Yeremia 8:20

8:20 “They cry, ¹  ‘Harvest time has come and gone, and the summer is over, ² 

and still we have not been delivered.’

Yeremia 46:16

46:16 I will make many stumble. ³ 

They will fall over one another in their hurry to flee. ⁴ 

They will say, ‘Get up!

Let’s go back to our own people.

Let’s go back to our homelands

because the enemy is coming to destroy us.’ ⁵ 

Yeremia 46:21

46:21 Even her mercenaries ⁶ 

will prove to be like pampered, ⁷  well-fed calves.

For they too will turn and run away.

They will not stand their ground

when ⁸  the time for them to be destroyed comes,

the time for them to be punished.

Yeremia 50:16

50:16 Kill all the farmers who sow the seed in the land of Babylon.

Kill all those who wield the sickle at harvest time. ⁹ 

Let all the foreigners return to their own people.

Let them hurry back to their own lands

to escape destruction by that enemy army. ¹⁰ 

Yesaya 13:14

13:14 Like a frightened gazelle ¹¹ 

or a sheep with no shepherd,

each will turn toward home, ¹² 

each will run to his homeland.

Yesaya 47:15

47:15 They will disappoint you, ¹³ 

those you have so faithfully dealt with since your youth. ¹⁴ 

Each strays off in his own direction, ¹⁵ 

leaving no one to rescue you.”

Matius 25:10-13

25:10 But while they had gone to buy it, the bridegroom arrived, and those who were ready went inside with him to the wedding banquet. Then ¹⁶  the door was shut. 25:11 Later, ¹⁷  the other virgins came too, saying, ‘Lord, lord! Let us in!’ ¹⁸  25:12 But he replied, ¹⁹  ‘I tell you the truth, ²⁰  I do not know you!’ 25:13 Therefore stay alert, because you do not know the day or the hour. ²¹ 

[8:20]  ¹ tn The words “They say” are not in the text; they are supplied in the translation to make clear that the lament of the people begun in v. 19b is continued here after the interruption of the Lord’s words in v. 19c.

[8:20]  ² tn Heb “Harvest time has passed, the summer is over.”

[8:20]  sn This appears to be a proverbial statement for “time marches on.” The people appear to be expressing their frustration that the Lord has not gone about his business of rescuing them as they expected. For a similar misguided feeling based on the offering of shallow repentance see Hos 6:1-3 (and note the Lord’s reply in 6:4-6).

[46:16]  ³ tn Heb “he multiplied the one stumbling.” For the first person reference see the preceding translator’s note.

[46:16]  ⁴ tc The words “in their hurry to flee” are not in the text but appear to be necessary to clarify the point that the stumbling and falling here is not the same as that in vv. 6, 12 where they occur in the context of defeat and destruction. Reference here appears to be to the mercenary soldiers who in their hurried flight to escape stumble over one another and fall. This is fairly clear from the literal translation “he multiplies the stumbling one. Also [= and] a man falls against a man and they say [probably = “saying”; an epexegetical use of the vav (ו) consecutive (IBHS 551 §33.2.2a, and see Exod 2:10 as a parallel)] ‘Get up! Let’s go…’” A reference to the flight of the mercenaries is also seen in v. 21. Many of the modern commentaries and a few of the modern English versions follow the Greek text and read vv. 15a-16 very differently. The Greek reads “Why has Apis fled from you? Your choice calf [i.e., Apis] has not remained. For the Lord has paralyzed him. And your multitudes have fainted and fallen; and each one said to his neighbor…” (reading רֻבְּךָ כָּשַׁל גַּם־נָפַל וַיֹּאמְרוּ אִישׁ אֶל־רֵעֵהוּ instead of כּוֹשֵׁל הִרְבָּה גַּם־נָפַל אִישׁ אֶל־רֵעֵהוּ). One would expect אִישׁ אֶל־רֵעֵהוּ (’ish ’el-re’ehu) to go with וַיֹּאמְרוּ (vayyo’mÿru) because it is idiomatic in this expression (cf., e.g., Gen 11:3; Judg 6:29). However, אִישׁ אֶל־רֵעֵהוּ (’ish ’el-re’ehu) is also found with singular verbs as here in Exod 22:9; 33:11; 1 Sam 10:11. There is no doubt that the Hebrew text is the more difficult and thus probably original. The reading of the Greek version is not supported by any other text or version and looks like an attempt to smooth out a somewhat awkward Hebrew original.

[46:16]  ⁵ tn Heb “to our native lands from before the sword of the oppressor.” The compound preposition “from before” is regularly used in a causal sense (see BDB 818 s.v. פָּנֶה 6.a, b, c). The “sword” is again interpreted as a figure for the destructive power of an enemy army.

[46:21]  ⁶ tn Heb “her hirelings in her midst.”

[46:21]  ⁷ tn The word “pampered” is not in the text. It is supplied in the translation to explain the probable meaning of the simile. The mercenaries were well cared for like stall-fed calves, but in the face of the danger they will prove no help because they will turn and run away without standing their ground. Some see the point of the simile to be that they too are fattened for slaughter. However, the next two lines do not fit that interpretation too well.

[46:21]  ⁸ tn The temporal use of the particle כִּי (ki; BDB 472 s.v. כִּי 2.a) seems more appropriate to the context than the causal use.

[50:16]  ⁹ tn Heb “Cut off the sower from Babylon, and the one who wields the sickle at harvest time.” For the meaning “kill” for the root “cut off” see BDB 503 s.v. כָּרַת Qal.1.b and compare usage in Jer 11:19. The verb is common in this nuance in the Hiphil, cf. BDB 504 s.v. כָּרַת Hiph, 2.b.

[50:16]  ¹⁰ tn Heb “Because of [or out of fear of] the sword of the oppressor, let each of them turn toward his [own] people and each of them flee to his [own] country.” Compare a similar expression in 46:16 where the reference was to the flight of the mercenaries. Here it refers most likely to foreigners who are counseled to leave Babylon before they are caught up in the destruction. Many of the commentaries and English versions render the verbs as futures but they are more likely third person commands (jussives). Compare the clear commands in v. 8 followed by essentially the same motivation. The “sword of the oppressor,” of course, refers to death at the hands of soldiers wielding all kinds of weapons, chief of which has been a reference to the bow (v. 14).

[13:14]  ¹¹ tn Or “like a gazelle being chased.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[13:14]  ¹² tn Heb “his people” (cf. KJV, NASB, NIV, NRSV) or “his nation” (cf. TEV “their own countries”).

[47:15]  ¹³ tn Heb “So they will be to you”; NIV “That is all they can do for you.”

[47:15]  ¹⁴ tn Heb “that for which you toiled, your traders from your youth.” The omen readers and star gazers are likened to merchants with whom Babylon has had an ongoing economic relationship.

[47:15]  ¹⁵ tn Heb “each to his own side, they err.”

[25:10]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[25:11]  ¹⁷ tn Here δέ (de) has not been translated.

[25:11]  ¹⁸ tn Grk “Open to us.”

[25:12]  ¹⁹ tn Grk “But answering, he said.” This is somewhat redundant and has been simplified in the translation.

[25:12]  ²⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[25:13]  ²¹ tc Most later mss (C³ ˹³ 1424^c Ï) also read here “in which the Son of Man is coming” (ἐν ᾗ ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεται, en |h Jo Juio" tou anqrwpou ercetai), reproducing almost verbatim the last line of Matt 24:44. The longer reading thus appears to be an explanatory expansion and should not be considered authentic. The earlier and better witnesses ({̳⁵ א A B C* D L W Δ Θ Ë¹ 33 565 892 1424* lat co}) lack this phrase.