Kejadian 25:30

25:30 So Esau said to Jacob, “Feed ¹  me some of the red stuff – yes, this red stuff – because I’m starving!” (That is why he was also called ²  Edom.) ³ 

Kejadian 25:2

25:2 She bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah.

1 Tawarikh 28:17

28:17 for the pure gold used for the meat forks, bowls, and jars, for the small gold bowls, including the weight for each bowl, for the small silver bowls, including the weight for each bowl,

Mazmur 83:6

83:6 It includes ⁴  the tents of Edom and the Ishmaelites,

Moab and the Hagrites, ⁵ 

Ratapan 4:21-22

The Prophet Speaks:

ש (Sin/Shin)

4:21 Rejoice and be glad for now, ⁶  O people of Edom, ⁷ 

who reside in the land of Uz.

But the cup of judgment ⁸  will pass ⁹  to you also;

you will get drunk and take off your clothes.

ת (Tav)

4:22 O people of Zion, ¹⁰  your punishment ¹¹  will come to an end; ¹² 

he will not prolong your exile. ¹³ 

But, O people of Edom, ¹⁴  he will punish ¹⁵  your sin ¹⁶ 

and reveal ¹⁷  your offenses!

[25:30]  ¹ tn The rare term לָעַט (la’at), translated “feed,” is used in later Hebrew for feeding animals (see Jastrow, 714). If this nuance was attached to the word in the biblical period, then it may depict Esau in a negative light, comparing him to a hungry animal. Famished Esau comes in from the hunt, only to enter the trap. He can only point at the red stew and ask Jacob to feed him.

[25:30]  ² tn The verb has no expressed subject and so is given a passive translation.

[25:30]  ³ sn Esau’s descendants would eventually be called Edom. Edom was the place where they lived, so-named probably because of the reddish nature of the hills. The writer can use the word “red” to describe the stew that Esau gasped for to convey the nature of Esau and his descendants. They were a lusty, passionate, and profane people who lived for the moment. Again, the wordplay is meant to capture the “omen in the nomen.”

[83:6]  ⁴ tn The words “it includes” are supplied in the translation for stylistic reasons.

[83:6]  ⁵ sn The Hagrites are also mentioned in 1 Chr 5:10, 19-20.

[4:21]  ⁶ 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]  ⁷ tn Heb “O Daughter of Edom.”

[4:21]  ⁸ 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 Lord’s judgment. The drunkard will reel and stagger, causing bodily injury to himself – an apt metaphor to describe the devastating effects of God’s judgment. Just as a cup of poison kills all those who are forced to drink it, the cup of God’s wrath destroys all those who must drink it (e.g., Ps 75:9; Isa 51:17, 22; Jer 25:15, 17, 28; 49:12; 51:7; Lam 4:21; Ezek 23:33; Hab 2:16).

[4:21]  ⁹ tn The imperfect verb “will pass” may also be a jussive, continuing the element of request, “let the cup pass…”

[4:22]  ¹⁰ tn Heb “O Daughter Zion.”

[4:22]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ tn Heb “O Daughter of Edom.”

[4:22]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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.