Yesaya 11:14
Konteks11:14 They will swoop down 1 on the Philistine hills to the west; 2
together they will loot the people of the east.
They will take over Edom and Moab, 3
and the Ammonites will be their subjects.
Yesaya 15:1--16:14
Konteks15:1 Here is a message about Moab:
Indeed, in a night it is devastated,
Ar of Moab is destroyed!
Indeed, in a night it is devastated,
Kir of Moab is destroyed!
15:2 They went up to the temple, 4
the people of Dibon went up to the high places to lament. 5
Because of what happened to Nebo and Medeba, 6 Moab wails.
Every head is shaved bare,
every beard is trimmed off. 7
15:3 In their streets they wear sackcloth;
on their roofs and in their town squares
all of them wail,
they fall down weeping.
15:4 The people of 8 Heshbon and Elealeh cry out,
their voices are heard as far away as Jahaz.
For this reason Moab’s soldiers shout in distress;
their courage wavers. 9
15:5 My heart cries out because of Moab’s plight, 10
and for the fugitives 11 stretched out 12 as far as Zoar and Eglath Shelishiyah.
For they weep as they make their way up the ascent of Luhith;
they loudly lament their demise on the road to Horonaim. 13
15:6 For the waters of Nimrim are gone; 14
the grass is dried up,
the vegetation has disappeared,
and there are no plants.
15:7 For this reason what they have made and stored up,
they carry over the Stream of the Poplars.
15:8 Indeed, the cries of distress echo throughout Moabite territory;
their wailing can be heard in Eglaim and Beer Elim. 15
15:9 Indeed, the waters of Dimon 16 are full of blood!
Indeed, I will heap even more trouble on Dimon. 17
A lion will attack 18 the Moabite fugitives
and the people left in the land.
16:1 Send rams as tribute to the ruler of the land, 19
from Sela in the desert 20
to the hill of Daughter Zion.
16:2 At the fords of the Arnon 21
the Moabite women are like a bird
that flies about when forced from its nest. 22
16:3 “Bring a plan, make a decision! 23
Provide some shade in the middle of the day! 24
Hide the fugitives! Do not betray 25 the one who tries to escape!
16:4 Please let the Moabite fugitives live 26 among you.
Hide them 27 from the destroyer!”
Certainly 28 the one who applies pressure will cease, 29
the destroyer will come to an end,
those who trample will disappear 30 from the earth.
16:5 Then a trustworthy king will be established;
he will rule in a reliable manner,
this one from David’s family. 31
He will be sure to make just decisions
and will be experienced in executing justice. 32
16:6 We have heard about Moab’s pride,
their great arrogance,
their boasting, pride, and excess. 33
But their boastful claims are empty! 34
16:7 So Moab wails over its demise 35 –
they all wail!
Completely devastated, they moan
about what has happened to the raisin cakes of Kir Hareseth. 36
16:8 For the fields of Heshbon are dried up,
as well as the vines of Sibmah.
The rulers of the nations trample all over its vines,
which reach Jazer and spread to the desert;
their shoots spread out and cross the sea.
16:9 So I weep along with Jazer 37
over the vines of Sibmah.
I will saturate you 38 with my tears, Heshbon and Elealeh,
for the conquering invaders shout triumphantly
over your fruit and crops. 39
16:10 Joy and happiness disappear from the orchards,
and in the vineyards no one rejoices or shouts;
no one treads out juice in the wine vats 40 –
I have brought the joyful shouts to an end. 41
16:11 So my heart constantly sighs for Moab, like the strumming of a harp, 42
my inner being sighs 43 for Kir Hareseth. 44
16:12 When the Moabites plead with all their might at their high places, 45
and enter their temples to pray, their prayers will be ineffective! 46
16:13 This is the message the Lord previously announced about Moab. 16:14 Now the Lord makes this announcement: “Within exactly three years 47 Moab’s splendor will disappear, along with all her many people; there will be just a few, insignificant survivors left.” 48
Yesaya 25:10
Konteks25:10 For the Lord’s power will make this mountain secure. 49
Moab will be trampled down where it stands, 50
as a heap of straw is trampled down in 51 a manure pile.
Yeremia 48:1--49:7
Konteks48:1 The Lord God of Israel who rules over all 52 spoke about Moab. 53
“Sure to be judged is Nebo! Indeed, 54 it will be destroyed!
Kiriathaim 55 will suffer disgrace. It will be captured!
Its fortress 56 will suffer disgrace. It will be torn down! 57
48:2 People will not praise Moab any more.
The enemy will capture Heshbon 58 and plot 59 how to destroy Moab, 60
saying, ‘Come, let’s put an end to that nation!’
City of Madmen, you will also be destroyed. 61
A destructive army will march against you. 62
48:3 Cries of anguish will arise in Horonaim,
‘Oh, the ruin and great destruction!’
48:4 “Moab will be crushed.
Her children will cry out in distress. 63
48:5 Indeed they will climb the slopes of Luhith,
weeping continually as they go. 64
For on the road down to Horonaim
they will hear the cries of distress over the destruction. 65
48:6 They will hear, ‘Run! Save yourselves!
Even if you must be like a lonely shrub in the desert!’ 66
48:7 “Moab, you trust in the things you do and in your riches.
So you too will be conquered.
Your god Chemosh 67 will go into exile 68
along with his priests and his officials.
48:8 The destroyer will come against every town.
Not one town will escape.
The towns in the valley will be destroyed.
The cities on the high plain will be laid waste. 69
I, the Lord, have spoken! 70
48:9 Set up a gravestone for Moab,
for it will certainly be laid in ruins! 71
Its cities will be laid waste
and become uninhabited.”
48:10 A curse on anyone who is lax in doing the Lord’s work!
A curse on anyone who keeps from carrying out his destruction! 72
48:11 “From its earliest days Moab has lived undisturbed.
It has never been taken into exile.
Its people are like wine allowed to settle undisturbed on its dregs,
never poured out from one jar to another.
They are like wine which tastes like it always did,
whose aroma has remained unchanged. 73
48:12 But the time is coming when I will send
men against Moab who will empty it out.
They will empty the towns of their people,
then will lay those towns in ruins. 74
I, the Lord, affirm it! 75
48:13 The people of Moab will be disappointed by their god Chemosh.
They will be as disappointed as the people of Israel were
when they put their trust in the calf god at Bethel. 76
48:14 How can you men of Moab say, ‘We are heroes,
men who are mighty in battle?’
48:15 Moab will be destroyed. Its towns will be invaded.
Its finest young men will be slaughtered. 77
I, the King, the Lord who rules over all, 78 affirm it! 79
48:16 Moab’s destruction is at hand.
Disaster will come on it quickly.
48:17 Mourn for that nation, all you nations living around it,
all of you nations that know of its fame. 80
Mourn and say, ‘Alas, its powerful influence has been broken!
Its glory and power have been done away!’ 81
48:18 Come down from your place of honor;
sit on the dry ground, 82 you who live in Dibon. 83
For the one who will destroy Moab will attack you;
he will destroy your fortifications.
48:19 You who live in Aroer, 84
stand by the road and watch.
Question the man who is fleeing and the woman who is escaping.
Ask them, ‘What has happened?’
48:20 They will answer, ‘Moab is disgraced, for it has fallen!
Wail and cry out in mourning!
Announce along the Arnon River
that Moab has been destroyed.’
48:21 “Judgment will come on the cities on the high plain: 85 on Holon, Jahzah, and Mephaath, 48:22 on Dibon, Nebo, and Beth Diblathaim, 48:23 on Kiriathaim, Beth Gamul, and Beth Meon, 48:24 on Kerioth and Bozrah. It will come on all the towns of Moab, both far and near. 48:25 Moab’s might will be crushed. Its power will be broken. 86 I, the Lord, affirm it! 87
48:26 “Moab has vaunted itself against me.
So make him drunk with the wine of my wrath 88
until he splashes 89 around in his own vomit,
until others treat him as a laughingstock.
48:27 For did not you people of Moab laugh at the people of Israel?
Did you think that they were nothing but thieves, 90
that you shook your head in contempt 91
every time you talked about them? 92
48:28 Leave your towns, you inhabitants of Moab.
Go and live in the cliffs.
Be like a dove that makes its nest
high on the sides of a ravine. 93
48:29 I have heard how proud the people of Moab are,
I know how haughty they are.
I have heard how arrogant, proud, and haughty they are,
what a high opinion they have of themselves. 94
48:30 I, the Lord, affirm that 95 I know how arrogant they are.
But their pride is ill-founded.
Their boastings will prove to be false. 96
48:31 So I will weep with sorrow for Moab.
I will cry out in sadness for all of Moab.
I will moan 97 for the people of Kir Heres.
48:32 I will weep for the grapevines of Sibmah
just like the town of Jazer weeps over them. 98
Their branches once spread as far as the Dead Sea. 99
They reached as far as the town of Jazer. 100
The destroyer will ravage
her fig, date, 101 and grape crops.
48:33 Joy and gladness will disappear
from the fruitful land of Moab. 102
I will stop the flow of wine from the winepresses.
No one will stomp on the grapes there and shout for joy. 103
The shouts there will be shouts of soldiers,
not the shouts of those making wine. 104
48:34 Cries of anguish raised from Heshbon and Elealeh
will be sounded as far as Jahaz. 105
They will be sounded from Zoar as far as Horonaim and Eglath Shelishiyah.
For even the waters of Nimrim will be dried up.
48:35 I will put an end in Moab
to those who make offerings at her places of worship. 106
I will put an end to those who sacrifice to other gods.
I, the Lord, affirm it! 107
48:36 So my heart moans for Moab
like a flute playing a funeral song.
Yes, like a flute playing a funeral song,
my heart moans for the people of Kir Heres.
For the wealth they have gained will perish.
48:37 For all of them will shave their heads in mourning.
They will all cut off their beards to show their sorrow.
They will all make gashes in their hands.
They will all put on sackcloth. 108
48:38 On all the housetops in Moab
and in all its public squares
there will be nothing but mourning.
For I will break Moab like an unwanted jar.
I, the Lord, affirm it! 109
48:39 Oh, how shattered Moab will be!
Oh, how her people will wail!
Oh, how she will turn away 110 in shame!
Moab will become an object of ridicule,
a terrifying sight to all the nations that surround her.”
48:40 For the Lord says,
“Look! Like an eagle with outspread wings
a nation will swoop down on Moab. 111
48:41 Her towns 112 will be captured.
Her fortresses will be taken.
At that time the soldiers of Moab will be frightened
like a woman in labor. 113
48:42 Moab will be destroyed and no longer be a nation, 114
because she has vaunted herself against the Lord.
48:43 Terror, pits, and traps 115 are in store
for the people who live in Moab. 116
I, the Lord, affirm it! 117
48:44 Anyone who flees at the sound of terror
will fall into a pit.
Anyone who climbs out of the pit
will be caught in a trap. 118
For the time is coming
when I will punish the people of Moab. 119
I, the Lord, affirm it! 120
48:45 In the shadows of the walls of Heshbon
those trying to escape will stand helpless.
For a fire will burst forth from Heshbon.
Flames will shoot out from the former territory of Sihon.
They will burn the foreheads of the people of Moab,
the skulls of those war-loving people. 121
48:46 Moab, you are doomed! 122
You people who worship Chemosh will be destroyed.
Your sons will be taken away captive.
Your daughters will be carried away into exile. 123
48:47 Yet in days to come
I will reverse Moab’s ill fortune.” 124
says the Lord. 125
The judgment against Moab ends here.
49:1 The Lord spoke about the Ammonites. 126
“Do you think there are not any people of the nation of Israel remaining?
Do you think there are not any of them remaining to reinherit their land?
Is that why you people who worship the god Milcom 127
have taken possession of the territory of Gad and live in his cities? 128
49:2 Because you did that,
I, the Lord, affirm that 129 a time is coming
when I will make Rabbah, the capital city of Ammon,
hear the sound of the battle cry.
It will become a mound covered with ruins. 130
Its villages will be burned to the ground. 131
Then Israel will take back its land
from those who took their land from them.
I, the Lord, affirm it! 132
49:3 Wail, you people in Heshbon, because Ai in Ammon is destroyed.
Cry out in anguish, you people in the villages surrounding 133 Rabbah.
Put on sackcloth and cry out in mourning.
Run about covered with gashes. 134
For your god Milcom will go into exile
along with his priests and officials. 135
49:4 Why do you brag about your great power?
Your power is ebbing away, 136 you rebellious people of Ammon, 137
who trust in your riches and say,
‘Who would dare to attack us?’
49:5 I will bring terror on you from every side,”
says the Lord God who rules over all. 138
“You will be scattered in every direction. 139
No one will gather the fugitives back together.
49:6 Yet in days to come
I will reverse Ammon’s ill fortune.” 140
says the Lord. 141
49:7 The Lord who rules over all 142 spoke about Edom. 143
“Is wisdom no longer to be found in Teman? 144
Can Edom’s counselors not give her any good advice? 145
Has all of their wisdom turned bad? 146
Yehezkiel 25:1--26:21
Konteks25:1 The word of the Lord came to me: 25:2 “Son of man, turn toward 147 the Ammonites 148 and prophesy against them. 25:3 Say to the Ammonites, ‘Hear the word of the sovereign Lord: This is what the sovereign Lord says: You said “Aha!” about my sanctuary when it was desecrated, about the land of Israel when it was made desolate, and about the house of Judah when they went into exile. 25:4 So take note, 149 I am about to make you slaves of 150 the tribes 151 of the east. They will make camps among you and pitch their tents among you. They will eat your fruit and drink your milk. 25:5 I will make Rabbah a pasture for camels and Ammon 152 a resting place for sheep. Then you will know that I am the Lord. 25:6 For this is what the sovereign Lord says: Because you clapped your hands, stamped your feet, and rejoiced with intense scorn 153 over the land of Israel, 25:7 take note, I have stretched out my hand against you, and I will hand you over as plunder 154 to the nations. I will cut you off from the peoples and make you perish from the lands. I will destroy you; then you will know that I am the Lord.’”
25:8 “This is what the sovereign Lord says: ‘Moab 155 and Seir say, “Look, the house of Judah is like all the other nations.” 25:9 So look, I am about to open up Moab’s flank, 156 eliminating the cities, 157 including its frontier cities, 158 the beauty of the land – Beth Jeshimoth, Baal Meon, and Kiriathaim. 25:10 I will hand it over, 159 along with the Ammonites, 160 to the tribes 161 of the east, so that the Ammonites will no longer be remembered among the nations. 25:11 I will execute judgments against Moab. Then they will know that I am the Lord.’”
25:12 “This is what the sovereign Lord says: ‘Edom 162 has taken vengeance against the house of Judah; they have made themselves fully culpable 163 by taking vengeance 164 on them. 165 25:13 So this is what the sovereign Lord says: I will stretch out my hand against Edom, and I will kill the people and animals within her, 166 and I will make her desolate; from Teman to Dedan they will die 167 by the sword. 25:14 I will exact my vengeance upon Edom by the hand of my people Israel. They will carry out in Edom my anger and rage; they will experience 168 my vengeance, declares the sovereign Lord.’”
25:15 “This is what the sovereign Lord says: ‘The Philistines 169 have exacted merciless revenge, 170 showing intense scorn 171 in their effort to destroy Judah 172 with unrelenting hostility. 173 25:16 So this is what the sovereign Lord says: Take note, I am about to stretch out my hand against the Philistines. I will kill 174 the Cherethites 175 and destroy those who remain on the seacoast. 25:17 I will exact great vengeance upon them with angry rebukes. 176 Then they will know that I am the Lord, when I exact my vengeance upon them.’”
26:1 In the eleventh year, on the first day of the month, 177 the word of the Lord came to me: 26:2 “Son of man, because Tyre 178 has said about Jerusalem, 179 ‘Aha, the gateway of the peoples is broken; it has swung open to me. I will become rich, 180 now that she 181 has been destroyed,’ 26:3 therefore this is what the sovereign Lord says: Look, 182 I am against you, 183 O Tyre! I will bring up many nations against you, as the sea brings up its waves. 26:4 They will destroy the walls of Tyre and break down her towers. I will scrape her soil 184 from her and make her a bare rock. 26:5 She will be a place where fishing nets are spread, surrounded by the sea. For I have spoken, declares the sovereign Lord. She will become plunder for the nations, 26:6 and her daughters 185 who are in the field will be slaughtered by the sword. Then they will know that I am the Lord.
26:7 “For this is what the sovereign Lord says: Take note that 186 I am about to bring King Nebuchadrezzar 187 of Babylon, king of kings, against Tyre from the north, with horses, chariots, and horsemen, an army and hordes of people. 26:8 He will kill your daughters in the field with the sword. He will build a siege wall against you, erect a siege ramp against you, and raise a great shield against you. 26:9 He will direct the blows of his battering rams against your walls and tear down your towers with his weapons. 188 26:10 He will cover you with the dust kicked up by his many horses. 189 Your walls will shake from the noise of the horsemen, wheels, and chariots when he enters your gates like those who invade through a city’s broken walls. 190 26:11 With his horses’ hoofs he will trample all your streets. He will kill your people with the sword, and your strong pillars will tumble down to the ground. 26:12 They will steal your wealth and loot your merchandise. They will tear down your walls and destroy your luxurious 191 homes. Your stones, your trees, and your soil he will throw 192 into the water. 193 26:13 I will silence 194 the noise of your songs; the sound of your harps will be heard no more. 26:14 I will make you a bare rock; you will be a place where fishing nets are spread. You will never be built again, 195 for I, the Lord, have spoken, declares the sovereign Lord.
26:15 “This is what the sovereign Lord says to Tyre: Oh, how the coastlands will shake at the sound of your fall, when the wounded groan, at the massive slaughter in your midst! 26:16 All the princes of the sea will vacate 196 their thrones. They will remove their robes and strip off their embroidered clothes; they will clothe themselves with trembling. They will sit on the ground; they will tremble continually and be shocked at what has happened to you. 197 26:17 They will sing this lament over you: 198
“‘How you have perished – you have vanished 199 from the seas,
O renowned city, once mighty in the sea,
she and her inhabitants, who spread their terror! 200
26:18 Now the coastlands will tremble on the day of your fall;
the coastlands by the sea will be terrified by your passing.’ 201
26:19 “For this is what the sovereign Lord says: When I make you desolate like the uninhabited cities, when I bring up the deep over you and the surging 202 waters overwhelm you, 26:20 then I will bring you down to bygone people, 203 to be with those who descend to the pit. I will make you live in the lower parts of the earth, among 204 the primeval ruins, with those who descend to the pit, so that you will not be inhabited or stand 205 in the land of the living. 26:21 I will bring terrors on you, and you will be no more! Though you are sought after, you will never be found again, declares the sovereign Lord.”
Amos 1:13--2:3
Konteks1:13 This is what the Lord says:
“Because the Ammonites have committed three crimes 206 –
make that four! 207 – I will not revoke my decree of judgment. 208
They ripped open Gilead’s pregnant women 209
so they could expand their territory.
1:14 So I will set fire to Rabbah’s 210 city wall; 211
fire 212 will consume her fortresses.
War cries will be heard on the day of battle; 213
a strong gale will blow on the day of the windstorm. 214
1:15 Ammon’s 215 king will be deported; 216
he and his officials 217 will be carried off 218 together.”
The Lord has spoken!
2:1 This is what the Lord says:
“Because Moab has committed three crimes 219 –
make that four! 220 – I will not revoke my decree of judgment. 221
They burned the bones of Edom’s king into lime. 222
2:2 So I will set Moab on fire, 223
and it will consume Kerioth’s 224 fortresses.
Moab will perish 225 in the heat of battle 226
amid war cries and the blaring 227 of the ram’s horn. 228
2:3 I will remove 229 Moab’s leader; 230
I will kill all Moab’s 231 officials 232 with him.”
The Lord has spoken!
[11:14] 1 tn Heb “fly.” Ephraim/Judah are compared to a bird of prey.
[11:14] 2 tn Heb “on the shoulder of Philistia toward the sea.” This refers to the slopes of the hill country west of Judah. See HALOT 506 s.v. כָּתֵף.
[11:14] 3 tn Heb “Edom and Moab [will be the place of] the outstretching of their hand,” i.e., included in their area of jurisdiction (see HALOT 648 s.v. ח(וֹ)מִשְׁלֹ).
[15:2] 5 tn Heb “even Dibon [to] the high places to weep.” The verb “went up” does double duty in the parallel structure.
[15:2] 6 tn Heb “over [or “for”] Nebo and over [or “for”] Medeba.”
[15:2] 7 sn Shaving the head and beard were outward signs of mourning and grief.
[15:4] 8 tn The words “the people of” are supplied in the translation for clarification.
[15:4] 9 tc The Hebrew text has, “For this reason the soldiers of Moab shout, his inner being quivers for him.” To achieve tighter parallelism, some emend the first line, changing חֲלֻצֵי (khalutse, “soldiers”) to חַלְצֵי (khaltse, “loins”) and יָרִיעוּ (yari’u, “they shout,” from רוּעַ, rua’) to יָרְעוּ (yor’u, “they quiver”), a verb from יָרַע (yara’), which also appears in the next line. One can then translate v. 4b as “For this reason the insides of the Moabites quiver, their whole body shakes” (cf. NAB, NRSV).
[15:5] 10 tn Heb “for Moab.” For rhetorical purposes the speaker (the Lord?, see v. 9) plays the role of a mourner.
[15:5] 11 tn The vocalization of the Hebrew text suggests “the bars of her gates,” but the form should be repointed to yield, “her fugitives.” See HALOT 156-57 s.v. בָּרִחַ, and BDB 138 s.v. בָּרִיהַ.
[15:5] 12 tn The words “are stretched out” are supplied in the translation for stylistic reasons.
[15:5] 13 tn Heb “For the ascent of Luhith, with weeping they go up it; for [on] the road to Horonaim an outcry over shattering they raise up.”
[15:6] 14 tn Heb “are waste places”; cf. NRSV “are a desolation.”
[15:8] 15 tn Heb “to Eglaim [is] her wailing, and [to] Beer Elim [is] her wailing.”
[15:9] 16 tc The Qumran scroll 1QIsaa reads “Dibon” instead of “Dimon” in this verse.
[15:9] 17 tn Heb “Indeed I will place on Dimon added things.” Apparently the Lord is speaking.
[15:9] 18 tn The words “will attack” are supplied in the translation for clarification.
[16:1] 19 tc The Hebrew text reads literally, “Send [a plural imperatival form is used] a ram [to] the ruler of the land.” The term כַּר (kar, “ram”) should be emended to the plural כָּרִים (karim). The singular form in the text is probably the result of haplography; note that the next word begins with a mem (מ).
[16:1] 20 tn The Hebrew text has “toward [across?] the desert.”
[16:2] 21 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[16:2] 22 tn Heb “like a bird fleeing, thrust away [from] a nest, the daughters of Moab are [at] the fords of Arnon.”
[16:3] 23 sn It is unclear who is being addressed in this verse. Perhaps the prophet, playing the role of a panic stricken Moabite refugee, requests the leaders of Judah (the imperatives are plural) to take pity on the fugitives.
[16:3] 24 tn Heb “Make your shade like night in the midst of noonday.” “Shade” here symbolizes shelter, while the heat of noonday represents the intense suffering of the Moabites. By comparing the desired shade to night, the speaker visualizes a huge dark shadow cast by a large tree that would provide relief from the sun’s heat.
[16:3] 25 tn Heb “disclose, uncover.”
[16:4] 26 tn That is, “live as resident foreigners.”
[16:4] 27 tn Heb “Be a hiding place for them.”
[16:4] 28 tn The present translation understands כִּי (ki) as asseverative, but one could take it as explanatory (“for,” KJV, NASB) or temporal (“when,” NAB, NRSV). In the latter case, v. 4b would be logically connected to v. 5.
[16:4] 29 tn A perfect verbal form is used here and in the next two lines for rhetorical effect; the demise of the oppressor(s) is described as if it had already occurred.
[16:4] 30 tc The Hebrew text has, “they will be finished, the one who tramples, from the earth.” The plural verb form תַּמּוּ, (tammu, “disappear”) could be emended to agree with the singular subject רֹמֵס (romes, “the one who tramples”) or the participle can be emended to a plural (רֹמֵסִם, romesim) to agree with the verb. The translation assumes the latter. Haplography of mem (ם) seems likely; note that the word after רֹמֵס begins with a mem.
[16:5] 31 tn Heb “and a throne will be established in faithfulness, and he will sit on it in reliability, in the tent of David.”
[16:5] 32 tn Heb “one who judges and seeks justice, and one experienced in fairness.” Many understand מְהִר (mÿhir) to mean “quick, prompt” (see BDB 555 s.v. מָהִיר), but HALOT 552 s.v. מָהִיר offers the meaning “skillful, experienced,” and translates the phrase in v. 5 “zealous for what is right.”
[16:6] 33 tn עֶבְרָה (’evrah) often means “anger, fury,” but here it appears to refer to boastful outbursts or excessive claims. See HALOT 782 s.v. עֶבְרָה.
[16:6] 34 tn Heb “not so his boasting.”
[16:7] 35 tn Heb “So Moab wails for Moab.”
[16:7] 36 tn The Hebrew text has, “for the raisin cakes of Kir Hareseth you [masculine plural] moan, surely destroyed.” The “raisin cakes” could have cultic significance (see Hos 3:1), but the next verse focuses on agricultural disaster, so here the raisin cakes are mentioned as an example of the fine foods that are no longer available (see 2 Sam 6:19; Song 2:5) because the vines have been destroyed by the invader (see v. 8). Some prefer to take אֲשִׁישֵׁי (’ashishe, “raisin cakes of”) as “men of” (see HALOT 95 s.v. *אָשִׁישׁ; cf. NIV). The verb form תֶהְגּוּ (tehgu, “you moan”) is probably the result of dittography (note that the preceding word ends in tav [ת]) and should be emended to הגו (a perfect, third plural form), “they moan.”
[16:9] 37 tn Heb “So I weep with the weeping of Jazer.” Once more the speaker (the Lord? – see v. 10b) plays the role of a mourner (see 15:5).
[16:9] 38 tc The form אֲרַיָּוֶךְ (’arayyavekh) should be emended to אֲרַוָּיֶךְ (’aravvayekh; the vav [ו] and yod [י] have been accidentally transposed) from רָוָה (ravah, “be saturated”).
[16:9] 39 tn Heb “for over your fruit and over your harvest shouting has fallen.” The translation assumes that the shouting is that of the conqueror (Jer 51:14). Another possibility is that the shouting is that of the harvesters (see v. 10b, as well as Jer 25:30), in which case one might translate, “for the joyful shouting over the fruit and crops has fallen silent.”
[16:10] 40 tn Heb “wine in the vats the treader does not tread.”
[16:10] 41 sn The Lord appears to be the speaker here. See 15:9.
[16:11] 42 tn Heb “so my intestines sigh for Moab like a harp.” The word מֵעַי (me’ay, “intestines”) is used here of the seat of the emotions. English idiom requires the word “heart.” The point of the comparison to a harp is not entirely clear. Perhaps his sighs of mourning resemble a harp in sound, or his constant sighing is like the repetitive strumming of a harp.
[16:11] 43 tn The verb is supplied in the translation; “sighs” in the preceding line does double duty in the parallel structure.
[16:11] 44 tn Heb “Kir Heres” (so ASV, NRSV, TEV, CEV), a variant name for “Kir Hareseth” (see v. 7).
[16:12] 45 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[16:12] 46 tn Heb “when he appears, when he grows tired, Moab on the high places, and enters his temple to pray, he will not prevail.” It is possible that “when he grows tired” is an explanatory gloss for the preceding “when he appears.”
[16:14] 47 tn Heb “in three years, like the years of a hired worker.” The three years must be reckoned exactly, just as a hired worker would carefully keep track of the time he had agreed to work for an employer in exchange for a predetermined wage.
[16:14] 48 tn Heb “and the splendor of Moab will be disgraced with all the great multitude, and a small little remnant will not be strong.”
[25:10] 49 tn Heb “for the hand of the Lord will rest on this mountain”; TEV “will protect Mount Zion”; NCV “will protect (rest on NLT) Jerusalem.”
[25:10] 50 tn Heb “under him,” i.e., “in his place.”
[25:10] 51 tc The marginal reading (Qere) is בְּמוֹ (bÿmo, “in”). The consonantal text (Kethib) has בְּמִי (bÿmi, “in the water of”).
[48:1] 52 tn Heb “Yahweh of armies, the God of Israel.” For this title see 7:3 and the study note on 2:19.
[48:1] 53 sn Moab was a country east of the Dead Sea whose boundaries varied greatly over time. Basically, it was the tableland between the Arnon River about halfway up the Dead Sea and the Zered River which is roughly at the southern tip of the Dead Sea. When the Israelites entered Palestine they were forbidden to take any of the Moabite territory but they did capture the kingdom of Sihon north of the Arnon which Sihon had taken from Moab. Several of the towns mentioned in the oracles of judgment against Moab here are in this territory north of the Arnon and were assigned to Reuben and Gad. Several are mentioned on the famous Moabite Stone which details how Mesha king of Moab recovered from Israel many of these cities during the reign of Joram (852-841
[48:1] 54 tn Heb “Woe to Nebo for it is destroyed.” For the use of the Hebrew particle “Woe” (הוֹי, hoy) see the translator’s note on 22:13. The translation has taken this form because the phrase “Woe to” probably does not convey the proper meaning or significance to the modern reader. The verbs again are in the tense (Hebrew prophetic perfect) that views the action as if it were as good as done. The particle כִּי (ki) probably is causal but the asseverative works better in the modified translation.
[48:1] 55 sn Nebo and Kiriathaim were both north of the Arnon and were assigned to Reuben (Num 32:3, Josh 13:19). They are both mentioned on the Moabite Stone as having been recovered from Israel.
[48:1] 56 tn Or “Misgab.” The translation here follows the majority of commentaries and English versions. Only REB sees this as a place name, “Misgab,” which is otherwise unknown. The constant use of this word to refer to a fortress, the presence of the article on the front of it, and the lack of any reference to a place of this name anywhere else argues against it being a place name. However, the fact that the verbs that accompany it are feminine while the noun for “fortress” is masculine causes some pause.
[48:1] 57 tn For the meaning of the verb here see BDB 369 s.v. חָתַת Qal.1 and compare usage in Isa 7:8; 30:31.
[48:2] 58 sn Heshbon was originally a Moabite city but was captured by Sihon king of Og and made his capital (Num 21:26-30). It was captured from Sihon and originally assigned to the tribe of Reuben (Num 32:37; Josh 13:17). Later it was made a Levitical city and was assigned to the tribe of Gad (Josh 21:39). It formed the northern limits of Moab. It was located about eighteen miles east of the northern tip of the Dead Sea.
[48:2] 59 sn There is a wordplay in Hebrew on the word “Heshbon” and the word “plot” (חָשְׁבוּ, khoshvu).
[48:2] 60 tn Heb “In Heshbon they plot evil against her [i.e., Moab].” The “they” is undefined, but it would scarcely be Moabites living in Heshbon. Hence TEV and CEV are probably correct in seeing a reference to the enemy which would imply the conquest of this city which lay on the northern border of Moab.
[48:2] 61 tn The meaning of this line is somewhat uncertain. The translation here follows all the modern English versions and commentaries in reading the place name “Madmen” even though the place is otherwise unknown and the Greek, Syriac, and Latin version all read this word as an emphasizing infinitive absolute of the following verb “will be destroyed,” i.e. דָּמוֹם יִדֹּמּוּ (damom yiddommu). Some see this word as a variant of the name Dimon in Isa 15:9 which in turn is a playful variant of the place name Dibon. There is once again a wordplay on the word “Madmen” and “will be destroyed”: מַדְמֵן (madmen) and יִדֹּמּוּ (yiddommu). For the meaning of the verb = “perish” or “be destroyed” see Jer 8:14; Ps 31:18.
[48:2] 62 tn Heb “A sword will follow after you.” The sword is again figurative of destructive forces, here the army of the Babylonians.
[48:4] 63 tc The reading here follows the Qere צְעִירֶיהָ (tsÿ’ireha) which is the same noun found in Jer 14:3 in the sense of “servants.” Here it refers to the young ones, i.e., the children (cf. the use of the adjective BDB 859 s.v. I צָעִיר 2 and see Gen 43:33). Many of the modern commentaries and a few of the modern English versions follow the Greek version and read “their cry is heard as far as Zoar” (reading צֹעֲרָה, tso’arah; see, for example, J. A. Thompson, Jeremiah [NICOT], 699, n. 4, and BDB 858 s.v. צֹעַר). However, that leaves the verb with an indefinite subject (the verb is active 3rd plural not passive) not otherwise identified in the preceding context. Many of the modern English versions such as NRSV, NJPS, NIV retain the Hebrew as the present translation has done. In this case the masculine plural noun furnishes a logical subject for the verb.
[48:5] 64 tn Or “Indeed her fugitives will…” It is unclear what the subject of the verbs are in this verse. The verb in the first two lines “climb” (יַעֲלֶה, ya’aleh) is third masculine singular and the verb in the second two lines “will hear” (שָׁמֵעוּ, shame’u) is third common plural. The causal particles at the beginning of the two halves of the verse suggest some connection with the preceding, so the translation assumes that the children are still the subject. In this case the singular verb would be a case of the distributive singular already referred to in the translator’s note on 46:15. The parallel passage in Isa 15:5 refers to the “fugitives” (בְּרִיחֶהָ, bÿrikheha) with the same singular verb as here and that may be the implied subject here.
[48:5] sn The location of Luhith and Horonaim are uncertain, though, from their connection with Zoar in Isa 15:5, they appear to be located in southern Moab. Zoar was at the southern tip of the Dead Sea.
[48:5] 65 tn Heb “the distresses of the cry of destruction.” Many commentaries want to leave out the word “distresses” because it is missing from the Greek version and the parallel passage in Isa 15:5. However, it is in all the Hebrew
[48:6] 66 tc The meaning of this line is uncertain. The translation follows one reading of the Hebrew text. The Greek version reads “Be like a wild donkey in the desert!” There are three points of debate in this line: the syntax of the verb form “be” (תִהְיֶינָה, tihyenah) and the text and meaning of the word translated “shrub” in the Hebrew text. This word only occurs with this meaning here and in Jer 17:6. A related word occurs in Ps 102:17 (102:18 HT). Elsewhere this spelling refers to the place name Aroer which was a place in Moab on the edge of the Arnon River. Most commentators do not feel that a reference to that place is appropriate here because it was not in the desert. The Greek version reads “like a wild donkey” (reading כְּעָרוֹד [kÿ’arod] in place of כַּעֲרוֹעֵר [ka’aro’er]). That would make an appropriate simile here because the wild donkey enjoys its freedom and is hard to capture. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 312) explain the simile of the “shrub” as referring to the marginal and rudimentary existence of a displaced person. That may not be as optimistic as the reference to the wild donkey but it does give an appropriate meaning. The third feminine plural has been explained as the singular noun + suffix = “yourselves” (נַפְשְׁכֶם, nafshÿkhem) used as a collective (so S. R. Driver, Jeremiah, 368, with cross reference to GKC 462-63 §145.c). J. Bright (Jeremiah [AB], 314, n. e-e) follows a suggestion of D. N. Freedman in seeing the form (תִהְיֶינָה, tihyenah) as a mistake for the 2nd masculine plural plus energic (תִהְיוּן, tihyun). Given the number of other textual corruptions in this passage, this is possible. The resultant meaning in either case is the same.
[48:7] 67 sn Chemosh was the national god of Moab (see also Numb 21:29). Child sacrifice appears to have been a part of his worship (2 Kgs 3:27). Solomon built a high place in Jerusalem for him (1 Kgs 11:7), and he appears to have been worshiped in Israel until Josiah tore that high place down (2 Kgs 23:13).
[48:7] 68 sn The practice of carrying off the gods of captive nations has already been mentioned in the study note on 43:12. See also Isa 46:1-2 noted there.
[48:8] 69 tn Heb “The valley will be destroyed and the tableland be laid waste.” However, in the context this surely refers to the towns and not to the valley and the tableland itself.
[48:8] sn Most commentaries see a reference to the towns in the Jordan valley referred to in Josh 13:27 and the towns mentioned in Josh 13:15-17 which were on the high tableland or high plateau or plain north of the Arnon. The mention of the towns in the first half of the verse is broader than that because it would include all the towns in the southern half of Moab between the Arnon and Zered as well as those mentioned in the second half in conjunction with the valley and the high plateau north of the Arnon.
[48:8] 70 tn Heb “which/for/as the
[48:9] 71 tn Or “Scatter salt over Moab for it will certainly be laid in ruins.” The meaning of these two lines is very uncertain. The Hebrew of these two lines presents several difficulties. It reads תְּנוּ־צִיץ לְמוֹאָב נָצֹא תֵּצֵא (tÿnu-tsits lÿmo’av natso’ tetse’). Of the five words two are extremely problematic and the meaning of the second affects also the meaning of the last word which normally means “go out.” The word צִיץ (tsits) regularly refers to a blossom or flower or the diadem on the front of Aaron’s mitre. BDB 851 s.v. II צִיץ gives a nuance “wings (coll)” based on the interpretation of Abu Walid and some medieval Jewish interpreters who related it to an Aramaic root. But BDB says that meaning is dubious and refers to the Greek which reads σημεῖα (shmeia, “sign” or “sign post”). Along with KBL 802 s.v. I צִיץ and HALOT 959 s.v. II צִיץ, BDB suggests that the Greek presupposes the word צִיּוּן (tsiyyun) which refers to a road marker (Jer 31:21) or a gravestone (2 Kgs 23:17). That is the meaning followed here. Several modern commentaries and English versions have followed a proposal by W. Moran that the word is related to a Ugaritic word meaning salt (cf., e.g., J. Bright, Jeremiah [AB], 320). However, HALOT 959 s.v. II צִיץ questions the validity of this on philological grounds saying that the meaning of salt does not really fit the Ugaritic either. The present translation follows the suggestions of the lexicons here and reads the word as though the Greek supported the meaning “gravestone.” The other difficulty is with the word נָצֹא (natso’), which looks like a Qal infinitive absolute of an otherwise unattested root which BDB s.v. נָצָא says is defined in Gesenius’ Thesaurus as “fly.” However, see the meaning and the construction of an infinitive absolute of one root with that of another as highly improbable. Hence, most modern lexicons either emend the forms to read נָצֹה תִּצֶּה (natsoh titseh) from the root נָצָה (natsah) meaning “to fall into ruins” (so KBL 629 s.v. נָצָה Qal, and see among others J. A. Thompson, Jeremiah [NICOT], 700, n. 10, who notes that final א [aleph] and final ה [hey] are often confused; see the discussion and examples in GKC 216-17 §75.nn-rr). This is the option that this translation as well as a number of modern ones have taken. A second option is to see נָצֹא (natso’) as an error for יָצֹא (yatso’) and read the text in the sense of “she will certainly surrender,” a meaning that the verb יָצָא (yatsa’) has in 1 Sam 11:3; Isa 36:6. The best discussion of this option as well as a discussion on the problem of reading צִיץ (tsits) as salt is found in G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 313-14.
[48:10] 72 tn Heb “who withholds his sword from bloodshed.” This verse is an editorial aside (or apostrophe) addressed to the Babylonian destroyers to be diligent in carrying out the work of the
[48:11] 73 tn Heb “Therefore his taste remains in him and his aroma is not changed.” The metaphor is changed into a simile in an attempt to help the reader understand the figure in the context.
[48:11] sn The picture is that of undisturbed complacency (cf. Zeph 1:12). Because Moab had never known the discipline of exile she had remained as she always was.
[48:12] 74 tn Heb “Therefore, behold the days are coming, oracle of Yahweh, when I will send against him decanters [those who pour from one vessel to another] and they will decant him [pour him out] and they will empty his vessels and break their jars in pieces.” The verse continues the metaphor from the preceding verse where Moab/the people of Moab are like wine left undisturbed in a jar, i.e., in their native land. In this verse the picture is that of the decanter emptying the wine from the vessels and then breaking the jars. The wine represents the people and the vessels the cities and towns where the people lived. The verse speaks of the exile of the people and the devastation of the land. The metaphor has been interpreted so it conveys meaning to the average reader.
[48:12] 75 tn Heb “Oracle of the
[48:13] 76 tn Heb “Moab will be ashamed because of Chemosh as the house of Israel was ashamed because of Bethel, their [source of] confidence.” The “shame” is, of course, the disappointment, disillusionment because of the lack of help from these gods in which they trusted (for this nuance of the verb see BDB 101 s.v. בּוֹשׁ Qal.2 and compare usage in Jer 2:13; Isa 20:5). Because of the parallelism, some see the reference to Bethel to be a reference to a West Semitic god worshiped by the people of Israel (see J. P. Hyatt, “Bethel [Deity],” IDB 1:390 for the arguments). However, there is no evidence in the OT that such a god was worshiped in Israel, and there is legitimate evidence that northern Israel placed its confidence in the calf god that Jeroboam set up in Bethel (cf. 1 Kgs 12:28-32; Hos 10:5; 8:5-6; Amos 7:10-17).
[48:13] map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[48:15] 77 tn Heb “will go down to the slaughter.”
[48:15] 78 tn Heb “Yahweh of armies.” For an explanation of the translation and meaning of this title see the study note on 2:19.
[48:15] 79 tn Heb “Oracle of the King whose name is Yahweh of armies.” The first person form has again been adopted because the
[48:17] 80 tn For the use of the word “name” (שֵׁם, shem) to “fame” or “repute” see BDB 1028 s.v. שֵׁם 2.b and compare the usage in Ezek 16:14; 2 Chr 26:15.
[48:17] sn This refers to both the nearby nations and those who lived further away who had heard of Moab’s power and might only by repute.
[48:17] 81 tn Heb “How is the strong staff broken, the beautiful rod.” “How” introduces a lament which is here rendered by “Alas.” The staff and rod refer to the support that Moab gave to others not to the fact that she ruled over others which was never the case. According to BDB 739 s.v. עוֹז 1 the “strong staff” is figurative of political power.
[48:18] 82 tn Heb “sit in thirst.” The abstract “thirst” is put for the concrete, i.e., thirsty or parched ground (cf. Deut 8:19; Isa 35:7; Ps 107:33) for the concrete. There is no need to emend to “filth” (צֹאָה [tso’ah] for צָמָא [tsama’]) as is sometimes suggested.
[48:18] 83 tn Heb “inhabitant of Daughter Dibon.” “Daughter” is used here as often in Jeremiah for the personification of a city, a country, or its inhabitants. The word “inhabitant” is to be understood as a collective as also in v. 19.
[48:18] sn Dibon was an important fortified city located on the “King’s Highway,” the main north-south road in Transjordan. It was the site at which the Moabite Stone was found in 1868 and was one of the cities mentioned on it. It was four miles north of the Arnon River and thirteen miles east of the Dead Sea. It was one of the main cities on the northern plateau and had been conquered from Sihon and allotted to the tribe of Reuben (Josh 13:17).
[48:19] 84 sn Aroer is probably the Aroer that was located a few miles south and west of Dibon on the edge of the Arnon River. It had earlier been the southern border of Sihon, king of Heshbon, and had been allotted to the tribe of Reuben (Josh 13:16). However, this whole territory had earlier been taken over by the Arameans (2 Kgs 10:33), later by the Assyrians, and at this time was in the hands of the Moabites.
[48:21] 85 sn See the study note on Jer 48:8 for reference to this tableland or high plain that lay between the Arnon and Heshbon.
[48:25] 86 tn Heb “The horn of Moab will be cut off. His arm will be broken.” “Horn” and “arm” are both symbols of strength (see BDB 902 s.v. קֶרֶן 2 [and compare usage in Lam 2:3] and BDB 284 s.v. זְרוֹעַ 2 [and compare usage in 1 Sam 2:31]). The figures have been interpreted for the sake of clarity.
[48:25] 87 tn Heb “Oracle of the
[48:26] 88 tn Heb “Make him drunk because he has magnified himself against the
[48:26] 89 tn The meaning of this word is uncertain. It is usually used of clapping the hands or the thigh in helpless anger or disgust. Hence J. Bright (Jeremiah [AB], 321) paraphrases “shall vomit helplessly.” HALOT 722 s.v. II סָפַק relates this to an Aramaic word and see a homonym meaning “vomit” or “spew out.” The translation is that of BDB 706 s.v. סָפַק Qal.3, “splash (fall with a splash),” from the same root that refers to slapping or clapping the thigh.
[48:27] 90 tn Heb “were they caught among thieves?”
[48:27] 91 tn Heb “that you shook yourself.” But see the same verb in 18:16 in the active voice with the object “head” in a very similar context of contempt or derision.
[48:27] 92 tc The reading here presupposes the emendation of דְבָרֶיךָ (dÿvarekha, “your words”) to דַבֶּרְךָ (dabberkha, “your speaking”), suggested by BHS (cf. fn c) on the basis of one of the Greek versions (Symmachus). For the idiom cf. BDB 191 s.v. דַּי 2.c.α.
[48:28] 93 tn Heb “in the sides of the mouth of a pit/chasm.” The translation follows the suggestion of J. Bright, Jeremiah (AB), 321. The point of the simile is inaccessibility.
[48:29] 94 tn Heb “We have heard of the pride of Moab – [he is] exceedingly proud – of his haughtiness, and his pride, and his haughtiness, and the loftiness of his heart.” These words are essentially all synonyms, three of them coming from the same Hebrew root (גָּאָה, ga’ah) and one of the words being used twice (גָּאוֹן). Since the first person singular is used in the next verse, the present translation considers the “we” of this verse to refer to the plural of majesty or the plural referring to the divine council in such passages as Gen 1:26; 3:22; 11:7; Isa 6:8 and has translated in the singular to avoid possible confusion of who the “we” are. Most understand the reference to be to Jeremiah and his fellow Judeans.
[48:30] 95 tn Heb “Oracle of the
[48:30] 96 tn The meaning of this verse is somewhat uncertain: Heb “I know, oracle of the
[48:31] 97 tc The translation is based on the emendation of the Hebrew third masculine singular (יֶהְגֶּה, yehggeh) to the first singular (אֶהְגֶּה, ’ehgeh). This emendation is assumed by almost all of the modern English versions and commentaries even though the textual evidence for it is weak (only one Hebrew
[48:32] 98 tc Or “I will weep for the grapevines of Sibmah more than I will weep over the town of Jazer.” The translation here assumes that there has been a graphic confusion of מ (mem) with כְּ (kaf) or בְּ (bet). The parallel passage in Isa 16:9 has the preposition בְּ and the Greek version presupposes a comparative idea “as with.” Many of the modern English versions render the passage with the comparative מִן (min) as in the alternate translation, but it is unclear what the force of the comparison would be here. The verse is actually in the second person, an apostrophe or direct address to the grapevine(s) of Sibmah. However, the translation has retained the third person throughout because such sudden shifts in person are uncommon in contemporary English literature and retaining the third person is smoother. The Hebrew text reads: “From/With the weeping of Jazer I will weep for you, vine of Sibmah. Your tendrils crossed over the sea. They reached unto the sea of Jazer. Upon your summer fruit and your vintage [grape harvest] the destroyer has fallen.”
[48:32] 99 tn Heb “crossed over to the Sea.”
[48:32] 100 tn Or “reached the sea of Jazer.” The Sea is generally taken to be a reference to the Dead Sea. The translation presupposes that the word “sea” is to be omitted before “Jazer.” The word is missing from two Hebrew
[48:32] sn Though there is some doubt about the precise location of these places, Sibmah is generally considered to have been located slightly north and west of Heshbon and Jazer further north toward the border of Ammon not far from the city of Amman. Most commentators see the reference here (and in the parallel in Isa 16:8) to the spread of viticulture westward and northward from the vineyards of Sibmah. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 318-19), however, see the reference rather to the spread of trade in wine westward beyond the coast of the Mediterranean and eastward into the desert.
[48:32] 101 tn Heb “her summer fruit.” See the translator’s note on 40:10 for the rendering here. According to BDB 657 s.v. נָפַל Qal.4.a, the verb means to “fall upon” or “attack” but in the context it is probably metonymical for attack and destroy.
[48:33] 102 tn Heb “from the garden land, even from the land of Moab.” Comparison with the parallel passage in Isa 16:10 and the translation of the Greek text here (which has only “the land of Moab”) suggest that the second phrase is appositional to the first.
[48:33] 103 tn Heb “no one will tread [the grapes] with shout of joy.”
[48:33] 104 tn Heb “shouts will not be shouts.” The text has been expanded contextually to explain that the shouts of those treading grapes in winepresses will come to an end (v. 33a-d) and be replaced by the shouts of the soldiers who trample down the vineyards (v. 32e-f). Compare 25:30 and 51:41 for the idea.
[48:34] 105 tn The meaning of this verse is very uncertain. The ambiguity of the syntax and the apparent elliptical nature of this text makes the meaning of this verse uncertain. The Hebrew text reads: “From the cry of Heshbon unto Elealeh unto Jahaz they utter their voice from Zoar unto Horonaim Eglath Shelishiyah.” The translation and interpretation here are based on interpreting the elliptical syntax here by the parallel passage in Isaiah 15:4-6 where cries of anguish rise from Heshbon and Elealeh which are heard all the way to Jahaz. The people flee southward arriving at Zoar and Eglath Shelishiyah where they voice the news of the destruction in the north. Hence, the present translation interprets the phrase “from the cry of Heshbon unto Elealeh” to be parallel to “Heshbon and Elealeh cry out” and take the preposition “from” with the verb “they utter their voice,” i.e., with the cry of Heshbon and Elealeh. The impersonal “they raise their voice” is then treated as a passive and made the subject of the whole verse. There is some debate about the identification of the waters of Nimrim. They may refer to the waters of the Wadi Nimrim which enters the Jordan about eight miles north of the Dead Sea or those of the Wadi en-Numeirah which flows into the southern tip of the Dead Sea from about ten miles south. Most commentators take the reference to be the latter because of association with Zoar. However, if the passage is talking about the destruction in the north which is reported in the south by the fleeing refugees, the reference is probably to the Wadi Nimrim in the north.
[48:34] sn Elealeh was about two miles (3.3 km) north of Heshbon. Jahaz was about twenty miles (33 km) south of it. These three cities were in the north and Zoar, Horonaim, and Eglath Shelishiyah were apparently in the south. The verse is speaking about the news of destruction in the north spreading to the south. Comparison should be made with the parallel passage in Isa 15:4-6.
[48:35] 106 tn Heb “high place[s].” For the meaning and significance of this term see the study note on 7:31.
[48:35] 107 tn Heb “Oracle of the
[48:37] 108 tn Heb “upon every loin [there is] sackcloth.” The word “all” is restored here before “loin” with a number of Hebrew
[48:37] sn The actions referred to here were all acts that were used to mourn the dead (cf. Isa 15:2-3).
[48:38] 109 tn Heb “Oracle of the
[48:39] 110 tn Heb “turn her back.”
[48:40] 111 tn Heb “Behold! Like an eagle he will swoop and will spread his wings against Moab.” The sentence has been reordered in English to give a better logical flow and the unidentified “he” has been identified as “a nation.” The nation is, of course, Babylon, but it is nowhere identified so the referent has been left ambiguous.
[48:40] sn Conquering nations are often identified with a swiftly flying eagle swooping down on its victims (cf. Deut 28:49). In this case the eagle is to be identified with the nation (or king) of Babylon (cf. Ezek 17:3, 12 where reference is to the removal of Jehoiachin (Jeconiah) and his replacement with Zedekiah).
[48:41] 112 tn Parallelism argues that the word קְרִיּוֹת (qÿriyyot) be understood as the otherwise unattested feminine plural of the noun קִרְיָה (qiryah, “city”) rather than the place name Kerioth mentioned in v. 24 (cf. HALOT 1065 s.v. קִרְיָה). Both this noun and the parallel term “fortresses” are plural but are found with feminine singular verbs, being treated either as collectives or distributive plurals (cf. GKC 462-63 §145.c or 464 §145.l).
[48:41] 113 tn Heb “The heart of the soldiers of Moab will be like the heart of a woman in labor.”
[48:42] 114 tn Heb “Moab will be destroyed from [being] a people.”
[48:43] 115 sn There is an extended use of assonance here and in the parallel passage in Isa 24:17. The Hebrew text reads פַּחַד וָפַחַת וָפָח (pakhad vafakhat vafakh). The assonance is intended to underscore the extensive trouble that is in store for them.
[48:43] 116 tn Heb “are upon you, inhabitant of Moab.” This is another example of the rapid switch in person or direct address (apostrophe) in the midst of a third person description or prediction which the present translation typically keeps in the third person for smoother English style.
[48:43] 117 tn Heb “Oracle of the
[48:44] 118 sn Jer 48:43-44a are in the main the same as Isa 24:17-18 which shows that the judgment was somewhat proverbial. For a very similar kind of argumentation see Amos 5:19; judgment is unavoidable.
[48:44] 119 tn Heb “For I will bring upon her, even upon Moab, the year of her punishment.”
[48:44] 120 tn Heb “Oracle of the
[48:45] 121 tn Or “of those noisy boasters.” Or “They will burn up the frontiers of Moab. They will burn up the mountain heights of those war-loving people.” The meaning of this verse is not entirely certain because of the highly figurative nature of the last two lines. The Hebrew text has been translated somewhat literally here. The Hebrew text reads: “In the shadow of Heshbon those fleeing stand without strength. For a fire goes forth from Heshbon, a flame from the midst of Sihon. And it devours the forehead of Moab and the skull of the sons of noise.” The meaning of the first part is fairly clear because v. 2 has already spoken of the conquest of Heshbon and a plot formed there to conquer the rest of the nation. The fire going forth from Heshbon would hence refer here to the conflagrations of war spreading from Heshbon to the rest of the country. The reference to the “midst of Sihon” is to be understood metonymically as a reference for the ruler to what he once ruled (cf. E. W. Bullinger, Figures of Speech, 583). The last two lines must refer to more than the fugitives who stopped at Heshbon for protection because it refers to the forehead of Moab (a personification of the whole land or nation). It is unclear, however, why reference is made to the foreheads and skulls of the Moabites, other than the fact that this verse seems to be a readaptation or reuse of Num 24:17 where the verb used with them is “smite” which fits nicely in the sense of martial destruction. Translated rather literally, it appears here to refer to the destruction by the fires of war of the Moabites, the part (forehead and skulls) put for the whole. TEV sees a reference here to the “frontiers” and “mountain heights” of Moab and this would work nicely for “foreheads” which is elsewhere used of the corner or border of a land in Neh 9:22. The word “crown” or “skull” might be a picturesque metaphor for the mountain heights of a land, but the word is never used elsewhere in such a figurative way. TEV (and CEV) which follows it might be correct here but there is no way to validate it. The meaning “war-loving people” for the phrase “sons of noise” is based on the suggestion of BDB 981 s.v. שָׁאוֹן 1 which relates the phrase to the dominant use for שָׁאוֹן (sha’on) and is adopted also by TEV, CEV, and C. von Orelli, Jeremiah, 341. REB “braggarts” and NIV “noisy boasters” seem to base the nuance on the usage of שָׁאוֹן (sha’on) in Jer 46:17 where Pharaoh is referred to as an empty noise and the reference to Moab’s arrogance and boasting in 48:29.
[48:45] sn This verse and the next are an apparent adaptation and reuse of a victory song in Num 21:28-29 and a prophecy in Num 24:17. That explains the reference to Sihon who was the Amorite king who captured Heshbon and proceeded from there to capture most of northern Moab (the area between Heshbon and the Arnon) which has been referred to earlier in this prophecy. This prophecy appears to speak of the destruction of Moab beginning from the same place under the picture of a destructive fire which burns up all the people. The fire is a reference to the conflagrations of war in which the enemy captures the cities and sets them on fire and burns all the people in them. What Sihon once did (Num 21:28-29) and what Balaam prophesied would happen to Moab in the future (by David? Num 24:17) are being reapplied to a new situation.
[48:46] 122 tn Heb “Woe to you, Moab.” For the usage of this expression see 4:13, 31; 13:17 and the translator’s note on 4:13 and 10:19.
[48:46] 123 tn Heb “Your sons will be taken away into captivity, your daughters into exile.”
[48:47] 124 tn See 29:14; 30:3 and the translator’s note on 29:14 for the idiom used here.
[48:47] 125 tn Heb “Oracle of the
[49:1] 126 sn Ammonites. Ammon was a small kingdom to the north and east of Moab which was in constant conflict with the Transjordanian tribes of Reuben, Gad, and Manasseh over territorial rights to the lands north and south of the Jabbok River. Ammon mainly centered on the city of Rabbah which is modern Amman. According to Judg 11:13 the Ammonites claimed the land between the Jabbok and the Arnon but this was land taken from them by Sihon and Og and land that the Israelites captured from the latter two kings. The Ammonites attempted to expand into the territory of Israel in the Transjordan in the time of Jephthah (Judg 10-11) and the time of Saul (1 Sam 11). Apparently when Tiglath Pileser carried away the Israelite tribes in Transjordan in 733
[49:1] 127 tc The reading here and in v. 3 follows the reading of the Greek, Syriac, and Latin versions and 1 Kgs 11:5, 33; 2 Kgs 23:13. The Hebrew reads “Malcom” both here, in v. 3, and Zeph 1:5. This god is to be identified with the god known elsewhere as Molech (cf. 1 Kgs 11:7).
[49:1] 128 tn Heb “Does not Israel have any sons? Does not he have any heir [or “heirs” as a collective]? Why [then] has Malcom taken possession of Gad and [why] do his [Malcom’s] people live in his [Gad’s] land?” A literal translation here will not produce any meaning without major commentary. Hence the meaning that is generally agreed on is reflected in an admittedly paraphrastic translation. The reference is to the fact that the Ammonites had taken possession of the cities that had been deserted when the Assyrians carried off the Transjordanian tribes in 733
[49:2] 129 tn Heb “oracle of the
[49:2] 130 tn Heb “a desolate tel.” For the explanation of what a “tel” is see the study note on 30:18.
[49:2] 131 tn Heb “Its daughters will be burned with fire.” For the use of the word “daughters” to refer to the villages surrounding a larger city see BDB 123 s.v. I בַּת 4 and compare the usage in Judg 1:27.
[49:2] 132 tn Heb “says the
[49:3] 133 tn Or “you women of Rabbah”; Heb “daughters of Rabbah.” It is difficult to tell whether the word “daughters” is used here in the same sense that it has in v. 2 (see the translator’s note there) or in the literal sense of “daughters.” The former has been preferred because the cities themselves (e.g., Heshbon) are called to wail in the earlier part of the verse and the term “daughters” has been used in the previous verse of the surrounding villages.
[49:3] 134 tc Or “Run back and forth inside the walls of your towns.” Or “slash yourselves with gashes.” The meaning of this line is uncertain. The Hebrew text reads “run back and forth among the walls.” The word “run back and forth” is generally taken as a Hitpolel of a verb that means to “go about” in the Qal and to “go back and forth” in the Polel (cf. BDB 1002 s.v. I שׁוּט). The noun that follows in the Hebrew means “wall, hedge” and is quite commonly modified by the noun צֹאן (tso’n, “sheep”) referring to sheepfolds (cf., e.g., Num 32:36; 1 Sam 24:3). But the phrase “run back and forth among the sheepfolds” yields little meaning here. In Ps 89:40 (89:41 HT) the word “wall” is used in parallelism with fortified cities and refers to the walls of the city. That is the sense that is assumed in one of the alternate translations with the words “of your towns” being supplied in the translation for clarification. However, that figure is a little odd in a context which speaks of mourning rites. Hence, some emend the word “walls” (גְּדֵרוֹת, gÿderot) to “gashes” (גְּדֻדוֹת, gÿdudot), a word that has occurred in a similar context in Jer 48:37. That would involve only the common confusion of ר and ד. That is the reading adopted here and fits the context nicely. NRSV appears to go one step further and read the verb as a Hitpolel from a root that is otherwise used only as a noun to mean “whip” or “scourge.” NRSV reads “slash yourselves with whips” which also makes excellent sense in the context but is not supported by any parallel use of the verb.
[49:3] 135 sn Compare Jer 48:7 and the study note there.
[49:4] 136 tn Or “Why do you brag about your valleys, about the fruitfulness of your valleys.” The meaning of the first two lines of this verse are uncertain primarily due to the ambiguity of the expression זָב עִמְקֵךְ (zav ’imqekh). The form זָב (zav) is either a Qal perfect or Qal participle of a verb meaning flow. It is common in the expression “a land flowing with milk and honey” and is also common to refer to the seminal discharge or discharge of blood which makes a man or woman unclean. BDB 264 s.v. זוּב Qal.2 sees it as an abbreviation of the idea of “flowing with milk and honey” and sees it as referring to the fertility of Ammon’s valley. However, there are no other examples of such an ellipsis. Several of the modern English versions and commentaries have taken the word עֵמֶק (’emeq) not as a reference to a valley but to the homonym cited in the note on 47:5 and see the reference here to the flowing away of Ammon’s strength. That interpretation is followed here. Instead of explaining the plural ending on עֲמָקִים (’amaqim) as being an enclitic ם (mem) as others who follow this interpretation (e.g., J. Bright, Jeremiah [AB], 325), the present translation understands the plural as a plural of amplification (cf. GKC 397-98 §124.e and compare the noun “might” in Isa 40:26).
[49:4] 137 tn Heb “apostate daughter.” This same term is applied to Israel in Jer 31:22 but seems inappropriate here to Ammon because she had never been loyal to the
[49:5] 138 tn Heb “The Lord Yahweh of armies.” For an explanation of the rendering here and of the significance of this title see the study note on 2:19.
[49:5] 139 tn Heb “You will be scattered each man [straight] before him.”
[49:6] 140 tn See Jer 29:14; 30:3 and the translator’s note on 29:14 for the idiom used here.
[49:6] 141 tn Heb “Oracle of the
[49:7] 142 tn Heb “Yahweh of armies.” See the study note on 2:19 for this title.
[49:7] 143 sn Edom was a kingdom to the south and east of Judah. Its borders varied over time but basically Edom lay in the hundred mile strip between the Gulf of Aqaba on the south and the Zered River on the north. It straddled the Arabah leading down from the Dead Sea to the Gulf of Aqaba, having as its northern neighbors both Judah and Moab. A long history of hostility existed between Israel and Edom, making Edom one of the favorite objects of the prophets’ oracles of judgment (cf., e.g., Isa 21:11-12; 34:5-15; 63:1-6; Amos 1:11-12; Ezek 25:12-14; 35:1-15; Obad 1-16). Not much is known about Edom at this time other than the fact that they participated in the discussions regarding rebellion against Nebuchadnezzar in 594
[49:7] 144 sn Teman was the name of one of Esau’s descendants, the name of an Edomite clan and the name of the district where they lived (Gen 36:11, 15, 34). Like the name Bozrah, it is used poetically for all of Edom (Jer 49:20; Ezek 25:13).
[49:7] 145 tn Heb “Has counsel perished from men of understanding?”
[49:7] 146 tn The meaning of this last word is based on the definition given in KBL 668 s.v. II סָרַח Nif and HALOT 726 s.v. II סָרַח Nif, which give the nuance “to be [or become] corrupt” rather than that of BDB 710 s.v. סָרַח Niph who give the nuance “let loose (i.e., to be dismissed; to be gone)” from a verb that is elsewhere used of the overhanging of a curtains or a cliff.
[25:2] 147 tn Heb “set your face toward.”
[25:2] 148 tn Heb “the sons of Ammon.” Ammon was located to the east of Israel.
[25:4] 149 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates being aware of or taking notice of something and has been translated here with a verb (so also throughout the chapter).
[25:4] 150 tn Heb “Look I am about to give you for a possession to.”
[25:5] 152 tn Heb “the sons of Ammon.”
[25:6] 153 tn Heb “with all your scorn in (the) soul.”
[25:7] 154 tc The translation here follows the marginal reading (Qere) of the Hebrew text. The consonantal text (Kethib) is meaningless.
[25:8] 155 sn Moab was located immediately south of Ammon.
[25:9] 157 tn Heb “from the cities.” The verb “eliminating” has been added in the translation to reflect the privative use of the preposition (see BDB 583 s.v. מִן 7.b).
[25:9] 158 tn Heb “from its cities, from its end.”
[25:10] 159 tn Heb “I will give it for a possession.”
[25:10] 160 tn Heb “the sons of Ammon” (twice in this verse).
[25:10] 161 tn Heb “the sons.”
[25:12] 162 sn Edom was located south of Moab.
[25:12] 163 tn Heb “and they have become guilty, becoming guilty.” The infinitive absolute following the finite verb makes the statement emphatic and draws attention to the degree of guilt incurred by Edom due to its actions.
[25:12] 164 tn Heb “and they have taken vengeance.”
[25:12] 165 sn Edom apparently in some way assisted in the destruction of Jerusalem in 587/6
[25:13] 166 tn Heb “and I will cut off from her man and beast.”
[25:15] 169 sn The Philistines inhabited the coastal plain by the Mediterranean Sea, west of Judah.
[25:15] 170 tn Heb “have acted with vengeance and taken vengeance with vengeance.” The repetition emphasizes the degree of vengeance which they exhibited, presumably toward Judah.
[25:15] 171 tn Heb “with scorn in (the) soul.”
[25:15] 172 tn The object is not specified in the Hebrew text, but has been clarified as “Judah” in the translation.
[25:15] 173 tn Heb “to destroy (with) perpetual hostility.” Joel 3:4-8 also speaks of the Philistines taking advantage of the fall of Judah.
[25:16] 174 tn In Hebrew the verb “and I will cut off” sounds like its object, “the Cherethites,” and draws attention to the statement.
[25:16] 175 sn This is a name for the Philistines, many of whom migrated to Palestine from Crete.
[25:17] 176 tn Heb “with acts of punishment of anger.”
[26:1] 177 tc Date formulae typically include the month. According to D. I. Block (Ezekiel [NICOT], 2:34, n. 27) some emend to “in the twelfth year in the eleventh month” based partially on the copy of the LXX from Alexandrinus, where Albright suggested that “eleventh month” may have dropped out due to haplography.
[26:1] sn April 23, 587
[26:2] 178 sn Tyre was located on the Mediterranean coast north of Israel.
[26:2] 179 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[26:2] 180 tn Heb “I will be filled.”
[26:2] 181 sn That is, Jerusalem.
[26:3] 182 tn The word הִנֵּה (hinneh, traditionally “behold”) draws attention to something and has been translated here as a verb.
[26:3] 183 tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8. The Hebrew text switches to a second feminine singular form here, indicating that personified Jerusalem is addressed (see vv. 5-6a). The address to Jerusalem continues through v. 15. In vv. 16-17 the second masculine plural is used, as the people are addressed.
[26:6] 185 sn That is, the towns located inland that were under Tyre’s rule.
[26:7] 186 tn The word הִנֵּה (hinneh, traditionally “behold”) draws attention to something.
[26:7] 187 tn Heb “Nebuchadrezzar” is a variant and more correct spelling of Nebuchadnezzar, as the Babylonian name Nabu-kudurri-usur has an an “r” rather than an “n.”
[26:10] 189 tn Heb “From the abundance of his horses he will cover you (with) their dust.”
[26:10] 190 tn Heb “like those who enter a breached city.”
[26:12] 191 tn Heb “desirable.”
[26:12] 193 tn Heb “into the midst of the water.”
[26:13] 194 tn Heb “cause to end.”
[26:14] 195 sn This prophecy was fulfilled by Alexander the Great in 332
[26:16] 196 tn Heb “descend from.”
[26:16] 197 tn Heb “and they will be astonished over you.”
[26:17] 198 tn Heb “and they will lift up over you a lament and they will say to you.”
[26:17] 199 tn Heb “O inhabitant.” The translation follows the LXX and understands a different Hebrew verb, meaning “cease,” behind the consonantal text. See L. C. Allen, Ezekiel [WBC], 2:72, and D. I. Block, Ezekiel (NICOT), 2:43.
[26:17] 200 tn Heb “she and her inhabitants who placed their terror to all her inhabitants.” The relationship of the final prepositional phrase to what precedes is unclear. The preposition probably has a specifying function here, drawing attention to Tyre’s inhabitants as the source of the terror mentioned prior to this. In this case, one might paraphrase verse 17b: “she and her inhabitants, who spread their terror; yes, her inhabitants (were the source of this terror).”
[26:18] 201 tn Heb “from your going out.”
[26:20] 203 tn Heb “to the people of antiquity.”
[26:20] 204 tn Heb “like.” The translation assumes an emendation of the preposition כְּ (kÿ, “like”), to בְּ (bÿ, “in, among”).
[26:20] 205 tn Heb “and I will place beauty.” This reading makes little sense; many, following the lead of the LXX, emend the text to read “nor will you stand” with the negative particle before the preceding verb understood by ellipsis; see L. C. Allen, Ezekiel (WBC), 2:73. D. I. Block (Ezekiel [NICOT], 2:47) offers another alternative, taking the apparent first person verb form as an archaic second feminine form and translating “nor radiate splendor.”
[1:13] 206 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
[1:13] 207 tn Heb “Because of three violations of the Ammonites, even because of four.”
On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.
[1:13] 208 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
[1:13] 209 sn The Ammonites ripped open Gilead’s pregnant women in conjunction with a military invasion designed to expand their territory. Such atrocities, although repugnant, were not uncommon in ancient Near Eastern warfare.
[1:14] 210 sn Rabbah was the Ammonite capital.
[1:14] 211 sn The city wall symbolizes the city’s defenses and security.
[1:14] 212 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
[1:14] 213 tn Heb “with a war cry in the day of battle.”
[1:14] 214 tn Heb “with wind in the day of the windstorm.”
[1:14] sn A windstorm is a metaphor for judgment and destruction in the OT (see Isa 29:6; Jer 23:19) and ancient Near Eastern literature.
[1:15] 215 tn Heb “their”; the referent (Ammon) has been specified in the translation for clarity.
[1:15] 216 tn Heb “will go into exile.”
[1:15] 217 tn Or “princes” (KJV, NAB, NASB, NLT); TEV “officers”; CEV “leaders.”
[1:15] 218 tn The words “will be carried off” are supplied in the translation for clarification.
[2:1] 219 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
[2:1] 220 tn Heb “Because of three violations of Moab, even because of four.”
[2:1] sn On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.
[2:1] 221 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
[2:1] 222 sn The Moabites apparently desecrated the tomb of an Edomite king and burned his bones into a calcined substance which they then used as plaster (cf. Deut 27:2, 4). See S. M. Paul, Amos (Hermeneia), 72. Receiving a proper burial was very important in this culture. Desecrating a tomb or a deceased individual’s bones was considered an especially heinous act.
[2:2] 223 sn The destruction of Moab by fire is an example of a judgment in kind – as the Moabites committed the crime of “burning,” so the
[2:2] 224 sn Kerioth was an important Moabite city. See Jer 48:24, 41.
[2:2] 225 tn Or “die” (KJV, NASB, NRSV, TEV); NAB “shall meet death.”
[2:2] 226 tn Or “in the tumult.” This word refers to the harsh confusion of sounds that characterized an ancient battle – a mixture of war cries, shouts, shrieks of pain, clashes of weapons, etc.
[2:2] 227 tn Heb “sound” (so KJV, NASB, NRSV).
[2:2] 228 sn The ram’s horn (used as a trumpet) was blown to signal the approaching battle.
[2:3] 229 tn Heb “cut off” (so KJV, NASB, NRSV); NAB “root out”; NCV “bring to an end.”
[2:3] 230 tn Heb “the leader [traditionally, “judge”] from her midst.”
[2:3] 231 tn Heb “her”; the referent (Moab) has been specified in the translation for clarity.
[2:3] 232 tn Or “princes” (KJV, NAB, NASB, NLT); TEV, CEV “leaders.”
