Revelation 14:8

14:8 A ¹  second ²  angel ³  followed the first, ⁴  declaring: ⁵  “Fallen, fallen is Babylon the great city! ⁶  She made all the nations ⁷  drink of the wine of her immoral passion.” ⁸ 

Revelation 18:6

18:6 Repay her the same way she repaid others; ⁹  pay her back double ¹⁰  corresponding to her deeds. In the cup she mixed, mix double the amount for her.

Revelation 19:2

19:2 because his judgments are true and just. ¹¹ 

For he has judged ¹²  the great prostitute

who corrupted the earth with her sexual immorality,

and has avenged the blood of his servants ¹³  poured out by her own hands!” ¹⁴ 

Jeremiah 51:7

51:7 Babylonia had been a gold cup in the Lord’s hand.

She had made the whole world drunk.

The nations had drunk from the wine of her wrath. ¹⁵ 

So they have all gone mad. ¹⁶ 

Jeremiah 51:2

51:2 I will send people to winnow Babylonia like a wind blowing away chaff. ¹⁷ 

They will winnow her and strip her land bare. ¹⁸ 

This will happen when ¹⁹  they come against her from every direction,

when it is time to destroy her. ²⁰ 

Jeremiah 2:3-10

2:3 Israel was set apart to the Lord; they were like the first fruits of a harvest to him. ²¹  All who tried to devour them were punished; disaster came upon them,” says the Lord.’”

The Lord Reminds Them of the Unfaithfulness of Their Ancestors

2:4 Now listen to what the Lord has to say, you descendants ²²  of Jacob,

all you family groups from the nation ²³  of Israel.

2:5 This is what the Lord says:

“What fault could your ancestors ²⁴  have possibly found in me

that they strayed so far from me? ²⁵ 

They paid allegiance to ²⁶  worthless idols, and so became worthless to me. ²⁷ 

2:6 They did not ask:

‘Where is the Lord who delivered us out of Egypt,

who brought us through the wilderness,

through a land of desert sands and rift valleys,

through a land of drought and deep darkness, ²⁸ 

through a land in which no one travels,

and where no one lives?’ ²⁹ 

2:7 I brought you ³⁰  into a fertile land

so you could enjoy ³¹  its fruits and its rich bounty.

But when you entered my land, you defiled it; ³² 

you made the land I call my own ³³  loathsome to me.

2:8 Your priests ³⁴  did not ask, ‘Where is the Lord?’ ³⁵ 

Those responsible for teaching my law ³⁶  did not really know me. ³⁷ 

Your rulers rebelled against me.

Your prophets prophesied in the name of the god Baal. ³⁸ 

They all worshiped idols that could not help them. ³⁹ 

The Lord Charges Contemporary Israel with Spiritual Adultery

2:9 “So, once more I will state my case ⁴⁰  against you,” says the Lord.

“I will also state it against your children and grandchildren. ⁴¹ 

2:10 Go west ⁴²  across the sea to the coasts of Cyprus ⁴³  and see.

Send someone east to Kedar ⁴⁴  and have them look carefully.

See if such a thing as this has ever happened:

[14:8]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:8]  ² tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several mss (A 1 2329 Ï^K) read “another, a second angel” (ἄλλος δεύτερος ἄγγελος, allo" deutero" angelo"). Second, other mss (Ì⁴⁷ א* 1006 1841 1854 pc) read just “another, a second” (ἄλλος δεύτερος). Third, the reading “another angel” (ἄλλος ἄγγελος) is supported by a few Greek mss and some versional evidence (69 pc ar vg). Fourth, several mss (א² [C reads δεύτερον instead of δεύτερος] 051 1611 2053 2344 Ï^A) support the reading “another, a second angel” (ἄλλος ἄγγελος δεύτερος). The reading that most likely gave rise to the others is the fourth. The first reading attempts to smooth out the grammar by placing the adjective in front of the noun. The second reading may have dropped out the “angel” on the basis of its similarity to “another” (ἄλλος). The third reading either intentionally or accidentally left out the word “second.” In any event, this is weakly attested and should not be given much consideration. (If, however, this reading had had good support, with “second” floating, and with “third” in the text in 14:9, one could possibly see δεύτερος as a motivated reading. But without sufficient support for the third reading, the one thing that is most certain is that δεύτερος was part of the original text here.) It is difficult to account for the rise of the other readings if “second” is not original. And the undisputed use of “third” (τρίτος, tritos) in 14:9 may be another indicator that the adjective “second” was in the original text. Finally, the fourth reading is the more difficult and therefore, in this case, to be accepted as the progenitor of the others.

[14:8]  ³ tn Grk “And another angel, a second.”

[14:8]  ⁴ tn The words “the first” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:8]  ⁵ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:8]  ⁶ sn The fall of Babylon the great city is described in detail in Rev 18:2-24.

[14:8]  ⁷ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[14:8]  ⁸ tn Grk “of the wine of the passion of the sexual immorality of her.” Here τῆς πορνείας (th" porneia") has been translated as an attributive genitive. In an ironic twist of fate, God will make Babylon drink her own mixture, but it will become the wine of his wrath in retribution for her immoral deeds (see the note on the word “wrath” in 16:19).

[18:6]  ⁹ tn The word “others” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[18:6]  ¹⁰ tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”

[19:2]  ¹¹ tn Compare the similar phrase in Rev 16:7.

[19:2]  ¹² tn Or “has punished.” See BDAG 568 s.v. κρίνω 5.b.α, describing the OT background which involves both the vindication of the innocent and the punishment of the guilty.

[19:2]  ¹³ tn See the note on the word “servants” in 1:1.

[19:2]  ¹⁴ tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).

[51:7]  ¹⁵ tn The words “of her wrath” are not in the Hebrew text but are supplied in the translation to help those readers who are not familiar with the figure of the “cup of the Lord’s wrath.”

[51:7]  ¹⁶ tn Heb “upon the grounds of such conditions the nations have gone mad.”

[51:2]  ¹⁷ tn Or “I will send foreign people against Babylonia.” The translation follows the reading of the Greek recensions of Aquila and Symmachus and the Latin version (the Vulgate). That reading is accepted by the majority of modern commentaries and several of the modern versions (e.g., NRSV, REB, NAB, and God’s Word). It fits better with the verb that follows it than the reading of the Hebrew text and the rest of the versions. The difference in the two readings is again only the difference in vocalization, the Hebrew text reading זָרִים (zarim) and the versions cited reading זֹרִים (zorim). If the Hebrew text is followed, there is a wordplay between the two words, “foreigners” and “winnow.” The words “like a wind blowing away chaff” have been supplied in the translation to clarify for the reader what “winnow” means.

[51:2]  ¹⁸ tn Or “They will strip her land bare like a wind blowing away chaff.” The alternate translation would be necessary if one were to adopt the alternate reading of the first line (the reading of the Hebrew text). The explanation of “winnow” would then be necessary in the second line. The verb translated “strip…bare” means literally “to empty out” (see BDB 132 s.v. בָּקַק Polel). It has been used in 19:7 in the Qal of “making void” Judah’s plans in a wordplay on the word for “bottle.” See the study note on 19:7 for further details.

[51:2]  ¹⁹ tn This assumes that the particle כִּי (ki) is temporal (cf. BDB 473 s.v. כִּי 2.a). This is the interpretation adopted also by NRSV and G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 349. J. Bright (Jeremiah [AB], 345) and J. A. Thompson (Jeremiah [NICOT], 747, n. 3) interpret it as asseverative or emphatic, “Truly, indeed.” Many of the modern English versions merely ignore it. Reading it as temporal makes it unnecessary to emend the following verb as Bright and Thompson do (from הָיוּ [hayu] to יִהְיוּ [yihyu]).

[51:2]  ²⁰ tn Heb “in the day of disaster.”

[2:3]  ²¹ sn Heb “the first fruits of his harvest.” Many commentators see the figure here as having theological significance for the calling of the Gentiles. It is likely, however, that in this context the metaphor – here rendered as a simile – is intended to bring out the special relationship and inviolability that Israel had with God. As the first fruits were the special possession of the Lord, to be eaten only by the priests and off limits to the common people, so Israel was God’s special possession and was not to be “eaten” by the nations.

[2:4]  ²² tn Heb “house.”

[2:4]  ²³ tn Heb “house.”

[2:5]  ²⁴ tn Heb “fathers.”

[2:5]  ²⁵ tn Or “I did not wrong your ancestors in any way. Yet they went far astray from me.” Both translations are an attempt to render the rhetorical question which demands a negative answer.

[2:5]  ²⁶ tn Heb “They went/followed after.” This idiom is found most often in Deuteronomy or covenant contexts. It refers to loyalty to God and to his covenant or his commandments (e.g., 1 Kgs 14:8; 2 Chr 34:31) with the metaphor of a path or way underlying it (e.g., Deut 11:28; 28:14). To “follow other gods” was to abandon this way and this loyalty (i.e., to “abandon” or “forget” God, Judg 2:12; Hos 2:13) and to follow the customs or religious traditions of the pagan nations (e.g., 2 Kgs 17:15). The classic text on “following” God or another god is 1 Kgs 18:18, 21 where Elijah taunts the people with “halting between two opinions” whether the Lord was the true God or Baal was. The idiom is often found followed by “to serve and to worship” or “they served and worshiped” such and such a god or entity (see, e.g., Jer 8:2; 11:10; 13:10; 16:11; 25:6; 35:15).

[2:5]  ²⁷ tn The words “to me” are not in the Hebrew text but are implicit from the context: Heb “they followed after the worthless thing/things and became worthless.” There is an obvious wordplay on the verb “became worthless” and the noun “worthless thing,” which is probably to be understood collectively and to refer to idols as it does in Jer 8:19; 10:8; 14:22; Jonah 2:8.

[2:6]  ²⁸ tn This word is erroneously rendered “shadow of death” in most older English versions; that translation is based on a faulty etymology. Contextual studies and comparative Semitic linguistics have demonstrated that the word is merely another word for darkness. It is confined to poetic texts and often carries connotations of danger and distress. It is associated in poetic texts with the darkness of a prison (Ps 107:10, 14), a mine (Job 28:3), and a ravine (Ps 23:4). Here it is associated with the darkness of the wasteland and ravines of the Sinai desert.

[2:6]  ²⁹ sn The context suggests that the question is related to a lament where the people turn to God in their troubles, asking him for help and reminding him of his past benefactions. See for example Isa 63:11-19 and Ps 44. It is an implicit prayer for his intervention, cf. 2 Kgs 2:14.

[2:7]  ³⁰ sn Note how contemporary Israel is again identified with her early ancestors. See the study note on 2:2.

[2:7]  ³¹ tn Heb “eat.”

[2:7]  ³² sn I.e., made it ceremonially unclean. See Lev 18:19-30; Num 35:34; Deut 21:23.

[2:7]  ³³ tn Heb “my inheritance.” Or “the land [i.e., inheritance] I gave you,” reading the pronoun as indicating source rather than possession. The parallelism and the common use in Jeremiah of the term to refer to the land or people as the Lord’s (e.g., 12:7, 8, 9; 16:18; 50:11) make the possessive use more likely here.

[2:8]  ³⁴ tn Heb “The priests…the ones who grasp my law…the shepherds…the prophets…they…”

[2:8]  ³⁵ sn See the study note on 2:6.

[2:8]  ³⁶ tn Heb “those who handle my law.”

[2:8]  ³⁷ tn Or “were not committed to me.” The Hebrew verb rendered “know” refers to more than mere intellectual knowledge. It carries also the ideas of emotional and volitional commitment as well intimacy. See for example its use in contexts like Hos 4:1; 6:6.

[2:8]  ³⁸ tn Heb “by Baal.”

[2:8]  ³⁹ tn Heb “and they followed after those things [the word is plural] which do not profit.” The poetic structure of the verse, four lines in which a distinct subject appears at the beginning followed by a fifth line beginning with a prepositional phrase and no distinct subject, argues that this line is climactic and refers to all four classes enumerated in the preceding lines. See W. L. Holladay, Jeremiah (Hermeneia), 1:88-89. There may be a play or pun in the Hebrew text on the name for the god Baal (בַּעַל, ba’al) and the verb “cannot help you” (Heb “do not profit”) which is spelled יַעַל (ya’al).

[2:9]  ⁴⁰ tn Or “bring charges against you.”

[2:9]  ⁴¹ tn The words “your children and” are supplied in the translation to bring out the idea of corporate solidarity implicit in the passage.

[2:10]  ⁴² tn Heb “For go west.”

[2:10]  ⁴³ tn Heb “pass over to the coasts of Kittim.” The words “west across the sea” in this line and “east of” in the next are implicit in the text and are supplied in the translation to give geographical orientation.

[2:10]  ⁴⁴ sn Kedar is the home of the Bedouin tribes in the Syro-Arabian desert. See Gen 25:18 and Jer 49:38. See also the previous note for the significance of the reference here.