Yesaya 13:1-22
Konteks13:1 1 This is a message about Babylon that God revealed to Isaiah son of Amoz: 2
13:2 3 On a bare hill raise a signal flag,
shout to them,
wave your hand,
so they might enter the gates of the princes!
13:3 I have given orders to my chosen soldiers; 4
I have summoned the warriors through whom I will vent my anger, 5
my boasting, arrogant ones. 6
13:4 7 There is a loud noise on the mountains –
it sounds like a large army! 8
There is great commotion among the kingdoms 9 –
nations are being assembled!
The Lord who commands armies is mustering
forces for battle.
13:5 They come from a distant land,
from the horizon. 10
It is the Lord with his instruments of judgment, 11
coming to destroy the whole earth. 12
13:6 Wail, for the Lord’s day of judgment 13 is near;
it comes with all the destructive power of the sovereign judge. 14
13:7 For this reason all hands hang limp, 15
every human heart loses its courage. 16
13:8 They panic –
cramps and pain seize hold of them
like those of a woman who is straining to give birth.
They look at one another in astonishment;
their faces are flushed red. 17
13:9 Look, the Lord’s day of judgment 18 is coming;
it is a day of cruelty and savage, raging anger, 19
and annihilating its sinners.
13:10 Indeed the stars in the sky and their constellations
no longer give out their light; 22
the sun is darkened as soon as it rises,
and the moon does not shine. 23
13:11 24 I will punish the world for its evil, 25
and wicked people for their sin.
I will put an end to the pride of the insolent,
I will bring down the arrogance of tyrants. 26
13:12 I will make human beings more scarce than pure gold,
and people more scarce 27 than gold from Ophir.
13:13 So I will shake the heavens, 28
and the earth will shake loose from its foundation, 29
because of the fury of the Lord who commands armies,
in the day he vents his raging anger. 30
13:14 Like a frightened gazelle 31
or a sheep with no shepherd,
each will turn toward home, 32
each will run to his homeland.
13:15 Everyone who is caught will be stabbed;
everyone who is seized 33 will die 34 by the sword.
13:16 Their children will be smashed to pieces before their very eyes;
their houses will be looted
and their wives raped.
13:17 Look, I am stirring up the Medes to attack them; 35
they are not concerned about silver,
nor are they interested in gold. 36
13:18 Their arrows will cut young men to ribbons; 37
they have no compassion on a person’s offspring, 38
they will not 39 look with pity on children.
13:19 Babylon, the most admired 40 of kingdoms,
the Chaldeans’ source of honor and pride, 41
will be destroyed by God
just as Sodom and Gomorrah were. 42
13:20 No one will live there again;
no one will ever reside there again. 43
No bedouin 44 will camp 45 there,
no shepherds will rest their flocks 46 there.
13:21 Wild animals will rest there,
the ruined 47 houses will be full of hyenas. 48
Ostriches will live there,
wild goats will skip among the ruins. 49
13:22 Wild dogs will yip in her ruined fortresses,
jackals will yelp in the once-splendid palaces. 50
Her time is almost up, 51
her days will not be prolonged. 52
Yesaya 14:4-24
Konteks14:4 you will taunt the king of Babylon with these words: 53
“Look how the oppressor has met his end!
Hostility 54 has ceased!
14:5 The Lord has broken the club of the wicked,
the scepter of rulers.
14:6 It 55 furiously struck down nations
with unceasing blows. 56
It angrily ruled over nations,
oppressing them without restraint. 57
14:7 The whole earth rests and is quiet;
they break into song.
14:8 The evergreens also rejoice over your demise, 58
as do the cedars of Lebanon, singing, 59
‘Since you fell asleep, 60
no woodsman comes up to chop us down!’ 61
14:9 Sheol 62 below is stirred up about you,
ready to meet you when you arrive.
It rouses 63 the spirits of the dead for you,
all the former leaders of the earth; 64
it makes all the former kings of the nations
rise from their thrones. 65
14:10 All of them respond to you, saying:
‘You too have become weak like us!
You have become just like us!
14:11 Your splendor 66 has been brought down to Sheol,
as well as the sound of your stringed instruments. 67
You lie on a bed of maggots,
with a blanket of worms over you. 68
14:12 Look how you have fallen from the sky,
O shining one, son of the dawn! 69
You have been cut down to the ground,
O conqueror 70 of the nations! 71
14:13 You said to yourself, 72
“I will climb up to the sky.
Above the stars of El 73
I will set up my throne.
I will rule on the mountain of assembly
on the remote slopes of Zaphon. 74
14:14 I will climb up to the tops 75 of the clouds;
I will make myself like the Most High!” 76
14:15 But you were brought down 77 to Sheol,
to the remote slopes of the pit. 78
14:16 Those who see you stare at you,
they look at you carefully, thinking: 79
“Is this the man who shook the earth,
the one who made kingdoms tremble?
14:17 Is this the one who made the world like a desert,
who ruined its 80 cities,
and refused to free his prisoners so they could return home?”’ 81
14:18 82 As for all the kings of the nations,
all of them 83 lie down in splendor, 84
each in his own tomb. 85
14:19 But you have been thrown out of your grave
like a shoot that is thrown away. 86
You lie among 87 the slain,
among those who have been slashed by the sword,
among those headed for 88 the stones of the pit, 89
as if you were a mangled corpse. 90
14:20 You will not be buried with them, 91
because you destroyed your land
and killed your people.
The offspring of the wicked
will never be mentioned again.
14:21 Prepare to execute 92 his sons
for the sins their ancestors have committed. 93
They must not rise up and take possession of the earth,
or fill the surface of the world with cities.” 94
14:22 “I will rise up against them,”
says the Lord who commands armies.
“I will blot out all remembrance of Babylon and destroy all her people, 95
including the offspring she produces,” 96
says the Lord.
14:23 “I will turn her into a place that is overrun with wild animals 97
and covered with pools of stagnant water.
I will get rid of her, just as one sweeps away dirt with a broom,” 98
says the Lord who commands armies.
14:24 99 The Lord who commands armies makes this solemn vow:
“Be sure of this:
Just as I have intended, so it will be;
just as I have planned, it will happen.
Yesaya 21:1
Konteks21:1 Here is a message about the Desert by the Sea: 100
Like strong winds blowing in the south, 101
one invades from the desert,
from a land that is feared.
Yesaya 47:1
Konteks47:1 “Fall down! Sit in the dirt,
O virgin 102 daughter Babylon!
Sit on the ground, not on a throne,
O daughter of the Babylonians!
Indeed, 103 you will no longer be called delicate and pampered.
Yeremia 25:12-14
Konteks25:12 “‘But when the seventy years are over, I will punish the king of Babylon and his nation 104 for their sins. I will make the land of Babylon 105 an everlasting ruin. 106 I, the Lord, affirm it! 107 25:13 I will bring on that land everything that I said I would. I will bring on it everything that is written in this book. I will bring on it everything that Jeremiah has prophesied against all the nations. 108 25:14 For many nations and great kings will make slaves of the king of Babylon and his nation 109 too. I will repay them for all they have done!’” 110
Yeremia 50:1--51:64
Konteks50:1 The Lord spoke concerning Babylon and the land of Babylonia 111 through the prophet Jeremiah. 112
50:2 “Announce 113 the news among the nations! Proclaim it!
Signal for people to pay attention! 114
Declare the news! Do not hide it! Say:
‘Babylon will be captured.
Bel 115 will be put to shame.
Marduk will be dismayed.
Babylon’s idols will be put to shame.
Her disgusting images 116 will be dismayed. 117
50:3 For a nation from the north 118 will attack Babylon.
It will lay her land waste.
People and animals will flee out of it.
No one will inhabit it.’
50:4 “When that time comes,” says the Lord, 119
“the people of Israel and Judah will return to the land together.
They will come back with tears of repentance
as they seek the Lord their God. 120
50:5 They will ask the way to Zion;
they will turn their faces toward it.
They will come 121 and bind themselves to the Lord
in a lasting covenant that will never be forgotten. 122
50:6 “My people have been lost sheep.
Their shepherds 123 have allow them to go astray.
They have wandered around in the mountains.
They have roamed from one mountain and hill to another. 124
They have forgotten their resting place.
50:7 All who encountered them devoured them.
Their enemies who did this said, ‘We are not liable for punishment!
For those people have sinned against the Lord, their true pasture. 125
They have sinned against the Lord in whom their ancestors 126 trusted.’ 127
50:8 “People of Judah, 128 get out of Babylon quickly!
Leave the land of Babylonia! 129
Be the first to depart! 130
Be like the male goats that lead the herd.
50:9 For I will rouse into action and bring against Babylon
a host of mighty nations 131 from the land of the north.
They will set up their battle lines against her.
They will come from the north and capture her. 132
Their arrows will be like a skilled soldier 133
who does not return from the battle empty-handed. 134
50:10 Babylonia 135 will be plundered.
Those who plunder it will take all they want,”
says the Lord. 136
50:11 “People of Babylonia, 137 you plundered my people. 138
That made you happy and glad.
You frolic about like calves in a pasture. 139
Your joyous sounds are like the neighs of a stallion. 140
50:12 But Babylonia will be put to great shame.
The land where you were born 141 will be disgraced.
Indeed, 142 Babylonia will become the least important of all nations.
It will become a dry and barren desert.
50:13 After I vent my wrath on it Babylon will be uninhabited. 143
It will be totally desolate.
All who pass by will be filled with horror and will hiss out their scorn
because of all the disasters that have happened to it. 144
50:14 “Take up your battle positions all around Babylon,
all you soldiers who are armed with bows. 145
Shoot 146 all your arrows at her! Do not hold any back! 147
For she has sinned against the Lord.
50:15 Shout the battle cry from all around the city.
She will throw up her hands in surrender. 148
Her towers 149 will fall.
Her walls will be torn down.
Because I, the Lord, am wreaking revenge, 150
take out your vengeance on her!
Do to her as she has done!
50:16 Kill all the farmers who sow the seed in the land of Babylon.
Kill all those who wield the sickle at harvest time. 151
Let all the foreigners return to their own people.
Let them hurry back to their own lands
to escape destruction by that enemy army. 152
50:17 “The people of Israel are like scattered sheep
which lions have chased away.
First the king of Assyria devoured them. 153
Now last of all King Nebuchadnezzar of Babylon has gnawed their bones. 154
50:18 So I, the Lord God of Israel who rules over all, say: 155
‘I will punish the king of Babylon and his land
just as I punished the king of Assyria.
50:19 But I will restore the flock of Israel to their own pasture.
They will graze on Mount Carmel and the land of Bashan.
They will eat until they are full 156
on the hills of Ephraim and the land of Gilead. 157
50:20 When that time comes,
no guilt will be found in Israel.
No sin will be found in Judah. 158
For I will forgive those of them I have allowed to survive. 159
I, the Lord, affirm it!’” 160
“Attack 162 the land of Merathaim
and the people who live in Pekod! 163
Pursue, kill, and completely destroy them! 164
Do just as I have commanded you! 165
50:22 The noise of battle can be heard in the land of Babylonia. 166
There is the sound of great destruction.
50:23 Babylon hammered the whole world to pieces.
But see how that ‘hammer’ has been broken and shattered! 167
See what an object of horror
Babylon has become among the nations!
50:24 I set a trap for you, Babylon;
you were caught before you knew it.
You fought against me.
So you were found and captured. 168
50:25 I have opened up the place where my weapons are stored. 169
I have brought out the weapons for carrying out my wrath. 170
For I, the Lord God who rules over all, 171
have work to carry out in the land of Babylonia. 172
50:26 Come from far away and attack Babylonia! 173
Open up the places where she stores her grain!
Pile her up in ruins! 174 Destroy her completely! 175
Do not leave anyone alive! 176
50:27 Kill all her soldiers! 177
Let them be slaughtered! 178
They are doomed, 179 for their day of reckoning 180 has come,
the time for them to be punished.”
50:28 Listen! Fugitives and refugees are coming from the land of Babylon.
They are coming to Zion to declare there
how the Lord our God is getting revenge,
getting revenge for what they have done to his temple. 181
50:29 “Call for archers 182 to come against Babylon!
Summon against her all who draw the bow!
Set up camp all around the city!
Do not allow anyone to escape!
Pay her back for what she has done.
Do to her what she has done to others.
For she has proudly defied me, 183
the Holy One of Israel. 184
50:30 So her young men will fall in her city squares.
All her soldiers will be destroyed at that time,”
says the Lord. 185
50:31 “Listen! I am opposed to you, you proud city,” 186
says the Lord God who rules over all. 187
“Indeed, 188 your day of reckoning 189 has come,
the time when I will punish you. 190
50:32 You will stumble and fall, you proud city;
no one will help you get up.
I will set fire to your towns;
it will burn up everything that surrounds you.” 191
50:33 The Lord who rules over all 192 says,
“The people of Israel are oppressed.
So too are the people of Judah. 193
All those who took them captive are holding them prisoners.
They refuse to set them free.
50:34 But the one who will rescue them 194 is strong.
He is known as the Lord who rules over all. 195
He will strongly 196 champion their cause.
As a result 197 he will bring peace and rest to the earth,
but trouble and turmoil 198 to the people who inhabit Babylonia. 199
50:35 “Destructive forces will come against the Babylonians,” 200 says the Lord. 201
“They will come against the people who inhabit Babylonia,
against her leaders and her men of wisdom.
50:36 Destructive forces will come against her false prophets; 202
they will be shown to be fools! 203
Destructive forces will come against her soldiers;
they will be filled with terror! 204
50:37 Destructive forces will come against her horses and her 205 chariots.
Destructive forces will come against all the foreign troops within her; 206
they will be as frightened as women! 207
Destructive forces will come against her treasures;
they will be taken away as plunder!
50:38 A drought will come upon her land;
her rivers and canals will be dried up. 208
All of this will happen because her land is filled with idols. 209
Her people act like madmen because of 210 those idols they fear. 211
50:39 Therefore desert creatures and jackals will live there.
Ostriches 212 will dwell in it too. 213
But no people will ever live there again.
No one will dwell there for all time to come. 214
50:40 I will destroy Babylonia just like I did
Sodom and Gomorrah and the neighboring towns.
No one will live there. 215
No human being will settle in it,”
says the Lord. 216
50:41 “Look! An army is about to come from the north.
A mighty nation and many kings 217 are stirring into action
in faraway parts of the earth.
50:42 Its soldiers are armed with bows and spears.
They are cruel and show no mercy.
They sound like the roaring sea
as they ride forth on their horses.
Lined up in formation like men going into battle,
they are coming against you, fair Babylon! 218
50:43 The king of Babylon will become paralyzed with fear 219
when he hears news of their coming. 220
Anguish will grip him,
agony like that of a woman giving birth to a baby. 221
50:44 “A lion coming up from the thick undergrowth along the Jordan
scatters the sheep in the pastureland around it.
So too I will chase the Babylonians off of their land.
Then I will appoint over it whomever I choose.
For there is no one like me.
There is no one who can call me to account.
There is no ruler that can stand up against me.
50:45 So listen to what I, the Lord, have planned against Babylon,
what I intend to do to the people who inhabit the land of Babylonia. 222
Their little ones will be dragged off.
I will completely destroy their land because of what they have done.
50:46 The people of the earth will quake when they hear Babylon has been captured.
Her cries of anguish will be heard by the other nations.” 223
51:1 The Lord says,
“I will cause a destructive wind 224 to blow
against 225 Babylon and the people who inhabit Babylonia. 226
51:2 I will send people to winnow Babylonia like a wind blowing away chaff. 227
They will winnow her and strip her land bare. 228
This will happen when 229 they come against her from every direction,
when it is time to destroy her. 230
51:3 Do not give her archers time to string their bows
or to put on their coats of armor. 231
Do not spare any of her young men.
Completely destroy 232 her whole army.
51:4 Let them fall 233 slain in the land of Babylonia, 234
mortally wounded in the streets of her cities. 235
51:5 “For Israel and Judah will not be forsaken 236
by their God, the Lord who rules over all. 237
For the land of Babylonia is 238 full of guilt
against the Holy One of Israel. 239
51:6 Get out of Babylonia quickly, you foreign people. 240
Flee to save your lives.
Do not let yourselves be killed because of her sins.
For it is time for the Lord to wreak his revenge.
He will pay Babylonia 241 back for what she has done. 242
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. 243
So they have all gone mad. 244
51:8 But suddenly Babylonia will fall and be destroyed. 245
Cry out in mourning over it!
Get medicine for her wounds!
Perhaps she can be healed!
51:9 Foreigners living there will say, 246
‘We tried to heal her, but she could not be healed.
Let’s leave Babylonia 247 and each go back to his own country.
For judgment on her will be vast in its proportions.
It will be like it is piled up to heaven, stacked up into the clouds.’ 248
51:10 The exiles from Judah will say, 249
‘The Lord has brought about a great deliverance for us! 250
Come on, let’s go and proclaim in Zion
what the Lord our God has done!’
51:11 “Sharpen 251 your arrows!
Fill your quivers! 252
The Lord will arouse a spirit of hostility in 253 the kings of Media. 254
For he intends to destroy Babylonia.
For that is how the Lord will get his revenge –
how he will get his revenge for the Babylonians’ destruction of his temple. 255
51:12 Give the signal to attack Babylon’s wall! 256
Bring more guards! 257
Post them all around the city! 258
Put men in ambush! 259
For the Lord will do what he has planned.
He will do what he said he would do to the people of Babylon. 260
51:13 “You who live along the rivers of Babylon, 261
the time of your end has come.
You who are rich in plundered treasure,
it is time for your lives to be cut off. 262
51:14 The Lord who rules over all 263 has solemnly sworn, 264
‘I will fill your land with enemy soldiers.
They will swarm over it like locusts. 265
They will raise up shouts of victory over it.’
51:15 He is the one who 266 by his power made the earth.
He is the one who by his wisdom fixed the world in place,
by his understanding he spread out the heavens.
51:16 When his voice thunders, the waters in the heavens roar.
He makes the clouds rise from the far-off horizons.
He makes the lightning flash out in the midst of the rain.
He unleashes the wind from the places where he stores it.
51:17 All idolaters will prove to be stupid and ignorant.
Every goldsmith will be disgraced by the idol he made.
For the image he forges is merely a sham.
There is no breath in any of those idols.
51:18 They are worthless, objects to be ridiculed.
When the time comes to punish them, they will be destroyed.
51:19 The Lord, who is the portion of the descendants of Jacob, is not like them.
For he is the one who created everything,
including the people of Israel whom he claims as his own. 267
He is known as the Lord who rules over all. 268
51:20 “Babylon, 269 you are my war club, 270
my weapon for battle.
I used you to smash nations. 271
I used you to destroy kingdoms.
51:21 I used you to smash horses and their riders. 272
I used you to smash chariots and their drivers.
51:22 I used you to smash men and women.
I used you to smash old men and young men.
I used you to smash young men and young women.
51:23 I used you to smash shepherds and their flocks.
I used you to smash farmers and their teams of oxen.
I used you to smash governors and leaders.” 273
51:24 “But I will repay Babylon
and all who live in Babylonia
for all the wicked things they did in Zion
right before the eyes of you Judeans,” 274
says the Lord. 275
51:25 The Lord says, 276 “Beware! I am opposed to you, Babylon! 277
You are like a destructive mountain that destroys all the earth.
I will unleash my power against you; 278
I will roll you off the cliffs and make you like a burned-out mountain. 279
51:26 No one will use any of your stones as a cornerstone.
No one will use any of them in the foundation of his house.
For you will lie desolate forever,” 280
says the Lord. 281
51:27 “Raise up battle flags throughout the lands.
Sound the trumpets calling the nations to do battle.
Prepare the nations to do battle against Babylonia. 282
Call for these kingdoms to attack her:
Ararat, Minni, and Ashkenaz. 283
Appoint a commander to lead the attack. 284
Send horses 285 against her like a swarm of locusts. 286
51:28 Prepare the nations to do battle against her. 287
Prepare the kings of the Medes.
Prepare their governors and all their leaders. 288
Prepare all the countries they rule to do battle against her. 289
51:29 The earth will tremble and writhe in agony. 290
For the Lord will carry out his plan.
He plans to make the land of Babylonia 291
a wasteland where no one lives. 292
51:30 The soldiers of Babylonia will stop fighting.
They will remain in their fortified cities.
They will lose their strength to do battle. 293
They will be as frightened as women. 294
The houses in her cities will be set on fire.
The gates of her cities will be broken down. 295
51:31 One runner after another will come to the king of Babylon.
One messenger after another will come bringing news. 296
They will bring news to the king of Babylon
that his whole city has been captured. 297
51:32 They will report that the fords have been captured,
the reed marshes have been burned,
the soldiers are terrified. 298
51:33 For the Lord God of Israel who rules over all says,
‘Fair Babylon 299 will be like a threshing floor
which has been trampled flat for harvest.
The time for her to be cut down and harvested
will come very soon.’ 300
51:34 “King Nebuchadnezzar of Babylon
devoured me and drove my people out.
Like a monster from the deep he swallowed me.
He filled his belly with my riches.
He made me an empty dish.
He completely cleaned me out.” 301
51:35 The person who lives in Zion says,
“May Babylon pay for the violence done to me and to my relatives.”
Jerusalem says,
“May those living in Babylonia pay for the bloodshed of my people.” 302
51:36 Therefore the Lord says,
“I will stand up for your cause.
I will pay the Babylonians back for what they have done to you. 303
I will dry up their sea.
I will make their springs run dry. 304
51:37 Babylon will become a heap of ruins.
Jackals will make their home there. 305
It will become an object of horror and of hissing scorn,
a place where no one lives. 306
51:38 The Babylonians are all like lions roaring for prey.
They are like lion cubs growling for something to eat. 307
51:39 When their appetites are all stirred up, 308
I will set out a banquet for them.
I will make them drunk
so that they will pass out, 309
they will fall asleep forever,
they will never wake up,” 310
says the Lord. 311
51:40 “I will lead them off to be slaughtered
like lambs, rams, and male goats.” 312
51:41 “See how Babylon 313 has been captured!
See how the pride of the whole earth has been taken!
See what an object of horror
Babylon has become among the nations! 314
51:42 The sea has swept over Babylon.
She has been covered by a multitude 315 of its waves. 316
51:43 The towns of Babylonia have become heaps of ruins.
She has become a dry and barren desert.
No one lives in those towns any more.
No one even passes through them. 317
51:44 I will punish the god Bel in Babylon.
I will make him spit out what he has swallowed.
The nations will not come streaming to him any longer.
Indeed, the walls of Babylon will fall.” 318
51:45 “Get out of Babylon, my people!
Flee to save your lives
from the fierce anger of the Lord! 319
51:46 Do not lose your courage or become afraid
because of the reports that are heard in the land.
For a report will come in one year.
Another report will follow it in the next.
There will be violence in the land
with ruler fighting against ruler.”
51:47 “So the time will certainly come 320
when I will punish the idols of Babylon.
Her whole land will be put to shame.
All her mortally wounded will collapse in her midst. 321
51:48 Then heaven and earth and all that is in them
will sing for joy over Babylon.
For destroyers from the north will attack it,”
says the Lord. 322
because of the Israelites she has killed, 324
just as the earth’s mortally wounded fell
because of Babylon. 325
51:50 You who have escaped the sword, 326
go, do not delay. 327
Remember the Lord in a faraway land.
Think about Jerusalem. 328
51:51 ‘We 329 are ashamed because we have been insulted. 330
Our faces show our disgrace. 331
For foreigners have invaded
the holy rooms 332 in the Lord’s temple.’
51:52 Yes, but the time will certainly come,” 333 says the Lord, 334
“when I will punish her idols.
Throughout her land the mortally wounded will groan.
51:53 Even if Babylon climbs high into the sky 335
and fortifies her elevated stronghold, 336
I will send destroyers against her,” 337
says the Lord. 338
51:54 Cries of anguish will come from Babylon,
the sound of great destruction from the land of the Babylonians.
51:55 For the Lord is ready to destroy Babylon,
and put an end to her loud noise.
Their waves 339 will roar like turbulent 340 waters.
They will make a deafening noise. 341
51:56 For a destroyer is attacking Babylon. 342
Her warriors will be captured;
their bows will be broken. 343
For the Lord is a God who punishes; 344
he pays back in full. 345
51:57 “I will make her officials and wise men drunk,
along with her governors, leaders, 346 and warriors.
They will fall asleep forever and never wake up,” 347
says the King whose name is the Lord who rules over all. 348
51:58 This is what the Lord who rules over all 349 says,
“Babylon’s thick wall 350 will be completely demolished. 351
Her high gates will be set on fire.
The peoples strive for what does not satisfy. 352
The nations grow weary trying to get what will be destroyed.” 353
51:59 This is the order Jeremiah the prophet gave to Seraiah son of Neriah, son of Mahseiah, when he went to King Zedekiah of Judah in Babylon during the fourth year of his reign. 354 (Seraiah was a quartermaster.) 355 51:60 Jeremiah recorded 356 on one scroll all the judgments 357 that would come upon Babylon – all these prophecies 358 written about Babylon. 51:61 Then Jeremiah said to Seraiah, “When you arrive in Babylon, make sure 359 you read aloud all these prophecies. 360 51:62 Then say, ‘O Lord, you have announced that you will destroy this place so that no people or animals live in it any longer. Certainly it will lie desolate forever!’ 51:63 When you finish reading this scroll aloud, tie a stone to it and throw it into the middle of the Euphrates River. 361 51:64 Then say, ‘In the same way Babylon will sink and never rise again because of the judgments 362 I am ready to bring upon her; they will grow faint.’”
The prophecies of Jeremiah end here. 363
Wahyu 14:8-11
Konteks14:8 A 364 second 365 angel 366 followed the first, 367 declaring: 368 “Fallen, fallen is Babylon the great city! 369 She made all the nations 370 drink of the wine of her immoral passion.” 371
14:9 A 372 third angel 373 followed the first two, 374 declaring 375 in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand, 14:10 that person 376 will also drink of the wine of God’s anger 377 that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur 378 in front of the holy angels and in front of the Lamb. 14:11 And the smoke from their 379 torture will go up 380 forever and ever, and those who worship the beast and his image will have 381 no rest day or night, along with 382 anyone who receives the mark of his name.”
Wahyu 17:1-18
Konteks17:1 Then 383 one of the seven angels who had the seven bowls came and spoke to me. 384 “Come,” he said, “I will show you the condemnation and punishment 385 of the great prostitute who sits on many waters, 17:2 with whom the kings of the earth committed sexual immorality and the earth’s inhabitants got drunk with the wine of her immorality.” 386 17:3 So 387 he carried me away in the Spirit 388 to a wilderness, 389 and there 390 I saw a woman sitting on a scarlet beast that was full of blasphemous names and had seven heads and ten horns. 17:4 Now 391 the woman was dressed in purple and scarlet clothing, 392 and adorned with gold, 393 precious stones, and pearls. She held 394 in her hand a golden cup filled with detestable things and unclean things from her sexual immorality. 395 17:5 On 396 her forehead was written a name, a mystery: 397 “Babylon the Great, the Mother of prostitutes and of the detestable things of the earth.” 17:6 I saw that the woman was drunk with the blood of the saints and the blood of those who testified to Jesus. 398 I 399 was greatly astounded 400 when I saw her. 17:7 But 401 the angel said to me, “Why are you astounded? I will interpret 402 for you the mystery of the woman and of the beast with the seven heads and ten horns that carries her. 17:8 The beast you saw was, and is not, but is about to come up from the abyss 403 and then go to destruction. The 404 inhabitants of the earth – all those whose names have not been written in the book of life since the foundation of the world – will be astounded when they see that 405 the beast was, and is not, but is to come. 17:9 (This requires 406 a mind that has wisdom.) The seven heads are seven mountains 407 the woman sits on. They are also seven kings: 17:10 five have fallen; one is, 408 and the other has not yet come, but whenever he does come, he must remain for only a brief time. 17:11 The 409 beast that was, and is not, is himself an eighth king and yet is one of the seven, and is going to destruction. 17:12 The 410 ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority 411 as kings with the beast for one hour. 17:13 These kings 412 have a single intent, and they will give their power and authority to the beast. 17:14 They will make war with the Lamb, but the Lamb will conquer them, because he is Lord of lords and King of kings, and those accompanying 413 the Lamb are the called, chosen, and faithful.”
17:15 Then 414 the angel 415 said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes, 416 nations, and languages. 17:16 The 417 ten horns that you saw, and the beast – these will hate the prostitute and make her desolate and naked. They 418 will consume her flesh and burn her up with fire. 419 17:17 For God has put into their minds 420 to carry out his purpose 421 by making 422 a decision 423 to give their royal power 424 to the beast until the words of God are fulfilled. 425 17:18 As for 426 the woman you saw, she is the great city that has sovereignty over the kings of the earth.”
Wahyu 18:6
Konteks18:6 Repay her the same way she repaid others; 427 pay her back double 428 corresponding to her deeds. In the cup she mixed, mix double the amount for her.
[13:1] 1 sn Isa 13-23 contains a series of judgment oracles against various nations. It is likely that Israel, not the nations mentioned, actually heard these oracles. The oracles probably had a twofold purpose. For those leaders who insisted on getting embroiled in international politics, these oracles were a reminder that Judah need not fear foreign nations or seek international alliances for security reasons. For the righteous remnant within the nation, these oracles were a reminder that Israel’s God was indeed the sovereign ruler of the earth, worthy of his people’s trust.
[13:1] 2 tn Heb “The message [traditionally, “burden”] [about] Babylon which Isaiah son of Amoz saw.”
[13:2] 3 sn The Lord is speaking here (see v. 3).
[13:3] 4 tn Heb “my consecrated ones,” i.e., those who have been set apart by God for the special task of carrying out his judgment.
[13:3] 5 tn Heb “my warriors with respect to my anger.”
[13:3] 6 tn Heb “the boasting ones of my pride”; cf. ASV, NASB, NRSV “my proudly exulting ones.”
[13:4] 7 sn In vv. 4-10 the prophet appears to be speaking, since the Lord is referred to in the third person. However, since the Lord refers to himself in the third person later in this chapter (see v. 13), it is possible that he speaks throughout the chapter.
[13:4] 8 tn Heb “a sound, a roar [is] on the mountains, like many people.”
[13:4] 9 tn Heb “a sound, tumult of kingdoms.”
[13:5] 10 tn Heb “from the end of the sky.”
[13:5] 11 tn Or “anger”; cf. KJV, ASV “the weapons of his indignation.”
[13:5] 12 tn Or perhaps, “land” (so KJV, NAB, NASB, NLT). Even though the heading and subsequent context (see v. 17) indicate Babylon’s judgment is in view, the chapter has a cosmic flavor that suggests that the coming judgment is universal in scope. Perhaps Babylon’s downfall occurs in conjunction with a wider judgment, or the cosmic style is poetic hyperbole used to emphasize the magnitude and importance of the coming event.
[13:6] 13 tn Heb “the day of the Lord” (so KJV, NAB).
[13:6] 14 tn Heb “like destruction from the sovereign judge it comes.” The comparative preposition (כְּ, kÿ) has here the rhetorical nuance, “in every way like.” The point is that the destruction unleashed will have all the earmarks of divine judgment. One could paraphrase, “it comes as only destructive divine judgment can.” On this use of the preposition in general, see GKC 376 §118.x.
[13:6] sn The divine name used here is שַׁדַּי (shaddai, “Shaddai”). Shaddai (or El Shaddai) is the sovereign king/judge of the world who grants life/blesses and kills/judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name is uncertain (see discussion below) its significance is clear. The name is used in contexts where God appears as the source of fertility and life. In Gen 17:1-8 he appears to Abram, introduces himself as El Shaddai, and announces his intention to make the patriarch fruitful. In the role of El Shaddai God repeats these words (now elevated to the status of a decree) to Jacob (35:11). Earlier Isaac had pronounced a blessing upon Jacob in which he asked El Shaddai to make Jacob fruitful (28:3). Jacob later prays that his sons will be treated with mercy when they return to Egypt with Benjamin (43:14). The fertility theme is not as apparent here, though one must remember that Jacob viewed Benjamin as the sole remaining son of the favored and once-barren Rachel (cf. 29:31; 30:22-24; 35:16-18). It is quite natural that he would appeal to El Shaddai to preserve Benjamin’s life, for it was El Shaddai’s miraculous power which made it possible for Rachel to give him sons in the first place. In 48:3 Jacob, prior to blessing Joseph’s sons, tells him how El Shaddai appeared to him at Bethel (cf. chapter 28) and promised to make him fruitful. When blessing Joseph on his deathbed Jacob refers to Shaddai (we should probably read “El Shaddai,” along with a few Hebrew
[13:7] 15 tn Heb “drop”; KJV “be faint”; ASV “be feeble”; NAB “fall helpless.”
[13:7] 16 tn Heb “melts” (so NAB).
[13:8] 17 tn Heb “their faces are faces of flames.” Their faces are flushed with fear and embarrassment.
[13:9] 18 tn Heb “the day of the Lord.”
[13:9] 19 tn Heb “[with] cruelty, and fury, and rage of anger.” Three synonyms for “anger” are piled up at the end of the line to emphasize the extraordinary degree of divine anger that will be exhibited in this judgment.
[13:9] 20 tn Heb “making desolate.”
[13:9] 21 tn Or “land” (KJV, NAB, NASB, NIV, NLT).
[13:10] 22 tn Heb “do not flash forth their light.”
[13:10] 23 tn Heb “does not shed forth its light.”
[13:11] 24 sn The Lord is definitely speaking (again?) at this point. See the note at v. 4.
[13:11] 25 tn Or “I will bring disaster on the world.” Hebrew רָעָה (ra’ah) could refer to the judgment (i.e., disaster, calamity) or to the evil that prompts it. The structure of the parallel line favors the latter interpretation.
[13:11] 26 tn Or perhaps, “the violent”; cf. NASB, NIV “the ruthless.”
[13:12] 27 tn The verb is supplied in the translation from the first line. The verb in the first line (“I will make scarce”) does double duty in the parallel structure of the verse.
[13:13] 28 tn Or “the sky.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[13:13] 29 tn Heb “from its place” (so NAB, NASB, NIV, NCV).
[13:13] 30 tn Heb “and in the day of the raging of his anger.”
[13:14] 31 tn Or “like a gazelle being chased.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[13:14] 32 tn Heb “his people” (cf. KJV, NASB, NIV, NRSV) or “his nation” (cf. TEV “their own countries”).
[13:15] 33 tn Heb “carried off,” i.e., grabbed from the fleeing crowd. See HALOT 764 s.v. ספה.
[13:15] 34 tn Heb “will fall” (so KJV, NIV, NRSV); NLT “will be run through with a sword.”
[13:17] 35 tn Heb “against them”; NLT “against Babylon.”
[13:17] 36 sn They cannot be bought off, for they have a lust for bloodshed.
[13:18] 37 tn Heb “and bows cut to bits young men.” “Bows” stands by metonymy for arrows.
[13:18] 38 tn Heb “the fruit of the womb.”
[13:18] 39 tn Heb “their eye does not.” Here “eye” is a metonymy for the whole person.
[13:19] 40 tn Or “most beautiful” (NCV, TEV).
[13:19] 41 tn Heb “the beauty of the pride of the Chaldeans.”
[13:19] sn The Chaldeans were a group of tribes who lived in southern Mesopotamia. The established the so-called neo-Babylonian empire in the late seventh century
[13:19] 42 tn Heb “and Babylon…will be like the overthrow by God of Sodom and Gomorrah.” On מַהְפֵּכַת (mahpekhat, “overthrow”) see the note on the word “destruction” in 1:7.
[13:20] 43 tn Heb “she will not be inhabited forever, and she will not be dwelt in to generation and generation (i.e., forever).” The Lord declares that Babylon, personified as a woman, will not be inhabited. In other words, her people will be destroyed and the Chaldean empire will come to a permanent end.
[13:20] 44 tn Or “Arab” (NAB, NASB, NIV); cf. CEV, NLT “nomads.”
[13:20] 45 tn יַהֵל (yahel) is probably a corrupted form of יֶאֱהַל (ye’ehal). See GKC 186 §68.k.
[13:20] 46 tn The words “their flocks” are supplied in the translation for clarification. The Hebrew text does not supply the object here, but see Jer 33:12.
[13:21] 47 tn The word “ruined” is supplied in the translation for clarification.
[13:21] 48 tn The precise referent of this word in uncertain. See HALOT 29 s.v. *אֹחַ. Various English versions translate as “owls” (e.g., NAB, NASB), “wild dogs” (NCV); “jackals” (NIV); “howling creatures” (NRSV, NLT).
[13:21] 49 tn Heb “will skip there.”
[13:22] 50 tc The Hebrew text reads literally, “wild dogs will yip among his widows, and jackals in the palaces of pleasure.” The verb “yip” is supplied in the second line; it does double duty in the parallel structure. “His widows” makes little sense in this context; many emend the form (אַלְמנוֹתָיו, ’almnotayv) to the graphically similar אַרְמְנוֹתֶיהָ (’armÿnoteha, “her fortresses”), a reading that is assumed in the present translation. The use of “widows” may represent an intentional wordplay on “fortresses,” indicating that the fortresses are like dejected widows (J. N. Oswalt, Isaiah [NICOT], 1:308, n. 1).
[13:22] 51 tn Heb “near to come is her time.”
[13:22] 52 sn When was the prophecy of Babylon’s fall fulfilled? Some argue that the prophecy was fulfilled in 689
[14:4] 53 tn Heb “you will lift up this taunt over the king of Babylon, saying.”
[14:4] 54 tc The word in the Hebrew text (מַדְהֵבָה, madhevah) is unattested elsewhere and of uncertain meaning. Many (following the Qumran scroll 1QIsaa) assume a dalet-resh (ד-ר) confusion and emend the form to מַרְהֵבָה (marhevah, “onslaught”). See HALOT 548 s.v. II *מִדָּה and HALOT 633 s.v. *מַרְהֵבָה.
[14:6] 55 tn Or perhaps, “he” (cf. KJV; NCV “the king of Babylon”). The present translation understands the referent of the pronoun (“it”) to be the “club/scepter” of the preceding line.
[14:6] 56 tn Heb “it was striking down nations in fury [with] a blow without ceasing.” The participle (“striking down”) suggests repeated or continuous action in past time.
[14:6] 57 tn Heb “it was ruling in anger nations [with] oppression without restraint.” The participle (“ruling”) suggests repeated or continuous action in past time.
[14:8] 58 tn Heb “concerning you.”
[14:8] 59 tn The word “singing” is supplied in the translation for stylistic reasons. Note that the personified trees speak in the second half of the verse.
[14:8] 60 tn Heb “lay down” (in death); cf. NAB “laid to rest.”
[14:8] 61 tn Heb “the [wood]cutter does not come up against us.”
[14:9] 62 sn Sheol is the proper name of the subterranean world which was regarded as the land of the dead.
[14:9] 63 tn Heb “arousing.” The form is probably a Polel infinitive absolute, rather than a third masculine singular perfect, for Sheol is grammatically feminine (note “stirred up”). See GKC 466 §145.t.
[14:9] 64 tn Heb “all the rams of the earth.” The animal epithet is used metaphorically here for leaders. See HALOT 903 s.v. *עַתּוּד.
[14:9] 65 tn Heb “lifting from their thrones all the kings of the nations.” הֵקִים (heqim, a Hiphil perfect third masculine singular) should be emended to an infinitive absolute (הָקֵים, haqem). See the note on “rouses” earlier in the verse.
[14:11] 66 tn Or “pride” (NCV, CEV); KJV, NIV, NRSV “pomp.”
[14:11] 67 tn Or “harps” (NAB, NIV, NRSV).
[14:11] 68 tn Heb “under you maggots are spread out, and worms are your cover.”
[14:12] 69 tn The Hebrew text has הֵילֵל בֶּן־שָׁחַר (helel ben-shakhar, “Helel son of Shachar”), which is probably a name for the morning star (Venus) or the crescent moon. See HALOT 245 s.v. הֵילֵל.
[14:12] sn What is the background for the imagery in vv. 12-15? This whole section (vv. 4b-21) is directed to the king of Babylon, who is clearly depicted as a human ruler. Other kings of the earth address him in vv. 9ff., he is called “the man” in v. 16, and, according to vv. 19-20, he possesses a physical body. Nevertheless the language of vv. 12-15 has led some to see a dual referent in the taunt song. These verses, which appear to be spoken by other pagan kings to a pagan king (cf. vv. 9-11), contain several titles and motifs that resemble those of Canaanite mythology, including references to Helel son of Shachar, the stars of El, the mountain of assembly, the recesses of Zaphon, and the divine title Most High. Apparently these verses allude to a mythological story about a minor god (Helel son of Shachar) who tried to take over Zaphon, the mountain of the gods. His attempted coup failed and he was hurled down to the underworld. The king of Babylon is taunted for having similar unrealized delusions of grandeur. Some Christians have seen an allusion to the fall of Satan here, but this seems contextually unwarranted (see J. Martin, “Isaiah,” BKCOT, 1061).
[14:12] 70 tn Some understand the verb to from חָלַשׁ (khalash, “to weaken”), but HALOT 324 s.v. II חלשׁ proposes a homonym here, meaning “to defeat.”
[14:12] 71 sn In this line the taunting kings hint at the literal identity of the king, after likening him to the god Helel and a tree. The verb גָדַע (gada’, “cut down”) is used of chopping down trees in 9:10 and 10:33.
[14:13] 72 tn Heb “you, you said in your heart.”
[14:13] 73 sn In Canaanite mythology the stars of El were astral deities under the authority of the high god El.
[14:13] 74 sn Zaphon, the Canaanite version of Olympus, was the “mountain of assembly” where the gods met.
[14:14] 75 tn Heb “the high places.” This word often refers to the high places where pagan worship was conducted, but here it probably refers to the “backs” or tops of the clouds. See HALOT 136 s.v. בָּמָה.
[14:14] 76 sn Normally in the OT the title “Most High” belongs to the God of Israel, but in this context, where the mythological overtones are so strong, it probably refers to the Canaanite high god El.
[14:15] 77 tn The prefixed verb form is taken as a preterite. Note the use of perfects in v. 12 to describe the king’s downfall.
[14:15] 78 tn The Hebrew term בּוּר (bor, “cistern”) is sometimes used metaphorically to refer to the place of the dead or the entrance to the underworld.
[14:16] 79 tn The word “thinking” is supplied in the translation in order to make it clear that the next line records their thoughts as they gaze at him.
[14:17] 80 tc The pronominal suffix is masculine, even though its antecedent appears to be the grammatically feminine noun “world.” Some have suggested that the form עָרָיו (’arayv, plural noun with third masculine singular suffix) should be emended to עָרֶיהָ (’areha, plural noun with third feminine singular suffix). This emendation may be unnecessary in light of other examples of lack of agreement a suffix and its antecedent noun.
[14:17] 81 tn Heb “and his prisoners did not let loose to [their] homes.” This really means, “he did not let loose his prisoners and send them back to their homes.’ On the elliptical style, see GKC 366 §117.o.
[14:18] 82 sn It is unclear where the quotation of the kings, begun in v. 10b, ends. However, the reference to the “kings of the nations” in v. 18 (see also v. 9) seems to indicate that the quotation has ended at this point and that Israel’s direct taunt (cf. vv. 4b-10a) has resumed. In fact the references to the “kings of the nations” may form a stylistic inclusio or frame around the quotation.
[14:18] 83 tc The phrase “all of them” does not appear in the Qumran scroll 1QIsaa.
[14:18] 84 sn This refers to the typically extravagant burial of kings.
[14:18] 85 tn Heb “house” (so KJV, ASV), but in this context a tomb is in view. Note the verb “lie down” in the preceding line and the reference to a “grave” in the next line.
[14:19] 86 tn Heb “like a shoot that is abhorred.” The simile seems a bit odd; apparently it refers to a small shoot that is trimmed from a plant and tossed away. Some prefer to emend נֵצֶר (netser, “shoot”); some propose נֵפֶל (nefel, “miscarriage”). In this case one might paraphrase: “like a horrible-looking fetus that is delivered when a woman miscarries.”
[14:19] 87 tn Heb “are clothed with.”
[14:19] 88 tn Heb “those going down to.”
[14:19] 89 tn בּוֹר (bor) literally means “cistern”; cisterns were constructed from stones. On the metaphorical use of “cistern” for the underworld, see the note at v. 15.
[14:19] 90 tn Heb “like a trampled corpse.” Some take this line with what follows.
[14:20] 91 tn Heb “you will not be united with them in burial” (so NASB).
[14:21] 92 tn Or “the place of slaughter for.”
[14:21] 93 tn Heb “for the sin of their fathers.”
[14:21] 94 sn J. N. Oswalt (Isaiah [NICOT], 1:320, n. 10) suggests that the garrison cities of the mighty empire are in view here.
[14:22] 95 tn Heb “I will cut off from Babylon name and remnant” (ASV, NAB, and NRSV all similar).
[14:22] 96 tn Heb “descendant and child.”
[14:23] 97 tn Heb “I will make her into a possession of wild animals.” It is uncertain what type of animal קִפֹּד (qippod) refers to. Some suggest a rodent (cf. NASB, NRSV “hedgehog”), others an owl (cf, NAB, NIV, TEV).
[14:23] 98 tn Heb “I will sweep her away with the broom of destruction.”
[14:24] 99 sn Having announced the downfall of the Chaldean empire, the Lord appends to this prophecy a solemn reminder that the Assyrians, the major Mesopotamian power of Isaiah’s day, would be annihilated, foreshadowing what would subsequently happen to Babylon and the other hostile nations.
[21:1] 100 sn The phrase is quite cryptic, at least to the modern reader. Verse 9 seems to indicate that this message pertains to Babylon. Southern Mesopotamia was known as the Sealand in ancient times, because of its proximity to the Persian Gulf. Perhaps the reference to Babylon as a “desert” foreshadows the destruction that would overtake the city, making it like a desolate desert.
[21:1] 101 tn Or “in the Negev” (NASB).
[47:1] 102 tn בְּתוּלַה (bÿtulah) often refers to a virgin, but the phrase “virgin daughter” is apparently stylized (see also 23:12; 37:22). In the extended metaphor of this chapter, where Babylon is personified as a queen (vv. 5, 7), she is depicted as being both a wife and mother (vv. 8-9).
[47:1] 103 tn Or “For” (NASB, NRSV).
[25:12] 104 tn Heb “that nation.”
[25:12] 105 tn Heb “the land of the Chaldeans.” See the study note on 21:4 for the use of the term “Chaldeans.”
[25:12] 106 tn Heb “I will visit upon the king of Babylon and upon that nation, oracle of the
[25:12] sn Compare Isa 13:19-22 and Jer 50:39-40.
[25:12] 107 tn Heb “Oracle of the
[25:13] 108 tn Or “I will bring upon it everything that is to be written in this book. I will bring upon it everything that Jeremiah is going to prophesy concerning all the nations.” The reference to “this book” and “what Jeremiah has prophesied against the nations” raises issues about the editorial process underlying the current form of the book of Jeremiah. As the book now stands there is no earlier reference to any judgments against Babylon or any book (really “scroll”; books were a development of the first or second century
[25:14] 109 tn Heb “make slaves of them.” The verb form here indicates that the action is as good as done (the Hebrew prophetic perfect). For the use of the verb rendered “makes slaves” see parallel usage in Lev 25:39, 46 (cf. BDB 713 s.v. עָבַד 3).
[25:14] 110 tn Heb “according to their deeds and according to the work of their hands.” The two phrases are synonymous; it would be hard to represent them both in translation without being redundant. The translation attempts to represent them by the qualifier “all” before the first phrase.
[50:1] 111 tn Heb “the land of the Chaldeans.” See the study note on 21:4 for explanation.
[50:1] 112 tn Heb “The word which the
[50:2] 113 tn The verbs are masculine plural. Jeremiah is calling on other unnamed messengers to spread the news.
[50:2] 114 tn Heb “Raise a signal flag.”
[50:2] 115 sn Bel was originally the name or title applied to the Sumerian storm god. During the height of Babylon’s power it became a title that was applied to Marduk who was Babylon’s chief deity. As a title it means “Lord.” Here it is a poetical parallel reference to Marduk mentioned in the next line.
[50:2] 116 tn The Hebrew word used here (גִּלּוּלִים, gillulim) is always used as a disdainful reference to idols. It is generally thought to have originally referred to “dung pellets” (cf. KBL 183 s.v. גִלּוּלִים). It is only one of several terms used in this way, such as “worthless things” (אַלִילִים, ’alilim), “vanities,” or “empty winds” (הֲבָלִים, havalim).
[50:2] 117 tn The verbs here are all in the tense that views the actions as though they were already done (the Hebrew prophetic perfect). The verbs in the next verse are a mixture of prophetic perfects and imperfects which announce future actions.
[50:2] sn This refers to the fact that the idols that the Babylonians worshiped will not be able to protect them, but will instead be carried off into exile with the Babylonians themselves (cf. Isa 46:1-2).
[50:3] 118 sn A nation from the north refers to Medo-Persia which at the time of the conquest of Babylon in 539
[50:4] 119 tn Heb “oracle of the
[50:4] 120 tn Heb “and the children of Israel will come, they and the children of Judah together. They shall go, weeping as they go, and they will seek the
[50:5] 121 tc The translation here assumes that the Hebrew בֹּאוּ (bo’u; a Qal imperative masculine plural) should be read בָּאוּ (ba’u; a Qal perfect third plural). This reading is presupposed by the Greek version of Aquila, the Latin version, and the Targum (see BHS note a, which mistakenly assumes that the form must be imperfect).
[50:5] 122 sn See Jer 32:40 and the study note there for the nature of this lasting agreement.
[50:6] 123 sn The shepherds are the priests, prophets, and leaders who have led Israel into idolatry (2:8).
[50:6] 124 sn The allusion here, if it is not merely a part of the metaphor of the wandering sheep, is to the worship of the false gods on the high hills (2:20, 3:2).
[50:7] 125 tn This same Hebrew phrase “the habitation of righteousness” is found in Jer 31:23 in relation to Jerusalem in the future as “the place where righteousness dwells.” Here, however, it refers to the same entity as “their resting place” in v. 6 and means “true pasture.” For the meaning of “pasture” for the word נָוֶה (naveh) see 2 Sam 7:8 and especially Isa 65:10 where it is parallel with “resting place” for the flocks. For the meaning of “true” for צֶדֶק (tsedeq) see BDB 841 s.v. צֶדֶק 1. For the interpretation adopted here see G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 365. The same basic interpretation is reflected in NRSV, NJPS, and God’s Word.
[50:7] 127 sn These two verses appear to be a poetical summary of the argument of Jer 2 where the nation is accused of abandoning its loyalty to God and worshiping idols. Whereas those who tried to devour Israel were liable for punishment when Israel was loyal to God (2:3), the enemies of Israel who destroyed them (i.e., the Babylonians [but also the Assyrians], 50:17) argue that they are not liable for punishment because the Israelites have sinned against the
[50:8] 128 tn The words “People of Judah” are not in the Hebrew text but are implicit from the context. They have been supplied in the translation to clarify the subject of the address.
[50:8] 129 tn Heb “the land of the Chaldeans.” See the study note on 21:4 for explanation.
[50:8] 130 tn The words “Be the first to leave” are not in the text but spell out the significance of the simile that follows. They have been supplied in the translation for clarity.
[50:9] 131 sn Some of these are named in Jer 51:27-28.
[50:9] 132 tn Heb “She will be captured from there (i.e., from the north).”
[50:9] 133 tc Read Heb ַָמשְׂכִּיל (moskil) with a number of Hebrew
[50:9] 134 tn Or more freely, “Their arrows will be as successful at hitting their mark // as a skilled soldier always returns from battle with plunder.”
[50:9] sn I.e., none of the arrows misses its mark.
[50:10] 135 tn Heb “The land of the Chaldeans.” See the study note on 21:4 for explanation.
[50:10] 136 tn Heb “Oracle of the
[50:11] 137 tn The words “People of Babylonia” are not in the text but they are implicit in the reference in the next verse to “your mother” which refers to the city and the land as the mother of its people. These words have been supplied in the translation to identify the referent of “you” and have been added for clarity.
[50:11] 138 tn Or “my land.” The word can refer to either the land (Jer 2:7, 16:8) or the nation/people (Jer 12:7, 8, 9).
[50:11] 139 tc Reading כְּעֶגְלֵי דֶשֶׁא (kÿ’egle deshe’) or כְּעֵגֶל בַּדֶּשֶׁא (kÿ’egel baddeshe’) as presupposed by the Greek and Latin versions (cf. BHS note d-d) in place of the reading in the Hebrew text כְּעֶגְלָה דָשָׁה (kÿ’eglah dashah, “like a heifer treading out the grain”) which does not fit the verb (פּוּשׁ [push] = “spring about” [BDB 807 s.v. I פּוּשׁ] or “paw the ground” [KBL 756 s.v. פּוּשׁ] and compare Mal 3:20 for usage). This variant reading is also accepted by J. Bright, J. A. Thompson, F. B. Huey, and G. L. Keown, P. J. Scalise, T. G. Smothers.
[50:11] 140 tn Heb “Though you rejoice, though you exult, you who have plundered my heritage, though you frolic like calves in a pasture and neigh like stallions, your mother…” The particle כִּי (ki) introduces a concessive protasis according to BDB 473 s.v. כִּי 2.c(a). Many interpret the particle as introducing the grounds for the next verse, i.e., “because…” The translation here will reflect the concessive by beginning the next verse with “But.” The long protasis has been broken up and restructured to better conform with contemporary English style.
[50:12] 141 tn Heb “Your mother will be utterly shamed, the one who gave you birth…” The word “mother” and the parallel term “the one who gave you birth” are used metaphorically for the land of Babylonia. For the figure compare the usage in Isa 50:1 (Judah) and Hos 2:2, 5 (2:4, 7 HT) and see BDB 52 s.v. אֵם 2 and 408 s.v. יָלַד Qal.2.c.
[50:12] 142 tn Heb “Behold.” For the use of this particle see the translator’s note on 1:6.
[50:13] 143 tn Heb “From [or Because of] the wrath of the
[50:13] 144 sn Compare Jer 49:17 and the study note there and see also the study notes on 18:16 and 19:8.
[50:14] 145 tn Heb “all you who draw the bow.”
[50:14] 146 tc The verb here should probably be read as a Qal imperative יְרוּ (yÿru) from יָרָה (yarah) with a few Hebrew
[50:14] 147 tn Heb “Shoot at her! Don’t save any arrows!”
[50:15] 148 tn Heb “She has given her hand.” For the idiom here involving submission/surrender see BDB 680 s.v. נָתַן Qal.1.z and compare the usage in 1 Chr 29:24; 2 Chr 30:8. For a different interpretation, however, see the rather complete discussion in G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 366) who see this as a reference to making a covenant. The verb in this line and the next two lines are all Hebrew perfects and most translators and commentaries see them as past. God’s Word, however, treats them as prophetic perfects and translates them as future. This is more likely in the light of the imperatives both before and after.
[50:15] 149 tn The meaning of this word is uncertain. The definition here follows that of HALOT 91 s.v. אָשְׁיָה, which defines it on the basis of an Akkadian word and treats it as a loanword.
[50:15] 150 tn Heb “Because it is the
[50:16] 151 tn Heb “Cut off the sower from Babylon, and the one who wields the sickle at harvest time.” For the meaning “kill” for the root “cut off” see BDB 503 s.v. כָּרַת Qal.1.b and compare usage in Jer 11:19. The verb is common in this nuance in the Hiphil, cf. BDB 504 s.v. כָּרַת Hiph, 2.b.
[50:16] 152 tn Heb “Because of [or out of fear of] the sword of the oppressor, let each of them turn toward his [own] people and each of them flee to his [own] country.” Compare a similar expression in 46:16 where the reference was to the flight of the mercenaries. Here it refers most likely to foreigners who are counseled to leave Babylon before they are caught up in the destruction. Many of the commentaries and English versions render the verbs as futures but they are more likely third person commands (jussives). Compare the clear commands in v. 8 followed by essentially the same motivation. The “sword of the oppressor,” of course, refers to death at the hands of soldiers wielding all kinds of weapons, chief of which has been a reference to the bow (v. 14).
[50:17] 153 sn The king of Assyria devoured them. This refers to the devastation wrought on northern Israel by the kings of Assyria beginning in 738
[50:17] 154 tn The verb used here only occurs this one time in the Hebrew Bible. It is a denominative from the Hebrew word for “bones” (עֶצֶם, ’etsem). BDB 1126 s.v. עֶָצַם, denom Pi, define it as “break his bones.” HALOT 822 s.v. II עָצַם Pi defines it as “gnaw on his bones.”
[50:17] sn If the prophecies which are referred to in Jer 51:59-64 refer to all that is contained in Jer 50–51 (as some believe), this would have referred to the disasters of 605
[50:18] 155 tn Heb “Therefore thus says Yahweh of armies, the God of Israel.” The first person is again adopted because the
[50:19] 156 tn Heb “their soul [or hunger/appetite] will be satisfied.”
[50:19] 157 sn The metaphor of Israel as a flock of sheep (v. 17) is continued here. The places named were all in Northern Israel and in the Transjordan, lands that were lost to the Assyrians in the period 738-722
[50:20] 158 tn Heb “In those days and at that time, oracle of the
[50:20] 159 sn Compare Jer 31:34 and 33:8.
[50:20] 160 tn Heb “Oracle of the
[50:21] 161 tn Heb “Oracle of the
[50:21] 162 sn The commands in this verse and in vv. 26-27 are directed to the armies from the north who are referred to in v. 3 as “a nation from the north” and in v. 9 as a “host of mighty nations from the land of the north.” The addressee in this section shifts from one referent to another.
[50:21] 163 sn Merathaim…Pekod. It is generally agreed that the names of these two regions were chosen for their potential for wordplay. Merathaim probably refers to a region in southern Babylon near where the Tigris and Euphrates come together before they empty into the Persian Gulf. It was known for its briny waters. In Hebrew the word would mean “double rebellion” and would stand as an epithet for the land of Babylon as a whole. Pekod refers to an Aramean people who lived on the eastern bank of the lower Tigris River. They are mentioned often in Assyrian texts and are mentioned in Ezek 23:23 as allies of Babylon. In Hebrew the word would mean “punishment.” As an epithet for the land of Babylon it would refer to the fact that Babylon was to be punished for her double rebellion against the
[50:21] 164 tn Heb “Smite down and completely destroy after them.” The word translated “kill” or “smite down” is a word of uncertain meaning and derivation. BDB 352 s.v. III חָרַב relates it to an Aramaic word meaning “attack, smite down.” KBL 329-30 s.v. II חָרַב sees it as a denominative from the word חֶרֶב (kherev, “sword”), a derivation which many modern commentaries accept and reflect in a translation “put to the sword.” KBL, however, gives “to smite down; to slaughter” which is roughly the equivalent of the meaning assigned to it in BDB. The word only occurs here and in v. 27 in the Qal and in 2 Kgs 3:23 in the Niphal where it means something like “attacked one another, fought with one another.” Many commentators question the validity of the word “after them” (אַחֲרֵיהֶם, ’akharehem) which occurs at the end of the line after “completely destroy.” The Targum reads “the last of them” (אַחֲרִיתָם, ’akharitam) which is graphically very close and accepted by some commentators. The present translation has chosen to represent “after them” by a paraphrase at the beginning “pursue them.”
[50:21] sn For the concept underlying the words translated here “completely destroy” see the study note on Jer 25:9.
[50:21] 165 tn Heb “Do according to all I have commanded you.”
[50:22] 166 tn The words “of Babylonia” are not in the text but are implicit from the context. They have been supplied in the translation to clarify the referent.
[50:22] sn The verbs in vv. 22-25 are all descriptive of the present, but all of this is really to take place in the future. Hebrew poetry has a way of rendering future actions as though they were already accomplished. The poetry of this section makes it difficult, however, to render the verbs as future, as has been done regularly in the present translation.
[50:23] 167 tn Heb “How broken and shattered is the hammer of all the earth!” The “hammer” is a metaphor for Babylon who was God’s war club to shatter the nations and destroy kingdoms just like Assyria is represented in Isa 10:5 as a rod and a war club. Some readers, however, might not pick up on the metaphor or identify the referent, so the translation has incorporated an identification of the metaphor and the referent within it. “See how” and “See what” are an attempt to capture the nuance of the Hebrew particle אֵיךְ (’ekh) which here expresses an exclamation of satisfaction in a taunt song (cf. BDB 32 s.v. אֵיךְ 2 and compare usage in Isa 14:4, 12; Jer 50:23).
[50:24] 168 tn Heb “You were found [or found out] and captured because you fought against the
[50:25] 169 tn Or “I have opened up my armory.”
[50:25] 170 tn Heb “The
[50:25] sn The weapons are the nations which God is bringing from the north against them. Reference has already been made in the study notes that Assyria is the “rod” or “war club” by which God vents his anger against Israel (Isa 10:5-6) and Babylon a hammer or war club with which he shatters the nations (Jer 50:23; 51:20). Now God will use other nations as weapons to execute his wrath against Babylon. For a similar idea see Isa 13:2-5 where reference is made to marshaling the nations against Babylon. Some of the nations that the
[50:25] 171 tn Heb “the Lord Yahweh of armies.” For an explanation of this rendering and the significance of this title see the study note on 2:19.
[50:25] 172 tn The words “of Babylonia” are not in the text but are implicit from the context. They have been supplied in the translation to clarify the referent.
[50:25] sn The verbs in vv. 22-25 are all descriptive of the present but, all of this is really to take place in the future. Hebrew poetry has a way of rendering future actions as though they were already accomplished. The poetry of this section makes it difficult, however, to render the verbs as future as the present translation has regularly done.
[50:26] 173 tn Heb “Come against her from the end.” There is a great deal of debate about the meaning of “from the end” (מִקֵּץ, miqqets). Some follow the suggestion of F. Giesebrecht in BDB 892 s.v. קָצֶה 3 and emend the text to מִקָּצֶה (miqqatseh) on the basis of the presumed parallel in Jer 51:31 which is interpreted as “on all sides,” i.e., “from every quarter/side.” However, the phrase does not mean that in Jer 51:31 but is used as it is elsewhere of “from one end to another,” i.e., in its entirety (so Gen 19:4). The only real parallel here is the use of the noun קֵץ (qets) with a suffix in Isa 37:24 referring to the remotest part, hence something like from the end (of the earth), i.e., from a far away place. The referent “her” has been clarified here to refer to Babylonia in case someone might not see the connection between v. 25d and v. 26.
[50:26] 174 tn Heb “Pile her up like heaps.” Many commentators understand the comparison to be to heaps of grain (compare usage of עֲרֵמָה (’aremah) in Hag 2:16; Neh 13:15; Ruth 3:7). However, BDB 790 s.v. עֲרֵמָה is more likely correct that this refers to heaps of ruins (compare the usage in Neh 4:2 [3:34 HT]).
[50:26] 175 sn Compare Jer 50:21 and see the study note on 25:9.
[50:26] 176 tn Heb “Do not let there be to her a remnant.” According to BDB 984 s.v. שְׁאֵרִית this refers to the last remnant of people, i.e., there won’t be any survivors. Compare the usage in Jer 11:23.
[50:27] 177 tn Heb “Kill all her young bulls.” Commentators are almost universally agreed that the reference to “young bulls” is figurative here for the princes and warriors (cf. BDB 831 s.v. פַּר 2.f, which compares Isa 34:7 and Ezek 39:18). This is virtually certain because of the reference to the time coming for them to be punished; this would scarcely fit literal bulls. For the verb rendered “kill” here see the translator’s note on v. 21.
[50:27] 178 tn Heb “Let them go down to the slaughter.”
[50:27] 179 tn Or “How terrible it will be for them”; Heb “Woe to them.” See the study note on 22:13 and compare the usage in 23:1; 48:1.
[50:27] 180 tn The words “of reckoning” are not in the text but are implicit from the context. They are supplied in the translation for clarity.
[50:28] 181 tn Heb “Hark! Fugitives and refugees from the land of Babylon to declare in Zion the vengeance of the
[50:28] sn This verse appears to be a parenthetical exclamation of the prophet in the midst of his report of what the
[50:29] 182 tn For this word see BDB 914 s.v. III רַב and compare usage in Prov 26:10 and Job 16:12 and compare the usage of the verb in Gen 49:23. Based on this evidence, it is not necessary to emend the form to רֹבִים (rovim) as many commentators contend.
[50:29] 183 tn Heb “for she has acted insolently against the
[50:29] 184 sn The Holy One of Israel is a common title for the
[50:30] 185 tn Heb “Oracle of the
[50:31] 186 tn Heb “Behold, I am against you, proud one.” The word “city” is not in the text but it is generally agreed that the word is being used as a personification of the city which had “proudly defied” the
[50:31] 187 tn Heb “oracle of the Lord Yahweh of armies.” For the rendering of this title and an explanation of its significance see the study note on 2:19.
[50:31] 188 tn The particle כִּי (ki) is probably asseverative here (so J. A. Thompson, Jeremiah [NICOT], 739, n. 13, and cf. BDB 472 s.v. כִּי 1.e for other examples). This has been a common use of this particle in the book of Jeremiah.
[50:31] 189 tn The words “of reckoning” are not in the text but are implicit from the context. They are supplied in the translation for clarity.
[50:32] 191 tn Heb “And the proud one will fall and there will be no one to help him up. I will start a fire in his towns and it will consume all that surround him.” The personification continues but now the stance is indirect (third person) rather than direct (second person). It is easier for the modern reader who is not accustomed to such sudden shifts if the second person is maintained. The personification of the city (or nation) as masculine is a little unusual; normally cities and nations are personified as feminine, as daughters or mothers.
[50:33] 192 tn Heb “Yahweh of armies.” For an explanation of this title see the study note on 2:19.
[50:33] 193 tn Heb “Oppressed are the people of Israel and the people of Judah together,” i.e., both the people of Israel and Judah are oppressed. However, neither of these renderings is very poetic. The translation seeks to achieve the same meaning with better poetic expression.
[50:34] 194 sn Heb “their redeemer.” The Hebrew term “redeemer” referred in Israelite family law to the nearest male relative who was responsible for securing the freedom of a relative who had been sold into slavery. For further discussion of this term as well as its metaphorical use to refer to God as the one who frees Israel from bondage in Egypt and from exile in Assyria and Babylonia see the study note on 31:11.
[50:34] 195 tn Heb “Yahweh of armies is his name.” For the rendering of this title see the study note on 2:19.
[50:34] 196 tn Or “he will certainly champion.” The infinitive absolute before the finite verb here is probably functioning to intensify the verb rather than to express the certainty of the action (cf. GKC 333 §112.n and compare usage in Gen 43:3 and 1 Sam 20:6 listed there).
[50:34] 197 tn This appears to be another case where the particle לְמַעַן (lÿma’an) introduces a result rather than giving the purpose or goal. See the translator’s note on 25:7 for a listing of other examples in the book of Jeremiah and also the translator’s note on 27:10.
[50:34] 198 tn Heb “he will bring rest to the earth and will cause unrest to.” The terms “rest” and “unrest” have been doubly translated to give more of the idea underlying these two concepts.
[50:34] 199 tn This translation again reflects the problem often encountered in these prophecies where the
[50:35] 200 tn Heb “the Chaldeans.” For explanation of the rendering see the study note on 21:4. There is no verb in this clause. Therefore it is difficult to determine whether this should be understood as a command or as a prediction. The presence of vav (ו) consecutive perfects after a similar construction in vv. 36b, d, 37c, 38a and the imperfects after “therefore” (לָכֵן, lakhen) all suggest the predictive or future nuance. However, the vav consecutive perfect could be used to carry on the nuance of command (cf. GKC 333 §112.q) but not in the sense of purpose as NRSV, NJPS render them.
[50:35] sn Heb “A sword against the Chaldeans.” The “sword” here is metaphorical for destructive forces in the persons of the armies of the north (vv. 3, 9) which the
[50:35] 201 tn Heb “Oracle of the
[50:36] 202 tn The meaning and the derivation of the word translated “false prophets” is uncertain. The same word appears in conjunction with the word for “diviners” in Isa 44:25 and probably also in Hos 11:6 in conjunction with the sword consuming them “because of their counsel.” BDB 95 s.v. III בַּד b sees this as a substitution of “empty talk” for “empty talkers” (the figure of metonymy) and refer to them as false prophets. KBL 108 s.v. II בַּד emends the form in both places to read בָּרִים (barim) in place of בַּדִּים (baddim) and defines the word on the basis of Akkadian to mean “soothsayer” (KBL 146 s.v. V בָּר). HALOT 105 s.v. V בַּד retains the pointing, derives it from an Amorite word found in the Mari letters, and defines it as “oracle priest.” However, G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 368) call this identification into question because the word only occurs in one letter from Mari and its meaning is uncertain there. It is hazardous to emend the text in two places, perhaps even three, in light of no textual evidence in any of the passages and to define the word on the basis of an uncertain parallel. Hence the present translation opts here for the derivation and extended definition given in BDB.
[50:36] 203 tn This translation follows the suggestion of BDB 383 s.v. I יָאַל Niph.2. Compare the usage in Isa 19:13 and Jer 5:4.
[50:36] 204 tn The verb here (חָתַת, khatat) could also be rendered “be destroyed” (cf. BDB 369 s.v. חָתַת Qal.1 and compare the usage in Jer 48:20, 39). However, the parallelism with “shown to be fools” argues for the more dominant usage of “be dismayed” or “be filled with terror.” The verb is found in parallelism with both בּוֹשׁ (bosh, “be ashamed, dismayed”) and יָרֵא (yare’, “be afraid”) and can refer to either emotion. Here it is more likely that they are filled with terror because of the approaching armies.
[50:37] 205 tn Hebrew has “his” in both cases here whereas the rest of the possessive pronouns throughout vv. 35-37 are “her.” There is no explanation for this switch unless the third masculine singular refers as a distributive singular to the soldiers mentioned in the preceding verse (cf. GKC 464 §145.l). This is probably the case here, but to refer to “their horses and their chariots” in the midst of all the “her…” might create more confusion than what it is worth to be that pedantic.
[50:37] 206 tn Or “in the country,” or “in her armies”; Heb “in her midst.”
[50:37] 207 tn Heb “A sword against his horses and his chariots and against all the mixed company [or mixed multitude] in her midst and they will become like women.” The sentence had to be split up because it is too long and the continuation of the second half with its consequential statement would not fit together with the first half very well. Hence the subject and verb have been repeated. The Hebrew word translated “foreign troops” (עֶרֶב, ’erev) is the same word that is used in 25:20 to refer to the foreign peoples living in Egypt and in Exod 12:38 for the foreign people that accompanied Israel out of Egypt. Here the word is translated contextually to refer to foreign mercenaries, an identification that most of the commentaries and many of the modern English versions accept (see, e.g., J. Bright, Jeremiah [AB], 355; NRSV; NIV). The significance of the simile “they will become like women” has been spelled out for the sake of clarity.
[50:38] 208 tc Heb “a drought against her waters and they will dry up.” Several of the commentaries and modern English versions accept the emendation proposed by BHS and read here “sword” (חֶרֶב [kherev] in place of חֹרֶב [khorev], the change of only one vowel) in keeping with the rest of the context. According to BHS this reading is supported by the Lucianic and Hexaplaric recensions of the LXX (the Greek version) and the Syriac version. In this case the drying up of the waters (of the canals) is attributed to neglect brought about by war conditions. However, it is just as likely that these versions are influenced by the repetition of the word “sword” as the Hebrew and the other versions are influenced by the concept of “drying up” of the waters to read “drought.” Hence the present translation, along with the majority of modern English versions, retains the Hebrew “drought.”
[50:38] 209 tn Heb “for it is a land of idols.” The “for,” however, goes back to the whole context not just to the preceding prediction (cf. BDB 473-74 s.v. כִּי 1.c and compare usage in Isa 21:6 listed there).
[50:38] 210 tc Or “Her people boast in.” This translation is based on the reading of the majority of Hebrew
[50:38] 211 tn Heb “by the terrors.” However, as HALOT 40 s.v. אֵימָה indicates these are “images that cause terror” (a substitution of the effect for the cause). The translation of this line follows the interpretation of the majority of modern English versions and all the commentaries consulted. NIV, NCV, and God’s Word reflect a different syntax, understanding the subject to be the idols just mentioned rather than “her people” which is supplied here for the sake of clarity (the Hebrew text merely says “they.”) Following that lead, one could render “but those idols will go mad with terror.” This makes excellent sense in the context which often refers to effects (vv. 36b, d, 37c, 38b) of the war that is coming. However, that interpretation does not fit as well with the following “therefore/so,” which basically introduces a judgment or consequence after an accusation of sin.
[50:39] 212 tn The identification of this bird has been called into question by G. R. Driver, “Birds in the Old Testament,” PEQ 87 (1955): 137-38. He refers to this bird as an owl. That identification, however, is not reflected in any of the lexicons including the most recent, which still gives “ostrich” (HALOT 402 s.v. יַעֲנָה) as does W. S. McCullough, “Ostrich,” IDB 3:611. REB, NIV, NCV, and God’s Word all identify this bird as “owl/desert owl.”
[50:39] 213 tn Heb “Therefore desert creatures will live with jackals and ostriches will live in it.”
[50:39] 214 tn Heb “It will never again be inhabited nor dwelt in unto generation and generation.” For the meaning of this last phrase compare the usage in Ps 100:5 and Isaiah 13:20. Since the first half of the verse has spoken of animals living there, it is necessary to add “people” and turn the passive verbs into active ones.
[50:40] 215 tn Heb “‘Like [when] God overthrew Sodom and Gomorrah and the neighboring towns,’ oracle of the
[50:40] sn Compare Jer 49:18 where the same prophecy is applied to Edom.
[50:40] 216 tn Heb “Oracle of the
[50:41] 217 sn A mighty nation and many kings is an allusion to the Medo-Persian empire and the vassal kings who provided forces for the Medo-Persian armies.
[50:42] 218 tn Heb “daughter Babylon.” The word “daughter” is a personification of the city of Babylon and its inhabitants.
[50:43] 219 tn Heb “his hands will drop/hang limp.” For the meaning of this idiom see the translator’s note on 6:24.
[50:43] 220 tn Heb “The king of Babylon hears report of them and his hands hang limp.” The verbs are translated as future because the passage is prophetic and the verbs may be interpreted as prophetic perfects (the action viewed as if it were as good as done). In the parallel passage in 6:24 the verbs could be understood as present perfects because the passage could be viewed as in the present. Here it is future.
[50:43] 221 sn Compare Jer 6:22-24 where almost the same exact words as 50:41-43 are applied to the people of Judah. The repetition of prophecies here and in the following verses emphasizes the talionic nature of God’s punishment of Babylon; as they have done to others, so it will be done to them (cf. 25:14; 50:15).
[50:45] 222 tn The words “of Babylonia” are not in the text but are implicit from the context. They have been supplied in the translation to clarify the referent.
[50:45] sn The verbs in vv. 22-25 are all descriptive of the present, but all of this is really to take place in the future. Hebrew poetry has a way of rendering future actions as though they were already accomplished. The poetry of this section makes it difficult, however, to render the verbs as future as the present translation has regularly done.
[50:46] 223 tn Heb “among the nations.” With the exception of this phrase, the different verb in v. 46a, the absence of a suffix on the word for “land” in v. 45d, the third plural suffix instead of the third singular suffix on the verb for “chase…off of,” this passage is identical with 49:19-21 with the replacement of Babylon or the land of the Chaldeans for Edom. For the translation notes explaining the details of the translation here see the translator’s notes on 49:19-21.
[50:46] sn This passage is virtually identical with Jer 49:19-21 with the replacement of Babylon, land of Babylonia for Edom. As God used Nebuchadnezzar and the Babylonians to destroy Edom, so he would use Cyrus and the Medes and Persians and their allies to destroy Babylon (cf. 25:13, 14). As Nebuchadnezzar was God’s servant to whom all would be subject (25:9; 27:6), so Cyrus is called in Isaiah “his anointed one,” i.e., his chosen king whom he will use to shatter other nations and set Israel free (Isa 45:1-4).
[51:1] 224 sn The destructive wind is a figurative reference to the “foreign people” who will “winnow” Babylon and drive out all the people (v. 2). This figure has already been used in 4:11-12 and in 49:36. See the study note on 4:11-12 and the translator’s notes on 22:22 and 49:36.
[51:1] 225 tn Or “I will arouse the spirit of hostility of a destroying nation”; Heb “I will stir up against Babylon…a destroying wind [or the spirit of a destroyer].” The word רוּחַ (ruakh) can refer to either a wind (BDB 924 s.v. רוּחַ 2.a) or a spirit (BDB 925 s.v. רוּחַ 2.g). It can be construed as either a noun followed by an adjectival participle (so, “a destroying wind”) or a noun followed by another noun in the “of” relationship (a construct or genitival relationship; so, “spirit of a destroyer”). The same noun with this same verb is translated “stir up the spirit of” in 1 Chr 5:26; 2 Chr 21:16; 36:22; Hag 1:14; and most importantly in Jer 51:11 where it refers to the king of the Medes. However, the majority of the exegetical tradition (all the commentaries consulted and all the English versions except NASB and NIV) opt for the “destructive wind” primarily because of the figure of winnowing that is found in the next verse. The translation follows the main line exegetical tradition here for that same reason.
[51:1] 226 sn Heb “the people who live in Leb-qamai.” “Leb-qamai” is a code name for “Chaldeans” formed on the principle of substituting the last letter of the alphabet for the first, the next to the last for the second, and so on. This same principle is used in referring to Babylon in 25:26 and 51:41 as “Sheshach.” See the study note on 25:26 where further details are given. There is no consensus on why the code name is used because the terms Babylon and Chaldeans (= Babylonians) have appeared regularly in this prophecy or collection of prophecies.
[51:2] 227 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] sn Winnowing involved throwing a mixture of grain and chaff (or straw) into the air and letting the wind blow away the lighter chaff, leaving the grain to fall on the ground. Since God considered all the Babylonians chaff, they would all be “blown away.”
[51:2] 228 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] 229 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] 230 tn Heb “in the day of disaster.”
[51:3] 231 tc The text and consequent meaning of these first two lines are uncertain. Literally the Masoretic reads “against let him string let him string the one who strings his bow and against let him raise himself up in his coat of armor.” This makes absolutely no sense and the ancient versions and Hebrew
[51:3] 232 sn For the concept underlying this word see the study note on “utterly destroy” in Jer 25:9 and compare the usage in 50:21, 26.
[51:4] 233 tn The majority of English versions and the commentaries understand the vav (ו) consecutive + perfect as a future here “They will fall.” However, it makes better sense in the light of the commands in the previous verse to understand this as an indirect third person command (= a jussive; see GKC 333 §112.q, r) as REB and NJPS do.
[51:4] 234 tn Heb “the land of the Chaldeans.” See the study note on 21:4 for explanation.
[51:4] 235 tn The words “cities” is not in the text. The text merely says “in her streets” but the antecedent is “land” and must then refer to the streets of the cities in the land.
[51:5] 236 tn Heb “widowed” (cf. BDB 48 s.v. אַלְמָן, an adjective occurring only here but related to the common word for “widow”). It is commonly translated as has been done here.
[51:5] sn The verses from v. 5 to v. 19 all speak of the
[51:5] 237 tn Heb “Yahweh of armies.” For an explanation of this rendering see the study note on 2:19.
[51:5] 238 tn Or “all, though their land was…” The majority of the modern English versions understand the land here to refer to the land of Israel and Judah (the text reads “their land” and Israel and Judah are the nearest antecedents). In this case the particle כִּי (ki) is concessive (cf. BDB 473 s.v. כִּי 2.c[b]). Many of the modern commentaries understand the referent to be the land of the Chaldeans/Babylonians. However, most of them feel that the line is connected as a causal statement to 51:2-4 and see the line as either textually or logically out of place. However, it need not be viewed as logically out of place. It is parallel to the preceding and gives a second reason why they are to be destroyed. It also forms an excellent transition to the next lines where the exiles and other foreigners are urged to flee and not get caught up in the destruction which is coming “because of her sin.” It might be helpful to note that both the adjective “widowed” and the suffix on “their God” are masculine singular, looking at Israel and Judah as one entity. The “their” then goes back not to Israel and Judah of the preceding lines but to the “them” in v. 4. This makes for a better connection with the following and understands the particle כִּי in its dominant usage not an extremely rare one (see the comment in BDB 473 s.v. כִּי 2.c[b]). This interpretation is also reflected in RSV.
[51:5] 239 sn See the note on the phrase “the Holy One of Israel” in 50:29.
[51:6] 240 tn The words “you foreign people” are not in the text and many think the referent is the exiles of Judah. While this is clearly the case in v. 45 the referent seems broader here where the context speaks of every man going to his own country (v. 9).
[51:6] 242 tn Heb “paying to her a recompense [i.e., a payment in kind].”
[51:7] 243 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
[51:7] sn The figure of the cup of the
[51:7] 244 tn Heb “upon the grounds of such conditions the nations have gone mad.”
[51:8] 245 tn The verbs in this verse and the following are all in the Hebrew perfect tense, a tense that often refers to a past action or a past action with present results. However, as the translator’s notes have indicated, the prophets use this tense to view the actions as if they were as good as done (the Hebrew prophetic perfect). The stance here is ideal, viewed as already accomplished.
[51:9] 246 tn The words “Foreigners living there will say” are not in the text but are implicit from the third line. These words are generally assumed by the commentaries and are explicitly added in TEV and NCV which are attempting to clarify the text for the average reader.
[51:9] 247 tn Heb “Leave/abandon her.” However, it is smoother in the English translation to make this verb equivalent to the cohortative that follows.
[51:9] 248 tn This is an admittedly very paraphrastic translation that tries to make the figurative nuance of the Hebrew original understandable for the average reader. The Hebrew text reads: “For her judgment [or punishment (cf. BDB 1078 s.v. מִשְׁפָּט 1.f) = ‘execution of judgment’] touches the heavens, and is lifted up as far as the clouds.” The figure of hyperbole or exaggeration is being used here to indicate the vastness of Babylon’s punishment which is the reason to escape (vv. 6, 9c). For this figure see Deut 1:28 in comparison with Num 13:28 and see also Deut 9:1. In both of the passages in Deut it refers to an exaggeration about the height of the walls of fortified cities. The figure also may be a play on Gen 11:4 where the nations gather in Babylon to build a tower that reaches to the skies. The present translation has interpreted the perfects here as prophetic because it has not happened yet or they would not be encouraging one another to leave and escape. For the idea here compare 50:16.
[51:10] 249 tn The words “The exiles from Judah will say” are not in the text but are implicit from the words that follow. They are supplied in the translation to clearly identify for the reader the referent of “us.”
[51:10] 250 tn There is some difference of opinion as to the best way to render the Hebrew expression here. Literally it means “brought forth our righteousnesses.” BDB 842 s.v. צְדָקָה 7.b interprets this of the “righteous acts” of the people of Judah and compares the usage in Isa 64:6; Ezek 3:20; 18:24; 33:13. However, Judah’s acts of righteousness (or more simply, their righteousness) was scarcely revealed in their deliverance. Most of the English versions and commentaries refer to “vindication” i.e., that the
[51:11] 251 sn The imperatives here and in v. 12 are directed to the soldiers in the armies of the kings from the north (here identified as the kings of Media [see also 50:3, 9; 51:27-28]). They have often been addressed in this prophecy as though they were a present force (see 50:14-16; 50:21 [and the study note there]; 50:26, 29; 51:3) though the passage as a whole is prophetic of the future. This gives some idea of the ideal stance that the prophets adopted when they spoke of the future as though already past (the use of the Hebrew prophetic perfect which has been referred to often in the translator’s notes).
[51:11] 252 tn The meaning of this word is debated. The most thorough discussion of this word including etymology and usage in the OT and Qumran is in HALOT 1409-10 s.v. שֶׁלֶט, where the rendering “quiver” is accepted for all the uses of this word in the OT. For a more readily accessible discussion for English readers see W. L. Holladay, Jeremiah (Hermeneia), 2:422-23. The meaning “quiver” fits better with the verb “fill” than the meaning “shield” which is adopted in BDB 1020 s.v. שֶׁלֶט. “Quiver” is the meaning adopted also in NRSV, REB, NAB, and NJPS.
[51:11] 253 tn Heb “The
[51:11] 254 sn Media was a country in what is now northwestern Iran. At the time this prophecy was probably written they were the dominating force in the northern region, the most likely enemy to Babylon. By the time Babylon fell in 538
[51:11] 255 tn Heb “For it is the vengeance of the
[51:11] sn Verse 11c-f appears to be a parenthetical or editorial comment by Jeremiah to give some background for the attack which is summoned in vv. 11-12.
[51:12] 256 tn Heb “Raise a banner against the walls of Babylon.”
[51:12] 257 tn Heb “Strengthen the watch.”
[51:12] 258 tn Heb “Station the guards.”
[51:12] 259 tn Heb “Prepare ambushes.”
[51:12] sn The commands are here addressed to the kings of the Medes to fully blockade the city by posting watchmen and setting men in ambush to prevent people from escaping from the city (cf. 2 Kgs 25:4).
[51:12] 260 tn Heb “For the
[51:13] 261 sn Babylon was situated on the Euphrates River and was surrounded by canals (also called “rivers”).
[51:13] 262 tn Heb “You who live upon [or beside] many waters, rich in treasures, your end has come, the cubit of your cutting off.” The sentence has been restructured and paraphrased to provide clarity for the average reader. The meaning of the last phrase is debated. For a discussion of the two options see W. L. Holladay, Jeremiah (Hermeneia), 2:423. Most modern commentaries and English versions see an allusion to the figure in Isa 38:12 where the reference is to the end of life compared to a tapestry which is suddenly cut off from the loom. Hence, NRSV renders the last line as “the thread of your life is cut” and TEV renders “its thread of life is cut.” That idea is accepted also in HALOT 141 s.v. בצע Qal.1.
[51:14] 263 tn Heb “Yahweh of armies.” For an explanation of this rendering see the study note on 2:19.
[51:14] 264 tn Heb “has sworn by himself.” See the study note on 22:5 for background.
[51:14] 265 tn Heb “I will fill you with men like locusts.” The “you” refers to Babylon (Babylon is both the city and the land it ruled, Babylonia) which has been alluded to in the preceding verses under descriptive titles. The words “your land” have been used because of the way the preceding verse has been rendered, alluding to people rather than to the land or city. The allusion of “men” is, of course, to enemy soldiers and they are here compared to locusts both for their quantity and their destructiveness (see Joel 1:4). For the use of the particles כִּי אִם (ki ’im) to introduce an oath see BDB 475 s.v. כִּי אִם 2.c and compare usage in 2 Kgs 5:20; one would normally expect אִם לֹא (cf. BDB 50 s.v. אִם 1.b[2]).
[51:15] 266 tn The participle here is intended to be connected with “
[51:19] 267 tn Heb “For he is the former of all [things] and the tribe of his inheritance.” This is the major exception to the verbatim repetition of 10:12-16 in 51:15-19. The word “Israel” appears before “the tribe of his inheritance” in 10:16. It is also found in a number of Hebrew
[51:19] 268 sn With the major exception discussed in the translator’s note on the preceding line vv. 15-19 are a verbatim repetition of 10:12-16 with a few minor variations in spelling. There the passage was at the end of a section in which the
[51:20] 269 tn Or “Media.” The referent is not identified in the text; the text merely says “you are my war club.” Commentators in general identify the referent as Babylon because Babylon has been referred to as a hammer in 50:23 and Babylon is referred to in v. 25 as a “destroying mountain” (compare v. 20d). However, S. R. Driver, Jeremiah, 317, n. c maintains that v. 24 speaks against this. It does seem a little inconsistent to render the vav consecutive perfect at the beginning of v. 24 as future while rendering those in vv. 20b-23 as customary past. However, change in person from second masculine singular (vv. 20b-23) to the second masculine plural in “before your very eyes” and its position at the end of the verse after “which they did in Zion” argue that a change in address occurs there. Driver has to ignore the change in person and take “before your eyes” with the verb “repay” at the beginning to maintain the kind of consistency he seeks. The vav (ו) consecutive imperfect can be used for either the customary past (GKC 335-36 §112.dd with cross reference back to GKC 331-32 §112.e) or the future (GKC 334 §112.x). Hence the present translation has followed the majority of commentaries (and English versions like TEV, NCV, CEV, NIrV) in understanding the referent as Babylon and v. 24 being a transition to vv. 25-26 (cf., e.g., J. Bright, Jeremiah [AB], 356-57, and J. A. Thompson, Jeremiah [NICOT], 756-57). If the referent is understood as Media then the verbs in vv. 20-23 should all be translated as futures. See also the translator’s note on v. 24.
[51:20] 270 tn This Hebrew word (מַפֵּץ, mappets) only occurs here in the Hebrew Bible, but its meaning is assured from the use of the verbs that follow which are from the same root (נָפַץ, nafats) and there is a cognate noun מַפָּץ (mappats) that occurs in Ezek 9:2 in the sense of weapon of “smashing.”
[51:20] 271 tn Heb “I smash nations with you.” This same structure is repeated throughout the series in vv. 20c-23.
[51:21] 272 tn Heb “horse and its rider.” However, the terms are meant as generic or collective singulars (cf. GKC 395 §123.b) and are thus translated by the plural. The same thing is true of all the terms in vv. 21-23b. The terms in vv. 20c-d, 23c are plural.
[51:23] 273 tn These two words are Akkadian loan words into Hebrew which often occur in this pairing (cf. Ezek 23:6, 12, 23; Jer 51:23, 28, 57). BDB 688 s.v. סָגָן (sagan) gives “prefect, ruler” as the basic definition for the second term but neither works very well in a modern translation because “prefect” would be unknown to most readers and “ruler” would suggest someone along the lines of a king, which these officials were not. The present translation has chosen “leaders” by default, assuming there is no other term that would be any more appropriate in light of the defects noted in “prefect” and “ruler.”
[51:24] 274 tn Or “Media, you are my war club…I will use you to smash…leaders. So before your very eyes I will repay…for all the wicked things they did in Zion.” For explanation see the translator’s note on v. 20. The position of the phrase “before your eyes” at the end of the verse after “which they did in Zion” and the change in person from second masculine singular in vv. 20b-23 (“I used you to smite”) to second masculine plural in “before your eyes” argue that a change in referent/addressee occurs in this verse. To maintain that the referent in vv. 20-23 is Media/Cyrus requires that this position and change in person be ignored; “before your eyes” then is attached to “I will repay.” The present translation follows J. A. Thompson (Jeremiah [NICOT], 757) and F. B. Huey (Jeremiah, Lamentations [NAC], 423) in seeing the referent as the Judeans who had witnessed the destruction of Zion/Jerusalem. The word “Judean” has been supplied for the sake of identifying the referent for the modern reader.
[51:24] 275 tn Heb “Oracle of the
[51:25] 276 tn Heb “Oracle of the
[51:25] 277 tn The word “Babylon” is not in the text but is universally understood as the referent. It is supplied in the translation here to clarify the referent for the sake of the average reader.
[51:25] 278 tn Heb “I will reach out my hand against you.” See the translator’s note on 6:12 for explanation.
[51:25] 279 tn Heb “I am against you, oh destroying mountain that destroys all the earth. I will reach out my hand against you and roll you down from the cliffs and make you a mountain of burning.” The interpretation adopted here follows the lines suggested by S. R. Driver, Jeremiah, 318, n. c and reflected also in BDB 977 s.v. שְׂרֵפָה. Babylon is addressed as a destructive mountain because it is being compared to a volcano. The
[51:25] sn The figure here involves comparing Babylon to a destructive volcano which the
[51:26] 280 tn This is a fairly literal translation of the original which reads “No one will take from you a stone for a cornerstone nor a stone for foundations.” There is no unanimity of opinion in the commentaries, many feeling that the figure of the burned mountain continues and others feeling that the figure here shifts to a burned city whose stones are so burned that they are useless to be used in building. The latter is the interpretation adopted here (see, e.g., F. B. Huey, Jeremiah, Lamentations [NAC], 423; W. L. Holladay, Jeremiah [Hermeneia], 2:426; NCV).
[51:26] sn The figure here shifts to that of a burned-up city whose stones cannot be used for building. Babylon will become a permanent heap of ruins.
[51:26] 281 tn Heb “Oracle of the
[51:27] 282 tn Heb “Raise up a standard on the earth. Blow a ram’s horn among the nations. Consecrate nations against her.” According to BDB 651 s.v. נֵס 1, the raising of a standard was a signal of a war – a summons to assemble and attack (see usage in Isa 5:26; 13:2; Jer 51:12). The “blowing of the ram’s horn” was also a signal to rally behind a leader and join in an attack (see Judg 3:27; 6:34). For the meaning of “consecrate nations against her” see the study note on 6:4. The usage of this phrase goes back to the concept of holy war where soldiers had to be consecrated for battle by the offering of a sacrifice. The phrase has probably lost its ritual usage in later times and become idiomatic for making necessary preparations for war.
[51:27] 283 sn Ararat, Minni, and Ashkenaz are three kingdoms who were located in the Lake Van, Lake Urmia region which are now parts of eastern Turkey and northwestern Iran. They were kingdoms which had been conquered and made vassal states by the Medes in the early sixth century. The Medes were the dominant country in this region from around 590
[51:27] 284 tn The translation of this line is uncertain because it includes a word which only occurs here and in Nah 3:17 where it is found in parallelism with a word that is only used once and whose meaning in turn is uncertain. It is probably related to the Akkadian word tupsharru which refers to a scribe (Heb “a tablet writer”). The exact function of this official is disputed. KBL 356 s.v. טִפְסָר relates it to a “recruiting officer,” a sense which is reflected in NAB. The majority of modern English versions render “commander” or “marshal” following the suggestion of BDB 381 s.v. טִפְסָר. G. L. Keown, P. J. Scalise, T. G. Smothers (Jeremiah 26-52 [WBC], 351) translate “recruiter (scribe)” but explain the function on p. 371 as that of recording the plunder captured in war. The rendering here follows that of TEV and God’s Word and is the nuance suggested by the majority of modern English versions who rendered “appoint a marshal/commander against it.”
[51:27] 285 sn This is probably a poetic or shorthand way of referring to the cavalry and chariotry where horse is put for “rider” and “driver.”
[51:27] 286 tn Heb “Bring up horses like bristly locusts.” The meaning of the Hebrew word “bristly” (סָמָר, samar) is uncertain because the word only occurs here. It is generally related to a verb meaning “to bristle” which occurs in Job 4:15 and Ps 119:120. Exactly what is meant by “bristly” in connection with “locust” is uncertain, though most relate it to a stage of the locust in which its wings are still encased in a rough, horny casing. J. A. Thompson (Jeremiah [NICOT], 759) adds that this is when the locust is very destructive. However, no other commentary mentions this. Therefore the present translation omits the word because it is of uncertain meaning and significance. For a fuller discussion of the way the word has been rendered see W. L. Holladay, Jeremiah (Hermeneia), 2:427.
[51:28] 287 tn See the first translator’s note on 51:27 and compare also 6:4 and the study note there.
[51:28] 288 tn See the translator’s note at 51:23 for the rendering of the terms here.
[51:28] 289 tc The Hebrew text has a confusing switch of possessive pronouns in this verse: “Consecrate the nations against her, the kings of the Medes, her governors and prefects, and all the land of his dominion.” This has led to a number of different resolutions. The LXX (the Greek version) renders the word “kings” as singular and levels all the pronouns to “his,” paraphrasing the final clause and combining it with “king of the Medes” to read “and of all the earth.” The Latin Vulgate levels them all to the third masculine plural, and this is followed by the present translation as well as a number of other modern English versions (NASB, NIV, NRSV, TEV, NCV). The ASV and NJPS understand the feminine to refer to Media, i.e., “her governors and all her prefects” and understand the masculine in the last line to be a distributive singular referring back to the lands each of the governors and prefects ruled over. This is probably correct but since governors and prefects refer to officials appointed over provinces and vassal states it amounts to much the same interpretation that the Latin Vulgate, the present translation, and other modern English versions have given.
[51:29] 290 sn The figure here is common in the poetic tradition of the
[51:29] 291 tn Heb “For the plans of the
[51:29] 292 tn The verbs in this verse and v. 30 are all in the past tense in Hebrew, in the tense that views the action as already as good as done (the Hebrew prophetic perfect). The verb in v. 31a, however, is imperfect, viewing the action as future; the perfects that follow are all dependent on that future. Verse 33 looks forward to a time when Babylon will be harvested and trampled like grain on the threshing floor and the imperatives imply a time in the future. Hence the present translation has rendered all the verbs in vv. 29-30 as future.
[51:30] 293 tn Heb “Their strength is dry.” This is a figurative nuance of the word “dry” which BDB 677 s.v. נָשַׁת Qal.1 explain as meaning “fails.” The idea of “strength to do battle” is implicit from the context and is supplied in the translation here for clarity.
[51:30] 294 tn Heb “They have become women.” The metaphor has been turned into a simile and the significance of the comparison drawn out for the sake of clarity. See 50:37 for the same figure.
[51:30] 295 tn Heb “Her dwelling places have been set on fire. Her bars [i.e., the bars on the gates of her cities] have been broken.” The present translation has substituted the word “gates” for “bars” because the intent of the figure is to show that the bars of the gates have been broken giving access to the city. “Gates” makes it easier for the modern reader to understand the figure.
[51:31] 296 tn Heb “Runner will run to meet runner and…” The intent is to portray a relay of runners carrying the news that follows on in vv. 31d-33 to the king of Babylon. The present translation attempts to spell out the significance.
[51:31] 297 tn Heb “Runner will run to meet runner and messenger to meet messenger to report to the king of Babylon that his city has been taken in [its] entirety.” There is general agreement among the commentaries that the first two lines refer to messengers converging on the king of Babylon from every direction bringing news the sum total of which is reported in the lines that follow. For the meaning of the last phrase see BDB 892 s.v. קָצֶה 3 and compare the usage in Gen 19:4 and Isa 56:11. The sentence has been broken down and restructured to better conform with contemporary English style.
[51:32] 298 tn The words “They will report that” have been supplied in the translation to show the linkage between this verse and the previous one. This is still a part of the report of the messengers. The meaning of the word translated “reed marshes” has seemed inappropriate to some commentators because it elsewhere refers to “pools.” However, all the commentaries consulted agree that the word here refers to the reedy marshes that surrounded Babylon. (For a fuller discussion regarding the meaning of this word and attempts to connect it with a word meaning “fortress” see W. L. Holladay, Jeremiah [Hermeneia], 2:427.)
[51:32] sn Babylon was a city covering over a thousand acres. The city itself was surrounded by two walls, the inner one 21 feet (6.3 m) thick and the outer 11 feet (3.3 m) thick. To provide further security, walls were built to the south and east of the city and irrigation ditches and canals north and east of the city were flooded to prevent direct access to the city. The reference to “fords” here is to the river crossings of the Euphrates River which ran right through the city and the crossings at the ditches and canals. The reference to the “reed marshes” refers to the low lying areas around the city where reeds grew. The burning of the reed marshes would deprive any fugitives of places to hide and flush out any who had already escaped.
[51:33] 299 sn Heb “Daughter Babylon.” See the study note at 50:42 for explanation.
[51:33] 300 tn Heb “Daughter Babylon will be [or is; there is no verb and the tense has to be supplied from the context] like a threshing floor at the time one tramples it. Yet a little while and the time of the harvest will come for her.” It is generally agreed that there are two figures here: one of leveling the threshing floor and stamping it into a smooth, hard surface and the other of the harvest where the grain is cut, taken to the threshing floor, and threshed by trampling the sheaves of grain to loosen the grain from the straw, and finally winnowed by throwing the mixture into the air (cf., e.g., J. A. Thompson, Jeremiah [NICOT], 760). The translation has sought to convey those ideas as clearly as possible without digressing too far from the literal.
[51:33] sn There are two figures involved here: one of the threshing floor being leveled and stamped down hard and smooth and the other of the harvest. At harvest time the stalks of grain were cut down, gathered in sheaves, taken to the harvest floor where the grain was loosened from the husk by driving oxen and threshing sleds over them. The grain was then separated from the mixture of grain, straw and husks by repeatedly throwing it in the air and letting the wind blow away the lighter husks and ground-up straw. The figure of harvest is often used of judgment in the OT. See, e.g., Joel 3:13 (4:13 Hebrew text) and Hos 6:11 and compare also Mic 4:12-13 and Jer 51:2 where different steps in this process are also used figuratively in connection with judgment. Babylon will be leveled to the ground and its people cut down in judgment.
[51:34] 301 tn This verse is extremely difficult to translate because of the shifting imagery, the confusion over the meaning of one of the verbs, and the apparent inconsistency of the pronominal suffixes here with those in the following verse which everyone agrees is connected with it. The pronominal suffixes are first common plural but the versions all read them as first common singular which the Masoretes also do in the Qere. That reading has been followed here for consistency with the next verse which identifies the speaker as the person living in Zion and the personified city of Jerusalem. The Hebrew text reads: “Nebuchadnezzar king of Babylon devoured me [cf. 50:7, 17] and threw me into confusion. He set me down an empty dish. He swallowed me like a monster from the deep [cf. BDB 1072 s.v. תַּנִּין 3 and compare usage in Isa 27:1; Ezek 29:3; 32:2]. He filled his belly with my dainties. He rinsed me out [cf. BDB s.v. דּוּח Hiph.2 and compare the usage in Isa 4:4].” The verb “throw into confusion” has proved troublesome because its normal meaning does not seem appropriate. Hence various proposals have been made to understand it in a different sense. The present translation has followed W. L. Holladay (Jeremiah [Hermeneia], 2:428) in understanding the verb to mean “disperse” or “route” (see NAB). The last line has seemed out of place and has often been emended to read “he has spewed me out” (so NIV, NRSV, a reading that presupposes הִדִּיחָנִי [hiddikhani] for הֱדִיחָנִי [hedikhani]). The reading of the MT is not inappropriate if it is combined with the imagery of an empty jar and hence is retained here (see F. B. Huey, Jeremiah, Lamentations [NAC], 425, n. 59; H. Freedman, Jeremiah [SoBB], 344; NJPS). The lines have been combined to keep the imagery together.
[51:34] sn The speaker in this verse and the next is the personified city of Jerusalem. She laments her fate at the hands of the king of Babylon and calls down a curse on Babylon and the people who live in Babylonia. Here Nebuchadnezzar is depicted as a monster of the deep who has devoured Jerusalem, swallowed her down, and filled its belly with her riches, leaving her an empty dish, which has been rinsed clean.
[51:35] 302 tn Heb “‘The violence done to me and to my flesh be upon Babylon,’ says the one living in Zion. ‘My blood be upon those living in Chaldea,’ says Jerusalem.” For the usage of the genitive here in the phrase “violence done to me and my relatives” see GKC 414 §128.a (a construct governing two objects) and IBHS 303 §16.4d (an objective genitive). For the nuance of “pay” in the sense of retribution see BDB 756 s.v. עַל 7.a(b) and compare the usage in Judg 9:24. For the use of שְׁאֵר (shÿ’er) in the sense of “relatives” see BDB 985 s.v. שְׁאֵר 2 and compare NJPS. For the use of “blood” in this idiom see BDB 197 s.v. דָּם 2.k and compare the usage in 2 Sam 4:11; Ezek 3:18, 20. The lines have been reversed for better English style.
[51:36] 303 tn Heb “I will avenge your vengeance [= I will take vengeance for you; the phrase involves a verb and a cognate accusative].” The meaning of the phrase has been spelled out in more readily understandable terms.
[51:36] 304 tn Heb “I will dry up her [Babylon’s] sea and make her fountain dry.” “Their” has been substituted for “her” because “Babylonians” has been inserted in the previous clause and is easier to understand than the personification of Babylon = “her.”
[51:36] sn The reference to their sea is not clear. Most interpreters understand it to be a figurative reference to the rivers and canals surrounding Babylon. But some feel it refers to the reservoir that the wife of Nebuchadnezzar, Queen Nictoris, had made.
[51:37] 305 tn Heb “a heap of ruins, a haunt for jackals.” Compare 9:11.
[51:37] 306 tn Heb “without an inhabitant.”
[51:38] 307 tn Heb “They [the Babylonians] all roar like lions. They growl like the cubs of lions.” For the usage of יַחְדָו (yakhdav) meaning “all” see Isa 10:8; 18:6; 41:20. The translation strives to convey in clear terms what is the generally accepted meaning of the simile (cf., e.g., J. Bright, Jeremiah [AB], 358, and J. A. Thompson, Jeremiah [NICOT], 762).
[51:39] 308 tn Heb “When they are hot.”
[51:39] 309 tc The translation follows the suggestion of KBL 707 s.v. עָלַז and a number of modern commentaries (e.g., Bright, J. A. Thompson, and W. L. Holladay) in reading יְעֻלְּפוּ (ye’ullÿfu) for יַעֲלֹזוּ (ya’alozu) in the sense of “swoon away” or “grow faint” (see KBL 710 s.v. עָלַף Pual). That appears to be the verb that the LXX (the Greek version) was reading when they translated καρωθῶσιν (karwqwsin, “they will be stupefied”). For parallel usage KBL cites Isa 51:20. This fits the context much better than “they will exult” in the Hebrew text.
[51:39] 310 sn The central figure here is the figure of the cup of the
[51:39] 311 tn Heb “Oracle of the
[51:40] 312 tn Heb “I will bring them down like lambs to be slaughtered, like rams and he goats.”
[51:40] sn This statement is highly ironic in light of the fact that the Babylonians were compared to lions and lion cubs (v. 38). Here they are like lambs, rams, and male goats which are to be lead off to be slaughtered.
[51:41] 313 sn Heb “Sheshach.” For an explanation of the usage of this name for Babylon see the study note on Jer 25:26 and that on 51:1 for a similar phenomenon. Babylon is here called “the pride of the whole earth” because it was renowned for its size, its fortifications, and its beautiful buildings.
[51:41] 314 tn Heb “How Sheshach has been captured, the pride of the whole earth has been seized! How Babylon has become an object of horror among the nations!” For the usage of “How” here see the translator’s note on 50:23.
[51:41] sn This is part of a taunt song (see Isa 14:4) and assumes prophetically that the city has already been captured. The verbs in vv. 41-43a are all in the Hebrew tense that the prophets often use to look at the future as “a done deal” (the so-called prophetic perfect). In v. 44 which is still a part of this picture the verbs are in the future. The Hebrew tense has been retained here and in vv. 42-43 but it should be remembered that the standpoint is prophetic and future.
[51:42] 315 tn For the meaning “multitude” here rather than “tumult” see BDB 242 s.v. הָמוֹן 3.c, where reference is made that this refers to a great throng of people under the figure of an overwhelming mass of waves. The word is used of a multitude of soldiers, or a vast army in 1 Sam 14:16; 1 Kgs 20:13, 18 (cf. BDB 242 s.v. הָמוֹן 3.a for further references).
[51:42] 316 tn Heb “The sea has risen up over Babylon. She has been covered by the multitude of its waves.”
[51:42] sn This is a poetic and figurative reference to the enemies of Babylon, the foe from the north (see 50:3, 9, 51:27-28), which has attacked Babylon in wave after wave. This same figure is used in Isa 17:12. In Isa 8:7-8 the king of Assyria (and his troops) are compared to the Euphrates which rises up and floods over the whole land of Israel and Judah. This same figure, but with application to Babylon, is assumed in Jer 47:2-3. In Jer 46:7-8 the same figure is employed in a taunt of Egypt which had boasted that it would cover the earth like the flooding of the Nile.
[51:43] 317 tn Heb “Its towns have become a desolation, [it has become] a dry land and a desert, a land which no man passes through them [referring to “her towns”] and no son of man [= human being] passes through them.” Here the present translation has followed the suggestion of BHS and a number of the modern commentaries in deleting the second occurrence of the word “land,” in which case the words that follow are not a relative clause but independent statements. A number of modern English versions appear to ignore the third feminine plural suffixes which refer back to the cities and refer the statements that follow to the land.
[51:44] 318 tn Heb “And I will punish Bel in Babylon…And the nations will not come streaming to him anymore. Yea, the walls of Babylon have fallen.” The verbs in the first two lines are vav consecutive perfects and the verb in the third line is an imperfect all looking at the future. That indicates that the perfect that follows and the perfects that precede are all prophetic perfects. The translation adopted seemed to be the best way to make the transition from the pasts which were adopted in conjunction with the taunting use of אֵיךְ (’ekh) in v. 41 to the futures in v. 44. For the usage of גַּם (gam) to indicate a climax, “yea” or “indeed” see BDB 169 s.v. גַּם 3. It seemed to be impossible to render the meaning of v. 44 in any comprehensible way, even in a paraphrase.
[51:44] sn In the ancient Near East the victory of a nation over another nation was attributed to its gods. The reference is a poetic way of referring to the fact that God will be victorious over Babylon and its chief god, Bel/Marduk (see the study note on 50:2 for explanation). The reference to the disgorging of what Bel had swallowed is to captured people and plundered loot that had been taken to Babylon under the auspices of the victory of Bel over the foreign god (cf. Dan 5:2-4). The plundered treasures and captive people will be set free and nations will no longer need to pay homage to him because Babylon will be destroyed.
[51:45] 319 tn Heb “Go out from her [Babylon’s] midst, my people. Save each man his life from the fierce anger of the
[51:45] sn Compare Jer 50:8-10; 51:6 where the significance of saving oneself from the fierce anger of the
[51:47] 320 tn Heb “That being so, look, days are approaching.” לָכֵן (lakhen) often introduces the effect of an action. That may be the case here, the turmoil outlined in v. 46 serving as the catalyst for the culminating divine judgment described in v. 47. Another possibility is that לָכֵן here has an asseverative force (“certainly”), as in Isa 26:14 and perhaps Jer 5:2 (see the note there). In this case the word almost has the force of “for, since,” because it presents a cause for an accompanying effect. See Judg 8:7 and the discussion of Isa 26:14 in BDB 486-87 s.v. כֵּן 3.d.
[51:47] 321 tn Or “all her slain will fall in her midst.” In other words, her people will be overtaken by judgment and be unable to escape. The dead will lie in heaps in the very heart of the city and land.
[51:48] 322 tn Heb “Oracle of the
[51:49] 323 tn The infinitive construct is used here to indicate what is about to take place. See IBHS 610 §36.2.3g.
[51:49] 324 tn Heb “the slain of Israel.” The words “because of” are supplied in the translation for clarification. The preceding context makes it clear that Babylon would be judged for its atrocities against Israel (see especially 50:33-34; 51:10, 24, 35).
[51:49] 325 tn The juxtaposition of גַם…גַם (gam...gam), often “both…and,” here indicates correspondence. See BDB 169 s.v. גַּם 4. Appropriately Babylon will fall slain just as her victims, including God’s covenant people, did.
[51:50] 326 sn God’s exiled people are told to leave doomed Babylon (see v. 45).
[51:50] 327 tn Heb “don’t stand.”
[51:50] 328 tn Heb “let Jerusalem go up upon your heart.” The “heart” is often viewed as the seat of one’s mental faculties and thought life.
[51:50] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[51:51] 329 sn The exiles lament the way they have been humiliated.
[51:51] 330 tn Heb “we have heard an insult.”
[51:51] 331 tn Heb “disgrace covers our face.”
[51:51] 332 tn Or “holy places, sanctuaries.”
[51:52] 333 tn Heb “that being so, look, days are approaching.” Here לָכֵן (lakhen) introduces the Lord’s response to the people’s lament (v. 51). It has the force of “yes, but” or “that may be true.” See Judg 11:8 and BDB 486-87 s.v. כֵּן 3.d.
[51:52] 334 tn Heb “Oracle of the
[51:53] 335 tn Or “ascends [into] heaven.” Note the use of the phrase in Deut 30:12; 2 Kgs 2:11; and Amos 9:2.
[51:53] 336 tn Heb “and even if she fortifies her strong elevated place.”
[51:53] 337 tn Heb “from me destroyers will go against her.”
[51:53] 338 tn Heb “Oracle of the
[51:55] 339 tn The antecedent of the third masculine plural pronominal suffix is not entirely clear. It probably refers back to the “destroyers” mentioned in v. 53 as the agents of God’s judgment on Babylon.
[51:55] 340 tn Or “mighty waters.”
[51:55] 341 tn Heb “and the noise of their sound will be given,”
[51:56] 342 tn Heb “for a destroyer is coming against her, against Babylon.”
[51:56] 343 tn The Piel form (which would be intransitive here, see GKC 142 §52.k) should probably be emended to Qal.
[51:56] 344 tn Or “God of retribution.”
[51:56] 345 tn The infinitive absolute emphasizes the following finite verb. Another option is to translate, “he certainly pays one back.” The translation assumes that the imperfect verbal form here describes the
[51:57] 346 sn For discussion of the terms “governors” and “leaders” see the note at Jer 51:23.
[51:57] 347 sn See the note at Jer 51:39.
[51:57] 348 tn For the title “Yahweh of armies” see the study note on Jer 2:19.
[51:58] 349 sn See the note at Jer 2:19.
[51:58] 350 tn The text has the plural “walls,” but many Hebrew
[51:58] 351 tn The infinitive absolute emphasizes the following finite verb. Another option is to translate, “will certainly be demolished.”
[51:58] 352 tn Heb “for what is empty.”
[51:58] 353 tn Heb “and the nations for fire, and they grow weary.”
[51:59] 354 sn This would be 582
[51:59] 355 tn Heb “an officer of rest.”
[51:60] 357 tn Or “disaster”; or “calamity.”
[51:60] 358 tn Heb “words” (or “things”).
[51:61] 359 tn Heb “see [that].”
[51:61] 360 tn Heb “words” (or “things”).
[51:63] 361 tn The word “River” is not in the Hebrew text, but has been supplied for clarity.
[51:64] 362 tn Or “disaster”; or “calamity.”
[51:64] 363 sn The final chapter of the book of Jeremiah does not mention Jeremiah or record any of his prophecies.
[14:8] 364 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:8] 365 tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several
[14:8] 366 tn Grk “And another angel, a second.”
[14:8] 367 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] 368 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
[14:8] 369 sn The fall of Babylon the great city is described in detail in Rev 18:2-24.
[14:8] 370 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[14:8] 371 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).
[14:9] 372 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:9] 373 tn Grk “And another angel, a third.”
[14:9] 374 tn Grk “followed them.”
[14:9] 375 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
[14:10] 376 tn Grk “he himself.”
[14:10] 377 tn The Greek word for “anger” here is θυμός (qumos), a wordplay on the “passion” (θυμός) of the personified city of Babylon in 14:8.
[14:10] 378 tn Traditionally, “brimstone.”
[14:11] 379 tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.
[14:11] 380 tn The present tense ἀναβαίνει (anabainei) has been translated as a futuristic present (ExSyn 535-36). This is also consistent with the future passive βασανισθήσεται (basanisqhsetai) in v. 10.
[14:11] 381 tn The present tense ἔχουσιν (ecousin) has been translated as a futuristic present to keep the English tense consistent with the previous verb (see note on “will go up” earlier in this verse).
[17:1] 383 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[17:1] 384 tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”
[17:1] 385 tn Here one Greek term, κρίμα (krima), has been translated by the two English terms “condemnation” and “punishment.” See BDAG 567 s.v. 4.b, “mostly in an unfavorable sense, of the condemnatory verdict and sometimes the subsequent punishment itself 2 Pt 2:3; Jd 4…τὸ κ. τῆς πόρνης the condemnation and punishment of the prostitute Rv 17:1.”
[17:2] 386 tn This is the same word translated “sexual immorality” earlier in the verse, but here the qualifier “sexual” has not been repeated for stylistic reasons.
[17:3] 387 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation to witness the fate of the prostitute.
[17:3] 388 tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).
[17:3] 390 tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.
[17:4] 391 tn Here καί (kai) has been translated as “now” to indicate the detailed description of the woman, which is somewhat parenthetical in nature.
[17:4] 392 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
[17:4] 393 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
[17:4] 394 tn Grk “pearls, having in her hand.” Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[17:4] 395 tc Several
[17:5] 396 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:5] 397 tn Some translations consider the word μυστήριον (musthrion, “mystery”) a part of the name written (“Mystery Babylon the Great,” so KJV, NIV), but the gender of both ὄνομα (onoma, “name”) and μυστήριον are neuter, while the gender of “Babylon” is feminine. This strongly suggests that μυστήριον should be understood as an appositive to ὄνομα (“a name, i.e., a mystery”).
[17:6] 398 tn Or “of the witnesses to Jesus.” Here the genitive ᾿Ιησοῦ (Ihsou) is taken as an objective genitive; Jesus is the object of their testimony.
[17:6] 399 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:6] 400 tn Grk “I marveled a great marvel” (an idiom for great astonishment).
[17:7] 401 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[17:7] 402 tn Grk “I will tell you,” but since what follows is the angel’s interpretation of the vision, “interpret for you” is the preferred translation here.
[17:8] 403 tn On this term BDAG 2 s.v. ἄβυσσος 2 states, “netherworld, abyss, esp. the abode of the dead Ro 10:7 (Ps 106:26) and of demons Lk 8:31; dungeon where the devil is kept Rv 20:3; abode of the θηρίον, the Antichrist 11:7; 17:8; of ᾿Αβαδδών (q.v.), the angel of the underworld 9:11…φρέαρ τῆς ἀ. 9:1f; capable of being sealed 9:1; 20:1, 3.”
[17:8] 404 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:8] 405 tn Some translations take the ὅτι (Joti) here as causal: “because he was, and is not, but is to come” (so NIV, NRSV), but it is much more likely that the subject of the ὅτι clause has been assimilated into the main clause: “when they see the beast, that he was…” = “when they see that the beast was” (so BDAG 732 s.v. ὅτι 1.f, where Rev 17:8 is listed).
[17:9] 406 tn Grk “Here is the mind that has wisdom.”
[17:9] 407 tn It is important to note that the height of “mountains” versus “hills” or other topographical terms is somewhat relative. In terms of Palestinian topography, Mount Tabor (traditionally regarded as the mount of transfiguration) is some 1,800 ft (550 m) above sea level, while the Mount of Olives is only some 100 ft (30 m) higher than Jerusalem.
[17:10] 408 tn That is, one currently reigns.
[17:11] 409 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:12] 410 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:12] 411 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[17:13] 412 tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.
[17:14] 413 tn See BDAG 636 s.v. μετά A.2.a.α.
[17:15] 414 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[17:15] 415 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[17:15] 416 tn Grk “and multitudes,” but καί (kai) has not been translated here and before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[17:16] 417 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:16] 418 tn A new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[17:16] 419 tn The final clause could also be turned into an adverbial clause of means: “They will consume her flesh by burning her with fire.”
[17:17] 421 tn Or “his intent.”
[17:17] 422 tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.
[17:17] 423 tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”
[17:17] 424 tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”
[17:17] 425 tn Or “completed.”
[17:18] 426 tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.
[18:6] 427 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] 428 tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”
