Discovery BoxNumbers 24:17
Context24:17 ‘I see him, but not now;
I behold him, but not close at hand. 1
A star 2 will march forth 3 out of Jacob,
and a scepter 4 will rise out of Israel.
He will crush the skulls 5 of Moab,
and the heads 6 of all the sons of Sheth. 7
Psalms 83:4-8
Context83:4 They say, “Come on, let’s annihilate them so they are no longer a nation! 8
Then the name of Israel will be remembered no more.”
83:5 Yes, 9 they devise a unified strategy; 10
they form an alliance 11 against you.
83:6 It includes 12 the tents of Edom and the Ishmaelites,
Moab and the Hagrites, 13
83:7 Gebal, 14 Ammon, and Amalek,
Philistia and the inhabitants of Tyre. 15
83:8 Even Assyria has allied with them,
lending its strength to the descendants of Lot. 16 (Selah)
Isaiah 15:1--16:14
Context15:1 Here is a message about Moab:
Indeed, in a night it is devastated,
Ar of Moab is destroyed!
Indeed, in a night it is devastated,
Kir of Moab is destroyed!
15:2 They went up to the temple, 17
the people of Dibon went up to the high places to lament. 18
Because of what happened to Nebo and Medeba, 19 Moab wails.
Every head is shaved bare,
every beard is trimmed off. 20
15:3 In their streets they wear sackcloth;
on their roofs and in their town squares
all of them wail,
they fall down weeping.
15:4 The people of 21 Heshbon and Elealeh cry out,
their voices are heard as far away as Jahaz.
For this reason Moab’s soldiers shout in distress;
their courage wavers. 22
15:5 My heart cries out because of Moab’s plight, 23
and for the fugitives 24 stretched out 25 as far as Zoar and Eglath Shelishiyah.
For they weep as they make their way up the ascent of Luhith;
they loudly lament their demise on the road to Horonaim. 26
15:6 For the waters of Nimrim are gone; 27
the grass is dried up,
the vegetation has disappeared,
and there are no plants.
15:7 For this reason what they have made and stored up,
they carry over the Stream of the Poplars.
15:8 Indeed, the cries of distress echo throughout Moabite territory;
their wailing can be heard in Eglaim and Beer Elim. 28
15:9 Indeed, the waters of Dimon 29 are full of blood!
Indeed, I will heap even more trouble on Dimon. 30
A lion will attack 31 the Moabite fugitives
and the people left in the land.
16:1 Send rams as tribute to the ruler of the land, 32
from Sela in the desert 33
to the hill of Daughter Zion.
16:2 At the fords of the Arnon 34
the Moabite women are like a bird
that flies about when forced from its nest. 35
16:3 “Bring a plan, make a decision! 36
Provide some shade in the middle of the day! 37
Hide the fugitives! Do not betray 38 the one who tries to escape!
16:4 Please let the Moabite fugitives live 39 among you.
Hide them 40 from the destroyer!”
Certainly 41 the one who applies pressure will cease, 42
the destroyer will come to an end,
those who trample will disappear 43 from the earth.
16:5 Then a trustworthy king will be established;
he will rule in a reliable manner,
this one from David’s family. 44
He will be sure to make just decisions
and will be experienced in executing justice. 45
16:6 We have heard about Moab’s pride,
their great arrogance,
their boasting, pride, and excess. 46
But their boastful claims are empty! 47
16:7 So Moab wails over its demise 48 –
they all wail!
Completely devastated, they moan
about what has happened to the raisin cakes of Kir Hareseth. 49
16:8 For the fields of Heshbon are dried up,
as well as the vines of Sibmah.
The rulers of the nations trample all over its vines,
which reach Jazer and spread to the desert;
their shoots spread out and cross the sea.
16:9 So I weep along with Jazer 50
over the vines of Sibmah.
I will saturate you 51 with my tears, Heshbon and Elealeh,
for the conquering invaders shout triumphantly
over your fruit and crops. 52
16:10 Joy and happiness disappear from the orchards,
and in the vineyards no one rejoices or shouts;
no one treads out juice in the wine vats 53 –
I have brought the joyful shouts to an end. 54
16:11 So my heart constantly sighs for Moab, like the strumming of a harp, 55
my inner being sighs 56 for Kir Hareseth. 57
16:12 When the Moabites plead with all their might at their high places, 58
and enter their temples to pray, their prayers will be ineffective! 59
16:13 This is the message the Lord previously announced about Moab. 16:14 Now the Lord makes this announcement: “Within exactly three years 60 Moab’s splendor will disappear, along with all her many people; there will be just a few, insignificant survivors left.” 61
Isaiah 25:10
Context25:10 For the Lord’s power will make this mountain secure. 62
Moab will be trampled down where it stands, 63
as a heap of straw is trampled down in 64 a manure pile.
Jeremiah 25:21
Context25:21 all the people of Edom, 65 Moab, 66 Ammon; 67
Jeremiah 48:1-47
Context48:1 The Lord God of Israel who rules over all 68 spoke about Moab. 69
“Sure to be judged is Nebo! Indeed, 70 it will be destroyed!
Kiriathaim 71 will suffer disgrace. It will be captured!
Its fortress 72 will suffer disgrace. It will be torn down! 73
48:2 People will not praise Moab any more.
The enemy will capture Heshbon 74 and plot 75 how to destroy Moab, 76
saying, ‘Come, let’s put an end to that nation!’
City of Madmen, you will also be destroyed. 77
A destructive army will march against you. 78
48:3 Cries of anguish will arise in Horonaim,
‘Oh, the ruin and great destruction!’
48:4 “Moab will be crushed.
Her children will cry out in distress. 79
48:5 Indeed they will climb the slopes of Luhith,
weeping continually as they go. 80
For on the road down to Horonaim
they will hear the cries of distress over the destruction. 81
48:6 They will hear, ‘Run! Save yourselves!
Even if you must be like a lonely shrub in the desert!’ 82
48:7 “Moab, you trust in the things you do and in your riches.
So you too will be conquered.
Your god Chemosh 83 will go into exile 84
along with his priests and his officials.
48:8 The destroyer will come against every town.
Not one town will escape.
The towns in the valley will be destroyed.
The cities on the high plain will be laid waste. 85
I, the Lord, have spoken! 86
48:9 Set up a gravestone for Moab,
for it will certainly be laid in ruins! 87
Its cities will be laid waste
and become uninhabited.”
48:10 A curse on anyone who is lax in doing the Lord’s work!
A curse on anyone who keeps from carrying out his destruction! 88
48:11 “From its earliest days Moab has lived undisturbed.
It has never been taken into exile.
Its people are like wine allowed to settle undisturbed on its dregs,
never poured out from one jar to another.
They are like wine which tastes like it always did,
whose aroma has remained unchanged. 89
48:12 But the time is coming when I will send
men against Moab who will empty it out.
They will empty the towns of their people,
then will lay those towns in ruins. 90
I, the Lord, affirm it! 91
48:13 The people of Moab will be disappointed by their god Chemosh.
They will be as disappointed as the people of Israel were
when they put their trust in the calf god at Bethel. 92
48:14 How can you men of Moab say, ‘We are heroes,
men who are mighty in battle?’
48:15 Moab will be destroyed. Its towns will be invaded.
Its finest young men will be slaughtered. 93
I, the King, the Lord who rules over all, 94 affirm it! 95
48:16 Moab’s destruction is at hand.
Disaster will come on it quickly.
48:17 Mourn for that nation, all you nations living around it,
all of you nations that know of its fame. 96
Mourn and say, ‘Alas, its powerful influence has been broken!
Its glory and power have been done away!’ 97
48:18 Come down from your place of honor;
sit on the dry ground, 98 you who live in Dibon. 99
For the one who will destroy Moab will attack you;
he will destroy your fortifications.
48:19 You who live in Aroer, 100
stand by the road and watch.
Question the man who is fleeing and the woman who is escaping.
Ask them, ‘What has happened?’
48:20 They will answer, ‘Moab is disgraced, for it has fallen!
Wail and cry out in mourning!
Announce along the Arnon River
that Moab has been destroyed.’
48:21 “Judgment will come on the cities on the high plain: 101 on Holon, Jahzah, and Mephaath, 48:22 on Dibon, Nebo, and Beth Diblathaim, 48:23 on Kiriathaim, Beth Gamul, and Beth Meon, 48:24 on Kerioth and Bozrah. It will come on all the towns of Moab, both far and near. 48:25 Moab’s might will be crushed. Its power will be broken. 102 I, the Lord, affirm it! 103
48:26 “Moab has vaunted itself against me.
So make him drunk with the wine of my wrath 104
until he splashes 105 around in his own vomit,
until others treat him as a laughingstock.
48:27 For did not you people of Moab laugh at the people of Israel?
Did you think that they were nothing but thieves, 106
that you shook your head in contempt 107
every time you talked about them? 108
48:28 Leave your towns, you inhabitants of Moab.
Go and live in the cliffs.
Be like a dove that makes its nest
high on the sides of a ravine. 109
48:29 I have heard how proud the people of Moab are,
I know how haughty they are.
I have heard how arrogant, proud, and haughty they are,
what a high opinion they have of themselves. 110
48:30 I, the Lord, affirm that 111 I know how arrogant they are.
But their pride is ill-founded.
Their boastings will prove to be false. 112
48:31 So I will weep with sorrow for Moab.
I will cry out in sadness for all of Moab.
I will moan 113 for the people of Kir Heres.
48:32 I will weep for the grapevines of Sibmah
just like the town of Jazer weeps over them. 114
Their branches once spread as far as the Dead Sea. 115
They reached as far as the town of Jazer. 116
The destroyer will ravage
her fig, date, 117 and grape crops.
48:33 Joy and gladness will disappear
from the fruitful land of Moab. 118
I will stop the flow of wine from the winepresses.
No one will stomp on the grapes there and shout for joy. 119
The shouts there will be shouts of soldiers,
not the shouts of those making wine. 120
48:34 Cries of anguish raised from Heshbon and Elealeh
will be sounded as far as Jahaz. 121
They will be sounded from Zoar as far as Horonaim and Eglath Shelishiyah.
For even the waters of Nimrim will be dried up.
48:35 I will put an end in Moab
to those who make offerings at her places of worship. 122
I will put an end to those who sacrifice to other gods.
I, the Lord, affirm it! 123
48:36 So my heart moans for Moab
like a flute playing a funeral song.
Yes, like a flute playing a funeral song,
my heart moans for the people of Kir Heres.
For the wealth they have gained will perish.
48:37 For all of them will shave their heads in mourning.
They will all cut off their beards to show their sorrow.
They will all make gashes in their hands.
They will all put on sackcloth. 124
48:38 On all the housetops in Moab
and in all its public squares
there will be nothing but mourning.
For I will break Moab like an unwanted jar.
I, the Lord, affirm it! 125
48:39 Oh, how shattered Moab will be!
Oh, how her people will wail!
Oh, how she will turn away 126 in shame!
Moab will become an object of ridicule,
a terrifying sight to all the nations that surround her.”
48:40 For the Lord says,
“Look! Like an eagle with outspread wings
a nation will swoop down on Moab. 127
48:41 Her towns 128 will be captured.
Her fortresses will be taken.
At that time the soldiers of Moab will be frightened
like a woman in labor. 129
48:42 Moab will be destroyed and no longer be a nation, 130
because she has vaunted herself against the Lord.
48:43 Terror, pits, and traps 131 are in store
for the people who live in Moab. 132
I, the Lord, affirm it! 133
48:44 Anyone who flees at the sound of terror
will fall into a pit.
Anyone who climbs out of the pit
will be caught in a trap. 134
For the time is coming
when I will punish the people of Moab. 135
I, the Lord, affirm it! 136
48:45 In the shadows of the walls of Heshbon
those trying to escape will stand helpless.
For a fire will burst forth from Heshbon.
Flames will shoot out from the former territory of Sihon.
They will burn the foreheads of the people of Moab,
the skulls of those war-loving people. 137
48:46 Moab, you are doomed! 138
You people who worship Chemosh will be destroyed.
Your sons will be taken away captive.
Your daughters will be carried away into exile. 139
48:47 Yet in days to come
I will reverse Moab’s ill fortune.” 140
says the Lord. 141
The judgment against Moab ends here.
Amos 2:1-3
Context2:1 This is what the Lord says:
“Because Moab has committed three crimes 142 –
make that four! 143 – I will not revoke my decree of judgment. 144
They burned the bones of Edom’s king into lime. 145
2:2 So I will set Moab on fire, 146
and it will consume Kerioth’s 147 fortresses.
Moab will perish 148 in the heat of battle 149
amid war cries and the blaring 150 of the ram’s horn. 151
2:3 I will remove 152 Moab’s leader; 153
I will kill all Moab’s 154 officials 155 with him.”
The Lord has spoken!
Zephaniah 2:8-11
Context2:8 “I have heard Moab’s taunts
and the Ammonites’ insults.
They 156 taunted my people
and verbally harassed those living in Judah. 157
2:9 Therefore, as surely as I live,” says the Lord who commands armies, the God of Israel,
“be certain that Moab will become like Sodom
and the Ammonites like Gomorrah.
They will be overrun by weeds, 158
filled with salt pits, 159
and permanently desolate.
Those of my people who are left 160 will plunder their belongings; 161
those who are left in Judah 162 will take possession of their land.”
2:10 This is how they will be repaid for their arrogance, 163
for they taunted and verbally harassed 164 the people of the Lord who commands armies.
2:11 The Lord will terrify them, 165
for 166 he will weaken 167 all the gods of the earth.
All the distant nations will worship the Lord in their own lands. 168
[24:17] 2 sn This is a figure for a king (see also Isa 14:12) not only in the Bible but in the ancient Near Eastern literature as a whole. The immediate reference of the prophecy seems to be to David, but the eschatological theme goes beyond him. There is to be a connection made between this passage and the sighting of a star in its ascendancy by the magi, who then traveled to Bethlehem to see the one born King of the Jews (Matt 2:2). The expression “son of a star” (Aram Bar Kochba) became a title for a later claimant to kingship, but he was doomed by the Romans in
[24:17] 3 tn The verb is the perfect tense with vav (ו) consecutive; it is equal to the imperfect expressing the future. The verb דָּרַךְ (darakh), related to the noun “way, road,” seems to mean something like tread on, walk, march.”
[24:17] 4 sn The “scepter” is metonymical for a king who will rise to power. NEB strangely rendered this as “comet” to make a parallel with “star.”
[24:17] 5 tn The word is literally “corners,” but may refer to the corners of the head, and so “skull.”
[24:17] 6 tc The MT reads “shatter, devastate.” Smr reads קֹדְקֹד (qodqod, “head; crown; pate”). Smr follows Jer 48:45 which appears to reflect Num 24:17.
[24:17] 7 sn The prophecy begins to be fulfilled when David defeated Moab and Edom and established an empire including them. But the Messianic promise extends far beyond that to the end of the age and the inclusion of these defeated people in the program of the coming King.
[83:4] 8 tn Heb “we will cause them to disappear from [being] a nation.”
[83:5] 10 tn Heb “they consult [with] a heart together.”
[83:5] 11 tn Heb “cut a covenant.”
[83:6] 12 tn The words “it includes” are supplied in the translation for stylistic reasons.
[83:6] 13 sn The Hagrites are also mentioned in 1 Chr 5:10, 19-20.
[83:7] 14 sn Some identify Gebal with the Phoenician coastal city of Byblos (see Ezek 27:9, where the name is spelled differently), though others locate this site south of the Dead Sea (see BDB 148 s.v. גְּבַל; HALOT 174 s.v. גְּבַל).
[83:7] 15 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[83:8] 16 tn Heb “they are an arm for the sons of Lot.” The “arm” is here a symbol of military might.
[15:2] 18 tn Heb “even Dibon [to] the high places to weep.” The verb “went up” does double duty in the parallel structure.
[15:2] 19 tn Heb “over [or “for”] Nebo and over [or “for”] Medeba.”
[15:2] 20 sn Shaving the head and beard were outward signs of mourning and grief.
[15:4] 21 tn The words “the people of” are supplied in the translation for clarification.
[15:4] 22 tc The Hebrew text has, “For this reason the soldiers of Moab shout, his inner being quivers for him.” To achieve tighter parallelism, some emend the first line, changing חֲלֻצֵי (khalutse, “soldiers”) to חַלְצֵי (khaltse, “loins”) and יָרִיעוּ (yari’u, “they shout,” from רוּעַ, rua’) to יָרְעוּ (yor’u, “they quiver”), a verb from יָרַע (yara’), which also appears in the next line. One can then translate v. 4b as “For this reason the insides of the Moabites quiver, their whole body shakes” (cf. NAB, NRSV).
[15:5] 23 tn Heb “for Moab.” For rhetorical purposes the speaker (the Lord?, see v. 9) plays the role of a mourner.
[15:5] 24 tn The vocalization of the Hebrew text suggests “the bars of her gates,” but the form should be repointed to yield, “her fugitives.” See HALOT 156-57 s.v. בָּרִחַ, and BDB 138 s.v. בָּרִיהַ.
[15:5] 25 tn The words “are stretched out” are supplied in the translation for stylistic reasons.
[15:5] 26 tn Heb “For the ascent of Luhith, with weeping they go up it; for [on] the road to Horonaim an outcry over shattering they raise up.”
[15:6] 27 tn Heb “are waste places”; cf. NRSV “are a desolation.”
[15:8] 28 tn Heb “to Eglaim [is] her wailing, and [to] Beer Elim [is] her wailing.”
[15:9] 29 tc The Qumran scroll 1QIsaa reads “Dibon” instead of “Dimon” in this verse.
[15:9] 30 tn Heb “Indeed I will place on Dimon added things.” Apparently the Lord is speaking.
[15:9] 31 tn The words “will attack” are supplied in the translation for clarification.
[16:1] 32 tc The Hebrew text reads literally, “Send [a plural imperatival form is used] a ram [to] the ruler of the land.” The term כַּר (kar, “ram”) should be emended to the plural כָּרִים (karim). The singular form in the text is probably the result of haplography; note that the next word begins with a mem (מ).
[16:1] 33 tn The Hebrew text has “toward [across?] the desert.”
[16:2] 34 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[16:2] 35 tn Heb “like a bird fleeing, thrust away [from] a nest, the daughters of Moab are [at] the fords of Arnon.”
[16:3] 36 sn It is unclear who is being addressed in this verse. Perhaps the prophet, playing the role of a panic stricken Moabite refugee, requests the leaders of Judah (the imperatives are plural) to take pity on the fugitives.
[16:3] 37 tn Heb “Make your shade like night in the midst of noonday.” “Shade” here symbolizes shelter, while the heat of noonday represents the intense suffering of the Moabites. By comparing the desired shade to night, the speaker visualizes a huge dark shadow cast by a large tree that would provide relief from the sun’s heat.
[16:3] 38 tn Heb “disclose, uncover.”
[16:4] 39 tn That is, “live as resident foreigners.”
[16:4] 40 tn Heb “Be a hiding place for them.”
[16:4] 41 tn The present translation understands כִּי (ki) as asseverative, but one could take it as explanatory (“for,” KJV, NASB) or temporal (“when,” NAB, NRSV). In the latter case, v. 4b would be logically connected to v. 5.
[16:4] 42 tn A perfect verbal form is used here and in the next two lines for rhetorical effect; the demise of the oppressor(s) is described as if it had already occurred.
[16:4] 43 tc The Hebrew text has, “they will be finished, the one who tramples, from the earth.” The plural verb form תַּמּוּ, (tammu, “disappear”) could be emended to agree with the singular subject רֹמֵס (romes, “the one who tramples”) or the participle can be emended to a plural (רֹמֵסִם, romesim) to agree with the verb. The translation assumes the latter. Haplography of mem (ם) seems likely; note that the word after רֹמֵס begins with a mem.
[16:5] 44 tn Heb “and a throne will be established in faithfulness, and he will sit on it in reliability, in the tent of David.”
[16:5] 45 tn Heb “one who judges and seeks justice, and one experienced in fairness.” Many understand מְהִר (mÿhir) to mean “quick, prompt” (see BDB 555 s.v. מָהִיר), but HALOT 552 s.v. מָהִיר offers the meaning “skillful, experienced,” and translates the phrase in v. 5 “zealous for what is right.”
[16:6] 46 tn עֶבְרָה (’evrah) often means “anger, fury,” but here it appears to refer to boastful outbursts or excessive claims. See HALOT 782 s.v. עֶבְרָה.
[16:6] 47 tn Heb “not so his boasting.”
[16:7] 48 tn Heb “So Moab wails for Moab.”
[16:7] 49 tn The Hebrew text has, “for the raisin cakes of Kir Hareseth you [masculine plural] moan, surely destroyed.” The “raisin cakes” could have cultic significance (see Hos 3:1), but the next verse focuses on agricultural disaster, so here the raisin cakes are mentioned as an example of the fine foods that are no longer available (see 2 Sam 6:19; Song 2:5) because the vines have been destroyed by the invader (see v. 8). Some prefer to take אֲשִׁישֵׁי (’ashishe, “raisin cakes of”) as “men of” (see HALOT 95 s.v. *אָשִׁישׁ; cf. NIV). The verb form תֶהְגּוּ (tehgu, “you moan”) is probably the result of dittography (note that the preceding word ends in tav [ת]) and should be emended to הגו (a perfect, third plural form), “they moan.”
[16:9] 50 tn Heb “So I weep with the weeping of Jazer.” Once more the speaker (the Lord? – see v. 10b) plays the role of a mourner (see 15:5).
[16:9] 51 tc The form אֲרַיָּוֶךְ (’arayyavekh) should be emended to אֲרַוָּיֶךְ (’aravvayekh; the vav [ו] and yod [י] have been accidentally transposed) from רָוָה (ravah, “be saturated”).
[16:9] 52 tn Heb “for over your fruit and over your harvest shouting has fallen.” The translation assumes that the shouting is that of the conqueror (Jer 51:14). Another possibility is that the shouting is that of the harvesters (see v. 10b, as well as Jer 25:30), in which case one might translate, “for the joyful shouting over the fruit and crops has fallen silent.”
[16:10] 53 tn Heb “wine in the vats the treader does not tread.”
[16:10] 54 sn The Lord appears to be the speaker here. See 15:9.
[16:11] 55 tn Heb “so my intestines sigh for Moab like a harp.” The word מֵעַי (me’ay, “intestines”) is used here of the seat of the emotions. English idiom requires the word “heart.” The point of the comparison to a harp is not entirely clear. Perhaps his sighs of mourning resemble a harp in sound, or his constant sighing is like the repetitive strumming of a harp.
[16:11] 56 tn The verb is supplied in the translation; “sighs” in the preceding line does double duty in the parallel structure.
[16:11] 57 tn Heb “Kir Heres” (so ASV, NRSV, TEV, CEV), a variant name for “Kir Hareseth” (see v. 7).
[16:12] 58 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[16:12] 59 tn Heb “when he appears, when he grows tired, Moab on the high places, and enters his temple to pray, he will not prevail.” It is possible that “when he grows tired” is an explanatory gloss for the preceding “when he appears.”
[16:14] 60 tn Heb “in three years, like the years of a hired worker.” The three years must be reckoned exactly, just as a hired worker would carefully keep track of the time he had agreed to work for an employer in exchange for a predetermined wage.
[16:14] 61 tn Heb “and the splendor of Moab will be disgraced with all the great multitude, and a small little remnant will not be strong.”
[25:10] 62 tn Heb “for the hand of the Lord will rest on this mountain”; TEV “will protect Mount Zion”; NCV “will protect (rest on NLT) Jerusalem.”
[25:10] 63 tn Heb “under him,” i.e., “in his place.”
[25:10] 64 tc The marginal reading (Qere) is בְּמוֹ (bÿmo, “in”). The consonantal text (Kethib) has בְּמִי (bÿmi, “in the water of”).
[25:21] 65 sn See further Jer 49:7-22 for the judgment against Edom. Edom, Moab, and Ammon were east of Judah.
[25:21] 66 sn See further Jer 48:1-47 for the judgment against Moab.
[25:21] 67 sn See further Jer 49:1-6 for the judgment against Ammon.
[48:1] 68 tn Heb “Yahweh of armies, the God of Israel.” For this title see 7:3 and the study note on 2:19.
[48:1] 69 sn Moab was a country east of the Dead Sea whose boundaries varied greatly over time. Basically, it was the tableland between the Arnon River about halfway up the Dead Sea and the Zered River which is roughly at the southern tip of the Dead Sea. When the Israelites entered Palestine they were forbidden to take any of the Moabite territory but they did capture the kingdom of Sihon north of the Arnon which Sihon had taken from Moab. Several of the towns mentioned in the oracles of judgment against Moab here are in this territory north of the Arnon and were assigned to Reuben and Gad. Several are mentioned on the famous Moabite Stone which details how Mesha king of Moab recovered from Israel many of these cities during the reign of Joram (852-841
[48:1] 70 tn Heb “Woe to Nebo for it is destroyed.” For the use of the Hebrew particle “Woe” (הוֹי, hoy) see the translator’s note on 22:13. The translation has taken this form because the phrase “Woe to” probably does not convey the proper meaning or significance to the modern reader. The verbs again are in the tense (Hebrew prophetic perfect) that views the action as if it were as good as done. The particle כִּי (ki) probably is causal but the asseverative works better in the modified translation.
[48:1] 71 sn Nebo and Kiriathaim were both north of the Arnon and were assigned to Reuben (Num 32:3, Josh 13:19). They are both mentioned on the Moabite Stone as having been recovered from Israel.
[48:1] 72 tn Or “Misgab.” The translation here follows the majority of commentaries and English versions. Only REB sees this as a place name, “Misgab,” which is otherwise unknown. The constant use of this word to refer to a fortress, the presence of the article on the front of it, and the lack of any reference to a place of this name anywhere else argues against it being a place name. However, the fact that the verbs that accompany it are feminine while the noun for “fortress” is masculine causes some pause.
[48:1] 73 tn For the meaning of the verb here see BDB 369 s.v. חָתַת Qal.1 and compare usage in Isa 7:8; 30:31.
[48:2] 74 sn Heshbon was originally a Moabite city but was captured by Sihon king of Og and made his capital (Num 21:26-30). It was captured from Sihon and originally assigned to the tribe of Reuben (Num 32:37; Josh 13:17). Later it was made a Levitical city and was assigned to the tribe of Gad (Josh 21:39). It formed the northern limits of Moab. It was located about eighteen miles east of the northern tip of the Dead Sea.
[48:2] 75 sn There is a wordplay in Hebrew on the word “Heshbon” and the word “plot” (חָשְׁבוּ, khoshvu).
[48:2] 76 tn Heb “In Heshbon they plot evil against her [i.e., Moab].” The “they” is undefined, but it would scarcely be Moabites living in Heshbon. Hence TEV and CEV are probably correct in seeing a reference to the enemy which would imply the conquest of this city which lay on the northern border of Moab.
[48:2] 77 tn The meaning of this line is somewhat uncertain. The translation here follows all the modern English versions and commentaries in reading the place name “Madmen” even though the place is otherwise unknown and the Greek, Syriac, and Latin version all read this word as an emphasizing infinitive absolute of the following verb “will be destroyed,” i.e. דָּמוֹם יִדֹּמּוּ (damom yiddommu). Some see this word as a variant of the name Dimon in Isa 15:9 which in turn is a playful variant of the place name Dibon. There is once again a wordplay on the word “Madmen” and “will be destroyed”: מַדְמֵן (madmen) and יִדֹּמּוּ (yiddommu). For the meaning of the verb = “perish” or “be destroyed” see Jer 8:14; Ps 31:18.
[48:2] 78 tn Heb “A sword will follow after you.” The sword is again figurative of destructive forces, here the army of the Babylonians.
[48:4] 79 tc The reading here follows the Qere צְעִירֶיהָ (tsÿ’ireha) which is the same noun found in Jer 14:3 in the sense of “servants.” Here it refers to the young ones, i.e., the children (cf. the use of the adjective BDB 859 s.v. I צָעִיר 2 and see Gen 43:33). Many of the modern commentaries and a few of the modern English versions follow the Greek version and read “their cry is heard as far as Zoar” (reading צֹעֲרָה, tso’arah; see, for example, J. A. Thompson, Jeremiah [NICOT], 699, n. 4, and BDB 858 s.v. צֹעַר). However, that leaves the verb with an indefinite subject (the verb is active 3rd plural not passive) not otherwise identified in the preceding context. Many of the modern English versions such as NRSV, NJPS, NIV retain the Hebrew as the present translation has done. In this case the masculine plural noun furnishes a logical subject for the verb.
[48:5] 80 tn Or “Indeed her fugitives will…” It is unclear what the subject of the verbs are in this verse. The verb in the first two lines “climb” (יַעֲלֶה, ya’aleh) is third masculine singular and the verb in the second two lines “will hear” (שָׁמֵעוּ, shame’u) is third common plural. The causal particles at the beginning of the two halves of the verse suggest some connection with the preceding, so the translation assumes that the children are still the subject. In this case the singular verb would be a case of the distributive singular already referred to in the translator’s note on 46:15. The parallel passage in Isa 15:5 refers to the “fugitives” (בְּרִיחֶהָ, bÿrikheha) with the same singular verb as here and that may be the implied subject here.
[48:5] 81 tn Heb “the distresses of the cry of destruction.” Many commentaries want to leave out the word “distresses” because it is missing from the Greek version and the parallel passage in Isa 15:5. However, it is in all the Hebrew
[48:6] 82 tc The meaning of this line is uncertain. The translation follows one reading of the Hebrew text. The Greek version reads “Be like a wild donkey in the desert!” There are three points of debate in this line: the syntax of the verb form “be” (תִהְיֶינָה, tihyenah) and the text and meaning of the word translated “shrub” in the Hebrew text. This word only occurs with this meaning here and in Jer 17:6. A related word occurs in Ps 102:17 (102:18 HT). Elsewhere this spelling refers to the place name Aroer which was a place in Moab on the edge of the Arnon River. Most commentators do not feel that a reference to that place is appropriate here because it was not in the desert. The Greek version reads “like a wild donkey” (reading כְּעָרוֹד [kÿ’arod] in place of כַּעֲרוֹעֵר [ka’aro’er]). That would make an appropriate simile here because the wild donkey enjoys its freedom and is hard to capture. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 312) explain the simile of the “shrub” as referring to the marginal and rudimentary existence of a displaced person. That may not be as optimistic as the reference to the wild donkey but it does give an appropriate meaning. The third feminine plural has been explained as the singular noun + suffix = “yourselves” (נַפְשְׁכֶם, nafshÿkhem) used as a collective (so S. R. Driver, Jeremiah, 368, with cross reference to GKC 462-63 §145.c). J. Bright (Jeremiah [AB], 314, n. e-e) follows a suggestion of D. N. Freedman in seeing the form (תִהְיֶינָה, tihyenah) as a mistake for the 2nd masculine plural plus energic (תִהְיוּן, tihyun). Given the number of other textual corruptions in this passage, this is possible. The resultant meaning in either case is the same.
[48:7] 83 sn Chemosh was the national god of Moab (see also Numb 21:29). Child sacrifice appears to have been a part of his worship (2 Kgs 3:27). Solomon built a high place in Jerusalem for him (1 Kgs 11:7), and he appears to have been worshiped in Israel until Josiah tore that high place down (2 Kgs 23:13).
[48:7] 84 sn The practice of carrying off the gods of captive nations has already been mentioned in the study note on 43:12. See also Isa 46:1-2 noted there.
[48:8] 85 tn Heb “The valley will be destroyed and the tableland be laid waste.” However, in the context this surely refers to the towns and not to the valley and the tableland itself.
[48:8] 86 tn Heb “which/for/as the
[48:9] 87 tn Or “Scatter salt over Moab for it will certainly be laid in ruins.” The meaning of these two lines is very uncertain. The Hebrew of these two lines presents several difficulties. It reads תְּנוּ־צִיץ לְמוֹאָב נָצֹא תֵּצֵא (tÿnu-tsits lÿmo’av natso’ tetse’). Of the five words two are extremely problematic and the meaning of the second affects also the meaning of the last word which normally means “go out.” The word צִיץ (tsits) regularly refers to a blossom or flower or the diadem on the front of Aaron’s mitre. BDB 851 s.v. II צִיץ gives a nuance “wings (coll)” based on the interpretation of Abu Walid and some medieval Jewish interpreters who related it to an Aramaic root. But BDB says that meaning is dubious and refers to the Greek which reads σημεῖα (shmeia, “sign” or “sign post”). Along with KBL 802 s.v. I צִיץ and HALOT 959 s.v. II צִיץ, BDB suggests that the Greek presupposes the word צִיּוּן (tsiyyun) which refers to a road marker (Jer 31:21) or a gravestone (2 Kgs 23:17). That is the meaning followed here. Several modern commentaries and English versions have followed a proposal by W. Moran that the word is related to a Ugaritic word meaning salt (cf., e.g., J. Bright, Jeremiah [AB], 320). However, HALOT 959 s.v. II צִיץ questions the validity of this on philological grounds saying that the meaning of salt does not really fit the Ugaritic either. The present translation follows the suggestions of the lexicons here and reads the word as though the Greek supported the meaning “gravestone.” The other difficulty is with the word נָצֹא (natso’), which looks like a Qal infinitive absolute of an otherwise unattested root which BDB s.v. נָצָא says is defined in Gesenius’ Thesaurus as “fly.” However, see the meaning and the construction of an infinitive absolute of one root with that of another as highly improbable. Hence, most modern lexicons either emend the forms to read נָצֹה תִּצֶּה (natsoh titseh) from the root נָצָה (natsah) meaning “to fall into ruins” (so KBL 629 s.v. נָצָה Qal, and see among others J. A. Thompson, Jeremiah [NICOT], 700, n. 10, who notes that final א [aleph] and final ה [hey] are often confused; see the discussion and examples in GKC 216-17 §75.nn-rr). This is the option that this translation as well as a number of modern ones have taken. A second option is to see נָצֹא (natso’) as an error for יָצֹא (yatso’) and read the text in the sense of “she will certainly surrender,” a meaning that the verb יָצָא (yatsa’) has in 1 Sam 11:3; Isa 36:6. The best discussion of this option as well as a discussion on the problem of reading צִיץ (tsits) as salt is found in G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 313-14.
[48:10] 88 tn Heb “who withholds his sword from bloodshed.” This verse is an editorial aside (or apostrophe) addressed to the Babylonian destroyers to be diligent in carrying out the work of the
[48:11] 89 tn Heb “Therefore his taste remains in him and his aroma is not changed.” The metaphor is changed into a simile in an attempt to help the reader understand the figure in the context.
[48:12] 90 tn Heb “Therefore, behold the days are coming, oracle of Yahweh, when I will send against him decanters [those who pour from one vessel to another] and they will decant him [pour him out] and they will empty his vessels and break their jars in pieces.” The verse continues the metaphor from the preceding verse where Moab/the people of Moab are like wine left undisturbed in a jar, i.e., in their native land. In this verse the picture is that of the decanter emptying the wine from the vessels and then breaking the jars. The wine represents the people and the vessels the cities and towns where the people lived. The verse speaks of the exile of the people and the devastation of the land. The metaphor has been interpreted so it conveys meaning to the average reader.
[48:12] 91 tn Heb “Oracle of the
[48:13] 92 tn Heb “Moab will be ashamed because of Chemosh as the house of Israel was ashamed because of Bethel, their [source of] confidence.” The “shame” is, of course, the disappointment, disillusionment because of the lack of help from these gods in which they trusted (for this nuance of the verb see BDB 101 s.v. בּוֹשׁ Qal.2 and compare usage in Jer 2:13; Isa 20:5). Because of the parallelism, some see the reference to Bethel to be a reference to a West Semitic god worshiped by the people of Israel (see J. P. Hyatt, “Bethel [Deity],” IDB 1:390 for the arguments). However, there is no evidence in the OT that such a god was worshiped in Israel, and there is legitimate evidence that northern Israel placed its confidence in the calf god that Jeroboam set up in Bethel (cf. 1 Kgs 12:28-32; Hos 10:5; 8:5-6; Amos 7:10-17).
[48:15] 93 tn Heb “will go down to the slaughter.”
[48:15] 94 tn Heb “Yahweh of armies.” For an explanation of the translation and meaning of this title see the study note on 2:19.
[48:15] 95 tn Heb “Oracle of the King whose name is Yahweh of armies.” The first person form has again been adopted because the
[48:17] 96 tn For the use of the word “name” (שֵׁם, shem) to “fame” or “repute” see BDB 1028 s.v. שֵׁם 2.b and compare the usage in Ezek 16:14; 2 Chr 26:15.
[48:17] 97 tn Heb “How is the strong staff broken, the beautiful rod.” “How” introduces a lament which is here rendered by “Alas.” The staff and rod refer to the support that Moab gave to others not to the fact that she ruled over others which was never the case. According to BDB 739 s.v. עוֹז 1 the “strong staff” is figurative of political power.
[48:18] 98 tn Heb “sit in thirst.” The abstract “thirst” is put for the concrete, i.e., thirsty or parched ground (cf. Deut 8:19; Isa 35:7; Ps 107:33) for the concrete. There is no need to emend to “filth” (צֹאָה [tso’ah] for צָמָא [tsama’]) as is sometimes suggested.
[48:18] 99 tn Heb “inhabitant of Daughter Dibon.” “Daughter” is used here as often in Jeremiah for the personification of a city, a country, or its inhabitants. The word “inhabitant” is to be understood as a collective as also in v. 19.
[48:19] 100 sn Aroer is probably the Aroer that was located a few miles south and west of Dibon on the edge of the Arnon River. It had earlier been the southern border of Sihon, king of Heshbon, and had been allotted to the tribe of Reuben (Josh 13:16). However, this whole territory had earlier been taken over by the Arameans (2 Kgs 10:33), later by the Assyrians, and at this time was in the hands of the Moabites.
[48:21] 101 sn See the study note on Jer 48:8 for reference to this tableland or high plain that lay between the Arnon and Heshbon.
[48:25] 102 tn Heb “The horn of Moab will be cut off. His arm will be broken.” “Horn” and “arm” are both symbols of strength (see BDB 902 s.v. קֶרֶן 2 [and compare usage in Lam 2:3] and BDB 284 s.v. זְרוֹעַ 2 [and compare usage in 1 Sam 2:31]). The figures have been interpreted for the sake of clarity.
[48:25] 103 tn Heb “Oracle of the
[48:26] 104 tn Heb “Make him drunk because he has magnified himself against the
[48:26] 105 tn The meaning of this word is uncertain. It is usually used of clapping the hands or the thigh in helpless anger or disgust. Hence J. Bright (Jeremiah [AB], 321) paraphrases “shall vomit helplessly.” HALOT 722 s.v. II סָפַק relates this to an Aramaic word and see a homonym meaning “vomit” or “spew out.” The translation is that of BDB 706 s.v. סָפַק Qal.3, “splash (fall with a splash),” from the same root that refers to slapping or clapping the thigh.
[48:27] 106 tn Heb “were they caught among thieves?”
[48:27] 107 tn Heb “that you shook yourself.” But see the same verb in 18:16 in the active voice with the object “head” in a very similar context of contempt or derision.
[48:27] 108 tc The reading here presupposes the emendation of דְבָרֶיךָ (dÿvarekha, “your words”) to דַבֶּרְךָ (dabberkha, “your speaking”), suggested by BHS (cf. fn c) on the basis of one of the Greek versions (Symmachus). For the idiom cf. BDB 191 s.v. דַּי 2.c.α.
[48:28] 109 tn Heb “in the sides of the mouth of a pit/chasm.” The translation follows the suggestion of J. Bright, Jeremiah (AB), 321. The point of the simile is inaccessibility.
[48:29] 110 tn Heb “We have heard of the pride of Moab – [he is] exceedingly proud – of his haughtiness, and his pride, and his haughtiness, and the loftiness of his heart.” These words are essentially all synonyms, three of them coming from the same Hebrew root (גָּאָה, ga’ah) and one of the words being used twice (גָּאוֹן). Since the first person singular is used in the next verse, the present translation considers the “we” of this verse to refer to the plural of majesty or the plural referring to the divine council in such passages as Gen 1:26; 3:22; 11:7; Isa 6:8 and has translated in the singular to avoid possible confusion of who the “we” are. Most understand the reference to be to Jeremiah and his fellow Judeans.
[48:30] 111 tn Heb “Oracle of the
[48:30] 112 tn The meaning of this verse is somewhat uncertain: Heb “I know, oracle of the
[48:31] 113 tc The translation is based on the emendation of the Hebrew third masculine singular (יֶהְגֶּה, yehggeh) to the first singular (אֶהְגֶּה, ’ehgeh). This emendation is assumed by almost all of the modern English versions and commentaries even though the textual evidence for it is weak (only one Hebrew
[48:32] 114 tc Or “I will weep for the grapevines of Sibmah more than I will weep over the town of Jazer.” The translation here assumes that there has been a graphic confusion of מ (mem) with כְּ (kaf) or בְּ (bet). The parallel passage in Isa 16:9 has the preposition בְּ and the Greek version presupposes a comparative idea “as with.” Many of the modern English versions render the passage with the comparative מִן (min) as in the alternate translation, but it is unclear what the force of the comparison would be here. The verse is actually in the second person, an apostrophe or direct address to the grapevine(s) of Sibmah. However, the translation has retained the third person throughout because such sudden shifts in person are uncommon in contemporary English literature and retaining the third person is smoother. The Hebrew text reads: “From/With the weeping of Jazer I will weep for you, vine of Sibmah. Your tendrils crossed over the sea. They reached unto the sea of Jazer. Upon your summer fruit and your vintage [grape harvest] the destroyer has fallen.”
[48:32] 115 tn Heb “crossed over to the Sea.”
[48:32] 116 tn Or “reached the sea of Jazer.” The Sea is generally taken to be a reference to the Dead Sea. The translation presupposes that the word “sea” is to be omitted before “Jazer.” The word is missing from two Hebrew
[48:32] 117 tn Heb “her summer fruit.” See the translator’s note on 40:10 for the rendering here. According to BDB 657 s.v. נָפַל Qal.4.a, the verb means to “fall upon” or “attack” but in the context it is probably metonymical for attack and destroy.
[48:33] 118 tn Heb “from the garden land, even from the land of Moab.” Comparison with the parallel passage in Isa 16:10 and the translation of the Greek text here (which has only “the land of Moab”) suggest that the second phrase is appositional to the first.
[48:33] 119 tn Heb “no one will tread [the grapes] with shout of joy.”
[48:33] 120 tn Heb “shouts will not be shouts.” The text has been expanded contextually to explain that the shouts of those treading grapes in winepresses will come to an end (v. 33a-d) and be replaced by the shouts of the soldiers who trample down the vineyards (v. 32e-f). Compare 25:30 and 51:41 for the idea.
[48:34] 121 tn The meaning of this verse is very uncertain. The ambiguity of the syntax and the apparent elliptical nature of this text makes the meaning of this verse uncertain. The Hebrew text reads: “From the cry of Heshbon unto Elealeh unto Jahaz they utter their voice from Zoar unto Horonaim Eglath Shelishiyah.” The translation and interpretation here are based on interpreting the elliptical syntax here by the parallel passage in Isaiah 15:4-6 where cries of anguish rise from Heshbon and Elealeh which are heard all the way to Jahaz. The people flee southward arriving at Zoar and Eglath Shelishiyah where they voice the news of the destruction in the north. Hence, the present translation interprets the phrase “from the cry of Heshbon unto Elealeh” to be parallel to “Heshbon and Elealeh cry out” and take the preposition “from” with the verb “they utter their voice,” i.e., with the cry of Heshbon and Elealeh. The impersonal “they raise their voice” is then treated as a passive and made the subject of the whole verse. There is some debate about the identification of the waters of Nimrim. They may refer to the waters of the Wadi Nimrim which enters the Jordan about eight miles north of the Dead Sea or those of the Wadi en-Numeirah which flows into the southern tip of the Dead Sea from about ten miles south. Most commentators take the reference to be the latter because of association with Zoar. However, if the passage is talking about the destruction in the north which is reported in the south by the fleeing refugees, the reference is probably to the Wadi Nimrim in the north.
[48:35] 122 tn Heb “high place[s].” For the meaning and significance of this term see the study note on 7:31.
[48:35] 123 tn Heb “Oracle of the
[48:37] 124 tn Heb “upon every loin [there is] sackcloth.” The word “all” is restored here before “loin” with a number of Hebrew
[48:38] 125 tn Heb “Oracle of the
[48:39] 126 tn Heb “turn her back.”
[48:40] 127 tn Heb “Behold! Like an eagle he will swoop and will spread his wings against Moab.” The sentence has been reordered in English to give a better logical flow and the unidentified “he” has been identified as “a nation.” The nation is, of course, Babylon, but it is nowhere identified so the referent has been left ambiguous.
[48:41] 128 tn Parallelism argues that the word קְרִיּוֹת (qÿriyyot) be understood as the otherwise unattested feminine plural of the noun קִרְיָה (qiryah, “city”) rather than the place name Kerioth mentioned in v. 24 (cf. HALOT 1065 s.v. קִרְיָה). Both this noun and the parallel term “fortresses” are plural but are found with feminine singular verbs, being treated either as collectives or distributive plurals (cf. GKC 462-63 §145.c or 464 §145.l).
[48:41] 129 tn Heb “The heart of the soldiers of Moab will be like the heart of a woman in labor.”
[48:42] 130 tn Heb “Moab will be destroyed from [being] a people.”
[48:43] 131 sn There is an extended use of assonance here and in the parallel passage in Isa 24:17. The Hebrew text reads פַּחַד וָפַחַת וָפָח (pakhad vafakhat vafakh). The assonance is intended to underscore the extensive trouble that is in store for them.
[48:43] 132 tn Heb “are upon you, inhabitant of Moab.” This is another example of the rapid switch in person or direct address (apostrophe) in the midst of a third person description or prediction which the present translation typically keeps in the third person for smoother English style.
[48:43] 133 tn Heb “Oracle of the
[48:44] 134 sn Jer 48:43-44a are in the main the same as Isa 24:17-18 which shows that the judgment was somewhat proverbial. For a very similar kind of argumentation see Amos 5:19; judgment is unavoidable.
[48:44] 135 tn Heb “For I will bring upon her, even upon Moab, the year of her punishment.”
[48:44] 136 tn Heb “Oracle of the
[48:45] 137 tn Or “of those noisy boasters.” Or “They will burn up the frontiers of Moab. They will burn up the mountain heights of those war-loving people.” The meaning of this verse is not entirely certain because of the highly figurative nature of the last two lines. The Hebrew text has been translated somewhat literally here. The Hebrew text reads: “In the shadow of Heshbon those fleeing stand without strength. For a fire goes forth from Heshbon, a flame from the midst of Sihon. And it devours the forehead of Moab and the skull of the sons of noise.” The meaning of the first part is fairly clear because v. 2 has already spoken of the conquest of Heshbon and a plot formed there to conquer the rest of the nation. The fire going forth from Heshbon would hence refer here to the conflagrations of war spreading from Heshbon to the rest of the country. The reference to the “midst of Sihon” is to be understood metonymically as a reference for the ruler to what he once ruled (cf. E. W. Bullinger, Figures of Speech, 583). The last two lines must refer to more than the fugitives who stopped at Heshbon for protection because it refers to the forehead of Moab (a personification of the whole land or nation). It is unclear, however, why reference is made to the foreheads and skulls of the Moabites, other than the fact that this verse seems to be a readaptation or reuse of Num 24:17 where the verb used with them is “smite” which fits nicely in the sense of martial destruction. Translated rather literally, it appears here to refer to the destruction by the fires of war of the Moabites, the part (forehead and skulls) put for the whole. TEV sees a reference here to the “frontiers” and “mountain heights” of Moab and this would work nicely for “foreheads” which is elsewhere used of the corner or border of a land in Neh 9:22. The word “crown” or “skull” might be a picturesque metaphor for the mountain heights of a land, but the word is never used elsewhere in such a figurative way. TEV (and CEV) which follows it might be correct here but there is no way to validate it. The meaning “war-loving people” for the phrase “sons of noise” is based on the suggestion of BDB 981 s.v. שָׁאוֹן 1 which relates the phrase to the dominant use for שָׁאוֹן (sha’on) and is adopted also by TEV, CEV, and C. von Orelli, Jeremiah, 341. REB “braggarts” and NIV “noisy boasters” seem to base the nuance on the usage of שָׁאוֹן (sha’on) in Jer 46:17 where Pharaoh is referred to as an empty noise and the reference to Moab’s arrogance and boasting in 48:29.
[48:46] 138 tn Heb “Woe to you, Moab.” For the usage of this expression see 4:13, 31; 13:17 and the translator’s note on 4:13 and 10:19.
[48:46] 139 tn Heb “Your sons will be taken away into captivity, your daughters into exile.”
[48:47] 140 tn See 29:14; 30:3 and the translator’s note on 29:14 for the idiom used here.
[48:47] 141 tn Heb “Oracle of the
[2:1] 142 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.
[2:1] 143 tn Heb “Because of three violations of Moab, even because of four.”
[2:1] 144 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.
[2:1] 145 sn The Moabites apparently desecrated the tomb of an Edomite king and burned his bones into a calcined substance which they then used as plaster (cf. Deut 27:2, 4). See S. M. Paul, Amos (Hermeneia), 72. Receiving a proper burial was very important in this culture. Desecrating a tomb or a deceased individual’s bones was considered an especially heinous act.
[2:2] 146 sn The destruction of Moab by fire is an example of a judgment in kind – as the Moabites committed the crime of “burning,” so the
[2:2] 147 sn Kerioth was an important Moabite city. See Jer 48:24, 41.
[2:2] 148 tn Or “die” (KJV, NASB, NRSV, TEV); NAB “shall meet death.”
[2:2] 149 tn Or “in the tumult.” This word refers to the harsh confusion of sounds that characterized an ancient battle – a mixture of war cries, shouts, shrieks of pain, clashes of weapons, etc.
[2:2] 150 tn Heb “sound” (so KJV, NASB, NRSV).
[2:2] 151 sn The ram’s horn (used as a trumpet) was blown to signal the approaching battle.
[2:3] 152 tn Heb “cut off” (so KJV, NASB, NRSV); NAB “root out”; NCV “bring to an end.”
[2:3] 153 tn Heb “the leader [traditionally, “judge”] from her midst.”
[2:3] 154 tn Heb “her”; the referent (Moab) has been specified in the translation for clarity.
[2:3] 155 tn Or “princes” (KJV, NAB, NASB, NLT); TEV, CEV “leaders.”
[2:8] 156 tn Heb “who.” A new sentence was begun here in the translation for stylistic reasons.
[2:8] 157 tn Heb “and they made great [their mouth?] against their territory.” Other possible translation options include (1) “they enlarged their own territory” (cf. NEB) and (2) “they bragged about [the size] of their own territory.”
[2:9] 158 tn The Hebrew text reads מִמְשַׁק חָרוּל (mimshaq kharul, “[?] of weeds”). The meaning of the first word is unknown. The present translation (“They will be overrun by weeds”) is speculative, based on the general sense of the context. For a defense of “overrun” on linguistic grounds, see R. D. Patterson, Nahum, Habakkuk, Zephaniah (WEC), 347. Cf. NEB “a pile of weeds”; NIV “a place of weeds”; NRSV “a land possessed by nettles.”
[2:9] 159 tn The Hebrew text reads וּמִכְרֵה־מֶלַח (umikhreh-melakh, “and a [?] of salt”). The meaning of the first word is unclear, though “pit” (NASB, NIV, NRSV; NKJV “saltpit”), “mine,” and “heap” (cf. NEB “a rotting heap of saltwort”) are all options. The words “filled with” are supplied for clarification.
[2:9] 160 tn Or “The remnant of my people.”
[2:9] 161 tn Heb “them.” The actual object of the plundering, “their belongings,” has been specified in the translation for clarity.
[2:9] 162 tn Heb “[the] nation.” For clarity the “nation” has been specified as “Judah” in the translation.
[2:10] 163 tn Heb “this is for them in place of their arrogance.”
[2:10] 164 tn Heb “made great [their mouth?] against” (cf. the last phrase of v. 8).
[2:11] 165 tn Heb “will be awesome over [or, “against”] them.”
[2:11] 167 tn The meaning of this rare Hebrew word is unclear. If the meaning is indeed “weaken,” then this line may be referring to the reduction of these gods’ territory through conquest (see Adele Berlin, Zephaniah [AB 25A], 110-11). Cf. NEB “reduce to beggary”; NASB “starve”; NIV “when he destroys”; NRSV “shrivel.”
[2:11] 168 tn Heb “and all the coastlands of the nations will worship [or, “bow down”] to him, each from his own place.”
