Yesaya 33:1
Konteks33:1 The destroyer is as good as dead, 1
you who have not been destroyed!
The deceitful one is as good as dead, 2
the one whom others have not deceived!
When you are through destroying, you will be destroyed;
when you finish 3 deceiving, others will deceive you!
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. 4
Now last of all King Nebuchadnezzar of Babylon has gnawed their bones. 5
50:18 So I, the Lord God of Israel who rules over all, say: 6
‘I will punish the king of Babylon and his land
just as I punished the king of Assyria.
Obaja 1:15
Konteks1:15 “For the day of the Lord 7 is approaching 8 for all the nations! 9
Just as you have done, so it will be done to you.
You will get exactly what your deeds deserve. 10
Zakharia 2:8-9
Konteks2:8 For the Lord who rules over all says to me that for his own glory 11 he has sent me to the nations that plundered you – for anyone who touches you touches the pupil 12 of his 13 eye. 2:9 “I am about to punish them 14 in such a way,” he says, “that they will be looted by their own slaves.” Then you will know that the Lord who rules over all has sent me.
[33:1] 1 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] 2 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] 3 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.”
[50:17] 4 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] 5 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] 6 tn Heb “Therefore thus says Yahweh of armies, the God of Israel.” The first person is again adopted because the
[1:15] 7 sn The term יוֹם (yom, “day”) is repeated ten times in vv. 11-14 referring to the time period when Judah/Jerusalem suffered calamity which Edom exploited for its own sinful gain. In each of those cases יוֹם was qualified by a following genitive to describe Judah’s plight, e.g., “in the day of your brother’s calamity” (v. 12). Here it appears again but now followed by the divine name to describe the time of God’s judgment against Edom for its crimes against humanity: “the day of the
[1:15] 8 tn Heb “near” (so KJV, NAB, NIV, NRSV, NLT); NCV “is coming soon.”
[1:15] 9 sn God’s judgment would not be confined to Edom. Edom would certainly be punished in just measure for its wrongdoing, but “the day of the Lord” would also encompass judgment of the nations (v. 15).
[1:15] 10 tn Heb “your deed will return on your own head.” Verses 15 and 16 provide an example of ironic reversal, whereby the tables are turned and poetic justice is served. This is a motif that is common in prophetic oracles against foreign nations.
[2:8] 11 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] 12 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] 13 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
[2:9] 14 tn Heb “I will wave my hand over them” (so NASB); NIV, NRSV “raise my hand against them.”