Wahyu 18:16

18:16 saying,

“Woe, woe, O great city –

dressed in fine linen, purple and scarlet clothing, ¹ 

and adorned with gold, ²  precious stones, and pearls –

Wahyu 18:19

18:19 And they threw dust on their heads and were shouting with weeping and mourning, ³ 

“Woe, Woe, O great city –

in which all those who had ships on the sea got rich from her wealth –

because in a single hour she has been destroyed!” ⁴ 

Yeremia 30:7

30:7 Alas, what a terrible time of trouble it is! ⁵ 

There has never been any like it.

It is a time of trouble for the descendants of Jacob,

but some of them will be rescued out of it. ⁶ 

Yoel 1:15

1:15 How awful that day will be! ⁷ 

For the day of the Lord is near;

it will come as destruction from the Divine Destroyer. ⁸ 

Amos 5:16

5:16 Because of Israel’s sins ⁹  this is what the Lord, the God who commands armies, the sovereign One, ¹⁰  says:

“In all the squares there will be wailing,

in all the streets they will mourn the dead. ¹¹ 

They will tell the field workers ¹²  to lament

and the professional mourners ¹³  to wail.

[18:16]  ¹ tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.

[18:16]  ² tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).

[18:19]  ³ tn Grk “with weeping and mourning, saying.” Here the participle λέγοντες (legontes) has not been translated because it is redundant in contemporary English.

[18:19]  ⁴ tn On ἡρημώθη (Jhrhmwqh) L&N 20.41 states, “to suffer destruction, with the implication of being deserted and abandoned – ‘to be destroyed, to suffer destruction, to suffer desolation.’ ἐρημόομαι: μιᾷ ὥρᾳ ἠρημώθη ὁ τοσοῦτος πλοῦτος ‘such great wealth has been destroyed within a single hour’ Re 18:17.”

[30:7]  ⁵ tn Heb “Alas [or Woe] for that day will be great.” For the use of the particle “Alas” to signal a time of terrible trouble, even to sound the death knell for someone, see the translator’s note on 22:13.

[30:7]  sn The reference to a terrible time of trouble (Heb “that day”) is a common shorthand reference in the prophets to “the Day of the Lord.” The “Day of the Lord” refers to a time when God intervenes in judgment against the wicked. The time referent can be either near or far, referring to something as near as the Assyrian threat in the time of Ahaz (Isa 7:18, 20, 21, 23) or as distant as the eschatological battle of God against Gog when he attacks Israel (Ezek 38:14, 18). The judgment can be against Israel’s enemies and result in Israel’s deliverance (Jer 50:30-34). At other times as here the Day of the Lord involves judgment on Israel itself. Here reference is to the judgment that the northern kingdom, Israel, has already experienced (cf., e.g., Jer 3:8) and which the southern kingdom, Judah, is in the process of experiencing and which Jeremiah has lamented over several times and even described in hyperbolic and apocalyptic terms in Jer 4:19-31.

[30:7]  ⁶ tn Heb “It is a time of trouble for Jacob but he will be saved out of it.”

[30:7]  sn Jacob here is figurative for the people descended from him. Moreover the figure moves from Jacob = descendants of Jacob to only a part of those descendants. Not all of his descendants who have experienced and are now experiencing trouble will be saved. Only a remnant (i.e., the good figs, cf., e.g., Jer 23:3; 31:7) will see the good things that the Lord has in store for them (Jer 24:5-6). The bad figs will suffer destruction through war, starvation, and disease (cf., e.g., Jer 24:8-10 among many other references).

[1:15]  ⁷ tn Heb “Alas for the day!”

[1:15]  ⁸ tn There is a wordplay in Hebrew here with the word used for “destruction” (שׁוֹד, shod) and the term used for God (שַׁדַּי, shadday). The exact meaning of “Shaddai” in the OT is somewhat uncertain, although the ancient versions and many modern English versions tend to translate it as “Almighty” (e.g., Greek παντοκράτωρ [pantokratwr], Latin omnipotens). Here it might be rendered “Destroyer,” with the thought being that “destruction will come from the Divine Destroyer,” which should not be misunderstood as a reference to the destroying angel. The name “Shaddai” (outside Genesis and without the element “El” [“God”]) is normally used when God is viewed as the sovereign king who blesses/protects or curses/brings judgment. The name appears in the introduction to two of Balaam’s oracles (Num 24:4, 16) of blessing upon Israel. Naomi employs the name when accusing the Lord of treating her bitterly by taking the lives of her husband and sons (Ruth 1:20-21). In Ps 68:14, Isa 13:6, and the present passage, Shaddai judges his enemies through warfare, while Ps 91:1 depicts him as the protector of his people. In Ezek 1:24 and 10:5 the sound of the cherubs’ wings is compared to Shaddai’s powerful voice. The reference may be to the mighty divine warrior’s battle cry which accompanies his angry judgment.

[5:16]  ⁹ tn Heb “Therefore.” This logical connector relates back to the accusation of vv. 10-13, not to the parenthetical call to repentance in vv. 14-15. To indicate this clearly, the phrase “Because of Israel’s sins” is used in the translation.

[5:16]  ¹⁰ tn Or “the Lord.” The Hebrew term translated “sovereign One” here is אֲדֹנָי (’adonay).

[5:16]  ¹¹ tn Heb “they will say, ‘Ah! Ah!’” The Hebrew term הוֹ (ho, “ah, woe”) is an alternate form of הוֹי (hoy), a word used to mourn the dead and express outwardly one’s sorrow. See 1 Kgs 13:30; Jer 22:18; 34:5. This wordplay follows quickly, as v. 18 begins with הוֹי (“woe”).

[5:16]  ¹² tn Or “farmers” (NIV, NCV, NRSV, TEV, CEV, NLT).

[5:16]  ¹³ tn Heb “those who know lamentation.”

[5:16]  sn Professional mourners are referred to elsewhere in the OT (2 Chr 35:25; Jer 9:17) and ancient Near Eastern literature. See S. M. Paul, Amos (Hermeneia), 180.