Yesaya 51:22-23

51:22 This is what your sovereign master, ¹  the Lord your God, says:

“Look, I have removed from your hand

the cup of intoxicating wine, ² 

the goblet full of my anger. ³ 

You will no longer have to drink it.

51:23 I will put it into the hand of your tormentors ⁴ 

who said to you, ‘Lie down, so we can walk over you.’

You made your back like the ground,

and like the street for those who walked over you.”

Yeremia 30:10

30:10 So I, the Lord, tell you not to be afraid,

you descendants of Jacob, my servants. ⁵ 

Do not be terrified, people of Israel.

For I will rescue you and your descendants

from a faraway land where you are captives. ⁶ 

The descendants of Jacob will return to their land and enjoy peace.

They will be secure and no one will terrify them. ⁷ 

Yeremia 30:16

30:16 But ⁸  all who destroyed you will be destroyed.

All your enemies will go into exile.

Those who plundered you will be plundered.

I will cause those who pillaged you to be pillaged. ⁹ 

Yeremia 50:34

50:34 But the one who will rescue them ¹⁰  is strong.

He is known as the Lord who rules over all. ¹¹ 

He will strongly ¹²  champion their cause.

As a result ¹³  he will bring peace and rest to the earth,

but trouble and turmoil ¹⁴  to the people who inhabit Babylonia. ¹⁵ 

Yehezkiel 36:5-7

36:5 therefore this is what the sovereign Lord says: Surely I have spoken in the fire of my zeal against the rest of the nations, and against all Edom, who with great joy and utter contempt have made my land their property and prey, because of its pasture.’

36:6 “Therefore prophesy concerning the land of Israel, and say to the mountains and hills, the ravines and valleys, ‘This is what the sovereign Lord says: Look, I have spoken in my zeal and in my anger, because you have endured the insults of the nations. 36:7 So this is what the sovereign Lord says: I vow ¹⁶  that the nations around you will endure insults as well.

Yoel 3:19

3:19 Egypt will be desolate

and Edom will be a desolate wilderness,

because of the violence they did to the people of Judah, ¹⁷ 

in whose land they shed innocent blood.

Yoel 3:21

3:21 I will avenge ¹⁸  their blood which I had not previously acquitted.

It is the Lord who dwells in Zion!

Obaja 1:16-17

1:16 For just as you ¹⁹  have drunk ²⁰  on my holy mountain,

so all the nations will drink continually. ²¹ 

They will drink, and they will gulp down;

they will be as though they had never been.

1:17 But on Mount Zion there will be a remnant of those who escape, ²² 

and it will be a holy place once again.

The descendants ²³  of Jacob will conquer ²⁴ 

those who had conquered them. ²⁵ 

[51:22]  ¹ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).

[51:22]  ² tn Heb “the cup of [= that causes] staggering” (so ASV, NAB, NRSV); NASB “the cup of reeling.”

[51:22]  ³ tn Heb “the goblet of the cup of my anger.”

[51:23]  ⁴ tn That is, to make them drink it.

[30:10]  ⁵ tn Heb “So do not be afraid, my servant Jacob, oracle of the Lord.” Here and elsewhere in the verse the terms Jacob and Israel are poetic for the people of Israel descended from the patriarch Jacob. The terms have been supplied throughout with plural referents for greater clarity.

[30:10]  ⁶ tn Heb “For I will rescue you from far away, your descendants from the land of their captivity.”

[30:10]  ⁷ sn Compare the ideals of the Mosaic covenant in Lev 26:6, the Davidic covenant in 2 Sam 7:10-11, and the new covenant in Ezek 34:25-31.

[30:16]  ⁸ tn For the translation of this particle, which is normally translated “therefore” and often introduces an announcement of judgment, compare the usage at Jer 16:14 and the translator’s note there. Here as there it introduces a contrast, a rather unexpected announcement of salvation. For a similar use see also Hos 2:14 (2:16 HT). Recognition of this usage makes the proposed emendation of BHS of לָכֵן כָּל (lakhen kol) to וְכָל (vÿkhol) unnecessary.

[30:16]  ⁹ sn With the exception of the second line there is a definite attempt at wordplay in each line to underline the principle of lex talionis on a national and political level. This principle has already been appealed to in the case of the end of Babylonian sovereignty in 25:14; 27:7.

[50:34]  ¹⁰ 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]  ¹¹ tn Heb “Yahweh of armies is his name.” For the rendering of this title see the study note on 2:19.

[50:34]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn This translation again reflects the problem often encountered in these prophecies where the Lord appears to be speaking but refers to himself in the third person. It would be possible to translate here using the first person as CEV and NIrV do. However, to sustain that over the whole verse results in a considerably greater degree of paraphrase. The verse could be rendered “But I am strong and I will rescue them. I am the Lord who rules over all. I will champion their cause. And I will bring peace and rest to….”

[36:7]  ¹⁶ tn Heb “I lifted up my hand.”

[3:19]  ¹⁷ tn Heb “violence of the sons of Judah.” The phrase “of the sons of Judah” is an objective genitive (cf. KJV “the violence against the children of Judah”; NAB, NIV, NRSV “violence done to the people of Judah”). It refers to injustices committed against the Judeans, not violence that the Judeans themselves had committed against others.

[3:21]  ¹⁸ tc The present translation follows the reading וְנִקַּמְתִּי (vÿniqqamti, “I will avenge”) rather than וְנִקֵּתִי (vÿniqqeti, “I will acquit”) of the MT.

[1:16]  ¹⁹ tn The identification of the referent of “you” in v. 16a is uncertain. There are three major options: (1) On the surface, it would appear to be Edom, which is addressed in v. 15b and throughout the prophecy. However, when Edom is addressed, second person singular forms are normally used in the Hebrew. In v. 16a the Hebrew verb “you drank” is a plural form שְׁתִיתֶם (shÿtitem), perhaps suggesting that Edom is no longer addressed, at least solely. Perhaps Edom and the nations, mentioned in v. 15a, are both addressed in v. 16a. However, since the nations are referred to in the third person in v. 16b, it seems unlikely that they are addressed here. (2) Another option is to take the final mem (ם) on the Hebrew verb form (שְׁתִיתֶם) as an enclitic particle and revocalize the form as a singular verb (שָׁתִיתָ, shatita) addressed to Edom. In this case v. 16a would allude to the time when Edom celebrated Jerusalem’s defeat on Mount Zion, God’s “holy hill.” Verse 16b would then make the ironic point that just as Edom once drank in victory, so the nations (Edom included) would someday drink the cup of judgment. However, this interpretation is problematic for it necessitates taking the drinking metaphor in different ways (as signifying celebration and then judgment) within the same verse. (3) Another option is that the exiled people of Judah are addressed. Just as God’s people were forced to drink the intoxicating wine of divine judgment, so the nations, including those who humiliated Judah, would be forced to drink this same wine. However, the problem here is that God’s people are never addressed elsewhere in the prophecy, making this approach problematic as well.

[1:16]  ²⁰ sn This reference to drinking portrays the profane activities of those who had violated Jerusalem’s sanctity. The following reference to drinking on the part of the nations portrays God’s judgment upon them. They will drink, as it were, from the cup of divine retribution.

[1:16]  ²¹ sn The judgment is compared here to intoxicating wine, which the nations are forced to keep drinking (v. 16). Just as an intoxicating beverage eventually causes the one drinking it to become disoriented and to stagger, so God’s judgment would cause the panic-stricken nations to stumble around in confusion. This extended metaphor is paralleled in Jer 49:12 which describes God’s imminent judgment on Edom, “If even those who did not deserve to drink from the cup of my wrath have to drink from it, do you think you will go unpunished? You will not go unpunished, but you also will certainly drink from the cup of my wrath.” There are numerous parallels between Obadiah and the oracle against Edom in Jer 49:1-22, so perhaps the latter should be used to help understand the enigmatic metaphor here in v. 16.

[1:17]  ²² tn Heb “will be a fugitive.” This is a collective singular. Cf. NCV “some will escape the judgment.”

[1:17]  ²³ tn Heb “house” (so most English versions); NCV, TEV “the people of Jacob.” The word “house” also occurs four times in v. 18.

[1:17]  ²⁴ tn Heb “dispossess.” This root is repeated in the following line to emphasize poetic justice: The punishment will fit the crime.

[1:17]  ²⁵ tc The present translation follows the reading מוֹרִשֵׁיהֶם (morishehem; literally, “those dispossessing them”; cf. NAB, NRSV, CEV) rather than מוֹרָשֵׁיהֶם (morashehem, “their possessions”) of the MT (cf. LXX, Syriac, and Vg, followed by KJV, ASV, NASB).