Discovery BoxPsalms 137:7
Context137:7 Remember, O Lord, what the Edomites did
on the day Jerusalem fell. 1
They said, “Tear it down, tear it down, 2
right to its very foundation!”
Isaiah 21:11
Context21:11 Here is a message about Dumah: 3
Someone calls to me from Seir, 4
“Watchman, what is left of the night?
Watchman, what is left of the night?” 5
Isaiah 34:1-17
Context34:1 Come near, you nations, and listen!
Pay attention, you people!
The earth and everything it contains must listen,
the world and everything that lives in it. 6
34:2 For the Lord is angry at all the nations
and furious with all their armies.
He will annihilate them and slaughter them.
34:3 Their slain will be left unburied, 7
their corpses will stink; 8
the hills will soak up their blood. 9
34:4 All the stars in the sky will fade away, 10
the sky will roll up like a scroll;
all its stars will wither,
like a leaf withers and falls from a vine
or a fig withers and falls from a tree. 11
34:5 He says, 12 “Indeed, my sword has slaughtered heavenly powers. 13
Look, it now descends on Edom, 14
on the people I will annihilate in judgment.”
34:6 The Lord’s sword is dripping with blood,
it is covered 15 with fat;
it drips 16 with the blood of young rams and goats
and is covered 17 with the fat of rams’ kidneys.
For the Lord is holding a sacrifice 18 in Bozrah, 19
a bloody 20 slaughter in the land of Edom.
34:7 Wild oxen will be slaughtered 21 along with them,
as well as strong bulls. 22
Their land is drenched with blood,
their soil is covered with fat.
34:8 For the Lord has planned a day of revenge, 23
a time when he will repay Edom for her hostility toward Zion. 24
34:9 Edom’s 25 streams will be turned into pitch
and her soil into brimstone;
her land will become burning pitch.
34:10 Night and day it will burn; 26
its smoke will ascend continually.
Generation after generation it will be a wasteland
and no one will ever pass through it again.
34:11 Owls and wild animals 27 will live there, 28
all kinds of wild birds 29 will settle in it.
The Lord 30 will stretch out over her
the measuring line of ruin
and the plumb line 31 of destruction. 32
34:12 Her nobles will have nothing left to call a kingdom
and all her officials will disappear. 33
34:13 Her fortresses will be overgrown with thorns;
thickets and weeds will grow 34 in her fortified cities.
Jackals will settle there;
ostriches will live there. 35
34:14 Wild animals and wild dogs will congregate there; 36
wild goats will bleat to one another. 37
Yes, nocturnal animals 38 will rest there
and make for themselves a nest. 39
34:15 Owls 40 will make nests and lay eggs 41 there;
they will hatch them and protect them. 42
Yes, hawks 43 will gather there,
each with its mate.
34:16 Carefully read the scroll of the Lord! 44
Not one of these creatures will be missing, 45
none will lack a mate. 46
For the Lord has issued the decree, 47
and his own spirit gathers them. 48
34:17 He assigns them their allotment; 49
he measures out their assigned place. 50
They will live there 51 permanently;
they will settle in it through successive generations.
Isaiah 63:1-6
Context63:1 Who is this who comes from Edom, 52
dressed in bright red, coming from Bozrah? 53
Who 54 is this one wearing royal attire, 55
who marches confidently 56 because of his great strength?
“It is I, the one who announces vindication,
and who is able to deliver!” 57
63:2 Why are your clothes red?
Why do you look like someone who has stomped on grapes in a vat? 58
63:3 “I have stomped grapes in the winepress all by myself;
no one from the nations joined me.
I stomped on them 59 in my anger;
I trampled them down in my rage.
Their juice splashed on my garments,
and stained 60 all my clothes.
63:4 For I looked forward to the day of vengeance,
and then payback time arrived. 61
63:5 I looked, but there was no one to help;
I was shocked because there was no one offering support. 62
So my right arm accomplished deliverance;
my raging anger drove me on. 63
63:6 I trampled nations in my anger,
I made them drunk 64 in my rage,
I splashed their blood on the ground.” 65
Jeremiah 9:25-26
Context9:25 The Lord says, “Watch out! 66 The time is soon coming when I will punish all those who are circumcised only in the flesh. 67 9:26 That is, I will punish the Egyptians, the Judeans, the Edomites, the Ammonites, the Moabites, and all the desert people who cut their hair short at the temples. 68 I will do so because none of the people of those nations are really circumcised in the Lord’s sight. 69 Moreover, none of the people of Israel 70 are circumcised when it comes to their hearts.” 71
Jeremiah 25:17
Context25:17 So I took the cup from the Lord’s hand. I made all the nations to whom he sent me drink the wine of his wrath. 72
Jeremiah 25:21
Context25:21 all the people of Edom, 73 Moab, 74 Ammon; 75
Jeremiah 49:17-22
Context49:17 “Edom will become an object of horror.
All who pass by it will be filled with horror;
they will hiss out their scorn
because of all the disasters that have happened to it. 76
49:18 Edom will be destroyed like Sodom and Gomorrah
and the towns that were around them.
No one will live there.
No human being will settle in it,”
says the Lord.
49:19 “A lion coming up from the thick undergrowth along the Jordan 77
scatters the sheep in the pastureland around it. 78
So too I will chase the Edomites off their land. 79
Then I will appoint over it whomever I choose. 80
For there is no one like me, and there is no one who can call me to account. 81
There is no 82 ruler 83 who can stand up against me.
49:20 So listen to what I, the Lord, have planned against Edom,
what I intend to do to 84 the people who live in Teman. 85
Their little ones will be dragged off.
I will completely destroy their land because of what they have done. 86
49:21 The people of the earth will quake when they hear of their downfall. 87
Their cries of anguish will be heard all the way to the Gulf of Aqaba. 88
49:22 Look! Like an eagle with outspread wings,
a nation will soar up and swoop down on Bozrah.
At that time the soldiers of Edom will be as fearful
as a woman in labor.” 89
Lamentations 4:21-22
Contextש (Sin/Shin)
4:21 Rejoice and be glad for now, 90 O people of Edom, 91
who reside in the land of Uz.
But the cup of judgment 92 will pass 93 to you also;
you will get drunk and take off your clothes.
ת (Tav)
4:22 O people of Zion, 94 your punishment 95 will come to an end; 96
he will not prolong your exile. 97
But, O people of Edom, 98 he will punish 99 your sin 100
and reveal 101 your offenses!
Ezekiel 25:12-14
Context25:12 “This is what the sovereign Lord says: ‘Edom 102 has taken vengeance against the house of Judah; they have made themselves fully culpable 103 by taking vengeance 104 on them. 105 25:13 So this is what the sovereign Lord says: I will stretch out my hand against Edom, and I will kill the people and animals within her, 106 and I will make her desolate; from Teman to Dedan they will die 107 by the sword. 25:14 I will exact my vengeance upon Edom by the hand of my people Israel. They will carry out in Edom my anger and rage; they will experience 108 my vengeance, declares the sovereign Lord.’”
Ezekiel 35:3-15
Context35:3 Say to it, ‘This is what the sovereign Lord says:
“‘Look, I am against you, Mount Seir;
I will stretch out my hand against you
and turn you into a desolate ruin.
35:4 I will lay waste your cities;
and you will become desolate.
Then you will know that I am the Lord!
35:5 “‘You have shown unrelenting hostility and poured the people of Israel onto the blades of a sword 109 at the time of their calamity, at the time of their final punishment. 35:6 Therefore, as surely as I live, declares the sovereign Lord, I will subject you to bloodshed, and bloodshed will pursue you. Since you did not hate bloodshed, bloodshed will pursue you. 35:7 I will turn Mount Seir into a desolate ruin; 110 I will cut off 111 from it the one who passes through or returns. 35:8 I will fill its mountains with its dead; on your hills and in your valleys and in all your ravines, those killed by the sword will fall. 35:9 I will turn you into a perpetual desolation, and your cities will not be inhabited. Then you will know that I am the Lord.
35:10 “‘You said, “These two nations, these two lands 112 will be mine, and we will possess them,” 113 – although the Lord was there – 35:11 therefore, as surely as I live, declares the sovereign Lord, I will deal with you according to your anger, and according to your envy, by which you acted spitefully against them. I will reveal myself to them when I judge you. 35:12 Then you will know that I, the Lord, have heard all the insults you spoke against the mountains of Israel, saying, “They are desolate, they have been given to us for food.” 35:13 You exalted yourselves against me with your speech 114 and hurled many insults against me 115 – I have heard them all! 35:14 This is what the sovereign Lord says: While the whole earth rejoices, I will turn you into a desolation. 35:15 As you rejoiced over the inheritance of the house of Israel because it was desolate, so will I deal with you – you will be desolate, Mount Seir, and all of Edom – all of it! Then they will know that I am the Lord.’”
Joel 3:19
Context3:19 Egypt will be desolate
and Edom will be a desolate wilderness,
because of the violence they did to the people of Judah, 116
in whose land they shed innocent blood.
Amos 1:11-12
Context1:11 This is what the Lord says:
“Because Edom has committed three crimes 117 –
make that four! 118 – I will not revoke my decree of judgment. 119
He chased his brother 120 with a sword;
he wiped out his allies. 121
In his anger he tore them apart without stopping to rest; 122
in his fury he relentlessly attacked them. 123
1:12 So I will set Teman 124 on fire;
fire 125 will consume Bozrah’s 126 fortresses.”
Malachi 1:3-4
Context1:3 and rejected Esau. 127 I turned Esau’s 128 mountains into a deserted wasteland 129 and gave his territory 130 to the wild jackals.”
1:4 Edom 131 says, “Though we are devastated, we will once again build the ruined places.” So the Lord who rules over all 132 responds, “They indeed may build, but I will overthrow. They will be known as 133 the land of evil, the people with whom the Lord is permanently displeased.
[137:7] 1 tn Heb “remember, O
[137:7] 2 tn Heb “lay [it] bare, lay [it] bare.”
[21:11] 3 tn The noun דּוּמָה (dumah) means “silence,” but here it is a proper name, probably referring to a site in northern Arabia or to the nation of Edom. See BDB 189 s.v. II דּוּמָה. If Dumah was an area in northern Arabia, it would be of interest to the Edomites because of its strategic position on trade routes which they used. See J. N. Oswalt, Isaiah (NICOT), 1:398.
[21:11] 4 sn Seir is another name for Edom. See BDB 973 s.v. שֵׂעִיר.
[21:11] 5 sn The “night” probably here symbolizes distress and difficult times. See BDB 539 s.v. לַיְלָה.
[34:1] 6 tn Heb “the world and its offspring”; NASB “the world and all that springs from it.”
[34:3] 7 tn Heb “will be cast aside”; NASB, NIV “thrown out.”
[34:3] 8 tn Heb “[as for] their corpses, their stench will arise.”
[34:3] 9 tn Heb “hills will dissolve from their blood.”
[34:4] 10 tc Heb “and all the host of heaven will rot.” The Qumran scroll 1QIsaa inserts “and the valleys will be split open,” but this reading may be influenced by Mic 1:4. On the other hand, the statement, if original, could have been omitted by homoioarcton, a scribe’s eye jumping from the conjunction prefixed to “the valleys” to the conjunction prefixed to the verb “rot.”
[34:4] 11 tn Heb “like the withering of a leaf from a vine, and like the withering from a fig tree.”
[34:5] 12 tn The words “he says” are supplied in the translation for clarification. The Lord speaks at this point.
[34:5] 13 tn Heb “indeed [or “for”] my sword is drenched in the heavens.” The Qumran scroll 1QIsaa has תראה (“[my sword] appeared [in the heavens]”), but this is apparently an attempt to make sense out of a difficult metaphor. Cf. NIV “My sword has drunk its fill in the heavens.”
[34:5] 14 sn Edom is mentioned here as epitomizing the hostile nations that oppose God.
[34:6] 15 tn The verb is a rare Hotpaal passive form. See GKC 150 §54.h.
[34:6] 16 tn The words “it drips” are supplied in the translation for stylistic reasons.
[34:6] 17 tn The words “and is covered” are supplied in the translation for stylistic reasons.
[34:6] 18 tn Heb “for there is a sacrifice to the Lord.”
[34:6] 19 sn The Lord’s judgment of Edom is compared to a bloody sacrificial scene.
[34:6] 20 tn Heb “great” (so KJV, NAB, NASB, NIV, NRSV).
[34:7] 21 tn Heb “will go down”; NAB “shall be struck down.”
[34:7] 22 tn Heb “and bulls along with strong ones.” Perhaps this refers to the leaders.
[34:8] 23 tn Heb “for a day of vengeance [is] for the Lord.”
[34:8] 24 tn Heb “a year of repayment for the strife of Zion.” The translation assumes that רִיב (riv) refers to Edom’s hostility toward Zion. Another option is to understand רִיב (riv) as referring to the Lord’s taking up Zion’s cause. In this case one might translate, “a time when he will repay Edom and vindicate Zion.”
[34:9] 25 tn Heb “her”; the referent (Edom) has been specified in the translation for clarity.
[34:10] 26 tn Heb “it will not be extinguished.”
[34:11] 27 tn קָאַת (qa’at) refers to some type of bird (cf. Lev 11:18; Deut 14:17) that was typically found near ruins (see Zeph 2:14). קִפּוֹד (qippod) may also refer to a type of bird (NAB “hoot owl”; NIV “screech owl”; TEV “ravens”), but some have suggested a rodent may be in view (cf. NCV “small animals”; ASV “porcupine”; NASB, NRSV “hedgehog”).
[34:11] 28 tn Heb “will possess it” (so NIV).
[34:11] 29 tn The Hebrew text has יַנְשׁוֹף וְעֹרֵב (yanshof vÿ’orev). Both the יַנְשׁוֹף (“owl”; see Lev 11:17; Deut 14:16) and עֹרֵב (“raven”; Lev 11:15; Deut 14:14) were types of wild birds.
[34:11] 30 tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.
[34:11] 31 tn Heb “stones,” i.e., the stones used in a plumb bob.
[34:11] 32 sn The metaphor in v. 11b emphasizes that God has carefully planned Edom’s demise.
[34:12] 33 tn Heb “will be nothing”; NCV, TEV, NLT “will all be gone.”
[34:13] 34 tn The words “will grow” are supplied in the translation for stylistic reasons.
[34:13] 35 tc Heb “and she will be a settlement for wild dogs, a dwelling place for ostriches.” The translation assumes an emendation of חָצִיר (khatsir, “grass”) to חָצֵר (khatser, “settlement”). One of the Qumran scrolls of Isaiah (1QIsaa) supports this emendation (cf. HALOT 344 s.v. II חָצִיר)
[34:14] 36 tn Heb “will meet” (so NIV); NLT “will mingle there.”
[34:14] 37 tn Heb “and a goat will call to its neighbor.”
[34:14] 38 tn The precise meaning of לִּילִית (lilit) is unclear, though in this context the word certainly refers to some type of wild animal or bird. The word appears to be related to לַיְלָה (laylah, “night”). Some interpret it as the name of a female night demon, on the basis of an apparent Akkadian cognate used as the name of a demon. Later Jewish legends also identified Lilith as a demon. Cf. NRSV “Lilith.”
[34:14] 39 tn Heb “and will find for themselves a resting place.”
[34:15] 40 tn Hebrew קִפּוֹז (qippoz) occurs only here; the precise meaning of the word is uncertain.
[34:15] 41 tn For this proposed meaning for Hebrew מָלַט (malat), see HALOT 589 s.v. I מלט.
[34:15] 42 tn Heb “and brood [over them] in her shadow.”
[34:15] 43 tn The precise meaning of דַּיָּה (dayyah) is uncertain, though the term appears to refer to some type of bird of prey, perhaps a vulture.
[34:16] 44 tn Heb “Seek from upon the scroll of the Lord and read.”
[34:16] 45 tn Heb “one from these will not be missing.” הֵנָּה (hennah, “these”) is feminine plural in the Hebrew text. It may refer only to the birds mentioned in v. 15b or may include all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).
[34:16] 46 tn Heb “each its mate they will not lack.”
[34:16] 47 tc The Hebrew text reads literally, “for a mouth, it has commanded.” The Qumran scroll 1QIsaa and a few medieval
[34:16] 48 tn Heb “and his spirit, he gathers them.” The pronominal suffix (“them”) is feminine plural, referring to the birds mentioned in v. 15b or to all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).
[34:17] 49 tn Heb “and he causes the lot to fall for them.” Once again the pronominal suffix (“them”) is feminine plural, referring to the birds mentioned in v. 15b or to all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).
[34:17] 50 tn Heb “and his hand divides for them with a measuring line.” The pronominal suffix (“them”) now switches to masculine plural, referring to all the animals and birds mentioned in vv. 11-15, some of which were identified with masculine nouns. This signals closure for this portion of the speech, which began in v. 11. The following couplet (v. 17b) forms an inclusio with v. 11a through verbal repetition.
[34:17] 51 tn Heb “will possess it” (so NIV); NCV “they will own that land forever.”
[63:1] 52 sn Edom is here an archetype for the Lord’s enemies. See 34:5.
[63:1] 53 tn Heb “[in] bright red garments, from Bozrah.”
[63:1] 54 tn The interrogative particle is understood by ellipsis; note the first line of the verse.
[63:1] 55 tn Heb “honored in his clothing”; KJV, ASV “glorious in his apparel.”
[63:1] 56 tc The Hebrew text has צָעָה (tsa’ah), which means “stoop, bend” (51:14). The translation assumes an emendation to צָעַד (tsa’ad, “march”; see BDB 858 s.v. צָעָה).
[63:1] 57 tn Heb “I, [the one] speaking in vindication [or “righteousness”], great to deliver.”
[63:2] 58 tn Heb “and your garments like one who treads in a vat?”
[63:3] 59 sn Nations, headed by Edom, are the object of the Lord’s anger (see v. 6). He compares military slaughter to stomping on grapes in a vat.
[63:3] 60 tn Heb “and I stained.” For discussion of the difficult verb form, see HALOT 170 s.v. II גאל. Perhaps the form is mixed, combining the first person forms of the imperfect (note the alef prefix) and perfect (note the תי- ending).
[63:4] 61 tn Heb “for the day of vengeance was in my heart, and the year of my revenge came.” The term גְּאוּלַי (gÿ’ulai) is sometimes translated here “my redemption,” for the verbal root גאל often means “deliver, buy back.” A גֹּאֵל (go’el, “kinsman-redeemer”) was responsible for protecting the extended family’s interests, often by redeeming property that had been sold outside the family. However, the responsibilities of a גֹּאֵל extended beyond financial concerns. He was also responsible for avenging the shed blood of a family member (see Num 35:19-27; Deut 19:6-12). In Isa 63:4, where vengeance is a prominent theme (note the previous line), it is probably this function of the family protector that is in view. The Lord pictures himself as a blood avenger who waits for the day of vengeance to arrive and then springs into action.
[63:5] 62 sn See Isa 59:16 for similar language.
[63:5] 63 tn Heb “and my anger, it supported me”; NIV “my own wrath sustained me.”
[63:6] 64 sn See Isa 49:26 and 51:23 for similar imagery.
[63:6] 65 tn Heb “and I brought down to the ground their juice.” “Juice” refers to their blood (see v. 3).
[9:25] 67 tn Heb “punish all who are circumcised in the flesh.” The translation is contextually motivated to better bring out the contrast that follows.
[9:26] 68 tn Heb “all those who are cut off on the side of the head who live in the desert.” KJV and some other English versions (e.g., NIV “who live in the desert in distant places”; NLT “who live in distant places”) have followed the interpretation that this is a biform of an expression meaning “end or remote parts of the [far] corners [of the earth].” This interpretation is generally abandoned by the more recent commentaries and lexicons (see, e.g. BDB 802 s.v. פֵּאָה 1 and HALOT 858 s.v. פֵּאָה 1.β). It occurs also in 25:33; 49:32.
[9:26] 69 tn Heb “For all of these nations are uncircumcised.” The words “I will do so” are supplied in the translation to indicate the connection with the preceding statement.
[9:26] 70 tn Heb “house of Israel.”
[9:26] 71 tn Heb “And all the house of Israel is uncircumcised of heart.”
[25:17] 72 tn The words “the wine of his wrath” are not in the text but are implicit in the metaphor (see vv. 15-16). They are supplied in the translation for clarity.
[25:21] 73 sn See further Jer 49:7-22 for the judgment against Edom. Edom, Moab, and Ammon were east of Judah.
[25:21] 74 sn See further Jer 48:1-47 for the judgment against Moab.
[25:21] 75 sn See further Jer 49:1-6 for the judgment against Ammon.
[49:17] 76 sn This verse is very similar to Jer 19:8 where the same judgment is pronounced on Jerusalem. For the meaning of some of the terms here (“hiss out their scorn” and “all the disasters that have happened to it”) see the notes on that verse.
[49:19] 77 tn See the study note on Jer 12:5 for the rendering of this term.
[49:19] 78 tn “The pasture-ground on the everflowing river” according to KBL 42 s.v. I אֵיתָן 1. The “everflowing river” refers to the Jordan.
[49:19] 79 tn Heb “Behold, like a lion comes up from the thicket of the Jordan into the pastureland of everflowing water so [reading כֵּן (ken) for כִּי (ki); or “indeed” (reading כִּי as an asseverative particle with J. A. Thompson, Jeremiah [NICOT], 719, n. 6)] I will suddenly chase him [Edom] from upon it [the land].” The sentence has been restructured to better conform with contemporary English style and the significance of the simile drawn from the comparison has been spelled out for the sake of clarity. The form אַרְגִּיעָה (’argi’ah) is functioning here as an adverbial modifier in a verbal hendiadys (cf. GKC 386 §120.g).
[49:19] 80 tn For the use of the interrogative מִי (mi) in the sense of “whoever” and functioning like an adjective see BDB 567 s.v. מִי g and compare the usage in Prov 9:4, 16.
[49:19] 81 tn For the meaning of this verb in the sense of “arraign” or “call before the bar of justice” compare Job 9:19 and see BDB 417 s.v. יָעַד Hiph.
[49:19] 82 tn The interrogative מִי (mi) is rendered “there is no one” in each of the last three occurrences in this verse because it is used in a rhetorical question that expects the answer “no one” or “none” and is according to BDB 566 s.v. מִי f(c) equivalent to a rhetorical negative.
[49:19] 83 tn The word “shepherd” (רֹעֶה, ro’eh) has been used often in the book of Jeremiah to refer metaphorically to the ruler or leader (cf. BDB 945 s.v. I רָעָה Qal.1.d(2) and compare usage, e.g., in Jer 2:8; 23:1).
[49:20] 84 tn Heb “Therefore listen to the plan of the
[49:20] 85 sn Teman here appears to be a poetic equivalent for Edom, a common figure of speech in Hebrew poetry where the part is put for the whole. “The people of Teman” is thus equivalent to all the people of Edom.
[49:20] 86 tn Heb “They will surely drag them off, namely the young ones of the flock. He will devastate their habitation [or their sheepfold] on account of them.” The figure of the lion among the flock of sheep appears to be carried on here where the people are referred to as a flock and their homeland is referred to as a sheepfold. It is hard, however, to carry the figure over here into the translation, so the figures have been interpreted instead. Both of these last two sentences are introduced by a formula that indicates a strong affirmative oath (i.e., they are introduced by אִם לֹא [’im lo’; cf. BDB 50 s.v. אִם 1.b(2)]). The subject of the verb “they will drag them off” is the indefinite third plural which may be taken as a passive in English (cf. GKC 460 §144.g). The subject of the last line is the
[49:21] 87 tn Heb “The earth will quake when at the sound of their downfall.” However, as in many other places “earth” stands here metonymically for the inhabitants or people of the earth (see E. W. Bullinger, Figures of Speech, 578-79, and compare usage in 2 Sam 15:23; Ps 66:4).
[49:21] 88 tn Heb “the Red Sea,” of which the Gulf of Aqaba formed the northeastern arm. The land of Edom once reached this far according to 1 Kgs 9:26.
[49:22] 89 sn Compare Jer 48:40-41 for a similar prophecy about Moab. The parallelism here suggests that Bozrah, like Teman in v. 20, is a poetic equivalent for Edom.
[4:21] 90 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] 91 tn Heb “O Daughter of Edom.”
[4:21] 92 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] 93 tn The imperfect verb “will pass” may also be a jussive, continuing the element of request, “let the cup pass…”
[4:22] 94 tn Heb “O Daughter Zion.”
[4:22] 95 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] 96 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] 97 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] 98 tn Heb “O Daughter of Edom.”
[4:22] 99 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] 100 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] 101 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.
[25:12] 102 sn Edom was located south of Moab.
[25:12] 103 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] 104 tn Heb “and they have taken vengeance.”
[25:12] 105 sn Edom apparently in some way assisted in the destruction of Jerusalem in 587/6
[25:13] 106 tn Heb “and I will cut off from her man and beast.”
[35:5] 109 tn Or “gave over…to the power of the sword.” This phrase also occurs in Jer 18:21 and Ps 63:10.
[35:7] 110 tc The translation reads with some manuscripts לְשִׁמְמָה וּמְשַׁמָּה (lÿshimmah umÿshammah, “desolate ruin”) as in verse 3 and often in Ezekiel. The majority reading reverses the first mem (מ) with the shin (שׁ) resulting in the repetition of the word desolate: לְשִׁמְמָה וּשְׁמָמָה (lÿshimmah ushÿmamah).
[35:10] 112 sn The reference is to Israel and Judah.
[35:13] 114 tn Heb “your mouth.”
[35:13] 115 tn Heb “and you multiplied against me your words.” The Hebrew verb occurs only here and in Prov 27:6, where it refers to the “excessive” kisses of an enemy. The basic idea of the verb appears to be “to be abundant.” Here it occurs in the causative (Hiphil) stem.
[3:19] 116 tn Heb “violence of the sons of Judah.” The phrase “of the sons of Judah” is an objective genitive (cf. KJV “the violence against the children of Judah”; NAB, NIV, NRSV “violence done to the people of Judah”). It refers to injustices committed against the Judeans, not violence that the Judeans themselves had committed against others.
[1:11] 117 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] 118 tn Heb “Because of three violations of Edom, even because of four.”
[1:11] 119 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] 120 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] 121 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] 122 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] 123 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).
[1:12] 124 sn Teman was an important region (or perhaps city) in Edom.
[1:12] 125 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
[1:12] 126 sn Bozrah was a city located in northern Edom.
[1:3] 127 tn Heb “and I loved Jacob, but Esau I hated.” The context indicates this is technical covenant vocabulary in which “love” and “hate” are synonymous with “choose” and “reject” respectively (see Deut 7:8; Jer 31:3; Hos 3:1; 9:15; 11:1).
[1:3] 128 tn Heb “his”; the referent (Esau) has been specified in the translation for clarity.
[1:3] 129 tn Heb “I set his mountains as a desolation.”
[1:3] 130 tn Or “inheritance” (so NIV, NLT).
[1:4] 131 sn Edom, a “brother” nation to Israel, became almost paradigmatic of hostility toward Israel and God (see Num 20:14-21; Deut 2:8; Jer 49:7-22; Ezek 25:12-14; Amos 1:11-12; Obad 10-12).
[1:4] 132 sn The epithet
[1:4] 133 tn Heb “and they will call them.” The third person plural subject is indefinite; one could translate, “and people will call them.”
