Yeremia 10:25
Konteks10:25 Vent your anger on the nations that do not acknowledge you. 1
Vent it on the peoples 2 who do not worship you. 3
For they have destroyed the people of Jacob. 4
They have completely destroyed them 5
and left their homeland in utter ruin.
Yeremia 12:14
Konteks12:14 “I, the Lord, also have something to say concerning 6 the wicked nations who surround my land 7 and have attacked and plundered 8 the land that I gave to my people as a permanent possession. 9 I say: ‘I will uproot the people of those nations from their lands and I will free the people of Judah who have been taken there. 10
Yeremia 25:12
Konteks25:12 “‘But when the seventy years are over, I will punish the king of Babylon and his nation 11 for their sins. I will make the land of Babylon 12 an everlasting ruin. 13 I, the Lord, affirm it! 14
Yeremia 25:26-29
Konteks25:26 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, 15 the king of Babylon 16 must drink it.
25:27 Then the Lord said to me, 17 “Tell them that the Lord God of Israel who rules over all 18 says, 19 ‘Drink this cup 20 until you get drunk and vomit. Drink until you fall down and can’t get up. 21 For I will send wars sweeping through you.’ 22 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 23 ‘You most certainly must drink it! 24 25:29 For take note, I am already beginning to bring disaster on the city that I call my own. 25 So how can you possibly avoid being punished? 26 You will not go unpunished! For I am proclaiming war against all who live on the earth. I, the Lord who rules over all, 27 affirm it!’ 28
Yeremia 50:7-11
Konteks50:7 All who encountered them devoured them.
Their enemies who did this said, ‘We are not liable for punishment!
For those people have sinned against the Lord, their true pasture. 29
They have sinned against the Lord in whom their ancestors 30 trusted.’ 31
50:8 “People of Judah, 32 get out of Babylon quickly!
Leave the land of Babylonia! 33
Be the first to depart! 34
Be like the male goats that lead the herd.
50:9 For I will rouse into action and bring against Babylon
a host of mighty nations 35 from the land of the north.
They will set up their battle lines against her.
They will come from the north and capture her. 36
Their arrows will be like a skilled soldier 37
who does not return from the battle empty-handed. 38
50:10 Babylonia 39 will be plundered.
Those who plunder it will take all they want,”
says the Lord. 40
50:11 “People of Babylonia, 41 you plundered my people. 42
That made you happy and glad.
You frolic about like calves in a pasture. 43
Your joyous sounds are like the neighs of a stallion. 44
Yeremia 50:17-18
Konteks50:17 “The people of Israel are like scattered sheep
which lions have chased away.
First the king of Assyria devoured them. 45
Now last of all King Nebuchadnezzar of Babylon has gnawed their bones. 46
50:18 So I, the Lord God of Israel who rules over all, say: 47
‘I will punish the king of Babylon and his land
just as I punished the king of Assyria.
Yeremia 50:28
Konteks50:28 Listen! Fugitives and refugees are coming from the land of Babylon.
They are coming to Zion to declare there
how the Lord our God is getting revenge,
getting revenge for what they have done to his temple. 48
Yeremia 50:33-40
Konteks50:33 The Lord who rules over all 49 says,
“The people of Israel are oppressed.
So too are the people of Judah. 50
All those who took them captive are holding them prisoners.
They refuse to set them free.
50:34 But the one who will rescue them 51 is strong.
He is known as the Lord who rules over all. 52
He will strongly 53 champion their cause.
As a result 54 he will bring peace and rest to the earth,
but trouble and turmoil 55 to the people who inhabit Babylonia. 56
50:35 “Destructive forces will come against the Babylonians,” 57 says the Lord. 58
“They will come against the people who inhabit Babylonia,
against her leaders and her men of wisdom.
50:36 Destructive forces will come against her false prophets; 59
they will be shown to be fools! 60
Destructive forces will come against her soldiers;
they will be filled with terror! 61
50:37 Destructive forces will come against her horses and her 62 chariots.
Destructive forces will come against all the foreign troops within her; 63
they will be as frightened as women! 64
Destructive forces will come against her treasures;
they will be taken away as plunder!
50:38 A drought will come upon her land;
her rivers and canals will be dried up. 65
All of this will happen because her land is filled with idols. 66
Her people act like madmen because of 67 those idols they fear. 68
50:39 Therefore desert creatures and jackals will live there.
Ostriches 69 will dwell in it too. 70
But no people will ever live there again.
No one will dwell there for all time to come. 71
50:40 I will destroy Babylonia just like I did
Sodom and Gomorrah and the neighboring towns.
No one will live there. 72
No human being will settle in it,”
says the Lord. 73
Yeremia 51:34-37
Konteks51:34 “King Nebuchadnezzar of Babylon
devoured me and drove my people out.
Like a monster from the deep he swallowed me.
He filled his belly with my riches.
He made me an empty dish.
He completely cleaned me out.” 74
51:35 The person who lives in Zion says,
“May Babylon pay for the violence done to me and to my relatives.”
Jerusalem says,
“May those living in Babylonia pay for the bloodshed of my people.” 75
51:36 Therefore the Lord says,
“I will stand up for your cause.
I will pay the Babylonians back for what they have done to you. 76
I will dry up their sea.
I will make their springs run dry. 77
51:37 Babylon will become a heap of ruins.
Jackals will make their home there. 78
It will become an object of horror and of hissing scorn,
a place where no one lives. 79
Keluaran 23:22
Konteks23:22 But if you diligently obey him 80 and do all that I command, then I will be an enemy to your enemies, and I will be an adversary to your adversaries.
Mazmur 129:5
Konteks129:5 May all who hate Zion
be humiliated and turned back!
Mazmur 137:8-9
Konteks137:8 O daughter Babylon, soon to be devastated! 81
How blessed will be the one who repays you
for what you dished out to us! 82
137:9 How blessed will be the one who grabs your babies
and smashes them on a rock! 83
Yesaya 14:2
Konteks14:2 Nations will take them and bring them back to their own place. Then the family of Jacob will make foreigners their servants as they settle in the Lord’s land. 84 They will make their captors captives and rule over the ones who oppressed them.
Yesaya 33:1
Konteks33:1 The destroyer is as good as dead, 85
you who have not been destroyed!
The deceitful one is as good as dead, 86
the one whom others have not deceived!
When you are through destroying, you will be destroyed;
when you finish 87 deceiving, others will deceive you!
Yesaya 41:11-12
Konteks41:11 Look, all who were angry at you will be ashamed and humiliated;
your adversaries 88 will be reduced to nothing 89 and perish.
41:12 When you will look for your opponents, 90 you will not find them;
your enemies 91 will be reduced to absolutely nothing.
Yesaya 47:5-6
Konteks47:5 “Sit silently! Go to a hiding place, 92
O daughter of the Babylonians!
Indeed, 93 you will no longer be called ‘Queen of kingdoms.’
47:6 I was angry at my people;
I defiled my special possession
and handed them over to you.
You showed them no mercy; 94
you even placed a very heavy burden on old people. 95
Yesaya 54:15
Konteks54:15 If anyone dares to 96 challenge you, it will not be my doing!
Whoever tries to challenge you will be defeated. 97
Yesaya 54:17
Konteks54:17 No weapon forged to be used against you will succeed;
you will refute everyone who tries to accuse you. 98
This is what the Lord will do for his servants –
I will vindicate them,” 99
says the Lord.
Ratapan 1:21
Konteksש (Sin/Shin)
1:21 They have heard 100 that I groan,
yet there is no one to comfort me.
All my enemies have heard of my trouble;
they are glad that you 101 have brought it about. 102
Bring about 103 the day of judgment 104 that you promised 105
so that 106 they may end up 107 like me!
Ratapan 4:21-22
Konteksש (Sin/Shin)
4:21 Rejoice and be glad for now, 108 O people of Edom, 109
who reside in the land of Uz.
But the cup of judgment 110 will pass 111 to you also;
you will get drunk and take off your clothes.
ת (Tav)
4:22 O people of Zion, 112 your punishment 113 will come to an end; 114
he will not prolong your exile. 115
But, O people of Edom, 116 he will punish 117 your sin 118
and reveal 119 your offenses!
Yehezkiel 25:3-7
Konteks25:3 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, 120 I am about to make you slaves of 121 the tribes 122 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 123 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 124 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 125 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.’”
Yehezkiel 26:2-21
Konteks26:2 “Son of man, because Tyre 126 has said about Jerusalem, 127 ‘Aha, the gateway of the peoples is broken; it has swung open to me. I will become rich, 128 now that she 129 has been destroyed,’ 26:3 therefore this is what the sovereign Lord says: Look, 130 I am against you, 131 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 132 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 133 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 134 I am about to bring King Nebuchadrezzar 135 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. 136 26:10 He will cover you with the dust kicked up by his many horses. 137 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. 138 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 139 homes. Your stones, your trees, and your soil he will throw 140 into the water. 141 26:13 I will silence 142 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, 143 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 144 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. 145 26:17 They will sing this lament over you: 146
“‘How you have perished – you have vanished 147 from the seas,
O renowned city, once mighty in the sea,
she and her inhabitants, who spread their terror! 148
26:18 Now the coastlands will tremble on the day of your fall;
the coastlands by the sea will be terrified by your passing.’ 149
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 150 waters overwhelm you, 26:20 then I will bring you down to bygone people, 151 to be with those who descend to the pit. I will make you live in the lower parts of the earth, among 152 the primeval ruins, with those who descend to the pit, so that you will not be inhabited or stand 153 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.”
Yehezkiel 29:6
Konteks29:6 Then all those living in Egypt will know that I am the Lord
because they were a reed staff 154 for the house of Israel;
Yehezkiel 35:5
Konteks35:5 “‘You have shown unrelenting hostility and poured the people of Israel onto the blades of a sword 155 at the time of their calamity, at the time of their final punishment.
Mikha 4:11
Konteks4:11 Many nations have now assembled against you.
They say, “Jerusalem must be desecrated, 156
so we can gloat over Zion!” 157
Mikha 7:10
Konteks7:10 When my enemies see this, they will be covered with shame.
They say 158 to me, “Where is the Lord your God?”
I will gloat over them. 159
Then they will be trampled down 160
like mud in the streets.
Nahum 1:8
Konteks1:8 But with an overwhelming flood 161
he will make a complete end of Nineveh; 162
he will drive 163 his enemies into darkness.
Habakuk 2:16
Konteks2:16 But you will become drunk 164 with shame, not majesty. 165
Now it is your turn to drink and expose your uncircumcised foreskin! 166
The cup of wine in the Lord’s right hand 167 is coming to you,
and disgrace will replace your majestic glory!
Zefanya 2:8
Konteks2:8 “I have heard Moab’s taunts
and the Ammonites’ insults.
They 168 taunted my people
and verbally harassed those living in Judah. 169
Zakharia 1:14
Konteks1:14 Turning to me, the messenger then said, “Cry out that the Lord who rules over all says, ‘I am very much moved 170 for Jerusalem and for Zion.
Zakharia 2:8
Konteks2:8 For the Lord who rules over all says to me that for his own glory 171 he has sent me to the nations that plundered you – for anyone who touches you touches the pupil 172 of his 173 eye.
Zakharia 12:2
Konteks12:2 “I am about to make Jerusalem 174 a cup that brings dizziness 175 to all the surrounding nations; indeed, Judah will also be included when Jerusalem is besieged.
Zakharia 14:2
Konteks14:2 For I will gather all the nations against Jerusalem 176 to wage war; the city will be taken, its houses plundered, and the women raped. Then half of the city will go into exile, but the remainder of the people will not be taken away. 177
Wahyu 13:10
Konteks13:10 If anyone is meant for captivity,
into captivity he will go.
If anyone is to be killed by the sword, 178
then by the sword he must be killed.
This 179 requires steadfast endurance 180 and faith from the saints.
[10:25] 1 tn Heb “know you.” For this use of the word “know” (יָדַע, yada’) see the note on 9:3.
[10:25] 2 tn Heb “tribes/clans.”
[10:25] 3 tn Heb “who do not call on your name.” The idiom “to call on your name” (directed to God) refers to prayer (mainly) and praise. See 1 Kgs 18:24-26 and Ps 116:13, 17. Here “calling on your name” is parallel to “acknowledging you.” In many locations in the OT “name” is equivalent to the person. In the OT, the “name” reflected the person’s character (cf. Gen 27:36; 1 Sam 25:25) or his reputation (Gen 11:4; 2 Sam 8:13). To speak in a person’s name was to act as his representative or carry his authority (1 Sam 25:9; 1 Kgs 21:8). To call someone’s name over something was to claim it for one’s own (2 Sam 12:28).
[10:25] 4 tn Heb “have devoured Jacob.”
[10:25] 5 tn Or “have almost completely destroyed them”; Heb “they have devoured them and consumed them.” The figure of hyperbole is used here; elsewhere Jeremiah and God refer to the fact that they will not be completely consumed. See for example 4:27; 5:10, 18.
[12:14] 6 tn Heb “Thus says the
[12:14] 7 tn Heb “my wicked neighbors.”
[12:14] 8 tn Heb “touched.” For the nuance of this verb here see BDB 619 s.v. נָגַע Qal.3 and compare the usage in 1 Chr 16:22 where it is parallel to “do harm to” and Zech 2:8 where it is parallel to “plundered.”
[12:14] 9 tn Heb “the inheritance which I caused my people Israel to inherit.” Compare 3:18.
[12:14] 10 tn Heb “I will uproot the house of Judah from their midst.”
[12:14] sn There appears to be an interesting play on the Hebrew word translated “uproot” in this verse. In the first instance it refers to “uprooting the nations from upon their lands,” i.e., to exiling them. In the second instance it refers to “uprooting the Judeans from the midst of them,” i.e., to rescue them.
[25:12] 11 tn Heb “that nation.”
[25:12] 12 tn Heb “the land of the Chaldeans.” See the study note on 21:4 for the use of the term “Chaldeans.”
[25:12] 13 tn Heb “I will visit upon the king of Babylon and upon that nation, oracle of the
[25:12] sn Compare Isa 13:19-22 and Jer 50:39-40.
[25:12] 14 tn Heb “Oracle of the
[25:26] 15 tn The words “have drunk the wine of the
[25:26] 16 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] 17 tn The words “Then the
[25:27] 18 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] 19 tn Heb “Tell them, ‘Thus says the
[25:27] 20 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] 21 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] 22 tn Heb “because of the sword that I will send among you.” See the notes on 2:16 for explanation.
[25:28] 23 tn Heb “Tell them, ‘Thus says the
[25:28] 24 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] 25 tn Heb “which is called by my name.” See translator’s note on 7:10 for support.
[25:29] 26 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] 27 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] 28 tn Heb “Oracle of Yahweh of armies.”
[50:7] 29 tn This same Hebrew phrase “the habitation of righteousness” is found in Jer 31:23 in relation to Jerusalem in the future as “the place where righteousness dwells.” Here, however, it refers to the same entity as “their resting place” in v. 6 and means “true pasture.” For the meaning of “pasture” for the word נָוֶה (naveh) see 2 Sam 7:8 and especially Isa 65:10 where it is parallel with “resting place” for the flocks. For the meaning of “true” for צֶדֶק (tsedeq) see BDB 841 s.v. צֶדֶק 1. For the interpretation adopted here see G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 365. The same basic interpretation is reflected in NRSV, NJPS, and God’s Word.
[50:7] 31 sn These two verses appear to be a poetical summary of the argument of Jer 2 where the nation is accused of abandoning its loyalty to God and worshiping idols. Whereas those who tried to devour Israel were liable for punishment when Israel was loyal to God (2:3), the enemies of Israel who destroyed them (i.e., the Babylonians [but also the Assyrians], 50:17) argue that they are not liable for punishment because the Israelites have sinned against the
[50:8] 32 tn The words “People of Judah” are not in the Hebrew text but are implicit from the context. They have been supplied in the translation to clarify the subject of the address.
[50:8] 33 tn Heb “the land of the Chaldeans.” See the study note on 21:4 for explanation.
[50:8] 34 tn The words “Be the first to leave” are not in the text but spell out the significance of the simile that follows. They have been supplied in the translation for clarity.
[50:9] 35 sn Some of these are named in Jer 51:27-28.
[50:9] 36 tn Heb “She will be captured from there (i.e., from the north).”
[50:9] 37 tc Read Heb ַָמשְׂכִּיל (moskil) with a number of Hebrew
[50:9] 38 tn Or more freely, “Their arrows will be as successful at hitting their mark // as a skilled soldier always returns from battle with plunder.”
[50:9] sn I.e., none of the arrows misses its mark.
[50:10] 39 tn Heb “The land of the Chaldeans.” See the study note on 21:4 for explanation.
[50:10] 40 tn Heb “Oracle of the
[50:11] 41 tn The words “People of Babylonia” are not in the text but they are implicit in the reference in the next verse to “your mother” which refers to the city and the land as the mother of its people. These words have been supplied in the translation to identify the referent of “you” and have been added for clarity.
[50:11] 42 tn Or “my land.” The word can refer to either the land (Jer 2:7, 16:8) or the nation/people (Jer 12:7, 8, 9).
[50:11] 43 tc Reading כְּעֶגְלֵי דֶשֶׁא (kÿ’egle deshe’) or כְּעֵגֶל בַּדֶּשֶׁא (kÿ’egel baddeshe’) as presupposed by the Greek and Latin versions (cf. BHS note d-d) in place of the reading in the Hebrew text כְּעֶגְלָה דָשָׁה (kÿ’eglah dashah, “like a heifer treading out the grain”) which does not fit the verb (פּוּשׁ [push] = “spring about” [BDB 807 s.v. I פּוּשׁ] or “paw the ground” [KBL 756 s.v. פּוּשׁ] and compare Mal 3:20 for usage). This variant reading is also accepted by J. Bright, J. A. Thompson, F. B. Huey, and G. L. Keown, P. J. Scalise, T. G. Smothers.
[50:11] 44 tn Heb “Though you rejoice, though you exult, you who have plundered my heritage, though you frolic like calves in a pasture and neigh like stallions, your mother…” The particle כִּי (ki) introduces a concessive protasis according to BDB 473 s.v. כִּי 2.c(a). Many interpret the particle as introducing the grounds for the next verse, i.e., “because…” The translation here will reflect the concessive by beginning the next verse with “But.” The long protasis has been broken up and restructured to better conform with contemporary English style.
[50:17] 45 sn The king of Assyria devoured them. This refers to the devastation wrought on northern Israel by the kings of Assyria beginning in 738
[50:17] 46 tn The verb used here only occurs this one time in the Hebrew Bible. It is a denominative from the Hebrew word for “bones” (עֶצֶם, ’etsem). BDB 1126 s.v. עֶָצַם, denom Pi, define it as “break his bones.” HALOT 822 s.v. II עָצַם Pi defines it as “gnaw on his bones.”
[50:17] sn If the prophecies which are referred to in Jer 51:59-64 refer to all that is contained in Jer 50–51 (as some believe), this would have referred to the disasters of 605
[50:18] 47 tn Heb “Therefore thus says Yahweh of armies, the God of Israel.” The first person is again adopted because the
[50:28] 48 tn Heb “Hark! Fugitives and refugees from the land of Babylon to declare in Zion the vengeance of the
[50:28] sn This verse appears to be a parenthetical exclamation of the prophet in the midst of his report of what the
[50:33] 49 tn Heb “Yahweh of armies.” For an explanation of this title see the study note on 2:19.
[50:33] 50 tn Heb “Oppressed are the people of Israel and the people of Judah together,” i.e., both the people of Israel and Judah are oppressed. However, neither of these renderings is very poetic. The translation seeks to achieve the same meaning with better poetic expression.
[50:34] 51 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] 52 tn Heb “Yahweh of armies is his name.” For the rendering of this title see the study note on 2:19.
[50:34] 53 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] 54 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] 55 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] 56 tn This translation again reflects the problem often encountered in these prophecies where the
[50:35] 57 tn Heb “the Chaldeans.” For explanation of the rendering see the study note on 21:4. There is no verb in this clause. Therefore it is difficult to determine whether this should be understood as a command or as a prediction. The presence of vav (ו) consecutive perfects after a similar construction in vv. 36b, d, 37c, 38a and the imperfects after “therefore” (לָכֵן, lakhen) all suggest the predictive or future nuance. However, the vav consecutive perfect could be used to carry on the nuance of command (cf. GKC 333 §112.q) but not in the sense of purpose as NRSV, NJPS render them.
[50:35] sn Heb “A sword against the Chaldeans.” The “sword” here is metaphorical for destructive forces in the persons of the armies of the north (vv. 3, 9) which the
[50:35] 58 tn Heb “Oracle of the
[50:36] 59 tn The meaning and the derivation of the word translated “false prophets” is uncertain. The same word appears in conjunction with the word for “diviners” in Isa 44:25 and probably also in Hos 11:6 in conjunction with the sword consuming them “because of their counsel.” BDB 95 s.v. III בַּד b sees this as a substitution of “empty talk” for “empty talkers” (the figure of metonymy) and refer to them as false prophets. KBL 108 s.v. II בַּד emends the form in both places to read בָּרִים (barim) in place of בַּדִּים (baddim) and defines the word on the basis of Akkadian to mean “soothsayer” (KBL 146 s.v. V בָּר). HALOT 105 s.v. V בַּד retains the pointing, derives it from an Amorite word found in the Mari letters, and defines it as “oracle priest.” However, G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 368) call this identification into question because the word only occurs in one letter from Mari and its meaning is uncertain there. It is hazardous to emend the text in two places, perhaps even three, in light of no textual evidence in any of the passages and to define the word on the basis of an uncertain parallel. Hence the present translation opts here for the derivation and extended definition given in BDB.
[50:36] 60 tn This translation follows the suggestion of BDB 383 s.v. I יָאַל Niph.2. Compare the usage in Isa 19:13 and Jer 5:4.
[50:36] 61 tn The verb here (חָתַת, khatat) could also be rendered “be destroyed” (cf. BDB 369 s.v. חָתַת Qal.1 and compare the usage in Jer 48:20, 39). However, the parallelism with “shown to be fools” argues for the more dominant usage of “be dismayed” or “be filled with terror.” The verb is found in parallelism with both בּוֹשׁ (bosh, “be ashamed, dismayed”) and יָרֵא (yare’, “be afraid”) and can refer to either emotion. Here it is more likely that they are filled with terror because of the approaching armies.
[50:37] 62 tn Hebrew has “his” in both cases here whereas the rest of the possessive pronouns throughout vv. 35-37 are “her.” There is no explanation for this switch unless the third masculine singular refers as a distributive singular to the soldiers mentioned in the preceding verse (cf. GKC 464 §145.l). This is probably the case here, but to refer to “their horses and their chariots” in the midst of all the “her…” might create more confusion than what it is worth to be that pedantic.
[50:37] 63 tn Or “in the country,” or “in her armies”; Heb “in her midst.”
[50:37] 64 tn Heb “A sword against his horses and his chariots and against all the mixed company [or mixed multitude] in her midst and they will become like women.” The sentence had to be split up because it is too long and the continuation of the second half with its consequential statement would not fit together with the first half very well. Hence the subject and verb have been repeated. The Hebrew word translated “foreign troops” (עֶרֶב, ’erev) is the same word that is used in 25:20 to refer to the foreign peoples living in Egypt and in Exod 12:38 for the foreign people that accompanied Israel out of Egypt. Here the word is translated contextually to refer to foreign mercenaries, an identification that most of the commentaries and many of the modern English versions accept (see, e.g., J. Bright, Jeremiah [AB], 355; NRSV; NIV). The significance of the simile “they will become like women” has been spelled out for the sake of clarity.
[50:38] 65 tc Heb “a drought against her waters and they will dry up.” Several of the commentaries and modern English versions accept the emendation proposed by BHS and read here “sword” (חֶרֶב [kherev] in place of חֹרֶב [khorev], the change of only one vowel) in keeping with the rest of the context. According to BHS this reading is supported by the Lucianic and Hexaplaric recensions of the LXX (the Greek version) and the Syriac version. In this case the drying up of the waters (of the canals) is attributed to neglect brought about by war conditions. However, it is just as likely that these versions are influenced by the repetition of the word “sword” as the Hebrew and the other versions are influenced by the concept of “drying up” of the waters to read “drought.” Hence the present translation, along with the majority of modern English versions, retains the Hebrew “drought.”
[50:38] 66 tn Heb “for it is a land of idols.” The “for,” however, goes back to the whole context not just to the preceding prediction (cf. BDB 473-74 s.v. כִּי 1.c and compare usage in Isa 21:6 listed there).
[50:38] 67 tc Or “Her people boast in.” This translation is based on the reading of the majority of Hebrew
[50:38] 68 tn Heb “by the terrors.” However, as HALOT 40 s.v. אֵימָה indicates these are “images that cause terror” (a substitution of the effect for the cause). The translation of this line follows the interpretation of the majority of modern English versions and all the commentaries consulted. NIV, NCV, and God’s Word reflect a different syntax, understanding the subject to be the idols just mentioned rather than “her people” which is supplied here for the sake of clarity (the Hebrew text merely says “they.”) Following that lead, one could render “but those idols will go mad with terror.” This makes excellent sense in the context which often refers to effects (vv. 36b, d, 37c, 38b) of the war that is coming. However, that interpretation does not fit as well with the following “therefore/so,” which basically introduces a judgment or consequence after an accusation of sin.
[50:39] 69 tn The identification of this bird has been called into question by G. R. Driver, “Birds in the Old Testament,” PEQ 87 (1955): 137-38. He refers to this bird as an owl. That identification, however, is not reflected in any of the lexicons including the most recent, which still gives “ostrich” (HALOT 402 s.v. יַעֲנָה) as does W. S. McCullough, “Ostrich,” IDB 3:611. REB, NIV, NCV, and God’s Word all identify this bird as “owl/desert owl.”
[50:39] 70 tn Heb “Therefore desert creatures will live with jackals and ostriches will live in it.”
[50:39] 71 tn Heb “It will never again be inhabited nor dwelt in unto generation and generation.” For the meaning of this last phrase compare the usage in Ps 100:5 and Isaiah 13:20. Since the first half of the verse has spoken of animals living there, it is necessary to add “people” and turn the passive verbs into active ones.
[50:40] 72 tn Heb “‘Like [when] God overthrew Sodom and Gomorrah and the neighboring towns,’ oracle of the
[50:40] sn Compare Jer 49:18 where the same prophecy is applied to Edom.
[50:40] 73 tn Heb “Oracle of the
[51:34] 74 tn This verse is extremely difficult to translate because of the shifting imagery, the confusion over the meaning of one of the verbs, and the apparent inconsistency of the pronominal suffixes here with those in the following verse which everyone agrees is connected with it. The pronominal suffixes are first common plural but the versions all read them as first common singular which the Masoretes also do in the Qere. That reading has been followed here for consistency with the next verse which identifies the speaker as the person living in Zion and the personified city of Jerusalem. The Hebrew text reads: “Nebuchadnezzar king of Babylon devoured me [cf. 50:7, 17] and threw me into confusion. He set me down an empty dish. He swallowed me like a monster from the deep [cf. BDB 1072 s.v. תַּנִּין 3 and compare usage in Isa 27:1; Ezek 29:3; 32:2]. He filled his belly with my dainties. He rinsed me out [cf. BDB s.v. דּוּח Hiph.2 and compare the usage in Isa 4:4].” The verb “throw into confusion” has proved troublesome because its normal meaning does not seem appropriate. Hence various proposals have been made to understand it in a different sense. The present translation has followed W. L. Holladay (Jeremiah [Hermeneia], 2:428) in understanding the verb to mean “disperse” or “route” (see NAB). The last line has seemed out of place and has often been emended to read “he has spewed me out” (so NIV, NRSV, a reading that presupposes הִדִּיחָנִי [hiddikhani] for הֱדִיחָנִי [hedikhani]). The reading of the MT is not inappropriate if it is combined with the imagery of an empty jar and hence is retained here (see F. B. Huey, Jeremiah, Lamentations [NAC], 425, n. 59; H. Freedman, Jeremiah [SoBB], 344; NJPS). The lines have been combined to keep the imagery together.
[51:34] sn The speaker in this verse and the next is the personified city of Jerusalem. She laments her fate at the hands of the king of Babylon and calls down a curse on Babylon and the people who live in Babylonia. Here Nebuchadnezzar is depicted as a monster of the deep who has devoured Jerusalem, swallowed her down, and filled its belly with her riches, leaving her an empty dish, which has been rinsed clean.
[51:35] 75 tn Heb “‘The violence done to me and to my flesh be upon Babylon,’ says the one living in Zion. ‘My blood be upon those living in Chaldea,’ says Jerusalem.” For the usage of the genitive here in the phrase “violence done to me and my relatives” see GKC 414 §128.a (a construct governing two objects) and IBHS 303 §16.4d (an objective genitive). For the nuance of “pay” in the sense of retribution see BDB 756 s.v. עַל 7.a(b) and compare the usage in Judg 9:24. For the use of שְׁאֵר (shÿ’er) in the sense of “relatives” see BDB 985 s.v. שְׁאֵר 2 and compare NJPS. For the use of “blood” in this idiom see BDB 197 s.v. דָּם 2.k and compare the usage in 2 Sam 4:11; Ezek 3:18, 20. The lines have been reversed for better English style.
[51:36] 76 tn Heb “I will avenge your vengeance [= I will take vengeance for you; the phrase involves a verb and a cognate accusative].” The meaning of the phrase has been spelled out in more readily understandable terms.
[51:36] 77 tn Heb “I will dry up her [Babylon’s] sea and make her fountain dry.” “Their” has been substituted for “her” because “Babylonians” has been inserted in the previous clause and is easier to understand than the personification of Babylon = “her.”
[51:36] sn The reference to their sea is not clear. Most interpreters understand it to be a figurative reference to the rivers and canals surrounding Babylon. But some feel it refers to the reservoir that the wife of Nebuchadnezzar, Queen Nictoris, had made.
[51:37] 78 tn Heb “a heap of ruins, a haunt for jackals.” Compare 9:11.
[51:37] 79 tn Heb “without an inhabitant.”
[23:22] 80 tn The infinitive absolute here does not add as great an emphasis as normal, but emphasizes the condition that is being set forth (see GKC 342-43 §113.o).
[137:8] 81 tn Heb “O devastated daughter of Babylon.” The psalmist dramatically anticipates Babylon’s demise.
[137:8] 82 tn Heb “O the happiness of the one who repays you your wage which you paid to us.”
[137:9] 83 sn For other references to the wholesale slaughter of babies in the context of ancient Near Eastern warfare, see 2 Kgs 8:12; Isa 13:16; Hos 13:16; Nah 3:10.
[14:2] 84 tn Heb “and the house of Jacob will take possession of them [i.e., the nations], on the land of the Lord, as male servants and female servants.”
[33:1] 85 tn Heb “Woe [to] the destroyer.”
[33:1] sn In this context “the destroyer” appears to refer collectively to the hostile nations (vv. 3-4). Assyria would probably have been primary in the minds of the prophet and his audience.
[33:1] 86 tn Heb “and the deceitful one”; NAB, NIV “O traitor”; NRSV “you treacherous one.” In the parallel structure הוֹי (hoy, “woe [to]”) does double duty.
[33:1] 87 tc The form in the Hebrew text appears to derive from an otherwise unattested verb נָלָה (nalah). The translation follows the Qumran scroll 1QIsaa in reading ככלתך, a Piel infinitival form from the verbal root כָּלָה (kalah), meaning “finish.”
[41:11] 88 tn Heb “the men of your strife”; NASB “those who contend with you.”
[41:11] 89 tn Heb “like nothing”; NAB “come to nought.”
[41:12] 90 tn Heb “the men of your struggle”; NASB “those who quarrel with you.”
[41:12] 91 tn Heb “the men of your battle”; NAB “who do battle with you.”
[47:5] 92 tn Heb “darkness,” which may indicate a place of hiding where a fugitive would seek shelter and protection.
[47:5] 93 tn Or “For” (NASB, NRSV).
[47:6] 95 tn Heb “on the old you made very heavy your yoke.”
[54:15] 96 tn The infinitive absolute precedes the finite verb here for emphasis.
[54:15] 97 tn Heb “will fall over you.” The expression נָפַל עַל (nafal ’al) can mean “attack,” but here it means “fall over to,” i.e., “surrender to.”
[54:17] 98 tn Heb “and every tongue that rises up for judgment with you will prove to be guilty.”
[54:17] 99 tn Heb “this is the inheritance of the servants of the Lord, and their vindication from me.”
[1:21] 100 tc The MT reads שָׁמְעוּ (sham’u, “They heard”), Qal perfect 3rd person common plural from שָׁמַע (shama’, “to hear”). The LXX ἀκούσατε (akousate) reflects the vocalization שִׁמְעוּ (shim’u, “Hear!”), Qal imperative 2nd person masculine plural from שָׁמַע (shama’, “to hear”). Internal evidence favors the MT. Elsewhere in Lamentations, personified Jerusalem urges God with singular imperatives (“Look! See!”); however, nowhere else is a plural imperative used. In fact, the Qal perfect 3rd person common plural form שָׁמְעוּ (sham’u, “They hear”) appears in the following line. The referent of שָׁמְעוּ (sham’u) is the enemy who has destroyed Jerusalem and now mocks her when they hear her laments. The MT vocalization is undoubtedly original. Most English versions follow the MT: “They hear” (KJV, NKJV, NASB, NIV, NJPS, CEV); but several follow the LXX and revocalize the text as an imperative: “Hear!” (RSV, NRSV, TEV).
[1:21] 101 tn “You” here and in the following line refers to the
[1:21] 102 tn Heb “that You have done it.”
[1:21] 103 tn The verb הֵבֵאתָ (heve’ta) Hiphil perfect 2nd person masculine singular from בּוֹא (bo’, “to bring” in the Hiphil) probably functions, not as a simple past-time perfect, but as a precative perfect, an unusual volitional nuance similar to the imperative of request. The precative is used in reference to situations the speaker prays for and expects to be realized; it is a prayer or request of confidence (e.g., 2 Sam 7:29; Job 21:16; 22:18; Pss 3:8; 4:2; 7:7; 22:22; 31:5-6; 71:3; Lam 1:21). See IBHS 494-95 §30.5.4c, d. This volitional precative nuance is reflected in the Syriac Peshitta which translates this verb using an imperative. Most English versions adopt the precative nuance: “Bring on the day you have announced” (NRSV), “Oh, that Thou wouldst bring the day which Thou hast proclaimed” (NASB), “May you bring the day you have announced” (NIV), “Bring the day you promised” (TEV), “Oh, bring on them what befell me!” (NJPS), “Hurry and punish them, as you have promised” (CEV). A few English versions adopt a prophetic perfect future-time nuance: “thou wilt bring the day that thou hast called” (KJV, NKJV, ASV).
[1:21] 104 tn The term יוֹם (yom, “day”) is often used as a metonymy of association, standing for the event associated with that particular time period: judgment (e.g., Isa 2:12; 13:6, 9; Jer 46:10; Lam 2:22; Ezek 13:5; 30:3; Amos 5:18, 20; Obad 15; Zeph 1:7, 14; Zech 14:1; Mal 3:23) (BDB 399 s.v. 3).
[1:21] 105 tn Heb “proclaimed.”
[1:21] 106 tn Heb “and.” Following a volitive use of the perfect, the vav (ו) prefixed to וְיִהְיוּ (vÿyihyu, “and let it be!”) introduces a purpose/result clause in a dependent volitive construction: “so that they may be like me!”
[1:21] 107 tn Heb “that they be like me.”
[4:21] 108 tn The phrase “for now” is added in the translation to highlight the implied contrast between the present joy of the Gentiles (4:21a) and their future judgment (4:21b).
[4:21] 109 tn Heb “O Daughter of Edom.”
[4:21] 110 tn Heb “the cup.” Judgment is often depicted as a cup of wine that God forces a person to drink, causing him to lose consciousness, red wine drooling out of his mouth – resembling corpses lying on the ground as a result of the actual onslaught of the
[4:21] 111 tn The imperfect verb “will pass” may also be a jussive, continuing the element of request, “let the cup pass…”
[4:22] 112 tn Heb “O Daughter Zion.”
[4:22] 113 tn Heb “your iniquity.” The noun עָוֹן (’avon) has a broad range of meanings, including: (1) iniquity, (2) guilt of iniquity, and (3) consequence or punishment for iniquity (cause-effect metonymical relation). The context suggests that “punishment for sin” is most appropriate here (e.g., Gen 4:13; 19:15; Exod 28:38, 43; Lev 5:1, 17; 7:18; 10:17; 16:22; 17:16; 19:8; 20:17, 19; 22:16; 26:39, 41, 43; Num 5:31; 14:34; 18:1, 23; 30:15; 1 Sam 25:24; 28:10; 2 Sam 14:9; 2 Kgs 7:9; Job 10:14; Pss 31:11; 69:28; 106:43; Prov 5:22; Isa 5:18; 30:13; 40:2; 53:6, 11; 64:5, 6; Jer 51:6; Lam 4:22; 5:7; Ezek 4:4-6, 17; 7:16; 14:10; 18:19-20; 21:30, 34; 24:23; 32:27; 35:5; 39:23; 44:10, 12).
[4:22] 114 tn Heb “will be completed.” The perfect tense verb תַּם (tam), Qal perfect 3rd person masculine singular from תָּמַם (tamam, “to be complete”), could be taken as a precative perfect expressing a request (“may your punishment be complete”). The translation understands it as an example of the so-called “prophetic perfect.” The perfect tense often describes actions that are viewed as complete (normally past- or present-time events). When the perfect tense describes a future event, it often depicts it as “complete,” that is, “as good as done” or certain to take place from the viewpoint of the prophet. Thus, by using the perfect tense, Jeremiah may be emphasizing the certainty that the exile will eventually come to an end. It has also been viewed as a simple perfect “your punishment is ended.”
[4:22] 115 tn The verb לֹא יוֹסִיף (lo’ yosif) could be taken as a precative perfect, making a request to God. See the note at the beginning of the verse.
[4:22] 116 tn Heb “O Daughter of Edom.”
[4:22] 117 tn The verb פָּקַד (paqad) could be taken as a precative perfect, making a request to God. See the note at the beginning of the verse.
[4:22] 118 tn The noun עָוֹן (’avon) is repeated twice in this verse: its first occurrence means “punishment for iniquity” (v. 22a), and its second usage means “iniquity” (v. 22b). See preceding translator’s note on the broad range of meanings of this word. The repetition of the same root with different meanings creates an ironic polysemantic wordplay: Zion’s “punishment” for its sin is about to come to an end; however, the punishment for Edom’s “sin” is about to begin.
[4:22] 119 tn The verb גִּלָּה (gillah) could be taken as a precative perfect, making a request to God. See the note at the beginning of the verse.
[25:4] 120 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] 121 tn Heb “Look I am about to give you for a possession to.”
[25:5] 123 tn Heb “the sons of Ammon.”
[25:6] 124 tn Heb “with all your scorn in (the) soul.”
[25:7] 125 tc The translation here follows the marginal reading (Qere) of the Hebrew text. The consonantal text (Kethib) is meaningless.
[26:2] 126 sn Tyre was located on the Mediterranean coast north of Israel.
[26:2] 127 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[26:2] 128 tn Heb “I will be filled.”
[26:2] 129 sn That is, Jerusalem.
[26:3] 130 tn The word הִנֵּה (hinneh, traditionally “behold”) draws attention to something and has been translated here as a verb.
[26:3] 131 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] 133 sn That is, the towns located inland that were under Tyre’s rule.
[26:7] 134 tn The word הִנֵּה (hinneh, traditionally “behold”) draws attention to something.
[26:7] 135 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] 137 tn Heb “From the abundance of his horses he will cover you (with) their dust.”
[26:10] 138 tn Heb “like those who enter a breached city.”
[26:12] 139 tn Heb “desirable.”
[26:12] 141 tn Heb “into the midst of the water.”
[26:13] 142 tn Heb “cause to end.”
[26:14] 143 sn This prophecy was fulfilled by Alexander the Great in 332
[26:16] 144 tn Heb “descend from.”
[26:16] 145 tn Heb “and they will be astonished over you.”
[26:17] 146 tn Heb “and they will lift up over you a lament and they will say to you.”
[26:17] 147 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] 148 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] 149 tn Heb “from your going out.”
[26:20] 151 tn Heb “to the people of antiquity.”
[26:20] 152 tn Heb “like.” The translation assumes an emendation of the preposition כְּ (kÿ, “like”), to בְּ (bÿ, “in, among”).
[26:20] 153 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.”
[29:6] 154 sn Compare Isa 36:6.
[35:5] 155 tn Or “gave over…to the power of the sword.” This phrase also occurs in Jer 18:21 and Ps 63:10.
[4:11] 156 tn Heb “let her be desecrated.” the referent (Jerusalem) has been specified in the translation for clarity.
[4:11] 157 tn Heb “and let our eye look upon Zion.”
[7:10] 158 tn Heb “who say.” A new sentence was begun here in the translation for stylistic reasons.
[7:10] 159 tn Heb “My eyes will look on them.”
[7:10] 160 tn Heb “a trampled-down place.”
[1:8] 161 tn Some scholars connect “in an overwhelming flood” (וּבְשֶׁטֶף עֹבֵר, uvÿshetef ’over) with the preceding line: “he protects those who trust him in an overwhelming flood.” However, others connect it with the following line: “But with an overwhelming flood he will make a complete end of its [Nineveh’s] site.” D. T. Tsumura (“Janus Parallelism in Nah 1:8,” JBL 102 [1983]: 109-11) suggests that it does double duty and should be read with both lines: “he knows those who trust him in an overwhelming flood, / but with an overwhelming flood he will make a complete end of its [Nineveh’s] site.” Connecting it with the preceding line creates a tight parallelism and a balanced 5+5 metrical count. Connecting it with the following line harmonizes with Nah 2:9 [8], which describes the walls of Nineveh being destroyed by flood waters, and with historical evidence (Diodorus Siculus, Bibliotheca Historica, 2.27.1-3; Xenophon, Anabasis, 3.4.12) and modern archaeological evidence (A. T. Olmstead, History of Assyria, 637). This might be an example of intentional ambiguity: God will protect his people from the very calamity that he will use to destroy his enemies.
[1:8] 162 tc Heb “her place.” Alternately, some ancient versions read “his adversaries.” The MT reads מְקוֹמָהּ (mÿqomah, “her place”). This is supported by the Dead Sea Scrolls (מקומה, “her place,” found in 4QpNah) and Symmachus (τῆς τόποῦ αὐτοῦ, th" topou autou, “her place”). The reading of the LXX (τούς ἐπεγειρουμένους, tou" epegeiroumenou", “those who rise up [against Him]”) and Aquila (ἀντισταμενω¡ν, antistamenw>n, “adversaries”) reflect מְקּוֹמיהוּ or מְקִימיהוּ or מְקִּמָיו (“his adversaries”), also reflected in the Vulgate and Targum. Some scholars suggest emending the MT in the light of the LXX to create a tight parallelism between “his adversaries” (מקומיו) and “his enemies” (וְאֹיְבָיו, vÿ’oyÿvayv) which is a parallel word pair elsewhere (Deut 28:7; 2 Sam 22:40-41, 49; Mic 7:6; Ps 59:2). Likewise, Tsumura suggests emending the MT because the text, as it stands, does not have a clear parallel word for “his enemies” (וְאֹיְבָיו) – emending the MT’s מְקוֹמָהּ (“her place”) to מקומיו (“his adversaries”) would result in a parallel word (D. T. Tsumura, “Janus Parallelism in Nah 1:8,” JBL 102 [1983]: 109-11). The BHS editors propose emending the MT in favor of the Greek tradition. The English versions reflect both textual traditions – several follow the MT with “her place” and “its site” (KJV, NASB, NIV, NKJV, NJPS), while others adopt the LXX reading and emend the Hebrew, resulting in “his adversaries” (NRSV) or “those who defy him” (NJB). The MT makes sense as it stands, but the proposed emendation is attractive and involves only the common confusion between ה and יו.
[1:8] 163 tc The BHS editors propose emending the Masoretic reading יְרַדֶּף (yÿraddef, Piel imperfect of רָדַּף [raddaf], “to chase”) to יֶהְדֹּף (yekhdof, Qal imperfect of הָדַף [hadaf], “to thrust away, drive away”). Although הָדַף is used with חֹשֶׁךְ (khoshekh, “darkness”) in Job 18:18 (“he is driven from light into darkness”), the MT makes good sense as it stands, and is supported by the versions. The conjectural emendation has no support and is unnecessary.
[2:16] 164 tn Heb “are filled.” The translation assumes the verbal form is a perfect of certitude, emphasizing the certainty of Babylon’s coming judgment, which will reduce the majestic empire to shame and humiliation.
[2:16] 166 tc Heb “drink, even you, and show the foreskin.” Instead of הֵעָרֵל (he’arel, “show the foreskin”) one of the Dead Sea scrolls has הֵרָעֵל (hera’el, “stumble”). This reading also has support from several ancient versions and is followed by the NEB (“you too shall drink until you stagger”) and NRSV (“Drink, you yourself, and stagger”). For a defense of the Hebrew text, see P. D. Miller, Jr., Sin and Judgment in the Prophets, 63-64.
[2:16] 167 sn The Lord’s right hand represents his military power. He will force the Babylonians to experience the same humiliating defeat they inflicted on others.
[2:8] 168 tn Heb “who.” A new sentence was begun here in the translation for stylistic reasons.
[2:8] 169 tn Heb “and they made great [their mouth?] against their territory.” Other possible translation options include (1) “they enlarged their own territory” (cf. NEB) and (2) “they bragged about [the size] of their own territory.”
[1:14] 170 tn Heb “jealous for” (so KJV, ASV); NIV, NRSV “very jealous for”; CEV “very protective of.” The meaning is that Jerusalem/Zion is the special object of God’s grace and purposes. This results in his unusual protection of his people, a protection not accorded others with whom he does not have such a close relationship.
[2:8] 171 tn Heb “After glory has he sent me” (similar KJV, NASB). What is clearly in view is the role of Zechariah who, by faithful proclamation of the message, will glorify the
[2:8] 172 tn Heb “gate” (בָּבָה, bavah) of the eye, that is, pupil. The rendering of this term by KJV as “apple” has created a well-known idiom in the English language, “the apple of his eye” (so ASV, NIV). The pupil is one of the most vulnerable and valuable parts of the body, so for Judah to be considered the “pupil” of the
[2:8] 173 tc A scribal emendation (tiqqun sopherim) has apparently altered an original “my eye” to “his eye” in order to allow the prophet to be the speaker throughout vv. 8-9. This alleviates the problem of the
[12:2] 174 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[12:2] 175 sn The image of a cup that brings dizziness is that of drunkenness. The
[14:2] 176 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[14:2] 177 tn Heb “not be cut off from the city” (so NRSV); NAB “not be removed.”
[13:10] 178 tc Many
[13:10] 179 tn On ὧδε (Jwde) here, BDAG 1101 s.v. 2 states: “a ref. to a present event, object, or circumstance, in this case, at this point, on this occasion, under these circumstances…in this case moreover 1 Cor 4:2. ὧδε ἡ σοφία ἐστίν…Rv 13:18; cf. 17:9. ὧδέ ἐστιν ἡ ὑπομονή…13:10; 14:12.”
