probably refers to the Canaanite high god El.
[14:15] 43 tn The prefixed verb form is taken as a preterite. Note the use of perfects in v. 12 to describe the king’s downfall.
[14:15] 44 tn The Hebrew term בּוּר (bor, “cistern”) is sometimes used metaphorically to refer to the place of the dead or the entrance to the underworld.
[14:16] 45 tn The word “thinking” is supplied in the translation in order to make it clear that the next line records their thoughts as they gaze at him.
[14:17] 46 tc The pronominal suffix is masculine, even though its antecedent appears to be the grammatically feminine noun “world.” Some have suggested that the form עָרָיו (’arayv, plural noun with third masculine singular suffix) should be emended to עָרֶיהָ (’areha, plural noun with third feminine singular suffix). This emendation may be unnecessary in light of other examples of lack of agreement a suffix and its antecedent noun.
[14:17] 47 tn Heb “and his prisoners did not let loose to [their] homes.” This really means, “he did not let loose his prisoners and send them back to their homes.’ On the elliptical style, see GKC 366 §117.o.
[14:18] 48 sn It is unclear where the quotation of the kings, begun in v. 10b, ends. However, the reference to the “kings of the nations” in v. 18 (see also v. 9) seems to indicate that the quotation has ended at this point and that Israel’s direct taunt (cf. vv. 4b-10a) has resumed. In fact the references to the “kings of the nations” may form a stylistic inclusio or frame around the quotation.
[14:18] 49 tc The phrase “all of them” does not appear in the Qumran scroll 1QIsaa.
[14:18] 50 sn This refers to the typically extravagant burial of kings.
[14:18] 51 tn Heb “house” (so KJV, ASV), but in this context a tomb is in view. Note the verb “lie down” in the preceding line and the reference to a “grave” in the next line.
[14:19] 52 tn Heb “like a shoot that is abhorred.” The simile seems a bit odd; apparently it refers to a small shoot that is trimmed from a plant and tossed away. Some prefer to emend נֵצֶר (netser, “shoot”); some propose נֵפֶל (nefel, “miscarriage”). In this case one might paraphrase: “like a horrible-looking fetus that is delivered when a woman miscarries.”
[14:19] 53 tn Heb “are clothed with.”
[14:19] 54 tn Heb “those going down to.”
[14:19] 55 tn בּוֹר (bor) literally means “cistern”; cisterns were constructed from stones. On the metaphorical use of “cistern” for the underworld, see the note at v. 15.
[14:19] 56 tn Heb “like a trampled corpse.” Some take this line with what follows.
[14:20] 57 tn Heb “you will not be united with them in burial” (so NASB).
[14:21] 58 tn Or “the place of slaughter for.”
[14:21] 59 tn Heb “for the sin of their fathers.”
[14:21] 60 sn J. N. Oswalt (Isaiah [NICOT], 1:320, n. 10) suggests that the garrison cities of the mighty empire are in view here.
[14:22] 61 tn Heb “I will cut off from Babylon name and remnant” (ASV, NAB, and NRSV all similar).
[14:22] 62 tn Heb “descendant and child.”
[14:23] 63 tn Heb “I will make her into a possession of wild animals.” It is uncertain what type of animal קִפֹּד (qippod) refers to. Some suggest a rodent (cf. NASB, NRSV “hedgehog”), others an owl (cf, NAB, NIV, TEV).
[14:23] 64 tn Heb “I will sweep her away with the broom of destruction.”
[14:24] 65 sn Having announced the downfall of the Chaldean empire, the Lord appends to this prophecy a solemn reminder that the Assyrians, the major Mesopotamian power of Isaiah’s day, would be annihilated, foreshadowing what would subsequently happen to Babylon and the other hostile nations.
[14:25] 66 tn Heb “to break Assyria.”
[14:25] 67 tn Heb “him.” This is a collective singular referring to the nation, or a reference to the king of Assyria who by metonymy stands for the entire nation.
[14:25] 68 tn Heb “and his [i.e., Assyria’s] yoke will be removed from them [the people?], and his [Assyria’s] burden from his [the nation’s?] shoulder will be removed.” There are no antecedents in this oracle for the suffixes in the phrases “from them” and “from his shoulder.” Since the Lord’s land and hills are referred to in the preceding line and the statement seems to echo 10:27, it is likely that God’s people are the referents of the suffixes; the translation uses “my people” to indicate this.
[14:26] 69 tn Heb “and this is the hand that is outstretched over all the nations.”
[14:27] 70 tn Or “For” (KJV, NASB, NIV, NRSV).
[14:27] 71 tn Heb “His hand is outstretched and who will turn it back?”
[25:12] 72 tn Heb “that nation.”
[25:12] 73 tn Heb “the land of the Chaldeans.” See the study note on 21:4 for the use of the term “Chaldeans.”
[25:12] 74 tn Heb “I will visit upon the king of Babylon and upon that nation, oracle of the
[25:12] 75 tn Heb “Oracle of the
[25:13] 76 tn Or “I will bring upon it everything that is to be written in this book. I will bring upon it everything that Jeremiah is going to prophesy concerning all the nations.” The reference to “this book” and “what Jeremiah has prophesied against the nations” raises issues about the editorial process underlying the current form of the book of Jeremiah. As the book now stands there is no earlier reference to any judgments against Babylon or any book (really “scroll”; books were a development of the first or second century
[25:14] 77 tn Heb “make slaves of them.” The verb form here indicates that the action is as good as done (the Hebrew prophetic perfect). For the use of the verb rendered “makes slaves” see parallel usage in Lev 25:39, 46 (cf. BDB 713 s.v. עָבַד 3).
[25:14] 78 tn Heb “according to their deeds and according to the work of their hands.” The two phrases are synonymous; it would be hard to represent them both in translation without being redundant. The translation attempts to represent them by the qualifier “all” before the first phrase.
[25:15] 79 tn This is an attempt to render the Hebrew particle כִּי (ki) which is probably being used in the sense that BDB 473-74 s.v. כִּי 3.c notes, i.e., the causal connection is somewhat loose, related here to the prophecies against the nations. “So” seems to be the most appropriate way to represent this.
[25:15] 80 tn Heb “Thus said the
[25:15] 81 sn “Drinking from the cup of wrath” is a common figure to represent being punished by God. Isaiah had used it earlier to refer to the punishment which Judah was to suffer and from which God would deliver her (Isa 51:17, 22) and Jeremiah’s contemporary Habakkuk uses it of Babylon “pouring out its wrath” on the nations and in turn being forced to drink the bitter cup herself (Hab 2:15-16). In Jer 51:7 the
[25:16] 82 tn There is some debate about the meaning of the verb here. Both BDB 172 s.v. גָּעַשׁ Hithpo and KBL 191 s.v. גָּעַשׁ Hitpol interpret this of the back and forth movement of staggering. HALOT 192 s.v. גָּעַשׁ Hitpo interprets it as vomiting. The word is used elsewhere of the up and down movement of the mountains (2 Sam 22:8) and the up and down movement of the rolling waves of the Nile (Jer 46:7, 8). The fact that a different verb is used in v. 27 for vomiting would appear to argue against it referring to vomiting (contra W. L. Holladay, Jeremiah [Hermeneia], 1:674; it is “they” that do this not their stomachs).
[25:16] 83 tn Heb “because of the sword that I will send among them.” Here, as often elsewhere in Jeremiah, the sword is figurative for warfare which brings death. See, e.g., 15:2. The causal particle here is found in verbal locutions where it is the cause of emotional states or action. Hence there are really two “agents” which produce the effects of “staggering” and “acting insane,” the cup filled with God’s wrath and the sword. The sword is the “more literal” and the actual agent by which the first agent’s action is carried out.
[25:29] 84 tn Heb “which is called by my name.” See translator’s note on 7:10 for support.
[25:29] 85 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] 86 tn Heb “Yahweh of armies.”
[25:29] 87 tn Heb “Oracle of Yahweh of armies.”
[50:33] 88 tn Heb “Yahweh of armies.” For an explanation of this title see the study note on 2:19.
[50:33] 89 tn Heb “Oppressed are the people of Israel and the people of Judah together,” i.e., both the people of Israel and Judah are oppressed. However, neither of these renderings is very poetic. The translation seeks to achieve the same meaning with better poetic expression.
[50:34] 90 sn Heb “their redeemer.” The Hebrew term “redeemer” referred in Israelite family law to the nearest male relative who was responsible for securing the freedom of a relative who had been sold into slavery. For further discussion of this term as well as its metaphorical use to refer to God as the one who frees Israel from bondage in Egypt and from exile in Assyria and Babylonia see the study note on 31:11.
[50:34] 91 tn Heb “Yahweh of armies is his name.” For the rendering of this title see the study note on 2:19.
[50:34] 92 tn Or “he will certainly champion.” The infinitive absolute before the finite verb here is probably functioning to intensify the verb rather than to express the certainty of the action (cf. GKC 333 §112.n and compare usage in Gen 43:3 and 1 Sam 20:6 listed there).
[50:34] 93 tn This appears to be another case where the particle לְמַעַן (lÿma’an) introduces a result rather than giving the purpose or goal. See the translator’s note on 25:7 for a listing of other examples in the book of Jeremiah and also the translator’s note on 27:10.
[50:34] 94 tn Heb “he will bring rest to the earth and will cause unrest to.” The terms “rest” and “unrest” have been doubly translated to give more of the idea underlying these two concepts.
[50:34] 95 tn This translation again reflects the problem often encountered in these prophecies where the
[51:24] 96 tn Or “Media, you are my war club…I will use you to smash…leaders. So before your very eyes I will repay…for all the wicked things they did in Zion.” For explanation see the translator’s note on v. 20. The position of the phrase “before your eyes” at the end of the verse after “which they did in Zion” and the change in person from second masculine singular in vv. 20b-23 (“I used you to smite”) to second masculine plural in “before your eyes” argue that a change in referent/addressee occurs in this verse. To maintain that the referent in vv. 20-23 is Media/Cyrus requires that this position and change in person be ignored; “before your eyes” then is attached to “I will repay.” The present translation follows J. A. Thompson (Jeremiah [NICOT], 757) and F. B. Huey (Jeremiah, Lamentations [NAC], 423) in seeing the referent as the Judeans who had witnessed the destruction of Zion/Jerusalem. The word “Judean” has been supplied for the sake of identifying the referent for the modern reader.
[51:24] 97 tn Heb “Oracle of the
[51:25] 98 tn Heb “Oracle of the
[51:25] 99 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] 100 tn Heb “I will reach out my hand against you.” See the translator’s note on 6:12 for explanation.
[51:25] 101 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
[51:26] 102 tn This is a fairly literal translation of the original which reads “No one will take from you a stone for a cornerstone nor a stone for foundations.” There is no unanimity of opinion in the commentaries, many feeling that the figure of the burned mountain continues and others feeling that the figure here shifts to a burned city whose stones are so burned that they are useless to be used in building. The latter is the interpretation adopted here (see, e.g., F. B. Huey, Jeremiah, Lamentations [NAC], 423; W. L. Holladay, Jeremiah [Hermeneia], 2:426; NCV).
[51:26] 103 tn Heb “Oracle of the
[51:34] 104 tn This verse is extremely difficult to translate because of the shifting imagery, the confusion over the meaning of one of the verbs, and the apparent inconsistency of the pronominal suffixes here with those in the following verse which everyone agrees is connected with it. The pronominal suffixes are first common plural but the versions all read them as first common singular which the Masoretes also do in the Qere. That reading has been followed here for consistency with the next verse which identifies the speaker as the person living in Zion and the personified city of Jerusalem. The Hebrew text reads: “Nebuchadnezzar king of Babylon devoured me [cf. 50:7, 17] and threw me into confusion. He set me down an empty dish. He swallowed me like a monster from the deep [cf. BDB 1072 s.v. תַּנִּין 3 and compare usage in Isa 27:1; Ezek 29:3; 32:2]. He filled his belly with my dainties. He rinsed me out [cf. BDB s.v. דּוּח Hiph.2 and compare the usage in Isa 4:4].” The verb “throw into confusion” has proved troublesome because its normal meaning does not seem appropriate. Hence various proposals have been made to understand it in a different sense. The present translation has followed W. L. Holladay (Jeremiah [Hermeneia], 2:428) in understanding the verb to mean “disperse” or “route” (see NAB). The last line has seemed out of place and has often been emended to read “he has spewed me out” (so NIV, NRSV, a reading that presupposes הִדִּיחָנִי [hiddikhani] for הֱדִיחָנִי [hedikhani]). The reading of the MT is not inappropriate if it is combined with the imagery of an empty jar and hence is retained here (see F. B. Huey, Jeremiah, Lamentations [NAC], 425, n. 59; H. Freedman, Jeremiah [SoBB], 344; NJPS). The lines have been combined to keep the imagery together.
[51:35] 105 tn Heb “‘The violence done to me and to my flesh be upon Babylon,’ says the one living in Zion. ‘My blood be upon those living in Chaldea,’ says Jerusalem.” For the usage of the genitive here in the phrase “violence done to me and my relatives” see GKC 414 §128.a (a construct governing two objects) and IBHS 303 §16.4d (an objective genitive). For the nuance of “pay” in the sense of retribution see BDB 756 s.v. עַל 7.a(b) and compare the usage in Judg 9:24. For the use of שְׁאֵר (shÿ’er) in the sense of “relatives” see BDB 985 s.v. שְׁאֵר 2 and compare NJPS. For the use of “blood” in this idiom see BDB 197 s.v. דָּם 2.k and compare the usage in 2 Sam 4:11; Ezek 3:18, 20. The lines have been reversed for better English style.
[51:36] 106 tn Heb “I will avenge your vengeance [= I will take vengeance for you; the phrase involves a verb and a cognate accusative].” The meaning of the phrase has been spelled out in more readily understandable terms.
[51:36] 107 tn Heb “I will dry up her [Babylon’s] sea and make her fountain dry.” “Their” has been substituted for “her” because “Babylonians” has been inserted in the previous clause and is easier to understand than the personification of Babylon = “her.”
[51:37] 108 tn Heb “a heap of ruins, a haunt for jackals.” Compare 9:11.
[51:37] 109 tn Heb “without an inhabitant.”
[3:54] 110 tn Heb “I said,” meaning “I said to myself” = “I thought.”
[3:54] 111 tn Heb “I was about to be cut off.” The verb נִגְזָרְתִּי (nigzarti), Niphal perfect 1st person common singular from גָּזַר (gazar, “to be cut off”), functions in an ingressive sense: “about to be cut off.” It is used in reference to the threat of death (e.g., Ezek 37:11). To be “cut off” from the hand of the living means to experience death (Ps 88:6).
[3:55] 112 tn Heb “from a pit of lowest places.”
[3:56] 113 tn The verb could be understood as a precative, “hear my plea,” parallel to the following volitive verb, “do not close.”
[3:56] 115 tn The preposition ל (lamed) continues syntactically from “my plea” in the previous line (e.g. Ex 5:2; Josh 22:2; 1 Sam 8:7; 12:1; Jer 43:4).
[3:57] 116 tn The verb could be understood as a precative (“Draw near”). The perspective of the poem seems to be that of prayer during distress rather than a testimony that God has delivered.
[3:57] 117 tn The verb could be understood as a precative (“Say”).
[3:58] 118 tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the
[3:58] 119 tn This verb, like others in this stanza, could be understood as a precative (“Plead”).
[3:58] 120 tn Heb “the causes of my soul.” The term נַפְשִׁי (nafshi, “my soul”) is a synecdoche of part (= my soul) for the whole person (= me).
[3:59] 121 tn Heb “Please judge my judgment.”
[3:60] 122 tc The MT reads לִי (li, “to me”); but many medieval Hebrew
[3:61] 123 tn The verb could be understood as a precative (“Hear”).
[3:62] 124 tn Heb “the lips of my assailants and their thoughts.”
[3:63] 125 tn Heb “their rising and their sitting.” The two terms שִׁבְתָּם וְקִימָתָם (shivtam vÿqimatam, “their sitting and their rising”) form a merism: two terms that are polar opposites are used to encompass everything in between. The idiom “from your rising to your sitting” refers to the earliest action in the morning and the latest action in the evening (e.g., Deut 6:7; Ps 139:3). The enemies mock Jerusalem from the moment they arise in the morning until the moment they sit down in the evening.
[3:64] 126 tn Heb “Please cause to return.” The imperfect verb תָּשִׁיב (tashiv), Hiphil imperfect 2nd person masculine singular from שׁוּב (shuv, “to return”), functions in a volitional sense, like an imperative of request. The Hiphil stem of שׁוּב (shuv, in the Hiphil “to cause to return”) often means “to make requital, to pay back” (e.g., Judg 9:5, 56; 1 Sam 25:39; 1 Kgs 2:32, 44; Neh 3:36; Prov 24:12, 29; Hos 12:3; Joel 4:4, 7) (BDB 999 s.v. שׁוּב 4.a).
[3:64] 127 tn Heb “recompense to them.” The noun גְּמוּל (gÿmul, “dealing, accomplishment”) has two metonymical (cause-effect) meanings: (1) positive “benefit” and (2) negative “retribution, requital, recompense,” the sense used here (e.g., Pss 28:4; 94:2; 137:8; Prov 19:17; Isa 35:4; 59:18; 66:6; Jer 51:6; Lam 3:64; Joel 4:4, 7). The phrase תָּשִׁיב גְּמוּל (tashiv gÿmul) means “to pay back retribution” (e.g., Joel 4:4, 7), that is, to return the deeds of the wicked upon them as a display of talionic or poetic justice.
[3:64] 128 tn Heb “their hands.” The term “hand” is a synecdoche of part (= hands) for the whole person (= they).
[3:64] 129 tn Heb “according to the work of their hands.”
[3:65] 130 tn The noun מְגִנַּה (mÿginnah) is a hapax legomenon. Its meaning is debated; earlier lexicographers suggested that it meant “covering” (BDB 171 s.v.), but more recent lexicons suggest “shamelessness” or “insanity” (HALOT 546 s.v.). The translation is based on the term being parallel to “curse” and needing to relate to “heart.” Cf. NRSV “anguish of heart.”
[3:66] 131 tn Heb “pursue.” The accusative direct object is implied in the Hebrew, and inserted in the translation.
[4:21] 132 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] 133 tn Heb “O Daughter of Edom.”
[4:21] 134 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] 135 tn The imperfect verb “will pass” may also be a jussive, continuing the element of request, “let the cup pass…”
[4:22] 136 tn Heb “O Daughter Zion.”
[4:22] 137 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] 138 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] 139 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] 140 tn Heb “O Daughter of Edom.”
[4:22] 141 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] 142 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] 143 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.
[25:6] 144 tn Heb “with all your scorn in (the) soul.”
[25:8] 145 sn Moab was located immediately south of Ammon.
[25:12] 146 sn Edom was located south of Moab.
[25:12] 147 tn Heb “and they have become guilty, becoming guilty.” The infinitive absolute following the finite verb makes the statement emphatic and draws attention to the degree of guilt incurred by Edom due to its actions.
[25:12] 148 tn Heb “and they have taken vengeance.”
[25:12] 149 sn Edom apparently in some way assisted in the destruction of Jerusalem in 587/6
[25:15] 150 sn The Philistines inhabited the coastal plain by the Mediterranean Sea, west of Judah.
[25:15] 151 tn Heb “have acted with vengeance and taken vengeance with vengeance.” The repetition emphasizes the degree of vengeance which they exhibited, presumably toward Judah.
[25:15] 152 tn Heb “with scorn in (the) soul.”
[25:15] 153 tn The object is not specified in the Hebrew text, but has been clarified as “Judah” in the translation.
[25:15] 154 tn Heb “to destroy (with) perpetual hostility.” Joel 3:4-8 also speaks of the Philistines taking advantage of the fall of Judah.
[1:3] 155 tn Traditionally, “transgressions” or “sins.” The word refers to rebellion against authority and is used in the international political realm (see 1 Kgs 12:19; 2 Kgs 1:1; 3:5, 7; 8:22). There is debate over its significance in this context. Some relate the “rebellion” of the foreign nations to God’s mandate to Noah (Gen 9:5-7). This mandate is viewed as a treaty between God and humankind, whereby God holds humans accountable to populate the earth and respect his image as it is revealed in all people. While this option is a possible theological explanation of the message in light of the Old Testament as a whole, nothing in these oracles alludes to that Genesis passage. J. Barton suggests that the prophet is appealing to a common morality shared across the ancient Near East regarding the conduct of war since all of the oracles can be related to activities and atrocities committed in warfare (Amos’s Oracles against the Nations [SOTSMS], 39-61). The “transgression” then would be a violation of what all cultures would take as fundamental human decency. Some argue that the nations cited in Amos 1-2 had been members of the Davidic empire. Their crime would consist of violating the mutual agreements that all should have exhibited toward one another (cf. M. E. Polley, Amos and the Davidic Empire). This interpretation is connected to the notion that Amos envisions a reconstituted Davidic empire for Israel and the world (9:11-15). Ultimately, we can only speculate what lay behind Amos’ thinking. He does not specify the theological foundation of his universal moral vision, but it is clear that Amos believes that all nations are responsible before the Lord for their cruelty toward other human beings. He also assumes that even those who did not know his God would recognize their inhumane treatment of others as inherently wrong. The translation “crimes” is general enough to communicate that a standard (whether human or divine) has been breached. For a survey of the possible historical events behind each oracle, see S. M. Paul, Amos (Hermeneia).
[1:3] 156 tn Heb “Because of three violations of Damascus, even because of four.”
[1:3] 157 tn Heb “I will not bring it [or “him”] back.” The pronominal object (1) refers to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. See S. M. Paul, Amos (Hermeneia), 46-47. Another option (2) is to understand the suffix as referring to the particular nation mentioned in the oracle and to translate, “I will not take him [i.e., that particular nation] back.” In this case the
[1:3] 158 tn Heb “they threshed [or “trampled down”] Gilead with sharp iron implements” (NASB similar).
[1:6] 159 sn Gaza was one of the five major Philistine cities (along with Ashdod, Ashkelon, Ekron, and Gath). It was considered to mark the southern limit of Canaan at the point on the coast where it was located (Gen 10:19).
[1:6] 160 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
[1:6] 161 tn Heb “Because of three violations of Gaza, even because of four.”
[1:6] 162 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
[1:6] 163 tn Heb “[group of] exiles.” A number of English translations take this as a collective singular and translate it with a plural (e.g., NAB, NIV, NRSV).
[1:6] 164 tn Heb “in order to hand them over.”
[1:9] 165 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
[1:9] 166 tn Heb “Because of three violations of Tyre, even because of four.”
[1:9] 167 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
[1:9] 168 tn Heb “handed over.”
[1:9] 169 tn Heb “[group of] exiles.” A similar phrase occurs in v. 6.
[1:9] 170 tn Heb “did not remember.”
[1:9] 171 sn A treaty of brotherhood. In the ancient Near Eastern world familial terms were sometimes used to describe treaty partners. In a treaty between superior and inferior parties, the lord would be called “father” and the subject “son.” The partners in a treaty between equals referred to themselves as “brothers.” For biblical examples, see 1 Kgs 9:13; 20:32-33.
[1:11] 172 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
[1:11] 173 tn Heb “Because of three violations of Edom, even because of four.”
[1:11] 174 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
[1:11] 175 sn It is likely that “brother” refers here to a treaty partner (see the note on the word “brotherhood” in 1:9). However, it is possible, if Israel is in view, that Edom’s ancient blood relationship to God’s people is alluded to here. Cf. NCV, NLT “their relatives, the Israelites.”
[1:11] 176 tn Or “He stifled his compassion.” The Hebrew term רָחֲמָיו (rakhamayv) is better understood here (parallel to “brother/treaty partner”) as a reference to “allies” which Edom betrayed. An Aramaic cognate is attested (see DNWSI 2:1069-70). See M. Fishbane, “The Treaty Background of Amos 1:11 and Related Matters,” JBL 89 (1970): 313-18; idem, “Critical Note: Additional Remarks on rh£myw (Amos 1:11),” JBL 91 (1972): 391-93; and M. Barré, “Amos 1:11 reconsidered,” CBQ 47 (1985) 420-27. Some argue that the clause is best translated as “and destroyed his womenfolk.” רַחַם (rakham) means “womb”; the plural here would be a metonymy for “women” and could establish a parallel with the atrocity of 1:13. See S. M. Paul, Amos (Hermeneia), 64-65.
[1:11] 177 tn Heb “his anger tore continually.” The Hebrew verb טָרַף (taraf, “tear apart”) is often used of an animal tearing apart its prey. The word picture here is that of a vicious predator’s feeding frenzy.
[1:11] 178 tn Traditionally, “he kept his fury continually.” The Hebrew term שְׁמָרָה (shÿmarah) could be taken as a Qal perfect 3rd person masculine singular with 3rd person feminine singular suffix (with mappiq omitted), “he kept it” (NASB, NKJV, NRSV). It is also possible in light of the parallelism that שָׁמַר (shamar) is a rare homonym cognate to an Akkadian verb meaning “to rage; to be furious.” Repointing the verb as שָׁמְרָה (shamÿrah, third person feminine singular), one could translate literally, “his fury raged continually” (NIV, NJPS).
[1:13] 179 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
[1:13] 180 tn Heb “Because of three violations of the Ammonites, even because of four.”
On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.
[1:13] 181 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
[1:13] 182 sn The Ammonites ripped open Gilead’s pregnant women in conjunction with a military invasion designed to expand their territory. Such atrocities, although repugnant, were not uncommon in ancient Near Eastern warfare.
[1:10] 183 tn Heb “from.” The preposition is used here with a causal sense.
[1:10] 184 tn Heb “because of the slaughter and because of the violence.” These two expressions form a hendiadys meaning “because of the violent slaughter.” Traditional understanding connects the first phrase “because of the slaughter” with the end of v. 9 (cf. KJV, NASB, NIV, NLT). It is preferable, however, to regard it as parallel to the reference to violence at the beginning of v. 11. Both the parallel linguistic structure of the two phrases and the metrical structure of the verse favor connecting this phrase with the beginning of v. 10 (cf. NRSV, TEV).
[1:10] 185 tn Heb “the violence of your brother.” The genitive construction is to be understood as an objective genitive. The meaning is not that Jacob has perpetrated violence (= subjective genitive), but that violence has been committed against him (= objective genitive).
[1:10] 186 tn Heb “your brother Jacob” (so NAB, NASB, NIV, NRSV); NCV “your relatives, the Israelites.”
[1:10] 187 tn Heb “be cut off” (so KJV, NASB, NRSV).
[12:3] 188 tn Heb “heavy stone” (so NRSV, TEV, NLT); KJV “burdensome stone”; NIV “an immovable rock.”
[12:3] 189 sn In Israel’s and Judah’s past they had been uprooted by various conquerors such as the Assyrians and the Babylonians. In the eschaton, however, they will be so “heavy” with God’s glory and so rooted in his promises that no nation will be able to move them.
