Yehezkiel 29:12
Konteks29:12 I will turn the land of Egypt into a desolation in the midst of desolate lands; for forty years her cities will lie desolate in the midst of ruined cities. I will scatter Egypt among the nations and disperse them among foreign countries.
Mazmur 110:6
Konteks110:6 He executes judgment 1 against 2 the nations;
he fills the valleys with corpses; 3
he shatters their heads over the vast battlefield. 4
Mazmur 149:7-9
Konteks149:7 in order to take 5 revenge on the nations,
and punish foreigners.
149:8 They bind 6 their kings in chains,
and their nobles in iron shackles,
149:9 and execute the judgment to which their enemies 7 have been sentenced. 8
All his loyal followers will be vindicated. 9
Praise the Lord!
Yesaya 24:21-23
Konteks24:21 At that time 10 the Lord will punish 11
the heavenly forces in the heavens 12
and the earthly kings on the earth.
24:22 They will be imprisoned in a pit, 13
locked up in a prison,
and after staying there for a long time, 14 they will be punished. 15
24:23 The full moon will be covered up, 16
the bright sun 17 will be darkened; 18
for the Lord who commands armies will rule 19
on Mount Zion in Jerusalem 20
in the presence of his assembly, in majestic splendor. 21
Yesaya 34:2-17
Konteks34:2 For the Lord is angry at all the nations
and furious with all their armies.
He will annihilate them and slaughter them.
34:3 Their slain will be left unburied, 22
their corpses will stink; 23
the hills will soak up their blood. 24
34:4 All the stars in the sky will fade away, 25
the sky will roll up like a scroll;
all its stars will wither,
like a leaf withers and falls from a vine
or a fig withers and falls from a tree. 26
34:5 He says, 27 “Indeed, my sword has slaughtered heavenly powers. 28
Look, it now descends on Edom, 29
on the people I will annihilate in judgment.”
34:6 The Lord’s sword is dripping with blood,
it is covered 30 with fat;
it drips 31 with the blood of young rams and goats
and is covered 32 with the fat of rams’ kidneys.
For the Lord is holding a sacrifice 33 in Bozrah, 34
a bloody 35 slaughter in the land of Edom.
34:7 Wild oxen will be slaughtered 36 along with them,
as well as strong bulls. 37
Their land is drenched with blood,
their soil is covered with fat.
34:8 For the Lord has planned a day of revenge, 38
a time when he will repay Edom for her hostility toward Zion. 39
34:9 Edom’s 40 streams will be turned into pitch
and her soil into brimstone;
her land will become burning pitch.
34:10 Night and day it will burn; 41
its smoke will ascend continually.
Generation after generation it will be a wasteland
and no one will ever pass through it again.
34:11 Owls and wild animals 42 will live there, 43
all kinds of wild birds 44 will settle in it.
The Lord 45 will stretch out over her
the measuring line of ruin
and the plumb line 46 of destruction. 47
34:12 Her nobles will have nothing left to call a kingdom
and all her officials will disappear. 48
34:13 Her fortresses will be overgrown with thorns;
thickets and weeds will grow 49 in her fortified cities.
Jackals will settle there;
ostriches will live there. 50
34:14 Wild animals and wild dogs will congregate there; 51
wild goats will bleat to one another. 52
Yes, nocturnal animals 53 will rest there
and make for themselves a nest. 54
34:15 Owls 55 will make nests and lay eggs 56 there;
they will hatch them and protect them. 57
Yes, hawks 58 will gather there,
each with its mate.
34:16 Carefully read the scroll of the Lord! 59
Not one of these creatures will be missing, 60
none will lack a mate. 61
For the Lord has issued the decree, 62
and his own spirit gathers them. 63
34:17 He assigns them their allotment; 64
he measures out their assigned place. 65
They will live there 66 permanently;
they will settle in it through successive generations.
Yeremia 25:15-29
Konteks25:15 So 67 the Lord, the God of Israel, spoke to me in a vision. 68 “Take this cup from my hand. It is filled with the wine of my wrath. 69 Take it and make the nations to whom I send you drink it. 25:16 When they have drunk it, they will stagger to and fro 70 and act insane. For I will send wars sweeping through them.” 71
25:17 So I took the cup from the Lord’s hand. I made all the nations to whom he sent me drink the wine of his wrath. 72 25:18 I made Jerusalem 73 and the cities of Judah, its kings and its officials drink it. 74 I did it so Judah would become a ruin. I did it so Judah, its kings, and its officials would become an object 75 of horror and of hissing scorn, an example used in curses. 76 Such is already becoming the case! 77 25:19 I made all of these other people drink it: Pharaoh, king of Egypt; 78 his attendants, his officials, his people, 25:20 the foreigners living in Egypt; 79 all the kings of the land of Uz; 80 all the kings of the land of the Philistines, 81 the people of Ashkelon, Gaza, Ekron, the people who had been left alive from Ashdod; 82 25:21 all the people of Edom, 83 Moab, 84 Ammon; 85 25:22 all the kings of Tyre, 86 all the kings of Sidon; 87 all the kings of the coastlands along the sea; 88 25:23 the people of Dedan, Tema, Buz, 89 all the desert people who cut their hair short at the temples; 90 25:24 all the kings of Arabia who 91 live in the desert; 25:25 all the kings of Zimri; 92 all the kings of Elam; 93 all the kings of Media; 94 25:26 all the kings of the north, whether near or far from one another; and all the other kingdoms which are on the face of the earth. After all of them have drunk the wine of the Lord’s wrath, 95 the king of Babylon 96 must drink it.
25:27 Then the Lord said to me, 97 “Tell them that the Lord God of Israel who rules over all 98 says, 99 ‘Drink this cup 100 until you get drunk and vomit. Drink until you fall down and can’t get up. 101 For I will send wars sweeping through you.’ 102 25:28 If they refuse to take the cup from your hand and drink it, tell them that the Lord who rules over all says 103 ‘You most certainly must drink it! 104 25:29 For take note, I am already beginning to bring disaster on the city that I call my own. 105 So how can you possibly avoid being punished? 106 You will not go unpunished! For I am proclaiming war against all who live on the earth. I, the Lord who rules over all, 107 affirm it!’ 108
Yoel 3:11-14
Konteks3:11 Lend your aid 109 and come,
all you surrounding nations,
and gather yourselves 110 to that place.”
Bring down, O Lord, your warriors! 111
3:12 Let the nations be roused and let them go up
to the valley of Jehoshaphat,
for there I will sit in judgment on all the surrounding nations.
3:13 Rush forth with 112 the sickle, for the harvest is ripe!
Come, stomp the grapes, 113 for the winepress is full!
The vats overflow.
Indeed, their evil is great! 114
3:14 Crowds, great crowds are in the valley of decision,
for the day of the Lord is near in the valley of decision! 115
Zefanya 3:6-7
Kontekstheir walled cities 117 are in ruins.
I turned their streets into ruins;
no one passes through them.
Their cities are desolate; 118
no one lives there. 119
3:7 I thought, 120 ‘Certainly you will respect 121 me!
Now you will accept correction!’
If she had done so, her home 122 would not be destroyed 123
by all the punishments I have threatened. 124
But they eagerly sinned
in everything they did. 125
Zakharia 14:3-19
Konteks14:3 Then the Lord will go to battle 126 and fight against those nations, just as he fought battles in ancient days. 127 14:4 On that day his feet will stand on the Mount of Olives which lies to the east of Jerusalem, and the Mount of Olives will be split in half from east to west, leaving a great valley. Half the mountain will move northward and the other half southward. 128 14:5 Then you will escape 129 through my mountain valley, for the mountains will extend to Azal. 130 Indeed, you will flee as you fled from the earthquake in the days of King Uzziah 131 of Judah. Then the Lord my God will come with all his holy ones with him. 14:6 On that day there will be no light – the sources of light in the heavens will congeal. 132 14:7 It will happen in one day (a day known to the Lord); not in the day or the night, but in the evening there will be light. 133 14:8 Moreover, on that day living waters will flow out from Jerusalem, 134 half of them to the eastern sea 135 and half of them to the western sea; 136 it will happen both in summer and in winter.
14:9 The Lord will then be king over all the earth. In that day the Lord will be seen as one with a single name. 137 14:10 All the land will change and become like the Arabah 138 from Geba to Rimmon, 139 south of Jerusalem; and Jerusalem will be raised up and will stay in its own place from the Benjamin Gate to the site of the First Gate 140 and on to the Corner Gate, 141 and from the Tower of Hananel to the royal winepresses. 142 14:11 And people will settle there, and there will no longer be the threat of divine extermination – Jerusalem will dwell in security.
14:12 But this will be the nature of the plague with which the Lord will strike all the nations that have fought against Jerusalem: Their flesh will decay while they stand on their feet, their eyes will rot away in their sockets, and their tongues will dissolve in their mouths. 14:13 On that day there will be great confusion from the Lord among them; they will seize each other and attack one another violently. 14:14 Moreover, Judah will fight at 143 Jerusalem, and the wealth of all the surrounding nations will be gathered up 144 – gold, silver, and clothing in great abundance. 14:15 This is the kind of plague that will devastate horses, mules, camels, donkeys, and all the other animals in those camps.
14:16 Then all who survive from all the nations that came to attack Jerusalem will go up annually to worship the King, the Lord who rules over all, and to observe the Feast of Tabernacles. 145 14:17 But if any of the nations anywhere on earth refuse to go up to Jerusalem 146 to worship the King, the Lord who rules over all, they will get no rain. 14:18 If the Egyptians will not do so, they will get no rain – instead there will be the kind of plague which the Lord inflicts on any nations that do not go up to celebrate the Feast of Tabernacles. 14:19 This will be the punishment of Egypt and of all nations that do not go up to celebrate the Feast of Tabernacles.
Wahyu 19:13-21
Konteks19:13 He is dressed in clothing dipped 147 in blood, and he is called 148 the Word of God. 19:14 The 149 armies that are in heaven, dressed in white, clean, fine linen, 150 were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. 151 He 152 will rule 153 them with an iron rod, 154 and he stomps the winepress 155 of the furious 156 wrath of God, the All-Powerful. 157 19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”
19:17 Then 158 I saw one angel standing in 159 the sun, and he shouted in a loud voice to all the birds flying high in the sky: 160
“Come, gather around for the great banquet 161 of God,
19:18 to eat 162 your fill 163 of the flesh of kings,
the flesh of generals, 164
the flesh of powerful people,
the flesh of horses and those who ride them,
and the flesh of all people, both free and slave, 165
and small and great!”
19:19 Then 166 I saw the beast and the kings of the earth and their armies assembled to do battle with the one who rode the horse and with his army. 19:20 Now 167 the beast was seized, and along with him the false prophet who had performed the signs on his behalf 168 – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur. 169 19:21 The 170 others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged 171 themselves with their flesh.
[110:6] 1 tn The imperfect verbal forms in vv. 6-7 are understood here as descriptive-dramatic or as generalizing, though they could be taken as future.
[110:6] 3 tn Heb “he fills [with] corpses,” but one expects a double accusative here. The translation assumes an emendation to גְוִיּוֹת גֵאָיוֹת(בִּ) מִלֵּא or מִלֵּא גֵאָיוֹת גְּוִיוֹת (for a similar construction see Ezek 32:5). In the former case גֵאָיוֹת(ge’ayot) has accidentally dropped from the text due to homoioteleuton; in the latter case it has dropped out due to homoioarcton.
[110:6] 4 tn Heb “he strikes [the verb is מָחַץ (makhats), translated “strikes down” in v. 5] head[s] over a great land.” The Hebrew term רַבָּה (rabbah, “great”) is here used of distance or spatial measurement (see 1 Sam 26:13).
[149:9] 7 tn Heb “they”; the referent (the enemies of the people of God) has been specified in the translation for clarity.
[149:9] 8 tn Heb “to do against them judgment [that] is written.”
[149:9] 9 tn Heb “it is honor for all his godly ones.” The judgment of the oppressive kings will bring vindication and honor to God’s people (see vv. 4-5).
[24:21] 10 tn Or “in that day” (so KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[24:21] 11 tn Heb “visit [in judgment].”
[24:21] 12 tn Heb “the host of the height in the height.” The “host of the height/heaven” refers to the heavenly luminaries (stars and planets, see, among others, Deut 4:19; 17:3; 2 Kgs 17:16; 21:3, 5; 23:4-5; 2 Chr 33:3, 5) that populate the divine/heavenly assembly in mythological and prescientific Israelite thought (see Job 38:7; Isa 14:13).
[24:22] 13 tn Heb “they will be gathered [in] a gathering [as] a prisoner in a cistern.” It is tempting to eliminate אֲסֵפָה (’asefah, “a gathering”) as dittographic or as a gloss, but sound repetition is one of the main characteristics of the style of this section of the chapter.
[24:22] 14 tn Heb “and after a multitude of days.”
[24:22] 15 tn Heb “visited” (so KJV, ASV). This verse can mean to visit for good or for evil. The translation assumes the latter, based on v. 21a. However, BDB 823 s.v. פָּקַד B.Niph.2 suggests the meaning “visit graciously” here, in which case one might translate “they will be released.”
[24:23] 16 tn Heb “will be ashamed.”
[24:23] 17 tn Or “glow of the sun.”
[24:23] 18 tn Heb “will be ashamed” (so NCV).
[24:23] 19 tn Or “take his throne,” “become king.”
[24:23] 20 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[24:23] 21 tn Heb “and before his elders [in] splendor.”
[34:3] 22 tn Heb “will be cast aside”; NASB, NIV “thrown out.”
[34:3] 23 tn Heb “[as for] their corpses, their stench will arise.”
[34:3] 24 tn Heb “hills will dissolve from their blood.”
[34:4] 25 tc Heb “and all the host of heaven will rot.” The Qumran scroll 1QIsaa inserts “and the valleys will be split open,” but this reading may be influenced by Mic 1:4. On the other hand, the statement, if original, could have been omitted by homoioarcton, a scribe’s eye jumping from the conjunction prefixed to “the valleys” to the conjunction prefixed to the verb “rot.”
[34:4] 26 tn Heb “like the withering of a leaf from a vine, and like the withering from a fig tree.”
[34:5] 27 tn The words “he says” are supplied in the translation for clarification. The Lord speaks at this point.
[34:5] 28 tn Heb “indeed [or “for”] my sword is drenched in the heavens.” The Qumran scroll 1QIsaa has תראה (“[my sword] appeared [in the heavens]”), but this is apparently an attempt to make sense out of a difficult metaphor. Cf. NIV “My sword has drunk its fill in the heavens.”
[34:5] sn In v. 4 the “host of the heaven” refers to the heavenly luminaries (stars and planets, see, among others, Deut 4:19; 17:3; 2 Kgs 17:16; 21:3, 5; 23:4-5; 2 Chr 33:3, 5) that populate the divine/heavenly assembly in mythological and prescientific Israelite thought (see Job 38:7; Isa 14:13). As in 24:21, they are viewed here as opposing God and being defeated in battle.
[34:5] 29 sn Edom is mentioned here as epitomizing the hostile nations that oppose God.
[34:6] 30 tn The verb is a rare Hotpaal passive form. See GKC 150 §54.h.
[34:6] 31 tn The words “it drips” are supplied in the translation for stylistic reasons.
[34:6] 32 tn The words “and is covered” are supplied in the translation for stylistic reasons.
[34:6] 33 tn Heb “for there is a sacrifice to the Lord.”
[34:6] 34 sn The Lord’s judgment of Edom is compared to a bloody sacrificial scene.
[34:6] 35 tn Heb “great” (so KJV, NAB, NASB, NIV, NRSV).
[34:7] 36 tn Heb “will go down”; NAB “shall be struck down.”
[34:7] 37 tn Heb “and bulls along with strong ones.” Perhaps this refers to the leaders.
[34:8] 38 tn Heb “for a day of vengeance [is] for the Lord.”
[34:8] 39 tn Heb “a year of repayment for the strife of Zion.” The translation assumes that רִיב (riv) refers to Edom’s hostility toward Zion. Another option is to understand רִיב (riv) as referring to the Lord’s taking up Zion’s cause. In this case one might translate, “a time when he will repay Edom and vindicate Zion.”
[34:9] 40 tn Heb “her”; the referent (Edom) has been specified in the translation for clarity.
[34:10] 41 tn Heb “it will not be extinguished.”
[34:11] 42 tn קָאַת (qa’at) refers to some type of bird (cf. Lev 11:18; Deut 14:17) that was typically found near ruins (see Zeph 2:14). קִפּוֹד (qippod) may also refer to a type of bird (NAB “hoot owl”; NIV “screech owl”; TEV “ravens”), but some have suggested a rodent may be in view (cf. NCV “small animals”; ASV “porcupine”; NASB, NRSV “hedgehog”).
[34:11] 43 tn Heb “will possess it” (so NIV).
[34:11] 44 tn The Hebrew text has יַנְשׁוֹף וְעֹרֵב (yanshof vÿ’orev). Both the יַנְשׁוֹף (“owl”; see Lev 11:17; Deut 14:16) and עֹרֵב (“raven”; Lev 11:15; Deut 14:14) were types of wild birds.
[34:11] 45 tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.
[34:11] 46 tn Heb “stones,” i.e., the stones used in a plumb bob.
[34:11] 47 sn The metaphor in v. 11b emphasizes that God has carefully planned Edom’s demise.
[34:12] 48 tn Heb “will be nothing”; NCV, TEV, NLT “will all be gone.”
[34:13] 49 tn The words “will grow” are supplied in the translation for stylistic reasons.
[34:13] 50 tc Heb “and she will be a settlement for wild dogs, a dwelling place for ostriches.” The translation assumes an emendation of חָצִיר (khatsir, “grass”) to חָצֵר (khatser, “settlement”). One of the Qumran scrolls of Isaiah (1QIsaa) supports this emendation (cf. HALOT 344 s.v. II חָצִיר)
[34:14] 51 tn Heb “will meet” (so NIV); NLT “will mingle there.”
[34:14] 52 tn Heb “and a goat will call to its neighbor.”
[34:14] 53 tn The precise meaning of לִּילִית (lilit) is unclear, though in this context the word certainly refers to some type of wild animal or bird. The word appears to be related to לַיְלָה (laylah, “night”). Some interpret it as the name of a female night demon, on the basis of an apparent Akkadian cognate used as the name of a demon. Later Jewish legends also identified Lilith as a demon. Cf. NRSV “Lilith.”
[34:14] 54 tn Heb “and will find for themselves a resting place.”
[34:15] 55 tn Hebrew קִפּוֹז (qippoz) occurs only here; the precise meaning of the word is uncertain.
[34:15] 56 tn For this proposed meaning for Hebrew מָלַט (malat), see HALOT 589 s.v. I מלט.
[34:15] 57 tn Heb “and brood [over them] in her shadow.”
[34:15] 58 tn The precise meaning of דַּיָּה (dayyah) is uncertain, though the term appears to refer to some type of bird of prey, perhaps a vulture.
[34:16] 59 tn Heb “Seek from upon the scroll of the Lord and read.”
[34:16] sn It is uncertain what particular scroll is referred to here. Perhaps the phrase simply refers to this prophecy and is an admonition to pay close attention to the details of the message.
[34:16] 60 tn Heb “one from these will not be missing.” הֵנָּה (hennah, “these”) is feminine plural in the Hebrew text. It may refer only to the birds mentioned in v. 15b or may include all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).
[34:16] 61 tn Heb “each its mate they will not lack.”
[34:16] 62 tc The Hebrew text reads literally, “for a mouth, it has commanded.” The Qumran scroll 1QIsaa and a few medieval
[34:16] 63 tn Heb “and his spirit, he gathers them.” The pronominal suffix (“them”) is feminine plural, referring to the birds mentioned in v. 15b or to all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).
[34:17] 64 tn Heb “and he causes the lot to fall for them.” Once again the pronominal suffix (“them”) is feminine plural, referring to the birds mentioned in v. 15b or to all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).
[34:17] 65 tn Heb “and his hand divides for them with a measuring line.” The pronominal suffix (“them”) now switches to masculine plural, referring to all the animals and birds mentioned in vv. 11-15, some of which were identified with masculine nouns. This signals closure for this portion of the speech, which began in v. 11. The following couplet (v. 17b) forms an inclusio with v. 11a through verbal repetition.
[34:17] 66 tn Heb “will possess it” (so NIV); NCV “they will own that land forever.”
[25:15] 67 tn This is an attempt to render the Hebrew particle כִּי (ki) which is probably being used in the sense that BDB 473-74 s.v. כִּי 3.c notes, i.e., the causal connection is somewhat loose, related here to the prophecies against the nations. “So” seems to be the most appropriate way to represent this.
[25:15] 68 tn Heb “Thus said the
[25:15] 69 sn “Drinking from the cup of wrath” is a common figure to represent being punished by God. Isaiah had used it earlier to refer to the punishment which Judah was to suffer and from which God would deliver her (Isa 51:17, 22) and Jeremiah’s contemporary Habakkuk uses it of Babylon “pouring out its wrath” on the nations and in turn being forced to drink the bitter cup herself (Hab 2:15-16). In Jer 51:7 the
[25:16] 70 tn There is some debate about the meaning of the verb here. Both BDB 172 s.v. גָּעַשׁ Hithpo and KBL 191 s.v. גָּעַשׁ Hitpol interpret this of the back and forth movement of staggering. HALOT 192 s.v. גָּעַשׁ Hitpo interprets it as vomiting. The word is used elsewhere of the up and down movement of the mountains (2 Sam 22:8) and the up and down movement of the rolling waves of the Nile (Jer 46:7, 8). The fact that a different verb is used in v. 27 for vomiting would appear to argue against it referring to vomiting (contra W. L. Holladay, Jeremiah [Hermeneia], 1:674; it is “they” that do this not their stomachs).
[25:16] 71 tn Heb “because of the sword that I will send among them.” Here, as often elsewhere in Jeremiah, the sword is figurative for warfare which brings death. See, e.g., 15:2. The causal particle here is found in verbal locutions where it is the cause of emotional states or action. Hence there are really two “agents” which produce the effects of “staggering” and “acting insane,” the cup filled with God’s wrath and the sword. The sword is the “more literal” and the actual agent by which the first agent’s action is carried out.
[25:17] 72 tn The words “the wine of his wrath” are not in the text but are implicit in the metaphor (see vv. 15-16). They are supplied in the translation for clarity.
[25:18] 73 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[25:18] 74 tn The words “I made” and “drink it” are not in the text. The text from v. 18 to v. 26 contains a list of the nations that Jeremiah “made drink it.” The words are supplied in the translation here and at the beginning of v. 19 for the sake of clarity. See also the note on v. 26.
[25:18] 75 tn Heb “in order to make them a ruin, an object of…” The sentence is broken up and the antecedents are made specific for the sake of clarity and English style.
[25:18] 76 tn See the study note on 24:9 for explanation.
[25:18] 77 tn Heb “as it is today.” This phrase would obviously be more appropriate after all these things had happened as is the case in 44:6, 23 where the verbs referring to these conditions are past. Some see this phrase as a marginal gloss added after the tragedies of 597
[25:19] 78 sn See further Jer 46:2-28 for the judgment against Egypt.
[25:20] 79 tn The meaning of this term and its connection with the preceding is somewhat uncertain. This word is used of the mixture of foreign people who accompanied Israel out of Egypt (Exod 12:38) and of the foreigners that the Israelites were to separate out of their midst in the time of Nehemiah (Neh 13:3). Most commentators interpret it here of the foreign people who were living in Egypt. (See BDB 786 s.v. I עֶרֶב and KBL 733 s.v. II עֶרֶב.)
[25:20] 80 sn The land of Uz was Job’s homeland (Job 1:1). The exact location is unknown but its position here between Egypt and the Philistine cities suggests it is south of Judah, probably in the Arabian peninsula. Lam 4:21 suggests that it was near Edom.
[25:20] 81 sn See further Jer 47:1-7 for the judgment against the Philistines. The Philistine cities were west of Judah.
[25:20] 82 sn The Greek historian Herodotus reports that Ashdod had been destroyed under the Pharaoh who preceded Necho, Psammetichus.
[25:21] 83 sn See further Jer 49:7-22 for the judgment against Edom. Edom, Moab, and Ammon were east of Judah.
[25:21] 84 sn See further Jer 48:1-47 for the judgment against Moab.
[25:21] 85 sn See further Jer 49:1-6 for the judgment against Ammon.
[25:22] 86 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[25:22] 87 sn Tyre and Sidon are mentioned within the judgment on the Philistines in Jer 47:4. They were Phoenician cities to the north and west of Judah on the coast of the Mediterranean Sea in what is now Lebanon.
[25:22] map For location see Map1 A1; JP3 F3; JP4 F3.
[25:22] 88 sn The connection with Tyre and Sidon suggests that these were Phoenician colonies. See also Isa 23:2.
[25:23] 89 sn Dedan and Tema are mentioned together in Isa 21:13-14 and located in the desert. They were located in the northern part of the Arabian peninsula south and east of Ezion Geber. Buz is not mentioned anywhere else and its location is unknown. Judgment against Dedan and Tema is mentioned in conjunction with the judgment on Edom in Jer 47:7-8.
[25:23] 90 tn For the discussion regarding the meaning of the terms here see the notes on 9:26.
[25:23] sn See Jer 9:26 where these are mentioned in connection with Moab, Edom, and Ammon.
[25:24] 91 tc Or “and all the kings of people of mixed origin who.” The Greek version gives evidence of having read the term only once; it refers to the “people of mixed origin” without reference to the kings of Arabia. While the term translated “people of mixed origin” seems appropriate in the context of a group of foreigners within a larger entity (e.g. Israel in Exod 12:38; Neh 13:3; Egypt in Jer 50:37), it seems odd to speak of them as a separate entity under their own kings. The presence of the phrase in the Hebrew text and the other versions dependent upon it can be explained as a case of dittography.
[25:24] sn See further Jer 49:28-33 for judgment against some of these Arabian peoples.
[25:25] 92 sn The kingdom of Zimri is mentioned nowhere else, so its location is unknown.
[25:25] 93 sn See further Jer 49:34-39 for judgment against Elam.
[25:25] 94 sn Elam and Media were east of Babylon; Elam in the south and Media in the north. They were in what is now western Iran.
[25:26] 95 tn The words “have drunk the wine of the
[25:26] 96 tn Heb “the king of Sheshach.” “Sheshach” is a code name for Babylon 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. On this principle Hebrew שׁ (shin) is substituted for Hebrew ב (bet) and Hebrew כ (kaf) is substituted for Hebrew ל (lamed). On the same principle “Leb Kamai” in Jer 51:1 is a code name for Chasdim or Chaldeans which is Jeremiah’s term for the Babylonians. No explanation is given for why the code names are used. The name “Sheshach” for Babylon also occurs in Jer 51:41 where the term Babylon is found in parallelism with it.
[25:27] 97 tn The words “Then the
[25:27] 98 tn Heb “Yahweh of armies, the God of Israel.”
[25:27] sn See the study notes on 2:19 and 7:3 for explanation of this extended title.
[25:27] 99 tn Heb “Tell them, ‘Thus says the
[25:27] 100 tn The words “this cup” are not in the text but are implicit to the metaphor and the context. They are supplied in the translation for clarity.
[25:27] 101 tn Heb “Drink, and get drunk, and vomit and fall down and don’t get up.” The imperatives following drink are not parallel actions but consequent actions. For the use of the imperative plus the conjunctive “and” to indicate consequent action, even intention see GKC 324-25 §110.f and compare usage in 1 Kgs 22:12; Prov 3:3b-4a.
[25:27] 102 tn Heb “because of the sword that I will send among you.” See the notes on 2:16 for explanation.
[25:28] 103 tn Heb “Tell them, ‘Thus says the
[25:28] 104 tn The translation attempts to reflect the emphatic construction of the infinitive absolute preceding the finite verb which is here an obligatory imperfect. (See Joüon 2:371-72 §113.m and 2:423 §123.h, and compare usage in Gen 15:13.)
[25:29] 105 tn Heb “which is called by my name.” See translator’s note on 7:10 for support.
[25:29] 106 tn This is an example of a question without the formal introductory particle following a conjunctive vav introducing an opposition. (See Joüon 2:609 §161.a.) It is also an example of the use of the infinitive before the finite verb in a rhetorical question involving doubt or denial. (See Joüon 2:422-23 §123.f, and compare usage in Gen 37:8.)
[25:29] 107 tn Heb “Yahweh of armies.”
[25:29] sn See the study notes on 2:19 and 7:3 for explanation of this extended title.
[25:29] 108 tn Heb “Oracle of Yahweh of armies.”
[3:11] 109 tn This Hebrew verb is found only here in the OT; its meaning is uncertain. Some scholars prefer to read here עוּרוּ (’uru, “arouse”) or חוּשׁוּ (khushu, “hasten”).
[3:11] 110 tc The present translation follows the reading of the imperative הִקָּבְצוּ (hiqqavÿtsu) rather than the perfect with vav (ו) consecutive וְנִקְבָּצוּ (vÿniqbbatsu) of the MT.
[3:11] 111 tc Some commentators prefer to delete the line “Bring down, O
[3:13] 113 tn Heb “go down” or “tread.” The Hebrew term רְדוּ (rÿdu) may be from יָרַד (yarad, “to go down”) or from רָדָה (radah, “have dominion,” here in the sense of “to tread”). If it means “go down,” the reference would be to entering the vat to squash the grapes. If it means “tread,” the verb would refer specifically to the action of those who walk over the grapes to press out their juice. The phrase “the grapes” is supplied in the translation for clarity.
[3:13] 114 sn The immediacy of judgment upon wickedness is likened to the urgency required for a harvest that has reached its pinnacle of development. When the harvest is completely ripe, there can be no delay by the reapers in gathering the harvest. In a similar way, Joel envisions a time when human wickedness will reach such a heightened degree that there can be no further stay of divine judgment (cf. the “fullness of time” language in Gal 4:4).
[3:14] 115 sn The decision referred to here is not a response on the part of the crowd, but the verdict handed out by the divine judge.
[3:6] 117 tn Heb “corner towers”; NEB, NRSV “battlements.”
[3:6] 118 tn This Hebrew verb (צָדָה, tsadah) occurs only here in the OT, but its meaning is established from the context and from an Aramaic cognate.
[3:6] 119 tn Heb “so that there is no man, without inhabitant.”
[3:7] 121 tn Or “fear.” The second person verb form (“you will respect”) is feminine singular, indicating that personified Jerusalem is addressed.
[3:7] sn God’s judgment of the nations (v. 6) was an object lesson for Israel’s benefit.
[3:7] 122 tn Or “dwelling place.”
[3:7] 124 tn Heb “all which I have punished her.” The precise meaning of this statement and its relationship to what precedes are unclear.
[3:7] 125 tn Heb “But they got up early, they made corrupt all their actions.” The phrase “they got up early” probably refers to their eagerness to engage in sinful activities.
[14:3] 126 sn The statement the
[14:3] 127 tn Heb “as he fights on a day of battle” (similar NASB, NIV, NRSV).
[14:4] 128 sn This seismic activity provides a means of escape from Jerusalem so that the Messiah (the
[14:5] 129 tc For the MT reading נַסְתֶּם (nastem, “you will escape”) the LXX presupposes נִסְתַּם (nistam, “will be stopped up”; this reading is followed by NAB). This appears to derive from a perceived need to eliminate the unexpected “you” as subject. This not only is unnecessary to Hebrew discourse (see “you” in the next clause), but it contradicts the statement in the previous verse that the mountain will be split open, not stopped up.
[14:5] 130 sn Azal is a place otherwise unknown.
[14:5] 131 sn The earthquake in the days of King Uzziah, also mentioned in Amos 1:1, is apparently the one attested to at Hazor in 760
[14:6] 132 tn Heb “the splendid will congeal.” This difficult phrase (MT יְקָרוֹת יְקִפָּאוֹן, yÿqarot yÿqippa’on) is not clarified by the LXX which presupposes וְקָרוּת וְקִפָּאוֹן (vÿqarut vÿqippa’on, “and cold and ice,” a reading followed by NAB, NIV, NCV, NRSV, TEV). Besides the fact that cold and ice do not necessarily follow the absence of light, the idea here is that day will be night and night day. The heavenly sources of light “freeze up” as it were, and refuse to shine.
[14:7] 133 sn In the evening there will be light. The normal pattern is that light breaks through in the morning (Gen 1:3) but in the day of the
[14:8] 134 sn Living waters will flow out from Jerusalem. Ezekiel sees this same phenomenon in conjunction with the inauguration of the messianic age (Ezek 47; cf. Rev 22:1-5; also John 7:38).
[14:8] 135 sn The eastern sea is a reference to the Dead Sea (cf. NCV, TEV, CEV, NLT).
[14:8] 136 sn The western sea is a reference to the Mediterranean Sea (cf. NCV, TEV, CEV, NLT).
[14:9] 137 sn The expression the
[14:10] 138 tn Or “like a plain” (similar KJV, NAB, NASB, NCV, NRSV, NLT); or “like a steppe”; cf. CEV “flatlands.” The Hebrew term עֲרָבָה (’aravah) refers to an arid plain or steppe, but can be used specifically as the name of the rift valley running from the Sea of Galilee via the Jordan Valley and the Dead Sea to the Gulf of Aqaba.
[14:10] 139 sn The expression from Geba to Rimmon is a way of indicating the extent of all Judah from north (2 Kgs 23:8) to south (Job 15:32; 19:7). Since Geba (Heb. גֶּבַע) means “hill” and Rimmon resembles the word for height (Heb. רָמָה, ramah), this could be a play on words suggesting that all the high country will be made low, like the great Arabah valley.
[14:10] 140 tn Or “old gate” (NLT); or “former gate” (NRSV).
[14:10] 141 sn From the Benjamin Gate…on to the Corner Gate marks the northern wall of the city of Jerusalem from east to west.
[14:10] 142 sn From the Tower of Hananel to the royal winepresses indicates the extent of Jerusalem from north to south.
[14:14] 143 tn The Hebrew phrase בִּירוּשָׁלָם (birushalam) with the verb נִלְחַם (nilkham, “make war”) would ordinarily suggest that Judah is fighting against Jerusalem (so NAB, CEV). While this could happen accidentally, the context here favors the idea that Judah is fighting alongside Jerusalem against a common enemy. The preposition בְּ (bÿ), then, should be construed as locative (“at”; cf. KJV, NASB, NIV, NRSV, NLT).
[14:14] 144 tn The term translated “gathered up” could also be rendered “collected” (so NIV, NCV, NRSV, although this might suggest a form of taxation) or “confiscated” (which might imply seizure of property against someone’s will). The imagery in the context, however, suggests the aftermath of a great battle, where the spoils are being picked up by the victors (cf. NLT “captured”).
[14:16] 145 sn Having imposed his sovereignty over the earth following the Battle of Armageddon, the
[14:17] 146 sn The reference to any…who refuse to go up to Jerusalem makes clear the fact that the nations are by no means “converted” to the
[19:13] 147 tc It appears that “dipped” (βεβαμμένον, bebammenon), supported by several uncials and other witnesses (A 051 Ï), is the original reading. Due to the lack of the preposition “in” (ἐν, en) after the verb (βεβαμμένον αἵματι, bebammenon {aimati), and also probably because of literary allusions to Isa 63:3, several
[19:13] tn Or perhaps “soaked.”
[19:13] 148 tn Grk “the name of him is called.”
[19:14] 149 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:14] 150 tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment…Rv 18:12, 16; 19:8, 14.”
[19:15] 151 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[19:15] 152 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:15] 153 tn Grk “will shepherd.”
[19:15] 154 tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”
[19:15] sn A quotation from Ps 2:9 (see also Rev 2:27, 12:5).
[19:15] 155 sn He stomps the winepress. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process), and Rev 14:20.
[19:15] 156 tn The genitive θυμοῦ (qumou) has been translated as an attributed genitive. Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumos) and ὀργή (orgh) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9).
[19:15] 157 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
[19:17] 158 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:17] 159 tn The precise significance of ἐν (en) here is difficult to determine.
[19:17] 160 tn On μεσουρανήματι (mesouranhmati) here see L&N 1.10: “high in the sky, midpoint in the sky, directly overhead, straight above in the sky.” The birds mentioned here are carrion birds like vultures, circling high overhead, and now being summoned to feast on the corpses.
[19:17] 161 tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.
[19:18] 162 tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.
[19:18] 163 tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.
[19:18] 164 tn Grk “chiliarchs”; normally a chiliarch was a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).
[19:18] 165 tn See the note on the word “servants” in 1:1.
[19:19] 166 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:20] 167 tn Here καί (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured.
[19:20] 168 tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”
[19:20] 169 tn Traditionally, “brimstone.”
[19:21] 170 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:21] 171 tn On the translation of ἐχορτάσθησαν (ecortasqhsan) BDAG 1087 s.v. χορτάζω 1.a states, “of animals, pass. in act. sense πάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶν αὐτῶν all the birds gorged themselves with their flesh Rv 19:21 (cp. TestJud. 21:8).”
