Yeremia 51:7

51:7 Babylonia had been a gold cup in the Lord’s hand.

She had made the whole world drunk.

The nations had drunk from the wine of her wrath. ¹ 

So they have all gone mad. ² 

Yeremia 51:20-23

51:20 “Babylon, ³  you are my war club, ⁴ 

my weapon for battle.

I used you to smash nations. ⁵ 

I used you to destroy kingdoms.

51:21 I used you to smash horses and their riders. ⁶ 

I used you to smash chariots and their drivers.

51:22 I used you to smash men and women.

I used you to smash old men and young men.

I used you to smash young men and young women.

51:23 I used you to smash shepherds and their flocks.

I used you to smash farmers and their teams of oxen.

I used you to smash governors and leaders.” ⁷ 

Yeremia 25:9

25:9 So I, the Lord, affirm that ⁸  I will send for all the peoples of the north ⁹  and my servant, ¹⁰  King Nebuchadnezzar of Babylon. I will bring them against this land and its inhabitants and all the nations that surround it. I will utterly destroy ¹¹  this land, its inhabitants, and all the nations that surround it ¹²  and make them everlasting ruins. ¹³  I will make them objects of horror and hissing scorn. ¹⁴ 

Yeremia 25:18-27

25:18 I made Jerusalem ¹⁵  and the cities of Judah, its kings and its officials drink it. ¹⁶  I did it so Judah would become a ruin. I did it so Judah, its kings, and its officials would become an object ¹⁷  of horror and of hissing scorn, an example used in curses. ¹⁸  Such is already becoming the case! ¹⁹  25:19 I made all of these other people drink it: Pharaoh, king of Egypt; ²⁰  his attendants, his officials, his people, 25:20 the foreigners living in Egypt; ²¹  all the kings of the land of Uz; ²²  all the kings of the land of the Philistines, ²³  the people of Ashkelon, Gaza, Ekron, the people who had been left alive from Ashdod; ²⁴  25:21 all the people of Edom, ²⁵  Moab, ²⁶  Ammon; ²⁷  25:22 all the kings of Tyre, ²⁸  all the kings of Sidon; ²⁹  all the kings of the coastlands along the sea; ³⁰  25:23 the people of Dedan, Tema, Buz, ³¹  all the desert people who cut their hair short at the temples; ³²  25:24 all the kings of Arabia who ³³  live in the desert; 25:25 all the kings of Zimri; ³⁴  all the kings of Elam; ³⁵  all the kings of Media; ³⁶  25:26 all the kings of the north, whether near or far from one another; and all the other kingdoms which are on the face of the earth. After all of them have drunk the wine of the Lord’s wrath, ³⁷  the king of Babylon ³⁸  must drink it.

25:27 Then the Lord said to me, ³⁹  “Tell them that the Lord God of Israel who rules over all ⁴⁰  says, ⁴¹  ‘Drink this cup ⁴²  until you get drunk and vomit. Drink until you fall down and can’t get up. ⁴³  For I will send wars sweeping through you.’ ⁴⁴ 

Wahyu 8:8

8:8 Then ⁴⁵  the second angel blew his trumpet, and something like a great mountain of burning fire was thrown into the sea. A ⁴⁶  third of the sea became blood,

Wahyu 17:1-6

The Great Prostitute and the Beast

17:1 Then ⁴⁷  one of the seven angels who had the seven bowls came and spoke to me. ⁴⁸  “Come,” he said, “I will show you the condemnation and punishment ⁴⁹  of the great prostitute who sits on many waters, 17:2 with whom the kings of the earth committed sexual immorality and the earth’s inhabitants got drunk with the wine of her immorality.” ⁵⁰  17:3 So ⁵¹  he carried me away in the Spirit ⁵²  to a wilderness, ⁵³  and there ⁵⁴  I saw a woman sitting on a scarlet beast that was full of blasphemous names and had seven heads and ten horns. 17:4 Now ⁵⁵  the woman was dressed in purple and scarlet clothing, ⁵⁶  and adorned with gold, ⁵⁷  precious stones, and pearls. She held ⁵⁸  in her hand a golden cup filled with detestable things and unclean things from her sexual immorality. ⁵⁹  17:5 On ⁶⁰  her forehead was written a name, a mystery: ⁶¹  “Babylon the Great, the Mother of prostitutes and of the detestable things of the earth.” 17:6 I saw that the woman was drunk with the blood of the saints and the blood of those who testified to Jesus. ⁶²  I ⁶³  was greatly astounded ⁶⁴  when I saw her.

[51:7]  ¹ tn The words “of her wrath” are not in the Hebrew text but are supplied in the translation to help those readers who are not familiar with the figure of the “cup of the Lord’s wrath.”

[51:7]  sn The figure of the cup of the Lord’s wrath invoked in Jer 25:15-29 is invoked again here and Babylon is identified as the agent through which the wrath of the Lord is visited on the other nations. See the study note on 25:15 for explanation and further references.

[51:7]  ² tn Heb “upon the grounds of such conditions the nations have gone mad.”

[51:20]  ³ tn Or “Media.” The referent is not identified in the text; the text merely says “you are my war club.” Commentators in general identify the referent as Babylon because Babylon has been referred to as a hammer in 50:23 and Babylon is referred to in v. 25 as a “destroying mountain” (compare v. 20d). However, S. R. Driver, Jeremiah, 317, n. c maintains that v. 24 speaks against this. It does seem a little inconsistent to render the vav consecutive perfect at the beginning of v. 24 as future while rendering those in vv. 20b-23 as customary past. However, change in person from second masculine singular (vv. 20b-23) to the second masculine plural in “before your very eyes” and its position at the end of the verse after “which they did in Zion” argue that a change in address occurs there. Driver has to ignore the change in person and take “before your eyes” with the verb “repay” at the beginning to maintain the kind of consistency he seeks. The vav (ו) consecutive imperfect can be used for either the customary past (GKC 335-36 §112.dd with cross reference back to GKC 331-32 §112.e) or the future (GKC 334 §112.x). Hence the present translation has followed the majority of commentaries (and English versions like TEV, NCV, CEV, NIrV) in understanding the referent as Babylon and v. 24 being a transition to vv. 25-26 (cf., e.g., J. Bright, Jeremiah [AB], 356-57, and J. A. Thompson, Jeremiah [NICOT], 756-57). If the referent is understood as Media then the verbs in vv. 20-23 should all be translated as futures. See also the translator’s note on v. 24.

[51:20]  ⁴ tn This Hebrew word (מַפֵּץ, mappets) only occurs here in the Hebrew Bible, but its meaning is assured from the use of the verbs that follow which are from the same root (נָפַץ, nafats) and there is a cognate noun מַפָּץ (mappats) that occurs in Ezek 9:2 in the sense of weapon of “smashing.”

[51:20]  ⁵ tn Heb “I smash nations with you.” This same structure is repeated throughout the series in vv. 20c-23.

[51:21]  ⁶ tn Heb “horse and its rider.” However, the terms are meant as generic or collective singulars (cf. GKC 395 §123.b) and are thus translated by the plural. The same thing is true of all the terms in vv. 21-23b. The terms in vv. 20c-d, 23c are plural.

[51:23]  ⁷ tn These two words are Akkadian loan words into Hebrew which often occur in this pairing (cf. Ezek 23:6, 12, 23; Jer 51:23, 28, 57). BDB 688 s.v. סָגָן (sagan) gives “prefect, ruler” as the basic definition for the second term but neither works very well in a modern translation because “prefect” would be unknown to most readers and “ruler” would suggest someone along the lines of a king, which these officials were not. The present translation has chosen “leaders” by default, assuming there is no other term that would be any more appropriate in light of the defects noted in “prefect” and “ruler.”

[25:9]  ⁸ tn Heb “Oracle of the Lord.”

[25:9]  ⁹ sn The many allusions to trouble coming from the north are now clarified: it is the armies of Babylon which included within it contingents from many nations. See 1:14, 15; 4:6; 6:1, 22; 10:22; 13:20 for earlier allusions.

[25:9]  ¹⁰ sn Nebuchadnezzar is called the Lord’s servant also in Jer 27:6; 43:10. He was the Lord’s servant in that he was the agent used by the Lord to punish his disobedient people. Assyria was earlier referred to as the Lord’s “rod” (Isa 10:5-6) and Cyrus is called his “shepherd” and his “anointed” (Isa 44:28; 45:1). P. C. Craigie, P. H. Kelley, and J. F. Drinkard (Jeremiah 1-25 [WBC], 364) make the interesting observation that the terms here are very similar to the terms in v. 4. The people of Judah ignored the servants, the prophets, he sent to turn them away from evil. So he will send other servants whom they cannot ignore.

[25:9]  ¹¹ tn The word used here was used in the early years of Israel’s conquest for the action of killing all the men, women, and children in the cities of Canaan, destroying all their livestock, and burning their cities down. This policy was intended to prevent Israel from being corrupted by paganism (Deut 7:2; 20:17-18; Josh 6:18, 21). It was to be extended to any city that led Israel away from worshiping God (Deut 13:15) and any Israelite who brought an idol into his house (Deut 7:26). Here the policy is being directed against Judah as well as against her neighbors because of her persistent failure to heed God’s warnings through the prophets. For further usage of this term in application to foreign nations in the book of Jeremiah see 50:21, 26; 51:3.

[25:9]  ¹² tn Heb “will utterly destroy them.” The referent (this land, its inhabitants, and the nations surrounding it) has been specified in the translation for clarity, since the previous “them” referred to Nebuchadnezzar and his armies.

[25:9]  sn This is essentially the introduction to the “judgment on the nations” in vv. 15-29 which begins with Jerusalem and Judah (v. 18) and ultimately ends with Babylon itself (“Sheshach” in v. 26; see note there for explanation of the term).

[25:9]  ¹³ sn The Hebrew word translated “everlasting” is the word often translated “eternal.” However, it sometimes has a more limited time reference. For example it refers to the lifetime of a person who became a “lasting slave” to another person (see Exod 21:6; Deut 15:17). It is also used to refer to the long life wished for a king (1 Kgs 1:31; Neh 2:3). The time frame here is to be qualified at least with reference to Judah and Jerusalem as seventy years (see 29:10-14 and compare v. 12).

[25:9]  ¹⁴ tn Heb “I will make them an object of horror and a hissing and everlasting ruins.” The sentence has been broken up to separate the last object from the first two which are of slightly different connotation, i.e., they denote the reaction to the latter.

[25:9]  sn Compare Jer 18:16 and 19:8 and the study note at 18:16.

[25:18]  ¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:18]  ¹⁶ tn The words “I made” and “drink it” are not in the text. The text from v. 18 to v. 26 contains a list of the nations that Jeremiah “made drink it.” The words are supplied in the translation here and at the beginning of v. 19 for the sake of clarity. See also the note on v. 26.

[25:18]  ¹⁷ tn Heb “in order to make them a ruin, an object of…” The sentence is broken up and the antecedents are made specific for the sake of clarity and English style.

[25:18]  ¹⁸ tn See the study note on 24:9 for explanation.

[25:18]  ¹⁹ tn Heb “as it is today.” This phrase would obviously be more appropriate after all these things had happened as is the case in 44:6, 23 where the verbs referring to these conditions are past. Some see this phrase as a marginal gloss added after the tragedies of 597 b.c. or 586 b.c. However, it may refer here to the beginning stages where Judah has already suffered the loss of Josiah, of its freedom, of some of its temple treasures, and of some of its leaders (Dan 1:1-3. The different date for Jehoiakim there is due to the different method of counting the king’s first year; the third year there is the same as the fourth year in 25:1).

[25:19]  ²⁰ sn See further Jer 46:2-28 for the judgment against Egypt.

[25:20]  ²¹ tn The meaning of this term and its connection with the preceding is somewhat uncertain. This word is used of the mixture of foreign people who accompanied Israel out of Egypt (Exod 12:38) and of the foreigners that the Israelites were to separate out of their midst in the time of Nehemiah (Neh 13:3). Most commentators interpret it here of the foreign people who were living in Egypt. (See BDB 786 s.v. I עֶרֶב and KBL 733 s.v. II עֶרֶב.)

[25:20]  ²² sn The land of Uz was Job’s homeland (Job 1:1). The exact location is unknown but its position here between Egypt and the Philistine cities suggests it is south of Judah, probably in the Arabian peninsula. Lam 4:21 suggests that it was near Edom.

[25:20]  ²³ sn See further Jer 47:1-7 for the judgment against the Philistines. The Philistine cities were west of Judah.

[25:20]  ²⁴ sn The Greek historian Herodotus reports that Ashdod had been destroyed under the Pharaoh who preceded Necho, Psammetichus.

[25:21]  ²⁵ sn See further Jer 49:7-22 for the judgment against Edom. Edom, Moab, and Ammon were east of Judah.

[25:21]  ²⁶ sn See further Jer 48:1-47 for the judgment against Moab.

[25:21]  ²⁷ sn See further Jer 49:1-6 for the judgment against Ammon.

[25:22]  ²⁸ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[25:22]  ²⁹ sn Tyre and Sidon are mentioned within the judgment on the Philistines in Jer 47:4. They were Phoenician cities to the north and west of Judah on the coast of the Mediterranean Sea in what is now Lebanon.

[25:22]  map For location see Map1 A1; JP3 F3; JP4 F3.

[25:22]  ³⁰ sn The connection with Tyre and Sidon suggests that these were Phoenician colonies. See also Isa 23:2.

[25:23]  ³¹ sn Dedan and Tema are mentioned together in Isa 21:13-14 and located in the desert. They were located in the northern part of the Arabian peninsula south and east of Ezion Geber. Buz is not mentioned anywhere else and its location is unknown. Judgment against Dedan and Tema is mentioned in conjunction with the judgment on Edom in Jer 47:7-8.

[25:23]  ³² tn For the discussion regarding the meaning of the terms here see the notes on 9:26.

[25:23]  sn See Jer 9:26 where these are mentioned in connection with Moab, Edom, and Ammon.

[25:24]  ³³ tc Or “and all the kings of people of mixed origin who.” The Greek version gives evidence of having read the term only once; it refers to the “people of mixed origin” without reference to the kings of Arabia. While the term translated “people of mixed origin” seems appropriate in the context of a group of foreigners within a larger entity (e.g. Israel in Exod 12:38; Neh 13:3; Egypt in Jer 50:37), it seems odd to speak of them as a separate entity under their own kings. The presence of the phrase in the Hebrew text and the other versions dependent upon it can be explained as a case of dittography.

[25:24]  sn See further Jer 49:28-33 for judgment against some of these Arabian peoples.

[25:25]  ³⁴ sn The kingdom of Zimri is mentioned nowhere else, so its location is unknown.

[25:25]  ³⁵ sn See further Jer 49:34-39 for judgment against Elam.

[25:25]  ³⁶ sn Elam and Media were east of Babylon; Elam in the south and Media in the north. They were in what is now western Iran.

[25:26]  ³⁷ tn The words “have drunk the wine of the Lord’s wrath” are not in the text. They are supplied in the translation for clarity at the end of the list to serve as a transition to the next sentence which does not directly mention the cup or the Lord’s wrath.

[25:26]  ³⁸ 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]  ³⁹ tn The words “Then the Lord said to me” are not in the text. They are supplied in the translation for clarity, to connect this part of the narrative with vv. 15, 17 after the long intervening list of nations who were to drink the cup of God’s wrath in judgment.

[25:27]  ⁴⁰ 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]  ⁴¹ tn Heb “Tell them, ‘Thus says the Lord….’” The translation is intended to eliminate one level of imbedded quotation marks to help avoid confusion.

[25:27]  ⁴² 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]  ⁴³ 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]  ⁴⁴ tn Heb “because of the sword that I will send among you.” See the notes on 2:16 for explanation.

[8:8]  ⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:8]  ⁴⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:1]  ⁴⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:1]  ⁴⁸ tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”

[17:1]  ⁴⁹ tn Here one Greek term, κρίμα (krima), has been translated by the two English terms “condemnation” and “punishment.” See BDAG 567 s.v. 4.b, “mostly in an unfavorable sense, of the condemnatory verdict and sometimes the subsequent punishment itself 2 Pt 2:3; Jd 4…τὸ κ. τῆς πόρνης the condemnation and punishment of the prostitute Rv 17:1.”

[17:2]  ⁵⁰ tn This is the same word translated “sexual immorality” earlier in the verse, but here the qualifier “sexual” has not been repeated for stylistic reasons.

[17:3]  ⁵¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation to witness the fate of the prostitute.

[17:3]  ⁵² tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

[17:3]  ⁵³ tn Or “desert.”

[17:3]  ⁵⁴ tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.

[17:4]  ⁵⁵ tn Here καί (kai) has been translated as “now” to indicate the detailed description of the woman, which is somewhat parenthetical in nature.

[17:4]  ⁵⁶ tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.

[17:4]  ⁵⁷ tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).

[17:4]  ⁵⁸ tn Grk “pearls, having in her hand.” Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[17:4]  ⁵⁹ tc Several mss (including 1611 1854 2053 Ï^K pc) read “sexual immorality on/of the earth” (πορνείας τῆς γῆς, porneia" th" gh") instead of “her sexual immorality.” Other mss (א sy^h** [co]) read “her sexual immorality and the earth’s” (πορνείας αὐτῆς καὶ τῆς γῆς, porneia" aujth" kai th" gh"). The translation is a rendering of πορνείας αὐτῆς, found in {A 1006 2344 al}. It seems that the first reading “sexuality immorality on/of the earth” was a scribal mistake in which letters may have been confused (auths would have been read as thsghs), or was perhaps influenced by the presence of “of the world” (τῆς γῆς) at the end of v. 5. The original wording seems to be “her sexual immorality”; codex א has conflated the two readings.

[17:5]  ⁶⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:5]  ⁶¹ tn Some translations consider the word μυστήριον (musthrion, “mystery”) a part of the name written (“Mystery Babylon the Great,” so KJV, NIV), but the gender of both ὄνομα (onoma, “name”) and μυστήριον are neuter, while the gender of “Babylon” is feminine. This strongly suggests that μυστήριον should be understood as an appositive to ὄνομα (“a name, i.e., a mystery”).

[17:6]  ⁶² tn Or “of the witnesses to Jesus.” Here the genitive ᾿Ιησοῦ (Ihsou) is taken as an objective genitive; Jesus is the object of their testimony.

[17:6]  ⁶³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:6]  ⁶⁴ tn Grk “I marveled a great marvel” (an idiom for great astonishment).