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The Daily Audio Bible Reading for Tuesday October 29, 2024 (NIV)

Lamentations 1-2

The Prophet Speaks

א (Alef)[a]

1 [b] Alas![c] The city once full of people[d]
now sits all alone![e]
The prominent lady[f] among the nations
has become a widow![g]
The princess[h] who once ruled the provinces[i]
has become[j] a forced laborer![k]

ב (Bet)

2 She weeps bitterly at night;
tears stream down her cheeks.[l]
She has no one to comfort her
among all her lovers.[m]
All her friends have betrayed her;
they have become her enemies.

ג (Gimel)

3 Judah[n] has departed into exile
under[o] affliction and harsh oppression.[p]
She[q] lives among the nations;
she has found no resting place.
All who pursued her overtook her
in[r] narrow straits.[s]

ד (Dalet)

4 The roads to Zion[t] mourn[u]
because no one[v] travels to the festivals.[w]
All her city gates[x] are deserted;[y]
her priests groan.[z]
Her virgins grieve;[aa]
she is in bitter anguish![ab]

ה (He)

5 Her foes subjugated her;[ac]
her enemies are at ease.[ad]
For the Lord afflicted her
because of her many acts of rebellion.[ae]
Her children went away
captive[af] before the enemy.

ו (Vav)

6 All of Daughter Zion’s[ag] splendor[ah]
has departed.[ai]
Her leaders became like deer;
they found no pasture,
so they were too exhausted to escape[aj]
from the hunter.[ak]

ז (Zayin)

7 Jerusalem remembers,[al]
when[am] she became a poor homeless person,[an]
all her treasures
that she owned in days of old.[ao]
When her people fell into an enemy’s grip,[ap]
none of her allies came to her rescue.[aq]
Her enemies[ar] gloated over[as] her;
they sneered[at] at her downfall.[au]

ח (Khet)

8 Jerusalem committed terrible sin;[av]
therefore she became an object of scorn.[aw]
All who admired[ax] her have despised her[ay]
because they have seen her nakedness.[az]
She groans aloud[ba]
and turns away in shame.[bb]

ט (Tet)

9 Her menstrual flow[bc] has soiled[bd] her clothing;[be]
she did not consider[bf] the consequences of her sin.[bg]
Her demise[bh] was astonishing,[bi]
and there was no one to comfort her.
She cried, “Look,[bj] O Lord, on my[bk] affliction
because my[bl] enemy boasts!”

י (Yod)

10 An enemy grabbed[bm]
all her valuables.[bn]
Indeed she watched in horror[bo] as Gentiles[bp]
invaded her holy temple[bq]—
those whom you[br] had commanded:
“They must not enter[bs] your assembly place.”[bt]

כ (Kaf)

11 All her people groaned
as they searched for a morsel of bread.[bu]
They exchanged[bv] their valuables[bw]
for[bx] just enough food
to stay alive.[by]

Jerusalem Speaks

“Look, O Lord! Consider[bz]
that I have become worthless!”

ל (Lamed)

12 Is it nothing to you,[ca] all you who pass by on the road?[cb]
Look and see!
Is there any pain like mine?
The Lord[cc] has afflicted me,[cd]
he[ce] has inflicted it on me
when[cf] he burned with anger.[cg]

מ (Mem)

13 He sent down fire[ch]
into my bones, and it overcame[ci] them.
He spread out a trapper’s net[cj] for my feet;
he made me turn back.
He has made me desolate;
I am faint all day long.

נ (Nun)

14 My sins are bound around my neck like a yoke;[ck]
they are fastened together by his hand.
He has placed his yoke[cl] on my neck;[cm]
he has sapped my strength.[cn]
The Lord[co] has handed me over[cp]
to those whom I cannot resist.

ס (Samek)

15 He rounded up[cq] all my mighty ones;[cr]
The Lord[cs] did this[ct] in[cu] my midst.
He summoned an assembly[cv] against me
to shatter my young men.
The Lord has stomped like grapes[cw]
the virgin daughter, Judah.[cx]

ע (Ayin)

16 I weep because of these things;
my eyes[cy] flow with tears.[cz]
For there is no one in sight who can comfort me[da]
or encourage me.[db]
My children[dc] are desolated[dd]
because an enemy has prevailed.

פ (Pe)

The Prophet Speaks

17 Zion spread out her hands,
but there is no one to comfort her.
The Lord has issued a decree against Jacob;
his neighbors[de] have become his enemies.
Jerusalem has become
like filthy garbage[df] in their midst.[dg]

צ (Tsade)

Jerusalem Speaks

18 The Lord is right to judge me![dh]
Yes, I rebelled against his commands.[di]
Please listen, all you nations,[dj]
and look at my suffering!
My young women and men
have gone into exile.

ק (Qof)

19 I called for my lovers,[dk]
but they had deceived me.
My priests and my elders
perished in the city.
Truly they had[dl] searched for food
to[dm] keep themselves[dn] alive.[do]

ר (Resh)

20 Look, O Lord! I am distressed;[dp]
my stomach is in knots![dq]
My heart is pounding[dr] inside me.
Yes, I was terribly rebellious![ds]
Out in the street the sword bereaves a mother of her children;[dt]
Inside the house death is present.[du]

ש (Sin/Shin)

21 They have heard[dv] that I groan,
yet there is no one to comfort me.
All my enemies have heard of my trouble;
they are glad that you[dw] have brought it about.[dx]
Bring about[dy] the day of judgment[dz] that you promised[ea]
so that[eb] they may end up[ec] like me!

ת (Tav)

22 Let all their wickedness come before you;
afflict[ed] them
just as you have afflicted me[ee]
because of all my acts of rebellion.[ef]
For my groans are many,
and my heart is sick with sorrow.[eg]

א (Alef)

The Prophet Speaks

2 Alas![eh] The Lord[ei] has covered
Daughter Zion[ej] with his anger.[ek]
He has thrown down the splendor of Israel
from heaven to earth;
he did not protect[el] his temple[em]
when he displayed his anger.[en]

ב (Bet)

2 The Lord[eo] destroyed[ep] mercilessly[eq]
all the homes of Jacob’s descendants.[er]
In his anger he tore down
the fortified cities[es] of Daughter Judah.
He knocked to the ground and humiliated
the kingdom and its rulers.[et]

ג (Gimel)

3 In fierce anger[eu] he destroyed[ev]
the whole army[ew] of Israel.
He withdrew his right hand[ex]
as the enemy attacked.[ey]
He was like a raging fire in the land of Jacob;[ez]
it consumed everything around it.[fa]

ד (Dalet)

4 He prepared his bow[fb] like an enemy;
his right hand was ready to shoot.[fc]
Like a foe he killed everyone,
even our strong young men;[fd]
he has poured out his anger like fire
on the tent[fe] of Daughter Zion.

ה (He)

5 The Lord,[ff] like an enemy,
destroyed[fg] Israel.
He destroyed[fh] all her palaces;
he ruined her[fi] fortified cities.
He made everyone in Daughter Judah
mourn and lament.[fj]

ו (Vav)

6 He destroyed his temple[fk] as if it were a vineyard;[fl]
he destroyed his appointed meeting place.
The Lord has made those in Zion forget
both the festivals and the Sabbaths.[fm]
In his fierce anger[fn] he has spurned[fo]
both king and priest.

ז (Zayin)

7 The Lord[fp] rejected[fq] his altar
and abhorred his temple.[fr]
He handed over to the enemy[fs]
Jerusalem’s palace walls;
the enemy[ft] shouted[fu] in the Lord’s temple
as if it were a feast day.[fv]

ח (Khet)

8 The Lord was determined to tear down
Daughter Zion’s wall.
He prepared to knock it down;[fw]
he did not withdraw his hand from destroying.[fx]
He made the ramparts and fortified walls lament;
together they mourned their ruin.[fy]

ט (Tet)

9 Her city gates have fallen[fz] to the ground;
he smashed to bits[ga] the bars that lock her gates.[gb]
Her king and princes were taken into exile;[gc]
there is no more guidance available.[gd]
As for her prophets,
they no longer receive[ge] a vision from the Lord.

י (Yod)

10 The elders of Daughter Zion
sit[gf] on the ground in silence.[gg]
They have thrown dirt on their heads;
They have dressed in sackcloth.[gh]
Jerusalem’s young women[gi] stare down at the ground.[gj]

כ (Kaf)

11 My eyes are worn out[gk] from weeping;[gl]
my stomach is in knots.[gm]
My heart[gn] is poured out on the ground
due to the destruction[go] of my helpless people;[gp]
children and infants faint
in the town squares.

ל (Lamed)

12 Children[gq] say to their mothers,[gr]
“Where are food and drink?”[gs]
They faint[gt] like a wounded warrior
in the city squares.
They die slowly[gu]
in their mothers’ arms.[gv]

מ (Mem)

13 With what can I equate[gw] you?
To what can I compare you, O Daughter Jerusalem?
To what can I liken you[gx]
so that[gy] I might comfort you, O Virgin Daughter Zion?
Your wound is as deep[gz] as the sea.[ha]
Who can heal you?[hb]

נ (Nun)

14 Your prophets saw visions for you
that were worthless whitewash.[hc]
They failed to expose your sin
so as to restore your fortunes.[hd]
They saw oracles for you
that were worthless[he] lies.

ס (Samek)

15 All who passed by on the road
clapped their hands to mock you.[hf]
They sneered and shook their heads
at Daughter Jerusalem.
“Ha! Is this the city they called[hg]
‘the perfection of beauty,[hh]
the source of joy of the whole earth!’?”[hi]

פ (Pe)

16 All your enemies
gloated over you.[hj]
They sneered and gnashed their teeth;
they said, “We have destroyed[hk] her!
Ha! We have waited a long time for this day.
We have lived to see it!”[hl]

ע (Ayin)

17 The Lord has done what he planned;
he has fulfilled[hm] his promise[hn]
that he threatened[ho] long ago:[hp]
He has overthrown you without mercy[hq]
and has enabled the enemy to gloat over you;
he has exalted your adversaries’ power.[hr]

צ (Tsade)

18 Cry out[hs] from your heart[ht] to the Lord,[hu]
O wall of Daughter Zion![hv]
Make your tears flow like a river
all day and all night long![hw]
Do not rest;
do not let your tears[hx] stop!

ק (Qof)

19 Get up! Cry out in the night
when the night watches start![hy]
Pour out your heart[hz] like water
before the face of the Lord![ia]
Lift up your hands[ib] to him
for your children’s lives;[ic]
they are fainting[id] from hunger
at every street corner.[ie]

ר (Resh)

Jerusalem Speaks

20 Look, O Lord! Consider![if]
Whom have you ever afflicted[ig] like this?
Should women eat their offspring,[ih]
their healthy infants?[ii]
Should priest and prophet
be killed in the Lord’s[ij] sanctuary?

ש (Sin/Shin)

21 The young boys and old men
lie dead on the ground in the streets.
My young women[ik] and my young men
have fallen by the sword.
You killed them when you were angry;[il]
you slaughtered them without mercy.[im]

ת (Tav)

22 As if it were a feast day, you call[in]
enemies[io] to terrify me[ip] on every side.[iq]
On the day of the Lord’s anger
no one escaped or survived.
My enemy has finished off
those healthy infants whom I bore[ir] and raised.[is]

Footnotes:

  1. Lamentations 1:1 sn Chapters 1-4 are arranged in alphabetic-acrostic structures; the acrostic pattern does not appear in chapter 5. Each of the 22 verses in chapters 1, 2 and 4 begins with a successive letter of the Hebrew alphabet, while the acrostic appears in triplicate in the 66 verses in chapter 3. The acrostic pattern does not appear in chapter 5, but its influence is felt in that it has 22 verses, the same as the number of letters in the Hebrew alphabet. For further study on Hebrew acrostics, see W. M. Soll, “Babylonian and Biblical Acrostics,” Bib 69 (1988): 305-23; D. N. Freedman, “Acrostic Poems in the Hebrew Bible: Alphabetic and Otherwise,” CBQ 48 (1986): 408-31; B. Johnson, “Form and Message in Lamentations,” ZAW 97 (1985): 58-73; K. C. Hanson, “Alphabetic Acrostics: A Form Critical Study,” Ph.D. diss., Claremont Graduate School, 1984; S. Bergler, “Threni V—Nur ein alphabetisierendes Lied? Versuch einer Deutung,” VT 27 (1977): 304-22; E. M. Schramm, “Poetic Patterning in Biblical Hebrew,” Michigan Oriental Studies in Honor of George S. Cameron, 175-78; D. N. Freedman, “Acrostics and Metrics in Hebrew Poetry,” HTR 65 (1972): 367-92; N. K. Gottwald, “The Acrostic Form,” Studies in the Book of Lamentations, 23-32; P. A. Munch, “Die alphabetische Akrostichie in der judischen Psalmendicthung,” ZDMG 90 (1936): 703-10; M. Löhr, “Alphabetische und alphabetisierende Lieder im AT,” ZAW 25 (1905): 173-98.
  2. Lamentations 1:1 tc The LXX and Vulgate (dependent on the LXX) include a preface that is lacking in the MT: “And it came to pass after Israel had been taken captive and Jerusalem had been laid waste, Jeremiah sat weeping and lamented this lament over Jerusalem, and said….” Scholars generally view the preface in the LXX and Vulgate as a later addition, though the style is Hebrew rather than Greek.
  3. Lamentations 1:1 tn The adverb אֵיכָה (ʾekhah) is used as an exclamation of lament or desperation: “How!” (BDB 32 s.v.) or “Alas!” (HALOT 40 s.v. 1.e). It is often the first word in laments (Isa 1:21; Jer 48:17; Lam 1:1; 2:1; 4:1, 2). Like the less emphatic exclamation אֵיךְ (ʾekh, “Alas!”) (2 Sam 1:19; Isa 14:4, 12; Ezek 26:17), it is used in contexts of lament and mourning.sn The term אֵיכָה (ʾekhah, “Alas!”) and counterpart אֵיךְ (ʾekh, “Alas!”) are normally uttered in contexts of mourning as exclamations of lament over a deceased person (2 Sam 1:19; Isa 14:4, 12). The prophets borrow this term from its normal Sitz im Leben in the funeral lament and rhetorically place it in the context of announcements or descriptions of God’s judgment (Isa 1:21; Jer 48:17; Ezek 26:17; Lam 1:1; 2:1; 4:1, 2). This creates a personification of the city/nation that is either in danger of imminent “death” or already has “died” as a result of the Lord’s judgment.
  4. Lamentations 1:1 tn Heb “great of people.” The construct רַבָּתִי עָם (rabbati ʿam, “great of people”) is an idiom for large population: “full of people, populous” (BDB 912-13 s.v. I רַב; HALOT 1172 s.v. 7.a). The hireq-campaginis ending on רַבָּתִי (rabbati) sometimes appears on construct forms (GKC 253 §90.a,l). By contrast to the first half of the line, it is understood that she was full of people formerly. רַבָּתִי עָם (rabbati ʿam) may also be construed as a title.sn Two thirds of Lamentations is comprised of enjambed lines (the syntax of a line carries on to the next line without a pause) rather than Hebrew poetry’s more frequent couplets of parallel phrasing. This serves a rhetorical effect not necessarily apparent if translated in the word order of English prose. Together with the alphabetic acrostic form, these pull the reader/hearer along through the various juxtaposed pictures of horror and grief. For further study on the import of these stylistic features to the function of Lamentations see F. W. Dobbs-Allsopp, Lamentations (IBC), 12-20; idem, “The Enjambing Line in Lamentations: A Taxonomy (Part 1),” ZAW 113/2 (2001): 219-39; idem, “The Effects of Enjambment in Lamentations,” ZAW 113/5 (2001): 1-16. However, for the sake of English style and clarity, the translation does not necessarily reflect the Hebrew style and word order.
  5. Lamentations 1:1 tn The noun בָּדָד (badad, “isolation, alone”) functions as adverbial accusative of state. After verbs of dwelling, it pictures someone sitting apart, which may be linked to dwelling securely, especially of a city or people (Num 23:9; Deut 33:28; Jer 49:31; Ps 4:8 [9 HT]), or to isolation (Lev 13:46; Jer 15:17; 49:31). Applied to personified Jerusalem, it contrasts a possible connotation of dwelling securely, instead stating that Lady Jerusalem is abandoned and connoting that the city is deserted.
  6. Lamentations 1:1 tn Heb “great.” The adjective רַב (rav, “great”) is used in reference to a position of prominence, leadership (Ps 48:3; Dan 11:3, 5) or strength (Isa 53:12; 63:1; 2 Chr 14:10) (BDB 913 s.v. 2.b; HALOT 1172 s.v. 6). The hireq-campaginis ending on רַבָּתִי (rabbati) sometimes appears on construct forms (GKC 253 §90.a,l). This adjective is the same word mentioned at the beginning of the verse in the phrase “full of people.” These may also be construed as epithets.
  7. Lamentations 1:1 tn The kaf (כ) prefixed to אַלְמָנָה (ʾalmanah, “widow”) expresses identity (“has become a widow”) rather than comparison (“has become like a widow”) (see HALOT 453 s.v. 1; BDB 454 s.v. כְּ 1.d). The construction emphasizes the class of widowhood.
  8. Lamentations 1:1 tn The noun שָׂרָתִי (sarati, “princess”) is in construct with the following noun. The hireq-campaginis ending sometimes appears on construct forms (GKC 253 §90.a,l).sn Judah was organized into administrative districts or provinces under the rule of provincial governors (שָׂרִים, sarim) (1 Kgs 20:14, 17, 19). The feminine term שָׂרָה (sarah, “princess, provincial governess”) is a wordplay alluding to this political background: personified Jerusalem had ruled over the Judean provinces.
  9. Lamentations 1:1 tn Heb “princess among the provinces.” The noun מְדִינָה (medinah) is an Aramaic loanword which refers to an administrative district or province in the empire (e.g., Ezek 19:8; Dan 8:2) (BDB 193 s.v. 2; HALOT 549 s.v.).
  10. Lamentations 1:1 tn Following the verb הָיָה (hayah, “to be”), the preposition ל (lamed) designates a transition into a new state or condition: “to become” (BDB 512 s.v. לְ 4.a; e.g., Gen 2:7; 1 Sam 9:16; 15:1).
  11. Lamentations 1:1 tn The noun מַס (mas) means “forced labor, corveé slave, conscripted worker.” It refers to a subjugated population, subject to forced labor and/or heavy taxes (Gen 49:15; Exod 1:11; Deut 20:11; Josh 16:10; 17:13; Judg 1:28, 30, 33, 35; 1 Kgs 5:14 [5:28 HT]; 9:15, 21; 12:18; 2 Chr 10:18; Isa 31:8; Lam 1:1).
  12. Lamentations 1:2 tn Heb “her tears are on her cheek.”
  13. Lamentations 1:2 tn Heb “lovers.” The term “lovers” is a figurative expression (hypocatastasis), comparing Jerusalem’s false gods and foreign political alliances to sexually immoral lovers. Hosea uses similar imagery (Hos 2:5, 7, 10, 13). It may also function as a double entendre, first evoking a disconcerting picture of a funeral where the widow has no loved ones present to comfort her. God also does not appear to be present to comfort Jerusalem and will later be called her enemy. The imagery in Lamentations frequently capitalizes on changing the reader’s expectations midstream.
  14. Lamentations 1:3 tn Heb “Judah.” The term “Judah” is a synecdoche of nation (= Judah) for the inhabitants of the nation (= people).
  15. Lamentations 1:3 tn There is a debate over the function of the preposition מִן (min): (1) a temporal sense of “after” (HALOT 598 s.v. 2.c; BDB 581 s.v. 4.b) (e.g., Gen 4:3; 38:24; Josh 23:1; Judg 11:4; 14:8; Isa 24:22; Ezek 38:8; Hos 6:2) is adopted by one translation: “After affliction and harsh labor, Judah has gone into exile” (NIV); (2) a causal sense of “because” (HALOT 598 s.v. 6; BDB 580 s.v. 2.f) (e.g., Isa 5:13) is adopted by many English versions: “Judah has gone into exile because of misery and harsh oppression/servitude” (cf. KJV, NKJV, RSV, NRSV, NJPS); and (3) an instrumental sense of “by, through” is possible (BDB 579 s.v. 2.e): “Judah has gone into exile under affliction, and under harsh servitude” (NASB). The issue here is whether this verse states that Judah went into exile after suffering a long period of trouble and toil, or that Judah went into exile because of the misery and affliction that the populace suffered under the hands of the Babylonians. For fuller treatment of this difficult syntactical problem, see D. R. Hillers, Lamentations (AB), 6-7.
  16. Lamentations 1:3 tn Heb “great servitude.” The noun עֲבֹדָה (ʿavodah, “servitude”) refers to the enforced labor and suffering inflicted upon conquered peoples who are subjugated into slavery (Exod 1:14; 2:23; 5:9, 11; 6:9; Deut 26:6; 1 Kgs 12:4; 1 Chr 26:30; 2 Chr 10:4; 12:8; Isa 14:3; Lam 1:3).
  17. Lamentations 1:3 tn The antecedent of “she” is “Judah,” which functions as a synecdoche of nation (= Judah) for the inhabitants of the nation (= people). Thus, “she” (= Judah) is tantamount to “they” (= former inhabitants of Judah).
  18. Lamentations 1:3 tn The preposition בִּין (bin) is used in reference to a location: “between” (BDB 107 s.v. 1).
  19. Lamentations 1:3 tn Heb “distresses.” The noun מֵצַר (metsar, “distress”) occurs only here and in Ps 118:5 (NIV “anguish”). Here, the plural form מְצָרִים (metsarim, lit., “distresses”) is an example of the plural of intensity: “intense distress.” The phrase בִּין הַמְּצָרִים (bin hammetsarim, “between the narrow places”) is unparalleled elsewhere in the Hebrew scriptures; however, this line is paraphrased in “The Thanksgiving Psalm” from Qumran (Hodayoth = 1QH v 29), which adds the phrase “so I could not get away.” Following the interpretation of this line at Qumran, it describes a futile attempt to flee from the enemies in narrow straits that thwarted a successful escape.
  20. Lamentations 1:4 tn Heb “roads of Zion.” The noun צִיּוֹן (tsiyyon, Zion) is a genitive of direction (termination) following the construct noun, meaning “roads to Zion.”sn The noun דַּרְכֵי (darkhe, “roads”) is normally masculine in gender, but here it is feminine (e.g., Exod 18:20) (BDB 202 s.v.), as indicated by the following feminine adjective אֲבֵּלּוֹת (ʾavelot, “mourning”). This rare feminine usage is probably due to the personification of Jerusalem as a bereaved woman throughout chap. 1.
  21. Lamentations 1:4 tn The adjective אֲבֵּלּוֹת (ʾavelot, “mourning”) functions as a predicate of state.sn The term אָבַּל (ʾaval, “mourn”) refers to the mourning rites for the dead or to those mourning the deceased (Gen 37:35; Job 29:25; Ps 35:14; Jer 16:7; Esth 6:12; Sir 7:34; 48:24). The prophets often use it figuratively to personify Jerusalem as a mourner, lamenting her deceased and exiled citizens (Isa 57:18; 61:2, 3) (BDB 5 s.v.; HALOT 7 s.v.).
  22. Lamentations 1:4 tn Heb “from lack of.” The construction מִבְּלִי (mibbeli) is composed of the preposition מִן (min), functioning in a causal sense (BDB 580 s.v. מִן 2.f), and the adverb of negation בְּלִי (beli) to denote the negative cause: “from want of” or “without” (HALOT 133 s.v. בְּלִי 4; BDB 115 s.v. בְּלִי 2.c) (Num 14:16; Deut 9:28; 28:55; Eccl 3:11; Isa 5:13; Jer 2:15; 9:11; Hos 4:6; Ezek 34:5).
  23. Lamentations 1:4 tn Heb “those coming of feast.” The construct chain בָּאֵי מוֹעֵד (baʾe moʿed) consists of (1) the substantival plural construct participle בָּאֵי (baʾe, “those who come”) and (2) the collective singular genitive of purpose מוֹעֵד (moʿed, “for the feasts”).
  24. Lamentations 1:4 tc The MT reads שְׁעָרֶיהָ (sheʿareha, “her gates”). The BHS editors suggest revocalizing the text to the participle שֹׁעֲרֶיהָ (shoʿareha, “her gatekeepers”) from שֹׁעֵר (shoʿer, “porter”; BDB 1045 s.v. שֹׁעֵר). The revocalization creates tight parallelism: “her gatekeepers”//“her priests,” but ruins the chiasm: (A) her gatekeepers, (B) her priests, (B’) her virgins, (A’) the city itself.
  25. Lamentations 1:4 tn The verb שָׁמֵם (shamem) normally means “to be desolated; to be appalled,” but when used in reference to land, it means “deserted” (Isa 49:8; Ezek 33:28; 35:12, 15; 36:4) (BDB 1030 s.v. 1).
  26. Lamentations 1:4 tn Heb “groan” or “sigh.” The verb אָנַח (ʾanakh) is an expression of grief (Prov 29:2; Isa 24:7; Lam 1:4, 8; Ezek 9:4; 21:11). BDB 58 s.v. 1 suggests that it means “sigh,” but HALOT 70-71 s.v. prefers “groan” here.
  27. Lamentations 1:4 tc The MT reads נּוּגוֹת (nugot, “are grieved”), Niphal participle feminine plural from יָגָה (yagah, “to grieve”). The LXX ἀγόμεναι (agomenai) reflects נָהוּגוֹת (nahugot, “are led away”), Qal passive participle feminine plural from נָהַג (nahag, “to lead away into exile”), also reflected in Aquila and Symmachus. The MT reading is an unusual form (see translator’s note below) and best explains the origin of the LXX, which is a more common root. It would be difficult to explain the origin of the MT reading if the LXX reflected the original. Therefore, the MT is probably the original reading.tn Heb “are grieved” or “are worried.” The unusual form נּוּגוֹת (nugot) is probably best explained as Niphal feminine plural participle (with dissimilated nun [ן]) from יָגָה (yagah, “to grieve”). The similarly formed Niphal participle masculine plural construct נוּגֵי (nuge) appears in Zeph 3:18 (GKC 421 §130.a). The Niphal of יָגָה (yagah, “to grieve”) appears only twice, both in contexts of sorrow: “to grieve, sorrow” (Lam 1:4; Zeph 3:18).
  28. Lamentations 1:4 tn Heb “and she is bitter to herself,” that is, “sick inside” (2 Kgs 4:27)
  29. Lamentations 1:5 tn Heb “her foes became [her] head” (הָיוּ צָרֶיהָ לְרֹאשׁ, hayu tsareha leroʾsh) or more idiomatically “have come out on top.” This is a Semitic idiom for domination or subjugation, with “head” as a metaphor for leader.
  30. Lamentations 1:5 tn The nuance expressed in the LXX is that her enemies prosper (cf. KJV, NASB, NRSV, NLT).
  31. Lamentations 1:5 tn Heb “because of her many rebellions.” The plural פְּשָׁעֶיהָ (peshaʿeha, “her rebellions”) is an example of the plural of repeated action or characteristic behavior (see IBHS 121 §7.4.2c). The third person feminine singular suffix (“her”) probably functions as a subjective genitive: “her rebellions” = “she has rebelled.”
  32. Lamentations 1:5 tn The singular noun שְׁבִי (shevi) is a collective singular, meaning “captives, prisoners.” It functions as an adverbial accusative of state: “[they] went away as captives.”
  33. Lamentations 1:6 tn Heb “the daughter of Zion.” This phrase is used as an epithet for the city. “Daughter” may seem extraneous in English but consciously joins the various epithets and metaphors of Jerusalem as a woman, a device used to evoke sympathy from the reader.
  34. Lamentations 1:6 tn Heb “all her splendor.” The third person feminine singular pronominal suffix (“her”) functions as a subjective genitive: “everything in which she gloried.” The noun הָדָר (hadar, “splendor”) is used of personal and impersonal referents in whom Israel gloried: Ephraim (Deut 33:17), Jerusalem (Isa 5:14), Carmel (Isa 35:2). The context focuses on the exile of Zion’s children (1:5c) and leaders (1:6bc). The departure of the children and leaders of Jerusalem going away into exile suggested to the writer the departure of the glory of Israel.
  35. Lamentations 1:6 tn Heb “It has gone out from the daughter of Zion, all her splendor.”
  36. Lamentations 1:6 tn Heb “they fled with no strength” (וַיֵּלְכוּ בְלֹא־כֹחַ, vayyelekhu beloʾ khoakh).
  37. Lamentations 1:6 tn Heb “the pursuer” or “the chaser.” The term רָדַף (radaf, “to chase, pursue”) here refers to a hunter (e.g., 1 Sam 26:20). It is used figuratively (hypocatastasis) of military enemies who “hunt down” those who flee for their lives (e.g., Gen 14:15; Lev 26:7, 36; Judg 4:22; Pss 7:6; 69:27; 83:16; 143:3; Isa 17:13; Lam 5:5; Amos 1:11).
  38. Lamentations 1:7 sn As elsewhere in chap. 1, Jerusalem is personified as remembering the catastrophic days of 587 b.c. when Nebuchadnezzar destroyed the city and exiled its inhabitants. Like one of its dispossessed inhabitants, Jerusalem is pictured as becoming impoverished and homeless.
  39. Lamentations 1:7 tn Heb “the days of her poverty and her homelessness,” or “the days of her affliction and wandering.” The plural construct יְמֵי (yeme, “days of”) functions in the general sense “the time of” or “when,” envisioning the time period in which this occurred. The principal question is whether the phrase is a direct object or an adverb. If a direct object, she remembers either the season when the process happened or she remembers, i.e., reflects on, her current season of life. An adverbial sense, “during” or “throughout” normally occurs with כֹּל (kol, “all”) in the phrase “all the days of…” but may also occur without כֹּל (kol) in poetry as in Job 10:20. The adverbial sense would be translated “during her poor homeless days.” Treating “days” adverbially makes better sense with line 7b, whereas treating “days” as a direct object makes better sense with line 7c.
  40. Lamentations 1:7 tn The third person feminine singular suffixes on the terms עָנְיָהּ וּמְרוּדֶיהָ (ʿonyah umerudeha, “her poverty and her homelessness,” or “the days of her affliction and wandering”) function as subjective genitives: “she became impoverished and homeless.” The plural noun וּמְרוּדֶיהָ (umerudeha, lit. “her homelessnesses”) is an example of the plural of intensity. The two nouns עָנְיָהּ וּמְרוּדֶיהָ (ʿonyah umerudeha, lit., “her poverty and her homelessness”) form a nominal hendiadys in which one noun functions adjectivally and the other retains its full nominal sense: “her impoverished homelessness” or “homeless poor” (GKC 397-98 §124.e). The nearly identical phrase עֲנִיִּים מְרוּדִים (ʿaniyyim merudim, “homeless poor”) is used in Isa 58:7 (see GKC 226 §83.c), suggesting this was a Hebrew idiom. Jerusalem is personified as one of its inhabitants who became impoverished and homeless when the city was destroyed.
  41. Lamentations 1:7 tc The BHS editors suggest that the second bicola in 1:7 is a late addition and should be deleted. Apart from the four sets of bicola here in 1:7 and again in 2:19, every stanza in chapters 1-4 consists of three sets of bicola. Commentators usually suggest dropping line b or line c. Depending on the meaning of “days” in line a (see note on “when” earlier in the verse) either line makes sense. The four lines would make sense as two bicola if “days of” in line 7a is understood adverbially and 7b as the direct object completing the sentence. Lines 7c-d would begin with a temporal modifier and the rest of the couplet describe conditions that were true at that time.
  42. Lamentations 1:7 tn Heb “into the hand of.” In such phrases “hand” represents power or authority.
  43. Lamentations 1:7 tn Heb “and there was no helper for her.” This phrase is used idiomatically in OT to describe the plight of a city whose allies refuse to help ward off a powerful attacker. The nominal participle II עוֹזֵר (ʿozer) refers elsewhere to military warriors (1 Chr 12:1, 18, 22; 2 Chr 20:23; 26:7; 28:23; 26:15; Pss 28:7; 46:6; Ezek 12:14; 30:8; 32:21; Dan 11:34) and the related noun refers to military allies upon whom an attacked city calls for help (Lachish Letters 19:1).
  44. Lamentations 1:7 tn Heb “the adversaries” (צָרִים, tsarim). The third person feminine singular pronoun “her” is supplied in the translation for the sake of clarity and good English style.
  45. Lamentations 1:7 tn The verb רָאָה (raʾah, “to look”) has a broad range of meanings, including “to feast the eyes upon” and “to look down on” or “to gloat over” fallen enemies with exultation and triumph (e.g., Judg 16:27; Pss 22:18; 112:8; 118:7; Ezek 28:17; Mic 7:10; Obad 12, 13). This nuance is clarified by the synonymous parallelism between רָאוּהָ (raʾuha, “they gloated over her”) in the A-line and שָׂחֲקוּ עַל־מִשְׁבַּתֶּהָ (sakhaqu ʿal mishbatteha, “they mocked at her downfall”) in the B-line.
  46. Lamentations 1:7 tn Heb “laughed” or “sneered.” The verb שָׂחַק (sakhaq, “to laugh”) is often used in reference to contempt and derision (e.g., Job 30:1; Pss 37:13; 52:8; 59:9; Lam 1:7).
  47. Lamentations 1:7 tc The MT reads מִשְׁבַּתֶּהָ (mishbatteha, “her annihilation”) from the noun מִשְׁבָּת (mishbat, “cessation, annihilation”), which is derived from the root שָׁבַת (shavat, “to cease”). The LXX mistakenly connected this with the root יָשַׁב (yashav, “to dwell”), reading μετοικεσίᾳ αὐτῆς (metoikesia autēs) which reflects שִׁבְתָּהּ (shivtah, “her dwelling”). The MT is favored on the basis of internal evidence: (1) The MT is the more difficult reading, being a hapax legomenon, (2) the LXX is guilty of simply misunderstanding the root and wrongly vocalizing the consonantal text, and (3) the LXX does not make good sense contextually, while the MT does.tn Heb “her cessation” or “her annihilation.”
  48. Lamentations 1:8 tc The MT reads חֵטְא (khetʾ, “sin”), but the BHS editors suggest the vocalization חָטֹא (khatoʾ, “sin”), Qal infinitive absolute.
  49. Lamentations 1:8 tn Heb “she has become an object of head-nodding” (לְנִידָה הָיָתָה, leniydah hayatah). This reflects the ancient Near Eastern custom of shaking the head in scorn (e.g., Jer 18:16; Ps 44:15 [14 HT]), hence the translation “object of scorn.” There is debate whether נִידָה (nidah) means (1) “object of head-shaking” from נוּד (nud, “to shake,” BDB 626-27 s.v. נוּד); (2) “unclean thing” from נָדַה (nadah, “to be impure”); or (3) “wanderer” from נָדַד (nadad, “to wander,” BDB 622 s.v. I נָדַד). The LXX and Rashi connected it to נָדַד (nadad, “to wander”); however, several important early Greek recensions (Aquila and Symmachus) and Syriac translated it as “unclean thing.” The modern English versions are split: (1) “unclean thing” (NASB); “unclean” (NIV); (2) “a mockery” (NRSV).
  50. Lamentations 1:8 sn The Piel participle of כָּבֵד (kaved) is infrequent and usually translated formulaically as those who honor someone. The feminine nuance may be best represented as “her admirers have despised her.”
  51. Lamentations 1:8 tn The verb הִזִּילוּהָ (hizziluha) is generally understood as a rare form of Hiphil perfect third person common plural + third person feminine singular suffix from I זָלַל (zalal, “to despise”): “they despise her.” This follows the I nun (ן) pattern with daghesh (dot) in zayin (ז) rather than the expected geminate pattern הִזִילּוּהָ (hizilluha) with daghesh in lamed (ל) (GKC 178-79 §67.l).
  52. Lamentations 1:8 sn The expression have seen her nakedness is a common metaphor to describe the plunder and looting of a city by a conquering army, probably drawn on the ignominious and heinous custom of raping the women of a conquered city as well.
  53. Lamentations 1:8 tn Heb “groan” or “sigh.” The verb אָנַח (ʾanakh, appearing only in Niphal) means “sigh” (BDB 58 s.v. 1) or “groan” (HALOT 70-71 s.v.) as an expression of grief (Prov 29:2; Isa 24:7; Lam 1:4, 8; Ezek 9:4; 21:11). The word גַּם (gam) is usually a particle meaning “also,” but has been shown from Ugaritic to have the meaning “aloud.” See T. McDaniel, “Philological Studies in Lamentations, I-II,” Bib 49 (1968): 31-32.
  54. Lamentations 1:8 tn Heb “and turns backward.”
  55. Lamentations 1:9 tn Heb “uncleanness.” The noun טֻמְאָה (tumʾah, “uncleanness”) refers in general to the state of ritual uncleanness and specifically to (1) sexual uncleanness (Num 5:19); (2) filthy material (Ezek 24:11; 2 Chr 29:16); (3) ritual uncleanness (Lev 16:16, 19; Ezek 22:15; 24:13; 36:25, 29; 39:24; Zech 13:2); (4) menstrual uncleanness (Lev 15:25, 26, 30; 18:19; Ezek 36:17); and (5) polluted meat (Judg 13:7, 14). Here, Jerusalem is personified as a woman whose menstrual uncleanness has soiled even her own clothes; this is a picture of the consequences of the sin of Jerusalem: uncleanness = her sin, and soiling her own clothes = consequences of sin. The poet may also be mixing metaphors, allowing various images (of shame) to circulate in the hearer’s mind, including rape and public exposure. By not again mentioning sin directly (a topic relatively infrequent in this book), the poet lays a general acknowledgment of sin in 1:8 alongside an exceptionally vivid picture of the horrific circumstances that have come to be. This is no simplistic explanation that sin merits such inhumane treatment. Instead 1:9 insists that no matter the legal implications of being guilty, the Lord should be motivated to aid Jerusalem (and therefore her people) because her obscene reality is so revolting.
  56. Lamentations 1:9 tn Heb “her uncleanness is in her skirts.”
  57. Lamentations 1:9 tn Heb “her skirts.” This term is a synecdoche of specific (skirts) for general (clothing).
  58. Lamentations 1:9 tn The basic meaning of זָכַר (zakhar) is “to remember, call to mind” (HALOT 270 s.v. I זכר). Although it is often used in reference to recollection of past events or consideration of present situations, it also may mean “to consider, think about” the future outcome of conduct (e.g., Isa 47:7) (BDB 270 s.v. 5). The same term is used in Lam 1:7a.
  59. Lamentations 1:9 tn Heb “she did not consider her end.” The noun אַחֲרִית (ʾakharit, “end”) here refers to an outcome or the consequences of an action; in light of 1:8, here it is the consequence of sin or immoral behavior (Num 23:10; 24:20; Deut 32:20, 29; Job 8:7; Pss 37:37; 73:17; Prov 14:12; 23:32; 25:8; Eccl 7:8; Isa 46:10; 47:7; Jer 5:31; 17:11; Dan 12:8).
  60. Lamentations 1:9 tc The MT reads וַתֵּרֶד (vattered), vav (ו) consecutive + Qal preterite third person feminine singular from יָרַד (yarad, “to go down”). Symmachus has καὶ κατήχθη (kai katēchthē, “and she was brought down”) and Vulgate deposita est, passive forms that might reflect וַתּוּרַד (vatturad, vav consecutive + Pual preterite third person feminine singular from from יָרַד [yarad, “to go down”]). External evidence favors the MT (supported by all other ancient versions and medieval Hebrew mss); none of the other ancient versions preserve/reflect a passive form. Symmachus is known to have departed from a wooden literal translation (characteristic of Aquila) in favor of smooth and elegant Greek style. The second edition of the Latin Vulgate drew on Symmachus; thus, it is not an independent witness to the passive reading, but merely a secondary witness reflecting Symmachus. The MT is undoubtedly the original reading. tn Heb “and she came down in an astonishing way,” or “and she was brought down in an astonishing way.”
  61. Lamentations 1:9 tn The noun פֶּלֶא (peleʾ) means not only “miracle, wonder” (BDB 810 s.v.) but “something unusual, astonishing” (HALOT 928 s.v.). The plural פְּלָאִים (pelaʾim, lit., “astonishments”) is an example of the plural of intensity: “very astonishing.” The noun functions as an adverbial accusative of manner; the nature of her descent shocks and astounds. Rendering פְּלָאִים וַתֵּרֶד (vattered pelaʾim) as “she has come down marvelously” (cf. BDB 810 s.v. 1 and KJV, ASV) is hardly appropriate; it is better to nuance it as “in an astonishing way” (HALOT 928 s.v. 3) or simply as “was astonishing.”
  62. Lamentations 1:9 tn The words “she cried” do not appear in the Hebrew. They are added to indicate that personified Jerusalem is speaking.
  63. Lamentations 1:9 tc The MT reads עָנְיִי (ʿonyi, “my affliction”) as reflected in all the ancient versions (LXX, Aramaic Targum, Latin Vulgate, Syriac Peshitta) and the medieval Hebrew mss. The Bohairic version and Ambrosius, however, read “her affliction,” which led the BHS editors to suggest a Vorlage of עָנְיָהּ (ʿonyah, “her affliction”). External evidence strongly favors the MT reading. The third person feminine singular textual variant probably arose out of an attempt to harmonize this form with all the other third person feminine singular forms in 1:1-11a. The MT is undoubtedly the original reading.
  64. Lamentations 1:9 tn Heb “an enemy.” While it is understood that the enemy is Jerusalem’s, not using the pronoun in Hebrew leaves room to imply to God that the enemy is not only Jerusalem’s but also God’s.
  65. Lamentations 1:10 tn Heb “stretched out his hand.” The war imagery is of seizure of property; the anthropomorphic element pictures rape. This is an idiom that describes greedy actions (BDB 831 s.v. פָרַשׂ), meaning “to seize” (HALOT 976 s.v. 2).
  66. Lamentations 1:10 tc The Kethib is written מַחֲמוֹדֵּיהֶם (makhamodehem, “her desired things”); the Qere and many medieval Hebrew mss read מַחֲמַדֵּיהֶם (makhamaddehem, “her desirable things”). The Qere reading should be adopted.tn Heb “all her desirable things.” The noun מַחְמָד (makhmad, “desirable thing”) refers to valuable possessions, such as gold and silver, that people desire (e.g., Ezra 8:27). This probably refers, not to the valuable possessions of Jerusalem in general, but to the sacred objects in the temple in particular, as suggested by the rest of the verse. For the anthropomorphic image compare Song 5:16.
  67. Lamentations 1:10 tn Heb “she watched,” or “she saw.” The verb רָאָה (raʾah, “to see”) has a broad range of meanings, including “to see” a spectacle causing grief (Gen 21:16; 44:34; Num 11:15; 2 Kgs 22:20; 2 Chr 34:28; Esth 8:6) or abhorrence (Isa 66:24). The words “in horror” are added to “she watched” to bring out this nuance.
  68. Lamentations 1:10 sn The syntax of the sentence is interrupted by the insertion of the following sentence, “they invaded…,” then continued with “whom…” The disruption of the syntax is a structural device intended to help convey the shock of the situation.
  69. Lamentations 1:10 tn Heb “her sanctuary.” The term מִקְדָּשָׁהּ (miqdashah, “her sanctuary”) refers to the temple. Anthropomorphically, translating as “her sacred place” would also allow for the rape imagery.
  70. Lamentations 1:10 sn Lam 1-2 has two speaking voices: a third person voice reporting the horrific reality of Jerusalem’s suffering and Jerusalem’s voice. See W. F. Lanahan, “The Speaking Voice in the Book of Lamentations” JBL 93 (1974): 41-49. The reporting voice has been addressing the listener, referring to the Lord in the third person. Here he switches to a second person address to God, also changing the wording of the following command to second person. The revulsion of the reporter is so great that he is moved to address God directly.
  71. Lamentations 1:10 tn Heb “enter.” The Hebrew term בּוֹא (boʾ) is also a sexual metaphor.
  72. Lamentations 1:10 tn The noun קָהָל (qahal, “assembly”) does not refer here to the collective group of people assembled to worship the Lord, but to the place of their assembly: the temple. This is an example of a synecdoche of the people contained (= assembly) for the container (= temple). The intent is to make the violation feel more personal than someone walking into a building.sn This is a quotation from Deut 23:3: “No Ammonite or Moabite or any of his descendants may enter the assembly of the Lord, even down to the tenth generation.” Jeremiah applies this prohibition against Ammonites and Moabites to the Babylonians, who ransacked and destroyed the temple in 587/586 b.c. This hermeneutical move may be explained on the basis of synecdoche of species (= Ammonites and Moabites) for general (= unconverted Gentiles as a whole). On a different note, the prohibition forbidding Ammonites and Moabites from entering the “assembly” (קָהָל, qahal, Deut 23:2-8) did not disallow Gentile proselytes from converting to Yahwism or from living within the community (= assembled body) of Israel. For example, Ruth the Moabitess abandoned the worship of Moabite gods and embraced Yahweh, then was welcomed into the community of Bethlehem in Judah (Ruth 1:15-22) and even incorporated into the lineage leading to King David (Ruth 4:18-22). This Deuteronomic law did not disallow such genuine conversions of repentant faith toward Yahweh, nor their incorporation into the life of the Israelite community. Nor did it discourage Gentiles from offering sacrifices to the Lord (Num 15:15-16). Rather, it prohibited Gentiles from entering into the tabernacle/temple (= place of assembly) of Israel. This is clear from the reaction of the post-exilic community when it realized that Deut 23:3-5 had been violated by Tobiah the Ammonite, who had been given living quarters in the temple precincts (Neh 13:1-9). This is also reflected in the days of the Second Temple when Gentile proselytes were allowed to enter the “court of the Gentiles” in Herod’s temple but were forbidden further access into the inner temple precincts.
  73. Lamentations 1:11 tn Heb “bread.” In light of its parallelism with אֹכֶל (ʾokhel, “food”) in the following line, it is possible that לֶחֶם (lekhem, “bread”) is used in its broader sense of food or nourishment.
  74. Lamentations 1:11 tn Heb “they sell.”
  75. Lamentations 1:11 tn Heb “their desirable things.” The noun מַחְמָד (makhmad, “desirable thing”) refers to valuable possessions, such as gold and silver, that people desire (e.g., Ezra 8:27).
  76. Lamentations 1:11 tn The preposition ב (bet) denotes the purchase price paid for an object (BDB 90 s.v. בְּ III.3; HALOT 105 s.v. בְּ 17) (e.g., Gen 23:9; 29:18, 20; 30:16; Lev 25:37; Deut 21:14; 2 Sam 24:24).
  77. Lamentations 1:11 tn The noun נֶפֶשׁ (nefesh) may originally have referred to the windpipe opening for breathing but came to have associated meanings such as living being, breath, soul, and life (for the latter, see Gen 44:30; Exod 21:23; 2 Sam 14:7; Jon 1:14). When used with נֶפֶשׁ (nefesh), the Hiphil הָשִׁיב (hashiv) of שׁוּב (shuv, “to turn, return”) may mean “to restore a person’s vitality,” that is, to keep a person alive (Lam 1:14, 19).
  78. Lamentations 1:11 sn The dagesh lene in כּי (ki) following the vowel ending the verb וְהַבִּיטָה (vehabbitah, “consider”) indicates a dramatic pause between calling for the Lord’s attention and stating the allegation to be seen and considered.
  79. Lamentations 1:12 tc The Heb לוֹא אֲלֵיכֶם (loʾ ʾalekhem, “not to you”) is often considered awkward and difficult, but there is no textual evidence yet adduced to suggest a better original reading.
  80. Lamentations 1:12 tn The line as it stands is imbalanced, such that the reference to the passersby may belong here or as a vocative with the following verb translated “look.”
  81. Lamentations 1:12 tn Heb “He.” The personal pronoun “he” and the personal name “the Lord,” both appearing in this verse, are transposed in the translation for the sake of readability. In the Hebrew text, “He” appears in the A-line and “the Lord” appears in the B-line—good Hebrew poetic style, but awkward English style.
  82. Lamentations 1:12 tn Heb “which was afflicted on me.” The Polal of עָלַל (ʿalal) gives the passive voice of the Polel. The Polel of the verb עָלַל occurs ten times in the Bible, appearing in agricultural passages for gleaning or some other harvest activity and also in military passages. Jer 6:9 plays on this by comparing an attack to gleaning. The relationship between the meaning in the two types of contexts is unclear, but the very neutral rendering “to treat” in some dictionaries and translations misses the nuance appropriate to the military setting. Indeed, it is not at all feasible in a passage like Judg 20:45, where “they treated them on the highway” would make no sense but “they mowed them down on the highway” would fit the context. Accordingly, the verb is sometimes rendered “treat violently” or “deal severely,” as HALOT 834 s.v. poel.3 suggests for Lam 3:51, although simply suggesting “to deal with” in Lam 1:22 and 2:20. A more injurious nuance is given to the translation here and in 1:22; 2:20; 3:51.
  83. Lamentations 1:12 sn The delay in naming the Lord as cause is dramatic. The natural assumption upon hearing the passive verb in the previous line, “it was dealt severely,” might well be the pillaging army, but instead the Lord is named as the tormentor.
  84. Lamentations 1:12 tn Heb “in the day of.” The construction בְּיוֹם (beyom, “in the day of”) is a common Hebrew idiom, meaning “when” or “on the occasion of” (e.g., Gen 2:4; Lev 7:35; Num 3:1; Deut 4:15; 2 Sam 22:1; Pss 18:1; 138:3; Zech 8:9).
  85. Lamentations 1:12 tn Heb “on the day of burning anger.”
  86. Lamentations 1:13 tn Heb “He sent fire from on high.” Normally God sends fire from heaven. The idiom מִמָּרוֹם (mimmarom, “from on high”) can still suggest the location but as an idiom may focus on the quality of the referent. For example, “to speak from on high” means “to presume to speak as if from heaven” = arrogantly (Ps 73:8); “they fight against me from on high” = proudly (Ps 56:3) (BDB 928-29 s.v. מָרוֹם). As a potential locative, מִמָּרוֹם designates God as the agent; idiomatically the same term paints him as pitiless.
  87. Lamentations 1:13 tc The MT reads וַיִּרְדֶּנָּה (vayyirdennah, “it prevailed against them”), representing a vav (ו) consecutive + Qal preterite third person masculine singular + third person feminine plural suffix from רָדָה (radah, “to prevail”). The LXX form κατήγαγεν αὐτό (katēgagen auto, “it descended”) reflects an alternate vocalization tradition of וַיֹּרִדֶנָּה (vayyoridennah, “it descended against them”), representing a vav (ו) consecutive + Hiphil preterite third person masculine singular + third person feminine plural suffix from יָרָד (yarad, “to go down”), or הֹרִידָהּ (horidah, “it descended against her”), a Hiphil perfect ms + third person feminine singular suffix from from יָרָד (yarad, “to go down”). Internal evidence favors the MT. The origin of the LXX vocalization can be explained by the influence of the preceding line: “He sent down fire from on high.”
  88. Lamentations 1:13 tn Heb “net.” The term “trapper’s” is supplied in the translation as a clarification.
  89. Lamentations 1:14 tc The consonantal text נשקד על פשעי (nsqd ʿl psʿy) is vocalized by the MT as נִשְׂקַד עֹל פְּשָׁעַי (nisqad ʿol peshaʿay, “my transgression is bound by a yoke”); but the ancient versions (LXX, Aramaic Targum, Latin Vulgate, Syriac Peshitta) and many medieval Hebrew mss vocalize the text as נִשְׁקַד עַל פְּשָׁעַי (nishqad ʿal peshaʿay, “watch is kept upon my transgression”). There are two textual deviations: (1) the MT vocalizes the verb as נִשְׂקַד (nisqad, Niphal perfect third person masculine singular from שָׂקַד [saqad, “to bind”]), while the alternate tradition vocalizes it as נִשְׁקַד (nishqad, Niphal perfect third person masculine singular from שָׁקַד [shaqad, “to keep watch”]); and (2) the MT vocalizes על (ʿl) as the noun עֹל (ʿol, “yoke”), while the ancient versions and medieval Hebrew mss vocalize it as the preposition עַל (ʿal, “upon”). External evidence favors the alternate vocalization: all the early versions (LXX, Targum, Vulgate, Peshitta) and many medieval Hebrew mss versus the relatively late MT vocalization tradition. However, internal evidence favors the MT vocalization: (1) The MT verb שָׂקַד (saqad, “to bind”) is a hapax legomenon (BDB 974 s.v. שָׂקַד) which might have been easily confused for the more common verb שָׁקָד (shaqad, “to keep watch”), which is well attested elsewhere (Job 21:32; Pss 102:8; 127:1; Prov 8:34; Isa 29:20; Jer 1:12; 5:6; 31:28; 44:27; Ezr 8:29; Dan 9:14) (BDB 1052 s.v. שָׂקַד Qal.2). (2) The syntax of the MT is somewhat awkward, which might have influenced a scribe toward the alternate vocalization. (3) The presence of the noun עֻלּוֹ (ʿullo, “his yoke”) in the following line supports the presence of the same term in this line. (4) Thematic continuity of 1:14 favors the MT: throughout the verse, the inhabitants of Jerusalem are continually compared to yoked animals who are sold into the hands of cruel task-masters. The alternate vocalization intrudes into an otherwise unified stanza. In summary, despite strong external evidence in favor of the alternate vocalization tradition, even stronger internal evidence favors the MT.tn Heb “my transgressions are bound with a yoke.”
  90. Lamentations 1:14 tc The MT reads עָלוּ (ʿalu, “they went up”), Qal perfect third person common plural from עָלָה (ʿalah, “to go up”). However, several important recensions of the LXX reflect an alternate vocalization tradition: Lucian and Symmachus both reflect a Vorlage of עֻלּוֹ (ʿullo, “his yoke”), the noun עֹל (ʿol, “yoke”) + third person masculine singular suffix. The Lucianic recension was aimed at bringing the LXX into closer conformity to the Hebrew; therefore, this is an important textual witness. Internal evidence favors the readings of Lucian and Symmachus as well: the entire stanza focuses on the repeated theme of the “yoke” of the Lord. The MT reading is obscure in meaning, and the third person common plural form violates the syntactical flow: “[my sins] are lashed together by his hand; they have gone up upon my neck. He has weakened my strength; the Lord has handed me over….” On the other hand, the Lucian/Symmachus reading reflects contextual congruence: “My sins are bound around my neck like a yoke; they are lashed together by his hand. His yoke is upon my neck; he has weakened my strength. He has handed me over to those whom I am powerless to resist.”
  91. Lamentations 1:14 tn Heb “his yoke is upon my neck.”
  92. Lamentations 1:14 tn Heb “he has caused my strength to stumble.” The phrase הִכְשִׁיל כֹּחִי (hikhshil kokhi, “He has made my strength stumble”) is an idiom that means “to weaken, make feeble.”
  93. Lamentations 1:14 tc Here the MT reads אֲדֹנָי (ʾadonay, “the Lord”), the perpetual Qere reading for יהוה (YHWH, “Yahweh”), but a multitude of Hebrew mss read consonantal יהוה (YHWH, traditionally translated “the Lord”).
  94. Lamentations 1:14 tn Heb “The Lord has given me into the hands of.”
  95. Lamentations 1:15 tn The verb סָלַה (salah) occurs only twice in OT, once in Qal (Ps 119:118) and once here in Piel. It is possibly a by-form of סָלַל (salal, “to heap up”). It may also be related to Aramaic סלא (slʾ), meaning “to throw away,” and Assyrian salu/shalu, meaning “to hurl (away)” (AHw 1152) or “to kick up dust, shoot (arrows), reject, throw away?” (CAD 17:272). With people as its object shalu is used of people casting away their children, specifically meaning selling them on the market. The LXX translates סָלַה (salah) as ἐξῆρεν (exēren, “to remove, lead away”). Thus God is either (1) heaping them up (dead) in the city square, (2) putting them up for sale in the city square, or (3) leading them out of the city (into exile or to deprive it of defenders prior to attack). The English “round up” could accommodate any of these and is also a cattle term, which fits well with the use of the word “bulls” (see following note).
  96. Lamentations 1:15 tn Heb “bulls.” Metaphorically, bulls may refer to mighty ones, leaders, or warriors. F. W. Dobbs-Allsopp (Lamentations [IBC], 69) insightfully suggests that the Samek stanza presents an overarching dissonance by using terms associated with a celebratory feast (bulls, assembly, and a winepress) in sentences where God is abusing the normally expected celebrants, i.e., the “leaders” are the sacrifice.
  97. Lamentations 1:15 tc The MT reads אֲדֹנָי (ʾadonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”); this occurs again a second time later in this verse. See the tc note at 1:14.
  98. Lamentations 1:15 tn The verb is elided and understood from the preceding colon. Naming “my Lord” as the subject of the verb late, as it were, emphasizes the irony of the action taken by a person in this position.
  99. Lamentations 1:15 tc The MT reads the preposition בּ (bet, “in”) prefixed to קִרְבִּי (qirbi, “my midst”): בְּקִרְבִּי (beqirbi, “in my midst”); however, the LXX reads ἐκ μέσου μου (ek mesou mou) which may reflect a Vorlage of the preposition מִן (min, “from”): מִקִּרְבִּי (miqqirbi, “from my midst”). The LXX may have chosen ἐκ to accommodate understanding סִלָּה (sillah) as ἐξῆρεν (exēren, “to remove, lead away”). The textual deviation may have been caused by an unusual orthographic confusion.tn Or “out of my midst.” See the preceding tc note.
  100. Lamentations 1:15 tn Heb “an assembly.” The noun מוֹעֵד (moʿed, “assembly”) is normally used in reference to the annual religious festive assemblies of Israel (Ezek 45:17; Hos 9:5; Zeph 3:18; Zech 8:19), though a number of English versions take this “assembly” to refer to the invading army that attacks the city (e.g., NAB, NIV, TEV, NLT).
  101. Lamentations 1:15 tn Heb “a winepress he has stomped.” The noun גַּת (gat, “winepress”) functions as an adverbial accusative of location: “in a winepress.” The translation reflects the synecdoche that is involved—one stomps the grapes that are in the winepress, not the winepress itself.
  102. Lamentations 1:15 sn The expression the virgin daughter, Judah is used as an epithet, i.e., Virgin Judah or Maiden Judah, further reinforcing the feminine anthrpomorphism.
  103. Lamentations 1:16 tc The MT and several medieval Hebrew mss read עֵינִי עֵינִי (ʿeni, ʿeni, “my eye, my eye”). However, the second עֵינִי does not appear in several other medieval Hebrew mss, or in Old Greek, Syriac Peshitta, or Latin Vulgate.tn Heb “My eye, my eye.” The Hebrew text repeats the term for literary emphasis to stress the emotional distress of personified Jerusalem.
  104. Lamentations 1:16 tn Heb “with water.” The noun מַיִם (mayim, “water”) functions as an adverbial accusative of manner or impersonal instrument. The term מַיִם (mayim, “water”) is a metonymy of material (= water) for the thing formed (= tears).
  105. Lamentations 1:16 tn Heb “For a comforter is far from me.”
  106. Lamentations 1:16 tn The phrase מֵשִׁיב נַפְשִׁי (meshiv nafshi, “one who could cause my soul to return”) is a Hebrew idiom that means “one who could encourage me.” The noun נַפְשִׁי (nafshi) refers to the whole person (e.g., Gen 27:4, 25; 49:6; Lev 26:11, 30; Num 23:10; Judg 5:21; 16:30; Isa 1:14; Lam 3:24). When used with the noun נֶפֶשׁ (nefesh), the Hiphil הָשִׁיב (hashiv) of שׁוּב (shuv, “to turn, return”) means “to encourage, refresh, cheer” a person emotionally (Ruth 4:15; Pss 19:8; 23:3; Prov 25:13; Lam 1:11, 16, 19).
  107. Lamentations 1:16 tn Heb “my sons.” The term “my sons” (בַּנַי, banay) is a figurative description (hypocatastasis) of the former inhabitants of Jerusalem/Judah personified as the Lady Jerusalem’s children. Jerusalem mourns (and views) their devastation like a mother would her children.
  108. Lamentations 1:16 tn The verb שָׁמֵם (shamem) means “to be desolated.” The verb is used used in reference to land destroyed in battle and left “deserted” (Isa 49:8; Ezek 33:28; 35:12, 15; 36:4). When used in reference to persons, it describes the aftermath of a physical attack, such as rape (2 Sam 13:20) or military overthrow of a city (Isa 54:1; Lam 1:13, 16; 3:11).
  109. Lamentations 1:17 tn Heb “his neighbors,” which refers to the surrounding nations.
  110. Lamentations 1:17 tn The noun II נִדָּה (niddah, “unclean thing”) has three basic categories of meaning: (1) biological uncleanness: menstruation of a woman (Lev 12:2, 5; 15:19-33 [9x]; Num 19:9, 13, 20; 31:23; Ezek 18:6; 22:10; 36:17); (2) ceremonial uncleanness: moral impurity and idolatry (Lev 20:21; 2 Chr 29:5; Ezra 9:11; Zech 13:1); and (3) physical uncleanness: filthy garbage (Lam 1:17; Ezek 7:19, 20).
  111. Lamentations 1:17 tc The MT reads בֵּינֵיהֶם (benehem, “in them” = “in their midst”). The BHS editors suggest that this is a textual variation from an original text of בְּעֵינֵיהֶם (beʿenehem, “in their eyes” = “in their view”). The ע (ʿayin) might have dropped out due to orthographic confusion.tn Or “in their eyes.” See the preceding tc note.
  112. Lamentations 1:18 tn Heb “The Lord himself is right.” The phrase “to judge me” is not in the Hebrew but is added in the translation to clarify the expression.
  113. Lamentations 1:18 tn Heb “His mouth.” The term “mouth” (פֶּה, peh) is a metonymy of instrument (= mouth) for the product (= words). The term פֶּה often stands for spoken words (Ps 49:14; Eccl 10:3; Isa 29:13), declaration (Gen 41:40; Exod 38:21; Num 35:30; Deut 17:6; Ezra 1:1) and commands of God (Exod 17:1; Num 14:41; 22:18; Josh 15:13; 1 Sam 15:24; 1 Chr 12:24; Prov 8:29; Isa 34:16; 62:2). When the verb מָרָה (marah, “to rebel”) is used with פֶּה (peh, “mouth”) as the direct object, it connotes disobedience to God’s commandments (Num 20:24; 1 Sam 12:14, 15; 1 Kgs 13:21) (BDB 805 s.v. פֶּה 2.c).
  114. Lamentations 1:18 tc The Kethib is written עַמִּים (ʿammim, “peoples”), but the Qere, followed by many medieval Hebrew mss and the ancient versions (LXX and Aramaic Targum), reads הָעַמִּים (haʿammim, “O peoples”). The Qere is probably the original reading. tn Heb “O peoples.” Here Jerusalem addresses the peoples of the surrounding nations (note the use of “neighbors” in the preceding verse).
  115. Lamentations 1:19 sn The term “lovers” is a figurative expression (hypocatastasis), comparing Jerusalem’s false gods and political alliance with Assyria to a woman’s immoral lovers. The prophet Hosea uses similar imagery (Hos 2:5, 7, 10, 13).
  116. Lamentations 1:19 tn Here the conjunction כּי (ki) functions either (1) with a temporal sense in reference to a past event, following a perfect: “when” (BDB 473 s.v. 2.a; cf. KJV, NASB, NIV, NRSV), (2) with a concessive sense, following a perfect: “although” (Pss 21:12; 119:83; Mic 7:8; Nah 1:10; cf. BDB 473 s.v. 2.c.β), or (3) with an intensive force, introducing a statement with emphasis: “surely, certainly” (BDB 472 s.v. 1.e). The present translation follows the third option.
  117. Lamentations 1:19 tn The vav (ו) prefixed to וְיָשִׁיבוּ (veyashivu) introduces a purpose clause: “they sought food for themselves, in order to keep themselves alive.”
  118. Lamentations 1:19 tn The noun נֶפֶשׁ (nefesh, “soul”) functions as a metonymy of association (= life) (e.g., Gen 44:30; Exod 21:23; 2 Sam 14:7; Jon 1:14). When used with נֶפֶשׁ (nefesh), the Hiphil הָשִׁיב (hashiv) of שׁוּב (shuv, “to turn, return”) may mean “to preserve a person’s life,” that is, to keep a person alive (Lam 1:14, 19).
  119. Lamentations 1:19 tc The LXX adds καὶ οὐχ εὗρον (kai ouch heuron, “but they did not find it”). This is probably an explanatory scribal gloss, added to explicate what appeared to be ambiguous. The LXX often adds explanatory glosses in many OT books.
  120. Lamentations 1:20 tn Heb “because distress belongs to me” (כִּי־צַר־לִי, ki tsar li).
  121. Lamentations 1:20 tn Heb “my bowels burn,” or “my bowels are in a ferment.” The verb חֳמַרְמָרוּ (khamarmaru) is an unusual form and derived from a debated root: Poalal perfect third person common plural from III חָמַר (khamar, “to be red,” HALOT 330 s.v. III חמר) or Peʿalʿal perfect third person common plural from I חָמַר (khamar, “to ferment, boil up,” BDB 330 s.v. I חָמַר). The Poalal stem of this verb occurs only three times in the OT: with פָּנִים (panim, “face,” Job 16:16) and מֵעִים (meʿim, “bowels,” Lam 1:20; 2:11). The phrase מֵעַי חֳמַרְמָרוּ (meʿay khamarmaru) means “my bowels burned” (HALOT 330 s.v.) or “my bowels are in a ferment,” as a euphemism for lower-intestinal bowel problems (BDB 330 s.v.). This phrase also occurs in later rabbinic literature (m. Sanhedrin 7:2). The present translation, “my stomach is in knots,” is not a literal equivalent to this Hebrew idiom; however, it is an attempt to approximate the equivalent English idiom.
  122. Lamentations 1:20 tn The Niphl participle from הָפַךְ (hafakh, “to turn over”) functions verbally, referring to progressive present-time action (from the speaker’s viewpoint).
  123. Lamentations 1:20 tn Heb “because I was certainly rebellious.” Using the infinitive absolute before the finite verb of the same root emphasizes the verb’s modality, here indicative mode.
  124. Lamentations 1:20 tn Heb “in the street the sword bereaves.” The words “a mother of her children” are supplied in the translation as a clarification.
  125. Lamentations 1:20 tn Heb “in the house it is like death.”
  126. Lamentations 1:21 tc The MT reads שָׁמְעוּ (shameʿu, “They heard”), Qal perfect third person common plural from שָׁמַע (shamaʿ, “to hear”). The LXX ἀκούσατε (akousate) reflects שִׁמְעוּ (shimʿu, “Hear!”), the imperative second person masculine plural form of the same stem and root. Most English versions follow the MT (KJV, NASB, NIV, NJPS, CEV), but several follow the LXX (RSV, NRSV, TEV). Internal evidence favors the MT. The poet has been addressing God (v. 20) and continues to describe his distress, including what the enemy does. The description later in this verse also uses the Qal perfect third person common plural form שָׁמְעוּ (shameʿu, “they heard”). The MT vocalization is most likely original.
  127. Lamentations 1:21 tn “You” here and in the following line refers to the Lord.
  128. Lamentations 1:21 tn Heb “that You have done it.”
  129. Lamentations 1:21 tc The MT reads הֵבֵאתָ (heveʾta, “you brought”) and is followed by the LXX. The Syriac Peshitta translates the verb with an imperative, implying an original text of הָבֵא אֵת (haveʾ ʾet), the imperative plus direct-object indicator. The MT’s reading would arise from dropping an א (ʾalef) followed by wrong word division. An alternate view is to understand the perfect as precative, a proposed unusual volitional nuance of the perfect. The precative may be used in reference to situations the speaker prays for and expects to be realized, a prayer, or a request of confidence (e.g., 2 Sam 7:29; Job 21:16; 22:18; Pss 3:8; 4:2; 7:7; 22:22; 31:5-6; 71:3; Lam 1:21). See IBHS 494-95 §30.5.4c, d. Most English versions employ a volitional nuance, whether precative or imperative of request (NRSV, NASB, NIV, TEV, NJPS, CEV). A few English versions adopt a prophetic perfect future-time nuance: “thou wilt bring the day that thou hast called” (KJV, ASV).
  130. Lamentations 1:21 tn Heb “day.” The words “of judgment” were supplied in the translation. The term יוֹם (yom, “day”) is often used as a metonymy of association, standing for the event associated with that particular time period: judgment (e.g., Isa 2:12; 13:6, 9; Jer 46:10; Lam 2:22; Ezek 13:5; 30:3; Amos 5:18, 20; Obad 15; Zeph 1:7, 14; Zech 14:1; Mal 4:5 [3:23 HT]) (BDB 399 s.v. 3).
  131. Lamentations 1:21 tn Heb “proclaimed.”
  132. Lamentations 1:21 tn Heb “and.” Following a volitive use of the perfect, the vav (ו) prefixed to וְיִהְיוּ (veyihyu, “and let it be!”) introduces a purpose/result clause in a dependent volitive construction: “so that they may be like me!”
  133. Lamentations 1:21 tn Heb “that they be like me.”
  134. Lamentations 1:22 tn For the nuance “afflict” see the note at 1:12.
  135. Lamentations 1:22 tn The parallel statements “afflict them” and “just as you have afflicted me” in the translation mirror the Hebrew wordplay between עוֹלֵל לָמוֹ (ʿolel lamo, “May you deal with them”) and עוֹלַלְתָּ לִי (ʿolalta li, “you dealt with me”).
  136. Lamentations 1:22 tn Heb “all my rebellions,” that is, “all my rebellious acts.”
  137. Lamentations 1:22 tn Heb “is sorrowful” or “is faint.” The adjective דַוָּי (davvay, “faint”) is used in reference to emotional sorrow (e.g., Isa 1:5; Lam 1:22; Jer 8:18). The cognate Aramaic term means “sorrow,” and the cognate Syriac term refers to “misery” (HALOT 216 s.v. *דְּוַי). The related Hebrew adjective דְּוַה (devah) means “(physically) sick” and “(emotionally) sad,” while the related Hebrew verb דָּוָה (davah) means “to be sad” due to menstruation. The more literal English versions fail to bring out explicitly the nuance of emotional sorrow and create possible confusion as to whether the problem is simply loss of courage: “my heart is faint” (KJV, NKJV, RSV, NRSV, ASV, NASB, NIV). The more paraphrastic English versions explicate the emotional sorrow that this idiom connotes: “my heart is sick” (NJPS), “I am sick at heart” (TEV), and “I’ve lost all hope!” (CEV).
  138. Lamentations 2:1 tn See the note at 1:1.
  139. Lamentations 2:1 tc The MT reads אֲדֹנָי (ʾadonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”). See the tc note at 1:14.
  140. Lamentations 2:1 sn Chapter 2 continues the use of feminine epithets (e.g., “Daughter Zion”) despite initially portraying Jerusalem as an object destroyed by the angered enemy, God.
  141. Lamentations 2:1 tn The verb יָעִיב (yaʿiv) is a hapax legomenon (a term that appears only once in the Hebrew OT). Most lexicons take it as a denominative verb from the noun עָב (ʿov, “cloud,” HALOT 773 s.v. II עָב; BDB 728 s.v. עוּב): Hiphil imperfect third person masculine singular from עוֹב (’ov), meaning “cover with a cloud, make dark” (HALOT 794 s.v. עוב) or “becloud” (BDB 728 s.v.): “the Lord has covered Daughter Zion with the cloud of His anger.” This approach is followed by many English versions (KJV, RSV, NASB, NIV). However, a few scholars relate it to a cognate Arabic verb denoting “blame, revile” (Ehrlich, Rudolph, Hillers): “the Lord has shamed Daughter Zion in His anger.” Several English versions adopt this (NRSV, NJPS, CEV). The picture of cloud and wrath concurs with the stanza’s connection to “day of the Lord” imagery.
  142. Lamentations 2:1 tn The common gloss for זָכַר (zakhar) is “remember.” זָכַר (zakhar) entails “bearing something in mind” in a broader sense than the English gloss “remember.” When God “bears someone in mind,” the consequences are beneficial for them. The implication of not regarding his footstool is to not esteem and so not care for or protect it.
  143. Lamentations 2:1 tn Heb “the footstool of His feet.” The noun הֲדֹם (hadom, “footstool”), always joined with רַגְלַיִם (raglayim, “feet”), is used figuratively in reference to the dwelling place of God (BDB 213 s.v. הֲדֹם), either of the Lord’s temple in Jerusalem (Isa 60:13; Lam 2:1) or of the ark as the place above which the Lord is enthroned (Pss 99:5; 132:7; 1 Chr 28:2). Once it refers to God’s enemies (Ps 110:1).
  144. Lamentations 2:1 tn Heb “in the day of His anger.” As a temporal reference this phrase means “when he displayed his anger.” The Hebrew term “day,” associated with the “day of the Lord” or “day of his wrath,” also functions as a title in a technical sense.
  145. Lamentations 2:2 tc The MT reads אֲדֹנָי (ʾadonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”). See the tc note at 1:14.
  146. Lamentations 2:2 tn Heb “has swallowed up.”
  147. Lamentations 2:2 tc The Kethib is written לֹא חָמַל (loʾ khamal, “without mercy”), while the Qere reads וְלֹא חָמַל (veloʾ khamal, “and he has shown no mercy”). The Kethib is followed by the LXX, while the Qere is reflected in many Hebrew mss and the ancient versions (Syriac Peshitta, Aramaic Targum, Latin Vulgate). The English versions are split between the Kethib (“The Lord swallowed all the dwellings of Jacob without mercy”; cf. RSV, NRSV, NIV, TEV, NJPS) and the Qere (“The Lord swallowed all the dwellings of Jacob and has shown no mercy”; cf. KJV, NASB, CEV). As these words occur between a verb and its object (חָמַל [khamal] is not otherwise followed by אֵת [ʾet, direct object marker]), an adverbial reading is the most natural, although interrupting the sentence with an insertion is possible. Cf. 2:17, 21; 3:43. In contexts of harming, to show mercy often means to spare from harm.
  148. Lamentations 2:2 tn Heb “all the dwellings of Jacob.”
  149. Lamentations 2:2 tn Heb “the strongholds.”
  150. Lamentations 2:2 tn Heb “He brought down to the ground in disgrace the kingdom and its princes.” The verbs חִלֵּל…הִגִּיע (higgiʿ…khillel, “he has brought down…he has profaned”) function as a verbal hendiadys, as the absence of the conjunction ו (vav) suggests. The first verb retains its full verbal force, while the second functions adverbially: “he has brought down [direct object] in disgrace.”
  151. Lamentations 2:3 tc The MT reads אַף (ʾaf, “anger”), while the ancient versions (LXX, Syriac Peshitta, Latin Vulgate) reflect אַפּוֹ (ʾappo, “His anger”). The MT is the more difficult reading syntactically, while the ancient versions are probably smoothing out the text.
  152. Lamentations 2:3 tn Heb “cut off, scattered.”
  153. Lamentations 2:3 tn Heb “every horn of Israel.” The term “horn” (קֶרֶן, qeren) normally refers to the horn of a bull, one of the most powerful animals in ancient Israel. This term is often used figuratively as a symbol of strength, usually in reference to the military might of an army (Deut 33:17; 1 Sam 2:1, 10; 2 Sam 22:3; Pss 18:3; 75:11; 89:18, 25; 92:11; 112:9; 1 Chr 25:5; Jer 48:25; Lam 2:3, 17; Ezek 29:21) (BDB 901 s.v. 2), just as warriors are sometimes figuratively described as “bulls.” Cutting off the “horn” is a figurative expression for destroying warriors (Jer 48:25; Ps 75:10 [11 HT]).
  154. Lamentations 2:3 tn Heb “he caused his right hand to turn back.” The implication in such contexts is that the Lord’s right hand protects his city. This image of the right hand is consciously reversed in 2:4.
  155. Lamentations 2:3 tn Heb “from the presence of the enemy.” This figurative expression refers to the approach of the attacking army.
  156. Lamentations 2:3 tn Heb “he burned in Jacob like a flaming fire.”
  157. Lamentations 2:3 tn Or “He burned against Jacob as a raging fire consumes all around.”
  158. Lamentations 2:4 tn Heb “bent His bow.” When the verb דָּרַךְ (darakh) is used with the noun קֶשֶׁת (qeshet, “archer-bow”), it means “to bend [a bow]” to string it in preparation for shooting arrows (1 Chr 5:18; 8:40; 2 Chr 14:7; Jer 50:14, 29; 51:3). This idiom is used figuratively to describe the assaults of the wicked (Pss 11:2; 37:14) and the judgments of the Lord (Ps 7:13; Lam 2:4; 3:12) (BDB 202 s.v. דָּרַךְ 4). The translation “he prepared his bow” is the slightly more general modern English idiomatic equivalent of the ancient Hebrew idiom “he bent his bow”—both refer to preparations to get ready to shoot arrows.
  159. Lamentations 2:4 tn Heb “His right hand is stationed.”
  160. Lamentations 2:4 tn Heb “the ones who were pleasing to the eye.”
  161. Lamentations 2:4 tn The singular noun אֹהֶל (ʾohel, “tent”) may function as a collective, referring to all tents in Judah. A parallel expression occurs in verse 2 using the plural: “all the dwellings of Jacob” (כָּל־נְאוֹת יַעֲקֹב, kol neʾot yaʿaqov). The singular “tent” matches the image of “Daughter Zion.” On the other hand, the singular “the tent of Daughter Zion” might be a hyperbolic synecdoche of container (= tent) for contents (= inhabitants of Zion).
  162. Lamentations 2:5 tc The MT reads אֲדֹנָי (ʾadonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”). See the tc note at 1:14.
  163. Lamentations 2:5 tn Heb “swallowed up.”
  164. Lamentations 2:5 tn Heb “swallowed up.”
  165. Lamentations 2:5 tn Heb “his.” For consistency this has been translated as “her.”
  166. Lamentations 2:5 tn Heb “He increased in Daughter Judah mourning and lamentation.”
  167. Lamentations 2:6 tn Heb “His booth.” The noun שׂךְ (sokh, “booth,” BDB 968 s.v.) is a hapax legomenon (term that appears only once in the Hebrew OT). But it is probably an alternate spelling of the more common noun סֻכָּה (sukkah, “booth”), which is used frequently of temporary shelters and booths (e.g., Neh 8:15) (BDB 697 s.v. סֻכָּה). This is a figurative description of the temple, as the parallel term מוֹעֲדוֹ (moʿado, “his tabernacle” or “his appointed meeting place”) makes clear. Jeremiah probably chose this term to emphasize the frailty of the temple and its ease of destruction. Contrary to the expectation of Jerusalem, it was only a temporary dwelling of the Lord—its permanence cut short due to sin of the people.
  168. Lamentations 2:6 tc The MT reads כַּגַּן (kaggan, “like a garden”). The LXX reads ὡς ἄμπελον (hōs ampelon), which reflects כְּגֶפֶן (kegefen, “like a vineyard”). Internal evidence favors כְּגֶפֶן (kegefen) because God’s judgment is often compared to the destruction of a vineyard (e.g., Job 15:33; Isa 34:4; Ezek 15:2, 6).
  169. Lamentations 2:6 tn Heb “The Lord has caused to be forgotten in Zion both appointed festival and Sabbath.” The verb שִׁכַּח (shikkakh, “to make forgotten”), the only Piel form of שָׁכַח (shakhakh, “to forget”), is used figuratively. When people forget, “often the neglect of obligations is in view” (L. C. Allen, NIDOTTE 4:104). When people forget the things of God, they are in disobedience and often are indicted for ignoring God or neglecting their duties to him (Deut 4:23, 31; 6:12; 8:11, 19; 26:13; 31:21; 32:18; Judg 3:7; 1 Sam 12:9; 2 Kgs 17:38; Is 49:14; 51:13; 65:11; Jer 18:15; Ezek 23:35; Hos 4:6). The irony is that the one to whom worship is due has made it so that people must neglect it. Most English versions render the verb in a metonymical sense: “brought to an end” (RSV), “did away with” (CEV), “put an end to” (TEV), “has ended” (NJPS), “has abolished” (NRSV). Few English versions employ the gloss “forget”: “the Lord hath caused the solemn feasts and sabbaths to be forgotten” (KJV), and “the Lord has made Zion forget her appointed feasts and her sabbaths”(NIV).
  170. Lamentations 2:6 tn Heb “In the fury of his anger” (זַעַם־אפּוֹ, zaʿam ʾappo). The genitive noun אפּוֹ (ʾappo, “his anger”) functions as an attributed genitive with the construct noun זַעַם (zaʿam, “fury, rage”): “his furious anger.”
  171. Lamentations 2:6 tn The verb נָאַץ (naʾats, “to spurn, show contempt”) functions as a metonymy of cause (= to spurn king and priests) for effect (= to reject them; cf. CEV). Since spurning is the cause, this may be understood as “to reject with a negative attitude.” However, retaining “spurn” in the translation keeps the term emotionally loaded. The most frequent term for נָאַץ (naʾats) in the LXX (παροξύνω, paroxunō) also conveys emotion beyond a decision to reject.
  172. Lamentations 2:7 tc The MT reads אֲדֹנָי (ʾadonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”), which occurs near the end of this verse. See the tc note at 1:14.
  173. Lamentations 2:7 tn The Heb verb זָנַח (zanakh) is a rejection term often used in military contexts. Emphasizing emotion, it may mean “to spurn.” In military contexts it may be rendered “to desert.”
  174. Lamentations 2:7 tn Heb “His sanctuary.” The term מִקְדָּשׁוֹ (miqdasho, “His sanctuary”) refers to the temple (e.g., 1 Chr 22:19; 2 Chr 36:17; Ps 74:7; Isa 63:18; Ezek 48:21; Dan 8:11) (BDB 874 s.v. מִקְדָּשׁ).
  175. Lamentations 2:7 tn Heb “He delivered into the hand of the enemy.” The verb הִסְגִּיר (hisgir), Hiphil perfect third person masculine singular from סָגַר (sagar), means “to give into someone’s control: to deliver” (Deut 23:16; Josh 20:5; 1 Sam 23:11, 20; 30:15; Job 16:11; Pss 31:9; 78:48, 50, 62; Lam 2:7; Amos 1:6, 9; Obad 14).
  176. Lamentations 2:7 tn Heb “they.”
  177. Lamentations 2:7 tn Heb “they gave voice” (קוֹל נָתְנוּ, kol natenu). The verb נָתַן (natan, “to give”) with the noun קוֹל (kol, “voice, sound”) is an idiom meaning: “to utter a sound, make a noise, raise the voice” (e.g., Gen 45:2; Prov 2:3; Jer 4:16; 22:20; 48:34) (HALOT 734 s.v. נתן 12; BDB 679 s.v. נָתַן 1.x). Contextually, this describes the shout of victory by the Babylonians celebrating their conquest of Jerusalem.
  178. Lamentations 2:7 tn Heb “as on the day of an appointed time.” The term מוֹעֵד (moʿed, “appointed time”) refers to the religious festivals that were celebrated at appointed times in the Hebrew calendar (BDB 417 s.v. 1.b). In contrast to making festivals neglected (forgotten) in v 6, the enemy had a celebration that was entirely out of place.
  179. Lamentations 2:8 tn Heb “he stretched out a measuring line.” In Hebrew, this idiom is used (1) literally: to describe a workman’s preparation of measuring and marking stones before cutting them for building (Job 38:5; Jer 31:39; Zech 1:16), and (2) figuratively: to describe the Lord’s planning and preparation to destroy a walled city, that is, to mark off for destruction (2 Kgs 21:13; Isa 34:11; Lam 2:8). It is not completely clear how a phrase from the vocabulary of building becomes a metaphor for destruction; however, it might picture a predetermined and carefully planned measure from which God will not deviate.
  180. Lamentations 2:8 tn Heb “He did not return His hand from swallowing.” That is, he persisted until it was destroyed.
  181. Lamentations 2:8 tn Heb “they languished together.” The verbs אָבַל (ʾaval, “to lament”) and אָמַל (ʾamal, “languish, mourn”) are often used in contexts of funeral laments in secular settings. The Hebrew prophets often use these terms to describe the aftermath of the Lord’s judgment on a nation. Based on parallel terms, אָמַל (ʾamal) may describe either mourning or deterioration and so makes for a convenient play on meaning when destroyed objects are personified. Incorporating this play into the translation, however, may obscure the parallel between this line and the deterioration of the gates beginning in v. 9.
  182. Lamentations 2:9 tn Heb “have sunk down.” This expression, “her gates have sunk down into the ground,” is a personification picturing the city gates descending into the earth as if going down into the grave or the netherworld. Most English versions render it literally (KJV, RSV, NRSV, NASB, NIV, NJPS); however, a few paraphrases have captured the equivalent sense quite well: “Zion’s gates have fallen facedown on the ground” (CEV), and “the gates are buried in rubble” (TEV).
  183. Lamentations 2:9 tn Heb “he has destroyed and smashed her bars.” The two verbs אִבַּד וְשִׁבַּר (ʾibbad veshibbar) form a verbal hendiadys that emphasizes the forcefulness of the destruction of the locking bars on the gates. The first verb functions adverbially, and the second retains its full verbal sense: “he has smashed to pieces.” Several English versions render this expression literally and miss the rhetorical point: “he has ruined and broken” (RSV, NRSV), “he has destroyed and broken” (KJV, NASB), and “he has broken and destroyed” (NIV). The hendiadys has been correctly noted by others: “smashed to pieces” (TEV, CEV) and “smashed to bits” (NJPS).
  184. Lamentations 2:9 tn Heb “her bars.” Since the literal “bars” could be misunderstood as referring to saloons, the phrase “the bars that lock her gates” has been used in the present translation.
  185. Lamentations 2:9 tn Heb “are among the nations.”
  186. Lamentations 2:9 tn Heb “there is no torah,” or “there is no Torah” (אֵין תּוֹרָה, ʾen torah). Depending on whether תּוֹרָה (torah, “instruction, law”) is used in parallelism with the preceding or following line, it refers to (1) political guidance that the now-exiled king had formerly provided or (2) prophetic instruction that the now-ineffective prophets had formerly provided (BDB 434 s.v. תּוֹרָה 1.b). It is plausible that the three lines are arranged in an ABA chiastic structure, exploiting the semantic ambiguity of the term תּוֹרָה (torah, “instruction”). Conceivably it is an oblique reference to the priests’ duties of teaching, thus introducing a third group of the countries leaders. It is possible to hear in this a lament in reference to the destruction of Torah scrolls that may have been at the temple when it was destroyed.
  187. Lamentations 2:9 tn Heb “they cannot find.”
  188. Lamentations 2:10 tc Consonantal ישׁבו (yshvy) is vocalized by the MT as יֵשְׁבוּ (yeshevu), Qal imperfect third person masculine plural from יָשַׁב (yashav, “to sit”): “they sit on the ground.” However, the ancient versions (Aramaic Targum, Greek Septuagint, Syriac Peshitta, Latin Vulgate) reflect a Qal perfect vocalization: יָשְׁבוּ (yashevu, “they have sat [down]”).
  189. Lamentations 2:10 tn Heb “they sit on the ground; they are silent.” Based on meter, the two verbs יִדְּמוּ…יֵשְׁבוּ (yeshevu…yiddemu, “they sit…they are silent”) are in the same half of the line. Joined without a ו (vav) conjunction they form a verbal hendiadys. The first functions in its full verbal sense while the second functions adverbially: “they sit in silence.” The verb יִדְּמוּ (yiddemu) may mean to be silent or to wail.
  190. Lamentations 2:10 tn Heb “they have girded themselves with sackcloth.” sn Along with putting dirt on one’s head, wearing sackcloth was a sign of mourning.
  191. Lamentations 2:10 tn Heb “the virgins of Jerusalem.” The term “virgins” is a metonymy of association, standing for single young women who are not yet married. These single women are in grief because their potential suitors have been killed. The elders, old men, and young women function together as a merism for all of the survivors (F. W. Dobbs-Allsopp, Lamentations [IBC], 92).
  192. Lamentations 2:10 tn Heb “have bowed down their heads to the ground.”
  193. Lamentations 2:11 tn Heb “my eyes are spent,” or “my eyes fail.” The verb כָּלָה (kalah) is used of eyes exhausted by weeping (Job 11:20; 17:5; Ps 69:4; Jer 14:6; 4:17), and means either “to be spent” (BDB 477 s.v. 2.b) or “to fail” (HALOT 477 s.v. 6). It means to have used up all one’s tears or to have worn out the eyes because of so much crying. It is rendered variously: “my eyes fail” (KJV, NIV), “my eyes are spent” (RSV, NRSV, NASB, NJPS), “my eyes are worn out” (TEV), and “my eyes are red” (CEV).
  194. Lamentations 2:11 tn Heb “because of tears.” The plural noun דִּמְעוֹת (dimʿot, “tears”) is an example of the plural of intensity or repeated behavior: “many tears.” The more common singular form דִּמְעָה (dimʿah) normally functions in a collective sense (“tears”); therefore, the plural form here does not indicate simple plural of number.
  195. Lamentations 2:11 tn Heb “my bowels burn,” or “my bowels are in a ferment.” The verb חֳמַרְמְרוּ (khomarmeru) is an unusual form that is derived from a debated root: a Poalal from III חָמַר (khamar, “to be red,” HALOT 330 s.v. III חמר) or a Peʿalʿal from I חָמַר (khamar, “to ferment, boil up,” BDB 330 s.v. I חָמַר). The Poalal stem of this verb occurs only three times in OT: with פָּנִים (panim, “face,” Job 16:16) and מֵעִים (meʿim, “bowels,” Lam 1:20; 2:11). The phrase חֳמַרְמְרוּ מֵעַי (khomarmeru meʿay) means “my bowels burned” (HALOT 330 s.v.), or “my bowels are in a ferment,” as a euphemism for lower-intestinal bowel problems (BDB 330 s.v.). This phrase also occurs in later rabbinic literature (m. Sanhedrin 7:2). The present translation, “my stomach is in knots,” is not a literal equivalent to this Hebrew idiom; however, it is an attempt to approximate the equivalent English idiom.
  196. Lamentations 2:11 tn Heb “my liver,” viewed as the seat of the emotions.
  197. Lamentations 2:11 tn Heb “on account of the breaking.”
  198. Lamentations 2:11 tn Heb “the daughter of my people.” Rather than a genitive of relationship (“daughter of X”), the phrase בַּת־עַמִּי (bat ʿammi) is probably a genitive of apposition. The idiom “Daughter X” occurs often in Lamentations: “Daughter Jerusalem” (2x), “Daughter Zion” (7x), “Virgin Daughter Zion” (1x), “Daughter of My People” (5x), “Daughter Judah” (2x), and “Virgin Daughter Judah” (1x). In each case, it is a poetic description of Jerusalem or Judah as a whole. The idiom בַּת־עַמִּי (bat ʿammi, lit., “daughter of my people” is rendered variously by the English versions: “the daughter of my people” (KJV, RSV, NASB), “my people” (NIV, TEV, CEV), and “my poor people” (NJPS). The metaphor here pictures the people as vulnerable and weak.
  199. Lamentations 2:12 tn Heb “they”; the referent has been specified in the translation for clarity.
  200. Lamentations 2:12 tn Heb “to their mother,” understood as a collective singular.
  201. Lamentations 2:12 tn Heb “Where is bread and wine?” The terms “bread” and “wine” are synecdoches of specific (= bread, wine) for general (= food, drink).
  202. Lamentations 2:12 tn Heb “as they faint,” or “when they faint.”
  203. Lamentations 2:12 tn Heb “as their life is poured out.” The term בְּהִשְׁתַּפֵּךְ (behishtappekh), Hitpael infinitive construct + the preposition בּ (bet), from שָׁפַךְ (shafakh, “to pour out”), may be rendered “as they expire” (BDB 1050 s.v. שָׁפַךְ), referring to the process of dying. Note the repetition of the word “pour out” with various direct objects in this poem at 2:4, 11, 12, and 19.
  204. Lamentations 2:12 tn Heb “chest, lap.”
  205. Lamentations 2:13 tc The MT reads אֲעִידֵךְ (ʾaʿidekh), Hiphil imperfect first person common singular + second person feminine singular suffix from עָדָה (ʿadah, “to testify”): “[How] can I testify for you?” However, Latin Vulgate comparabo te reflects the reading אֶעֱרָךְ (ʾeʿerakh), Qal imperfect first person common singular from עָרַךְ (ʿarakh, “to liken”): “[To what] can I liken [you]?” The verb עָרַךְ (ʿarakh) normally means “to lay out, set in rows; to get ready, set in order; to line up for battle, set battle formation,” but it also may denote “to compare (as a result of arranging in order), to make equal” (e.g., Pss 40:6; 89:6 [7 HT]; Job 28:17, 19; Isa 40:18; 44:7). The BHS editors suggest the emendation, which involves simple orthographic confusion between ר (resh) and ד (dalet), and deletion of י (yod), which the MT could have added to make sense of the form. The variant is favored based on internal evidence: (1) it is the more difficult reading because the meaning “to compare” for עָרַךְ (ʿarakh) is less common than עָדָה (ʿadah, “to testify”), (2) it recovers a tight parallelism between עָרַךְ (ʿarakh, “to liken”) and דָּמָה (damah, “to compare”) (e.g., Ps 89:6 [7 HT]; Isa 40:18), and (3) the MT reading, “How can I testify for you?” makes little sense in the context. Nevertheless, most English versions hold to the MT reading: KJV, RSV, NRSV, NASB, NIV, TEV, and CEV. This textual emendation was first proposed by J. Meinhold, “Threni 2, 13, ” ZAW 15 (1895): 286.
  206. Lamentations 2:13 tc The MT reads מָה אַשְׁוֶה־לָּךְ וַאֲנַחֲמֵךְ (mah ʾashveh lakh vaʾanakhamekh, “To what can I compare you so that I might comfort you?”). The LXX reflects a Vorlage of מִי יוֹשִׁיעַ לָךְ וְנִחַמְךָ (mi yoshiaʿ lakh venikhamekha, “Who will save you so that he might comfort you?”). This textual variant reflects several cases of orthographic confusion between similarly spelled words. The MT best explains the origin of the LXX textual variants. Internal evidence of contextual congruence favors the MT as the original reading.
  207. Lamentations 2:13 tn The ו (vav) prefixed to וַאֲנַחֲמֵךְ (vaʾanakhamekh, “I might comfort you”) denotes purpose: “so that….”
  208. Lamentations 2:13 tn Heb “as great as the sea.”
  209. Lamentations 2:13 tc The MT reads כָּיָּם (kayyam, “as the sea”), while the LXX reflects a Vorlage of כּוֹס (kos, “a cup”). The textual variant is probably due to simple orthographic confusion between letters of similar appearance. The idiomatic expression favors the MT.
  210. Lamentations 2:13 sn The rhetorical question implies a denial: “No one can heal you!” The following verses, 14-17, present four potential healers—prophets, passersby, enemies, and God.
  211. Lamentations 2:14 tn Heb “worthless and whitewash.” The words שָׁוְא וְתָפֵל (shavʾ vetafel) form a nominal hendiadys, meaning “worthless whitewash” or “worthless deceptions.” The noun תָּפֵל (tafel, “whitewash”) is used literally in reference to a white-washed wall (Ezek 13:10, 11, 14, 15) and figuratively in reference to false prophets (Ezek 22:28).
  212. Lamentations 2:14 tc The Kethib שְׁבִיתֵךְ (shevitekh) and the Qere שְׁבוּתֵךְ (shevutekh), which is preserved in many medieval Hebrew mss here and elsewhere (Ps 85:1 [85:2 HT]; 126:4; Job 42:10), are struggling with the root. The ancient versions take it from שָׁבָה (shavah), meaning “captivity.” Such a meaning is not tenable for the Job passage, which suggests, along with a similar phrase in the Sefire inscription, that the proper meaning is “to restore someone’s fortunes.” See HALOT 1386 s.v. שְׁבוּת.
  213. Lamentations 2:14 tn Heb “worthless and enticements.” The words שָׁוְא וּמַדּוּחִים (shavʾ umaddukhim) form a nominal hendiadys meaning “worthless enticements” or “misleading falsehoods.” The noun מַדּוּחַ (madduakh), meaning “enticement” or “transgression,” is a hapax legomenon (term that appears only once in the Hebrew OT). It is related to the verb נָדָח (nadakh, “to entice, lead astray”), which often refers to idolatry.
  214. Lamentations 2:15 tn Heb “clap their hands at you.” Clapping hands at someone was an expression of malicious glee, derision, and mockery (Num 24:10; Job 27:23; Lam 2:15).
  215. Lamentations 2:15 tn Heb “of which they said.”
  216. Lamentations 2:15 tn Heb “perfection of beauty.” The noun יֹפִי (yofi, “beauty”) functions as a genitive of respect in relation to the preceding construct noun: Jerusalem was perfect in respect to its physical beauty.
  217. Lamentations 2:15 tn Heb “the joy of all the earth.” This is similar to statements found in Pss 48:2 and 50:2.
  218. Lamentations 2:16 tn Heb “they have opened wide their mouth against you.”
  219. Lamentations 2:16 tn Heb “We have swallowed!”
  220. Lamentations 2:16 tn Heb “We have attained; we have seen!” The verbs מָצָאנוּ רָאִינוּ (matsaʾnu raʾinu) form a verbal hendiadys in which the first retains its full verbal sense and the second functions as an object complement. It forms a Hebrew idiom that means something like, “We have lived to see it!” The three asyndetic first person common plural statements in 2:16 (“We waited; we destroyed; we saw!”) are spoken in an impassioned, staccato style reflecting the delight of the conquerors.
  221. Lamentations 2:17 tn The verb בָּצַע (batsaʿ) has a broad range of meanings: (1) “to cut off, break off,” (2) “to injure” a person, (3) “to gain by violence,” (4) “to finish, complete,” and (5) “to accomplish, fulfill” a promise.
  222. Lamentations 2:17 tn Heb “His word.” When used in collocation with the verb בָּצַע (batsaʿ, “to fulfill,” see previous tn), the accusative noun אִמְרָה (ʾimrah, “word”) means “promise.”
  223. Lamentations 2:17 tn Heb “commanded” or “decreed.” If a reference to prophetic oracles is understood, then “decreed” is preferable. If understood as a reference to the warnings in the covenant, then “threatened” is a preferable rendering.
  224. Lamentations 2:17 tn Heb “from days of old.”
  225. Lamentations 2:17 tn Heb “He has overthrown and has not shown mercy.” The two verbs חָרַס וְלֹא חָמָל (kharas veloʾ khamal) form a verbal hendiadys in which the first retains its verbal sense and the second functions adverbially: “He has overthrown you without mercy.” וְלֹא חָמָל (veloʾ khamal) alludes to 2:2.
  226. Lamentations 2:17 tn Heb “He has exalted the horn of your adversaries.” The term “horn” (קֶרֶן, qeren) normally refers to the horn of a bull, one of the most powerful animals in ancient Israel. This term is often used figuratively as a symbol of strength, usually in reference to the military might of an army (Deut 33:17; 1 Sam 2:1, 10; 2 Sam 22:3; Pss 18:3 HT [18:2 ET]; 75:11 HT [75:10 ET]; 89:18, 25 HT [89:17, 24 ET]; 92:11 HT [92:10 ET]; 112:9; 1 Chr 25:5; Jer 48:25; Lam 2:3; Ezek 29:21), just as warriors are sometimes figuratively described as “bulls.” To lift up the horn often means to boast, and to lift up someone else’s horn is to give victory or cause to boast.
  227. Lamentations 2:18 tc The MT reads צָעַק לִבָּם אֵל־אֲדֹנָי (tsaʿaq libbam ʾel ʾadonay, “their heart cried out to the Lord”), which neither matches the second person address characterizing 2:13-19 nor is in close parallel to the rest of verse 18. Since the perfect צָעַק (tsaʿaq, “cry out”) is apparently parallel to imperatives, it could be understood as a precative (“let their heart cry out”), although this understanding still has the problem of being in the third person. The BHS editors and many text critics suggest emending the MT צָעַק (tsaʿaq) to צָעֲקִי (tsaʿaqi), Qal imperative second person feminine singular: “Cry out!” This restores a tighter parallelism with the two second person feminine singular imperatives introducing the following lines: הוֹרִידִי (horidi, “Let [your tears] flow down!”) and אַל־תִּתְּנִי (ʾal titteni, “Do not allow!”). In such a case, לִבָּם (libbam) must be taken adverbially. For לִבָּם (libbam, “their heart”), see the following note. The adverbial translation loses a potential parallel to the mention of the heart in the next verse. Emending the noun to “your heart” would maintain this connection.
  228. Lamentations 2:18 tn Heb “their heart” or “from the heart.” Many English versions take the ם (mem) on לִבָּם (libbam) as the third person masculine plural pronominal suffix: “their heart” (cf. KJV, NASB, NIV, NJPS, CEV). However, others take it as an enclitic or adverbial ending: “from the heart” (cf. RSV, NRSV, TEV, NJPS margin). See T. F. McDaniel, “The Alleged Sumerian Influence upon Lamentations,” VT 18 (1968): 203-4.
  229. Lamentations 2:18 tc The MT reads אֲדֹנָי (ʾadonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”). See the tc note at 1:14.
  230. Lamentations 2:18 tn The wall is a synecdoche of a part standing for the whole city.
  231. Lamentations 2:18 tn Heb “day and night.” The expression “day and night” forms a merism which encompasses everything in between two polar opposites: “from dawn to dusk” or “all day and all night long.”
  232. Lamentations 2:18 tn Heb “the daughter of your eye.” The term “eye” functions as a metonymy for “tears” that are produced by the eyes. Jeremiah exhorts personified Jerusalem to cry out to the Lord day and night without ceasing in repentance and genuine sorrow for its sins.
  233. Lamentations 2:19 tn Heb “at the head of the watches.”
  234. Lamentations 2:19 tn The noun לֵבָב (levav, “heart”) functions here as a metonymy of association for the thoughts and emotions in the heart. The Hebrew לֵבָב (levav) includes the mind, so in some cases the translation “heart” implies an inappropriate division between the cognitive and affective. This context is certainly emotionally loaded, but as part of a series of admonitions to address God in prayer, these emotions are inextricably bound with the thoughts of the mind. The singular “heart” is retained in the translation to be consistent with the personification of Jerusalem (cf. v. 18).
  235. Lamentations 2:19 tc The MT reads אֲדֹנָי (ʾadonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”). See the tc note at 1:14.
  236. Lamentations 2:19 sn Lifting up the palms or hands is a metaphor for prayer.
  237. Lamentations 2:19 tn Heb “on account of the life of your children.” The noun נֶפֶשׁ (nefesh) refers to the “life” of their dying children (e.g., Lam 2:12). The singular noun נֶפֶשׁ (nefesh, “life”) is used as a collective, as the plural genitive noun that follows makes clear: “your children.”
  238. Lamentations 2:19 tc The BHS editors and many commentators suggest that the fourth bicolon in 2:19 is a late addition and should be deleted. Apart from the four sets of bicola in 1:7 and 2:19, every stanza in chapters 1-4 consists of three sets of bicola. tn Heb “who are fainting.”
  239. Lamentations 2:19 tn Heb “at the head of every street.”
  240. Lamentations 2:20 tn Heb “Look, O Lord! See!” When used in collocation with verbs of cognition, רָאָה (raʾah) means “to see for oneself” or “to take notice” (1 Sam 26:12). The parallelism between seeing and understanding is often emphasized (e.g., Exod 16:6; Isa 5:19; 29:15; Job 11:11; Eccl 6:5). See also 1:11 and compare 1:9, 12, 20; 3:50, 59, 60; 5:1.sn Integral to battered Jerusalem’s appeal, and part of the ancient Near-Eastern lament genre, is the request for God to look at her pain. This should evoke pity regardless of the reason for punishment. The request is not for God to see merely that there are misfortunes, as one might note items on a checklist. The cognitive (facts) and affective (feelings) are not divided. The plea is for God to watch, think about, and be affected by these facts while listening to the petitioner’s perspective.
  241. Lamentations 2:20 tn For the nuance “afflict” see the note at 1:12.
  242. Lamentations 2:20 tn Heb “their fruit.” The term פְּרִי (peri, “fruit”) is used figuratively to refer to children as the fruit of a mother’s womb (e.g., Gen 30:2; Deut 7:13; 28:4, 11, 18, 53; 30:9; Pss 21:11; 127:3; 132:11; Isa 13:18; Mic 6:7).
  243. Lamentations 2:20 tn Heb “infants of healthy childbirth.” The genitive-construct phrase עֹלֲלֵי טִפֻּחִים (ʿolale tippukhim) functions as an attributive genitive construction: “healthy newborn infants.” The noun טִפֻּחִים (tippukhim) appears only here. It is related to the verb טָפַח (tafakh), meaning “to give birth to a healthy child” or “to raise children” depending on whether the Arabic or Akkadian cognate is emphasized. For the related verb, see below at 2:22.sn Placing the specific reference to children at the end of the line in apposition to clarify that it does not describe the normal eating of fruit helps produce the repulsive shock of the image. Furthermore, the root of the word for “infants” (עוֹלֵל, ʿolel) has the same root letters for the verb “to afflict” occurring in the first line of the verse, making a pun (F. W. Dobbs-Allsopp, Lamentations [IBC], 99-100).
  244. Lamentations 2:20 tc The MT reads אֲדֹנָי (ʾadonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”) as at the beginning of the verse. See the tc note at 1:14.
  245. Lamentations 2:21 tn Heb “virgins.” The term “virgin” probably functions as a metonymy of association for single young women.
  246. Lamentations 2:21 tn Heb “in the day of your anger.” The construction בָּיוֹם (bayom, “in the day of…”) is a common Hebrew idiom, meaning “when…” (e.g., Gen 2:4; Lev 7:35; Num 3:1; Deut 4:15; 2 Sam 22:1; Pss 18:1; 138:3; Zech 8:9). This temporal idiom refers to a general time period but uses the term “day” as a forceful rhetorical device to emphasize the vividness and drama of the event, depicting it as occurring within a single day. In the ancient Near East, military-minded kings often referred to a successful campaign as “the day of X” in order to portray themselves as powerful conquerors who, as it were, could inaugurate and complete a victorious military campaign within the span of one day.
  247. Lamentations 2:21 tc The MT reads לֹא חָמָלְתָּ (loʾ khamalta, “You showed no mercy”). However, many medieval Hebrew mss and most of the ancient versions (Aramaic Targum, Syriac Peshitta and Latin Vulgate) read וְלֹא חָמָלְתָּ (veloʾ khamalta, “and You showed no mercy”).
  248. Lamentations 2:22 tn The syntax of the line is awkward. English versions vary considerably in how they render it: “Thou hast called as in a solemn day my terrors round about” (KJV); “Thou hast called, as in the day of a solemn assembly, my terrors on every side” (ASV); “You did call as in the day of an appointed feast my terrors on every side” (NASB); “Thou didst invite as to the day of an appointed feast my terrors on every side” (RSV); “As you summon to a feast day, so you summoned against me terrors on every side” (NIV); “You summoned, as on a festival, my neighbors from roundabout” (NJPS); “You invited my enemies to hold a carnival of terror all around me” (TEV); and “You invited my enemies like guests for a party” (CEV).
  249. Lamentations 2:22 tn The term “enemies” is supplied in the translation as a clarification.
  250. Lamentations 2:22 tn Heb “my terrors” or “my enemies.” The expression מְגוּרַי (meguray, “my terrors”) is difficult and may refer to either enemies, the terror associated with facing enemies, or both.
  251. Lamentations 2:22 tn Heb “surrounding me.”
  252. Lamentations 2:22 tn The meaning of the verb טָפַח (tafakh) is debated. The BDB lexicon suggests that it is derived from טָפַה (tafah, “to extend, spread” the hands) and here means “to carry in the palm of one’s hands” (BDB 381 s.v. טָפַה 2), but HALOT 378 s.v. II טָפַח suggests that it is derived from the root II טָפַח (tafakh) and means “to give birth to healthy children.” The recent lexicons hold that it is related to Arabic tafaha (“to bring forth fully formed children”) and Akkadian tuppu (“to raise children”). The use of this particular term highlights the tragic irony of what the army of Babylon has done: it has destroyed the lives of perfectly healthy children whom the women of Israel had raised.
  253. Lamentations 2:22 tn This entire line is an accusative noun clause, functioning as the direct object of the following line: “my enemy has destroyed the perfectly healthy children….” Normal word order in Hebrew is: verb + subject + direct object. Here, the accusative direct-object clause is moved forward for rhetorical emphasis: those whom the Babylonians killed had been children born perfectly healthy and then well raised…what a tragic loss of perfectly good human life!
New English Translation (NET)

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Philemon

Salutation

1 From Paul,[a] a prisoner of Christ Jesus,[b] and Timothy our[c] brother, to Philemon, our dear friend[d] and colaborer, 2 to Apphia[e] our sister,[f] to Archippus our[g] fellow soldier, and to the church that meets in your house. 3 Grace and peace to you[h] from God our Father and the Lord Jesus Christ!

Thanks for Philemon’s Love and Faith

4 I always thank my God[i] as I remember you in my prayers,[j] 5 because I hear[k] of your faith in the Lord Jesus and your love[l] for all the saints.[m] 6 I pray[n] that the faith you share with us may deepen your understanding of every blessing[o] that belongs to you[p] in Christ.[q] 7 I[r] have had great joy and encouragement because[s] of your love, for the hearts[t] of the saints have been refreshed through you, brother.

Paul’s Request for Onesimus

8 So, although I have quite a lot of confidence in Christ and could command you to do what is proper, 9 I would rather appeal[u] to you on the basis of love—I, Paul, an old man[v] and even now a prisoner for the sake of Christ Jesus[w]— 10 I am appealing[x] to you concerning my child, whose spiritual father I have become[y] during my imprisonment,[z] that is, Onesimus, 11 who was formerly useless to you, but is now useful to you[aa] and me. 12 I have sent[ab] him (who is my very heart)[ac] back to you. 13 I wanted to keep him with me so that he could serve me in your place[ad] during[ae] my imprisonment for the sake of the gospel.[af] 14 However,[ag] without your consent I did not want to do anything, so that your good deed would not be out of compulsion, but from your own willingness. 15 For perhaps it was for this reason that he was separated from you for a little while, so that you would have him back eternally,[ah] 16 no longer as a slave,[ai] but more than a slave, as a dear brother. He is especially so to me, and even more so to you now, both humanly speaking[aj] and in the Lord. 17 Therefore if you regard me as a partner, accept him as you would me. 18 Now if he has defrauded you of anything or owes you anything, charge what he owes[ak] to me. 19 I, Paul, have written[al] this letter[am] with my own hand:[an] I will repay it. I could also mention that you owe[ao] me your very self. 20 Yes, brother, let me have some benefit from you in the Lord. Refresh my heart in Christ.[ap] 21 Since I was confident that you would obey, I wrote to you, because I knew that you would do even more than[aq] what I am asking you to do. 22 At the same time also, prepare a place for me to stay, for I hope that through your prayers I will be given back to you.

Concluding Greetings

23 Epaphras,[ar] my fellow prisoner in Christ Jesus, greets you. 24 Mark, Aristarchus,[as] Demas,[at] and Luke, my colaborers, greet you too. 25 May the grace of the Lord Jesus Christ be[au] with your spirit.[av]

Footnotes:

  1. Philemon 1:1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
  2. Philemon 1:1 sn The phrase a prisoner of Christ Jesus implies that Paul was being held prisoner because of his testimony for Christ Jesus. Paul’s imprisonment was due to his service to Christ, in the same manner as John was exiled to the Isle of Patmos because of his testimony (Rev 1:9).
  3. Philemon 1:1 tn The word “our” is not present in the Greek text, but was supplied to bring out the sense in English.
  4. Philemon 1:1 tn Grk “dear.” The adjective is functioning as a substantive, i.e., “dear one” or “dear friend.”
  5. Philemon 1:2 sn Apphia is thought to be the wife of Philemon.
  6. Philemon 1:2 tc Most witnesses (D2 Ψ 1241 1505 M) here read τῇ ἀγαπητῇ (tē agapētē, “beloved, dear”), a reading that appears to have been motivated by the masculine form of the same adjective in v. 1. Further, the earliest and best witnesses, along with a few others (א A D* F G I P 048 0278 33 81 104 1739 1881), have ἀδελφῇ (adelphē, “sister”). Thus on internal and external grounds, ἀδελφῇ is the strongly preferred reading.
  7. Philemon 1:2 tn Though the word “our” does not appear in the Greek text it is inserted to bring out the sense of the passage.
  8. Philemon 1:3 tn Grk “Grace to you and peace.”
  9. Philemon 1:4 sn I always thank my God. An offer of thanksgiving (εὐχαριστῶ, eucharistō) to God is a customary formula for Paul in many of his epistles (cf. Rom 1:8, 1 Cor 1:4, Eph 1:16, Col 1:3, 1 Thess 1:2, 2 Thess 1:3). The content of the thanksgiving typically points to the work of God in the salvation of the believers to whom he [Paul] writes.
  10. Philemon 1:4 tn Grk “making remembrance (or “mention”) of you in my prayers.”
  11. Philemon 1:5 tn The Greek present participle ἀκούων (akouōn, “hearing”) is an adverbial participle of cause relating to εὐχαριστῶ (eucharistō, “I give thanks”).
  12. Philemon 1:5 sn Your faith in the Lord Jesus and your love for all the saints. In accord with Paul, John also advocates this combination of “faith in Christ and love for the saints.” The believers’ invisible faith becomes visible in the demonstration of love for others. This, of course, is not only desired, but commanded (1 John 3:23). Although Paul’s comment here may appear as a stock expression to the casual reader, praising Philemon for his track record of faithfulness to Christ demonstrated in love for the saints is actually integral to the author’s argument in this short but pithy letter. Paul will soon ask Philemon to demonstrate this love toward Onesimus, his runaway slave.
  13. Philemon 1:5 tn The Greek is somewhat awkward here. It appears as though the text reads “…the love and faith which you have for the Lord Jesus and for all the saints.” In other Pauline letters the emphasis seems to be “faith in Christ Jesus and love for all of the saints.” Some ancient mss have altered the wording to produce a smoother reading; scribes changed the wording to resemble the more readable versions in Eph 1:15 and Col 1:4, “your faith in Christ Jesus, and of the love which you have to all the saints.”
  14. Philemon 1:6 tn The term ὅπως (hopōs) refers back to the idea of prayer (μνείαν σου ποιούμενος ἐπὶ τῶν προσευχῶν μου, mneian sou poioumenos epi tōn proseuchōn mou) in 1:4. See BDAG 718 s.v. 2.b; P. T. O’Brien, Colossians, Philemon (WBC), 279. The indicative “I pray that” was supplied in the English in order to make this connection clear.
  15. Philemon 1:6 tn Grk “everything good.”
  16. Philemon 1:6 tc ‡ ὑμῖν (humin, “you”) is found in many valuable witnesses (P61 א F G P 0278 33 1505 1739 1881 al sy co). The witnesses for ἡμῖν (hēmin, “us”) are not as strong (A C D K L P Ψ 048vid 1241 M), but nevertheless represent a broad base. Internally, ἡμῖν could be favored because of second person pronouns surrounding it, making it the harder reading. On the other hand, the last second person plural pronoun was in v. 3, and the next one will not show up until v. 22, a fact which tends to counter the internal argument on behalf of ἡμῖν. Although a decision is difficult, with the internal evidence being capable of favoring either reading, our preference is based on the external evidence; ὑμῖν is thus slightly preferred.
  17. Philemon 1:6 tn Grk “that the fellowship of your faith might become effective in the knowledge of everything good that is in us in Christ.” There are numerous difficulties with the translation and interpretation of this verse: (1) What is the meaning of ἡ κοινωνία τῆς πίστεως σου (hē koinōnia tēs pisteōs sou, “the fellowship of your faith”)? Several suggestions are noted: (a) taking κοινωνία as a reference to “monetary support” and τῆς πίστεως as a genitive of source, the phrase could refer to Philemon’s financial giving which he has done according to his faith; (b) taking κοινωνία as a reference to “sharing” or “communicating” and the genitive τῆς πίστεως as an objective genitive, then the meaning would be “sharing the faith” as a reference to evangelistic activity; (c) taking κοινωνία in a distributive sense referring to fellowship with other believers, and τῆς πίστεως as a reference to the common trust all Christians have in Jesus, then the meaning is Christian fellowship centered on faith in Jesus; (d) taking κοινωνία as a reference to “participation” and the genitive τῆς πίστεως as a reference to the thing participated in, the meaning would then be Philemon’s “participation in the faith”; (2) what is the meaning of ἐνεργής (energēs; Does it mean “active” or “effective”?) and ἐπιγνώσει (epignōsei; Does it refer to simply understanding? Or “experiencing” as well?); (3) what is the meaning of the phrase παντὸς ἀγαθοῦ (pantos agathou)? and (4) what is the force of εἰς Χριστόν (eis Christon)? It is difficult to arrive at an interpretation that deals adequately with all these questions, but given the fact that Paul stresses what Philemon has done for the brothers (cf. the γάρ [gar] in v. 7), it seems that his concern in v. 6 is with Philemon’s fellowship with other believers and how he has worked hard to refresh them. In this interpretation: (1) the phrase ἡ κοινωνία τῆς πίστεως σου is taken to refer to fellowship with other believers; (2) ἐνεργής is taken to mean “effective” (i.e., more effective) and ἐπιγνώσει involves both understanding and experience; (3) the phrase παντὸς ἀγαθοῦ refers to every spiritual blessing and (4) εἰς Χριστόν carries a locative idea meaning “in Christ.” The result is that Paul prays for Philemon that he will be equipped to encourage and love the saints more as he himself is brought to a place of deeper understanding of every spiritual blessing he has in Christ; out of the overflow of his own life, he will minister to others.
  18. Philemon 1:7 tn Here γάρ (gar) has not been translated because of differences between Greek and contemporary English style.
  19. Philemon 1:7 tn The Greek preposition ἐπί (epi) is understood here in a causal sense, i.e., “because.”
  20. Philemon 1:7 tn The word translated “hearts” here is σπλάγχνα (splanchna). Literally the term refers to one’s “inward parts,” but it is commonly used figuratively for “heart” as the seat of the emotions. See BDAG 938 s.v. σπλάγχνον 2 (cf. Col 3:12, Phil 2:1).
  21. Philemon 1:9 tn Or “encourage.”
  22. Philemon 1:9 tn Or perhaps “an ambassador” (so RSV, TEV), reading πρεσβευτής for πρεσβύτης (a conjecture proposed by Bentley, cf. BDAG 863 s.v. πρεσβύτης). NRSV reads “old man” and places “ambassador” in a note.
  23. Philemon 1:9 tn Grk “a prisoner of Christ Jesus.”
  24. Philemon 1:10 tn Or “I am encouraging…”
  25. Philemon 1:10 tn Grk “my child whom I have begotten.” The adjective “spiritual” has been supplied before “father” in the translation to clarify for the modern reader that Paul did not literally father a child during his imprisonment. Paul’s point is that he was instrumental in Onesimus’ conversion while in prison.
  26. Philemon 1:10 sn During my imprisonment. Apparently Onesimus became a believer under Paul’s shepherding while he [Paul] was a prisoner in Rome.
  27. Philemon 1:11 tc ‡ A correlative καί (kai, “both you”) is found in a few witnesses (א*,2 F G 33 104), perhaps either to underscore the value of Onesimus or in imitation of the νυνὶ δὲ καί (nuni de kai) in v. 9. The lack of καί is read by most witnesses, including אc A C D 0278 1241 1505 1739 1881 M it. Although a decision is difficult, the shorter reading has a slight edge in both internal and external evidence. NA28 places the καί in brackets, indicating some doubts as to its authenticity.
  28. Philemon 1:12 tc There are several variants at this point in the text, most of them involving the addition of προσλαβοῦ (proslabou, “receive, accept”) at various locations in the verse. But all such variants seem to be motivated by the harsh syntax of the verse without this verb. Without the verb, the meaning is that Onesimus is Paul’s “very heart,” though this is an awkward expression especially because of τουτ᾿ ἔστιν (tout’ estin, “this is, who is”) in the middle cluttering the construction. Nowhere else in the NT is σπλάγχνα (splanchna, here translated “heart”) used in apposition to people. It is thus natural that scribes would want to fill out the text, and they did so apparently with a verb that was ready at hand (borrowed from v. 17). With the verb the sentence is converted into an object-complement construction: “I have sent him back to you; accept him, that is, as my very heart.” But both the fact that some significant witnesses (א* A F G 33 [69 2400 SBL]) lack the verb, and that its location floats in the various constructions that have it, suggest that the initial text did not have προσλαβοῦ.tn Grk “whom I have sent.” The Greek sentence was broken up in the English translation for the sake of clarity. Although the tense of the Greek verb here is past (an aorist tense) the reader should understand that Onesimus may well have been standing in the very presence of Paul as he wrote this letter.
  29. Philemon 1:12 tn That is, “who means a great deal to me”; Grk “whom I have sent to you, him, this one is my heart.”
  30. Philemon 1:13 tn This is one of the clearest texts in the NT in which ὑπέρ is used for substitution. Cf. ExSyn 387.
  31. Philemon 1:13 tn Grk “in my imprisonment.” Paul seems to expect release from his imprisonment after some time (cf. v. 22), but in the meantime the assistance that Onesimus could provide would be valuable to the apostle.
  32. Philemon 1:13 tn Grk “in the chains of the gospel.” On the translation “imprisonment for the sake of the gospel,” cf. BDAG 219 s.v. δεσμός 1.a where it says: “Oft. simply in ref. to the locale where bonds or fetters are worn imprisonment, prison (Diod. S. 14, 103, 3; Lucian, Tox. 29; Jos., Ant. 13, 294; 302, Vi. 241; Just., A I, 67, 6 al.) Phil 1:7, 13f, 17; Col 4:18; Phlm 10. μέχρι δεσμῶν 2 Ti 2:9. ἐν τοῖς δ. τοῦ εὐαγγελίου in imprisonment for the gospel Phlm 13; cf. ISm 11:1; Pol 1:1.”
  33. Philemon 1:14 tn Though the Greek text does not read the term “however,” it is clearly implied and thus supplied in the English translation to accent the contrastive nature of Paul’s statement.
  34. Philemon 1:15 sn So that you would have him back eternally. The notion here is not that Onesimus was to be the slave of Philemon eternally, but that their new relationship as brothers in Christ would transcend the societal structures of this age. The occasion of Onesimus’ flight to Rome would ultimately be a catalyst in the formation of a new and stronger bond between these two men.
  35. Philemon 1:16 tn Although the Greek word δοῦλος (doulos) is sometimes translated “servant” here (so KJV), the word “slave” is a much more candid and realistic picture of the relationship between Philemon and Onesimus. In the Greco-Roman world of the 1st century the slave was considered a “living tool” of the master. The slave was “property” in every sense of the word. This understanding heightens the tense scenario that is in view here. It is likely that Onesimus may have even feared for his life upon returning to Colossae. Undoubtedly Paul has asked this runaway slave to return to what could amount to a potentially severe and life-endangering situation.
  36. Philemon 1:16 tn Grk “in the flesh.”
  37. Philemon 1:18 tn Grk “charge it to me.”
  38. Philemon 1:19 tn Grk “I wrote” Here ἔγραψα (egrapsa) is functioning as an epistolary aorist. Paul puts it in the past tense because from Philemon’s perspective when he reads the letter it will, of course, already have been written.
  39. Philemon 1:19 tn The phrase “this letter” does not appear in the Greek text, but is supplied in the English translation to clarify the meaning.
  40. Philemon 1:19 sn With my own hand. Paul may have considered this letter so delicate that he wrote the letter himself as opposed to using an amanuensis or secretary.
  41. Philemon 1:19 sn The statement you owe me your very self means that Paul was responsible for some sort of blessing in the life of Philemon; though a monetary idea may be in mind, it is perhaps better to understand Paul as referring to the spiritual truth (i.e., the gospel) he had taught Philemon.
  42. Philemon 1:20 sn Refresh my heart in Christ. Paul desired that Philemon refresh his heart in the same way that he [Philemon] had refreshed the hearts of other believers (cf. Phlm 7), that is, by forgiving and accepting Onesimus. In this way the presence and character of Jesus Christ would be vividly seen in Philemon’s attitude toward his runaway slave.
  43. Philemon 1:21 tn Grk “that you would even go beyond.”
  44. Philemon 1:23 sn Epaphras is probably a shortened form of the name Epaphroditus. This is probably the same individual whom Paul spoke of as “my brother, coworker, and fellow soldier” in Phil 2:25 (see also Phil 4:18). He is also mentioned in Col 1:7 and 4:12, where he is a founder of the church in Colossae (BDAG 360 s.v. ᾿Επαφρᾶς).
  45. Philemon 1:24 sn Aristarchus accompanied Paul on his journey as a prisoner to Rome in Acts 27:2. He is also mentioned as a fellow prisoner in Col 4:10.
  46. Philemon 1:24 sn Demas is most likely the same individual mentioned in Col 4:14 and 2 Tim 4:10. Apparently, he later on abandoned the faith because of his love of the world.
  47. Philemon 1:25 tn Grk “The grace of the Lord Jesus Christ with your spirit.” The elided verb, normally an optative, has been rendered as “be.”
  48. Philemon 1:25 tc Most witnesses, including several excellent ones (א C D1 Ψ 0278 1241 1505 1739c M lat sy), conclude this letter with ἀμήν (amēn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, several good witnesses (P87vid A D* 048vid 6 33 81 1739* 1881 sa) lack the ἀμήν, rendering the omission the preferred reading.
New English Translation (NET)

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Psalm 101

Psalm 101[a]

A psalm of David.

101 I will sing about loyalty and justice.
To you, O Lord, I will sing praises.
2 I will walk[b] in the way of integrity.
When will you come to me?
I will conduct my business with integrity in the midst of my palace.[c]
3 I will not even consider doing what is dishonest.[d]
I hate doing evil;[e]
I will have no part of it.[f]
4 I will have nothing to do with a perverse person;[g]
I will not permit[h] evil.
5 I will destroy anyone who slanders his neighbor in secret.
I will not tolerate anyone who has a haughty demeanor and an arrogant attitude.[i]
6 I will favor the honest people of the land,[j]
and allow them to live with me.[k]
Those who walk in the way of integrity will attend me.[l]
7 Deceitful people will not live in my palace.[m]
Liars will not be welcome in my presence.[n]
8 Each morning I will destroy all the wicked people in the land,
and remove all evildoers from the city of the Lord.

Footnotes:

  1. Psalm 101:1 sn Psalm 101. The psalmist, who appears to be a king, promises to promote justice in his land and vows to rid his royal court of evildoers.
  2. Psalm 101:2 tn Heb “take notice of.”
  3. Psalm 101:2 tn Heb “I will walk about in the integrity of my heart in the midst of my house.”
  4. Psalm 101:3 tn Heb “I will not set before my eyes a thing of worthlessness.”
  5. Psalm 101:3 tn Heb “the doing of swerving [deeds] I hate.” The Hebrew term סֵטִים (setim) is probably an alternate spelling of שֵׂטִים (setim), which appears in many medieval Hebrew mss. The form appears to be derived from a verbal root שׂוּט (sut, “to fall away; to swerve”; see Ps 40:4).
  6. Psalm 101:3 tn Heb “it [i.e., the doing of evil deeds] does not cling to me.”
  7. Psalm 101:4 tn Heb “a perverse heart will turn aside from me.” The adjective עִקֵּשׁ (ʿiqqesh) has the basic nuance “twisted; crooked” and by extension refers to someone or something that is morally perverse (see Ps 18:26). It appears frequently in the Book of Proverbs, where it is used of evil people (22:5), speech (8:8; 19:1), thoughts (11:20; 17:20), and life styles (2:15; 28:6).
  8. Psalm 101:4 tn Heb “know.” The king will not willingly allow perverse individuals to remain in his royal court.
  9. Psalm 101:5 tn Heb “[one who has] pride of eyes and wideness [i.e., arrogance] of heart, him I will not endure.”
  10. Psalm 101:6 tn Heb “my eyes [are] on the faithful of the land.”
  11. Psalm 101:6 tn The Hebrew text simply reads, “in order to live with me.”
  12. Psalm 101:6 tn Heb “one who walks in the way of integrity, he will minister to me.”
  13. Psalm 101:7 tn Heb “he will not live in the midst of my house, one who does deceit.”
  14. Psalm 101:7 tn Heb “one who speaks lies will not be established before my eyes.”
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

Proverbs 26:20

20 Where there is no wood, a fire goes out,
and where there is no gossip,[a] contention ceases.[b]

Footnotes:

  1. Proverbs 26:20 sn Gossip (that is, the one who goes around whispering and slandering) fuels contention just as wood fuels a fire. The point of the proverb is to prevent contention—if one takes away the cause, contention will cease (e.g., 18:8).
  2. Proverbs 26:20 tn Heb “becomes silent.”
New English Translation (NET)

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The Daily Audio Bible Reading for Monday October 28, 2024 (NIV)

Jeremiah 51:54-52:34

Babylon’s Complete Destruction

54 “Listen! Hear the cry of Babylon,
the sound of great destruction from the land of the Babylonians.
55 For the Lord is destroying Babylon.
He will silence her loud voice.
Waves of enemies pound against her;
the noise of battle rings through the city.
56 Destroying armies come against Babylon.
Her mighty men are captured,
and their weapons break in their hands.
For the Lord is a God who gives just punishment;
he always repays in full.
57 I will make her officials and wise men drunk,
along with her captains, officers, and warriors.
They will fall asleep
and never wake up again!”
says the King, whose name is
the Lord of Heaven’s Armies.

58 This is what the Lord of Heaven’s Armies says:
“The thick walls of Babylon will be leveled to the ground,
and her massive gates will be burned.
The builders from many lands have worked in vain,
for their work will be destroyed by fire!”

Jeremiah’s Message Sent to Babylon

59 The prophet Jeremiah gave this message to Seraiah son of Neriah and grandson of Mahseiah, a staff officer, when Seraiah went to Babylon with King Zedekiah of Judah. This was during the fourth year of Zedekiah’s reign.[a] 60 Jeremiah had recorded on a scroll all the terrible disasters that would soon come upon Babylon—all the words written here. 61 He said to Seraiah, “When you get to Babylon, read aloud everything on this scroll. 62 Then say, ‘Lord, you have said that you will destroy Babylon so that neither people nor animals will remain here. She will lie empty and abandoned forever.’ 63 When you have finished reading the scroll, tie it to a stone and throw it into the Euphrates River. 64 Then say, ‘In this same way Babylon and her people will sink, never again to rise, because of the disasters I will bring upon her.’”

This is the end of Jeremiah’s messages.

The Fall of Jerusalem

52 Zedekiah was twenty-one years old when he became king, and he reigned in Jerusalem eleven years. His mother was Hamutal, the daughter of Jeremiah from Libnah. 2 But Zedekiah did what was evil in the Lord’s sight, just as Jehoiakim had done. 3 These things happened because of the Lord’s anger against the people of Jerusalem and Judah, until he finally banished them from his presence and sent them into exile.

Zedekiah rebelled against the king of Babylon. 4 So on January 15,[b] during the ninth year of Zedekiah’s reign, King Nebuchadnezzar[c] of Babylon led his entire army against Jerusalem. They surrounded the city and built siege ramps against its walls. 5 Jerusalem was kept under siege until the eleventh year of King Zedekiah’s reign.

6 By July 18 in the eleventh year of Zedekiah’s reign,[d] the famine in the city had become very severe, and the last of the food was entirely gone. 7 Then a section of the city wall was broken down, and all the soldiers fled. Since the city was surrounded by the Babylonians,[e] they waited for nightfall. Then they slipped through the gate between the two walls behind the king’s garden and headed toward the Jordan Valley.[f]

8 But the Babylonian troops chased King Zedekiah and overtook him on the plains of Jericho, for his men had all deserted him and scattered. 9 They captured the king and took him to the king of Babylon at Riblah in the land of Hamath. There the king of Babylon pronounced judgment upon Zedekiah. 10 The king of Babylon made Zedekiah watch as he slaughtered his sons. He also slaughtered all the officials of Judah at Riblah. 11 Then he gouged out Zedekiah’s eyes and bound him in bronze chains, and the king of Babylon led him away to Babylon. Zedekiah remained there in prison until the day of his death.

The Temple Destroyed

12 On August 17 of that year,[g] which was the nineteenth year of King Nebuchadnezzar’s reign, Nebuzaradan, the captain of the guard and an official of the Babylonian king, arrived in Jerusalem. 13 He burned down the Temple of the Lord, the royal palace, and all the houses of Jerusalem. He destroyed all the important buildings[h] in the city. 14 Then he supervised the entire Babylonian[i] army as they tore down the walls of Jerusalem on every side. 15 Then Nebuzaradan, the captain of the guard, took as exiles some of the poorest of the people, the rest of the people who remained in the city, the defectors who had declared their allegiance to the king of Babylon, and the rest of the craftsmen. 16 But Nebuzaradan allowed some of the poorest people to stay behind to care for the vineyards and fields.

17 The Babylonians broke up the bronze pillars in front of the Lord’s Temple, the bronze water carts, and the great bronze basin called the Sea, and they carried all the bronze away to Babylon. 18 They also took all the ash buckets, shovels, lamp snuffers, basins, dishes, and all the other bronze articles used for making sacrifices at the Temple. 19 The captain of the guard also took the small bowls, incense burners, basins, pots, lampstands, ladles, bowls used for liquid offerings, and all the other articles made of pure gold or silver.

20 The weight of the bronze from the two pillars, the Sea with the twelve bronze oxen beneath it, and the water carts was too great to be measured. These things had been made for the Lord’s Temple in the days of King Solomon. 21 Each of the pillars was 27 feet tall and 18 feet in circumference.[j] They were hollow, with walls 3 inches thick.[k] 22 The bronze capital on top of each pillar was 7 1⁄2 feet[l] high and was decorated with a network of bronze pomegranates all the way around. 23 There were 96 pomegranates on the sides, and a total of 100 pomegranates on the network around the top.

24 Nebuzaradan, the captain of the guard, took with him as prisoners Seraiah the high priest, Zephaniah the priest of the second rank, and the three chief gatekeepers. 25 And from among the people still hiding in the city, he took an officer who had been in charge of the Judean army; seven of the king’s personal advisers; the army commander’s chief secretary, who was in charge of recruitment; and sixty other citizens. 26 Nebuzaradan, the captain of the guard, took them all to the king of Babylon at Riblah. 27 And there at Riblah, in the land of Hamath, the king of Babylon had them all put to death. So the people of Judah were sent into exile from their land.

28 The number of captives taken to Babylon in the seventh year of Nebuchadnezzar’s reign[m] was 3,023. 29 Then in Nebuchadnezzar’s eighteenth year[n] he took 832 more. 30 In Nebuchadnezzar’s twenty-third year[o] he sent Nebuzaradan, the captain of the guard, who took 745 more—a total of 4,600 captives in all.

Hope for Israel’s Royal Line

31 In the thirty-seventh year of the exile of King Jehoiachin of Judah, Evil-merodach ascended to the Babylonian throne. He was kind to[p] Jehoiachin and released him from prison on March 31 of that year.[q] 32 He spoke kindly to Jehoiachin and gave him a higher place than all the other exiled kings in Babylon. 33 He supplied Jehoiachin with new clothes to replace his prison garb and allowed him to dine in the king’s presence for the rest of his life. 34 So the Babylonian king gave him a regular food allowance as long as he lived. This continued until the day of his death.

Footnotes:

  1. 51:59 The fourth year of Zedekiah’s reign was 593 B.c.
  2. 52:4a Hebrew on the tenth day of the tenth month, of the ancient Hebrew lunar calendar. A number of events in Jeremiah can be cross-checked with dates in surviving Babylonian records and related accurately to our modern calendar. This day was January 15, 588 B.c.
  3. 52:4b Hebrew Nebuchadrezzar, a variant spelling of Nebuchadnezzar; also in 52:12, 28, 29, 30.
  4. 52:6 Hebrew By the ninth day of the fourth month [in the eleventh year of Zedekiah’s reign]. This day was July 18, 586 B.c.; also see note on 52:4a.
  5. 52:7a Or the Chaldeans; similarly in 52:8, 17.
  6. 52:7b Hebrew the Arabah.
  7. 52:12 Hebrew On the tenth day of the fifth month, of the ancient Hebrew lunar calendar. This day was August 17, 586 B.c.; also see note on 52:4a.
  8. 52:13 Or destroyed the houses of all the important people.
  9. 52:14 Or Chaldean.
  10. 52:21a Hebrew 18 cubits [8.3 meters] tall and 12 cubits [5.5 meters] in circumference.
  11. 52:21b Hebrew 4 fingers thick [8 centimeters].
  12. 52:22 Hebrew 5 cubits [2.3 meters].
  13. 52:28 This exile in the seventh year of Nebuchadnezzar’s reign occurred in 597 B.c.
  14. 52:29 This exile in the eighteenth year of Nebuchadnezzar’s reign occurred in 586 B.c.
  15. 52:30 This exile in the twenty-third year of Nebuchadnezzar’s reign occurred in 581 B.c.
  16. 52:31a Hebrew He raised the head of.
  17. 52:31b Hebrew on the twenty-fifth day of the twelfth month, of the ancient Hebrew lunar calendar. This day was March 31, 561 B.c.; also see note on 52:4a.
New Living Translation (NLT)

Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.


Titus 3

Do What Is Good

3 Remind the believers to submit to the government and its officers. They should be obedient, always ready to do what is good. 2 They must not slander anyone and must avoid quarreling. Instead, they should be gentle and show true humility to everyone.

3 Once we, too, were foolish and disobedient. We were misled and became slaves to many lusts and pleasures. Our lives were full of evil and envy, and we hated each other. 4 But—

When God our Savior revealed his kindness and love, 5 he saved us, not because of the righteous things we had done, but because of his mercy. He washed away our sins, giving us a new birth and new life through the Holy Spirit.[a] 6 He generously poured out the Spirit upon us through Jesus Christ our Savior. 7 Because of his grace he made us right in his sight and gave us confidence that we will inherit eternal life.

8 This is a trustworthy saying, and I want you to insist on these teachings so that all who trust in God will devote themselves to doing good. These teachings are good and beneficial for everyone.

9 Do not get involved in foolish discussions about spiritual pedigrees[b] or in quarrels and fights about obedience to Jewish laws. These things are useless and a waste of time. 10 If people are causing divisions among you, give a first and second warning. After that, have nothing more to do with them. 11 For people like that have turned away from the truth, and their own sins condemn them.

Paul’s Final Remarks and Greetings

12 I am planning to send either Artemas or Tychicus to you. As soon as one of them arrives, do your best to meet me at Nicopolis, for I have decided to stay there for the winter. 13 Do everything you can to help Zenas the lawyer and Apollos with their trip. See that they are given everything they need. 14 Our people must learn to do good by meeting the urgent needs of others; then they will not be unproductive.

15 Everybody here sends greetings. Please give my greetings to the believers—all who love us.

May God’s grace be with you all.

Footnotes:

  1. 3:5 Greek He saved us through the washing of regeneration and renewing of the Holy Spirit.
  2. 3:9 Or spiritual genealogies.
New Living Translation (NLT)

Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.


Psalm 100

Psalm 100

A psalm of thanksgiving.

1 Shout with joy to the Lord, all the earth!
2 Worship the Lord with gladness.
Come before him, singing with joy.
3 Acknowledge that the Lord is God!
He made us, and we are his.[a]
We are his people, the sheep of his pasture.
4 Enter his gates with thanksgiving;
go into his courts with praise.
Give thanks to him and praise his name.
5 For the Lord is good.
His unfailing love continues forever,
and his faithfulness continues to each generation.

Footnotes:

  1. 100:3 As in an alternate reading in the Masoretic Text; the other alternate and some ancient versions read and not we ourselves.
New Living Translation (NLT)

Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.


Proverbs 26:18-19

18 Just as damaging
as a madman shooting a deadly weapon
19 is someone who lies to a friend
and then says, “I was only joking.”

New Living Translation (NLT)

Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.


Posted on

The Daily Audio Bible Reading for Sunday October 27, 2024 (NIV)

Jeremiah 51:1-53

51 The Lord says:
“I will cause a destructive wind[a] to blow
against[b] Babylon and the people who inhabit Babylonia.[c]
2 I will send people to winnow Babylonia like a wind blowing away chaff.[d]
They will winnow her and strip her land bare.[e]
This will happen when[f] they come against her from every direction,
when it is time to destroy her.[g]
3 Do not give her archers time to string their bows
or to put on their coats of armor.[h]
Do not spare any of her young men.
Completely destroy[i] her whole army.
4 Let them fall[j] slain in the land of Babylonia,[k]
mortally wounded in the streets of her cities.[l]
5 “For Israel and Judah will not be forsaken[m]

by their God, the Lord of Heaven’s Armies.[n]
For the land of Babylonia is[o] full of guilt
against the Holy One of Israel.[p]
6 Get out of Babylonia quickly, you foreign people.[q]
Flee to save your lives.
Do not let yourselves be killed because of her sins,
for it is time for the Lord to wreak his revenge.
He will pay Babylonia[r] back for what she has done.[s]
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,[t]
so they have all gone mad.[u]
8 But suddenly Babylonia will fall and be destroyed.[v]
Cry out in mourning over it!
Get medicine for her wounds;
perhaps she can be healed!
9 Foreigners living there will say,[w]
‘We tried to heal her, but she could not be healed.
Let’s leave Babylonia[x] and each go back to his own country.
For judgment on her will be vast in its proportions.
It will be like it is piled up to heaven, stacked up into the clouds.’[y]
10 The exiles from Judah will say,[z]
‘The Lord has brought about a great deliverance for us![aa]
Come on, let’s go and proclaim in Zion
what the Lord our God has done!’
11 “Sharpen[ab] your arrows!

Fill your quivers![ac]
The Lord will arouse a spirit of hostility in[ad] the kings of Media,[ae]
for he intends to destroy Babylonia.
For that is how the Lord will get his revenge—
how he will get his revenge for the Babylonians’ destruction of his temple.[af]
12 Give the signal to attack Babylon’s wall![ag]
Bring more guards;[ah]
post them all around the city.[ai]
Put men in ambush,[aj]
for the Lord will do what he has planned.
He will do what he said he would do to the people of Babylon.[ak]
13 “You who live along the rivers of Babylon,[al]

the time of your end has come.
You who are rich in plundered treasure,
it is time for your lives to be cut off.[am]
14 The Lord of Heaven’s Armies[an] has solemnly sworn,[ao]
‘I will fill your land with enemy soldiers.
They will swarm over it like locusts.[ap]
They will raise up shouts of victory over it.’
15 He is the one who[aq] by his power made the earth.
He is the one who by his wisdom fixed the world in place,
by his understanding he spread out the heavens.
16 When his voice thunders, the waters in the heavens roar.
He makes the clouds rise from the far-off horizons;
he makes the lightning flash out in the midst of the rain.
He unleashes the wind from the places where he stores it;
17 all idolaters will prove to be stupid and ignorant.
Every goldsmith will be disgraced by the idol he made.
For the image he forges is merely a sham;
there is no breath in any of those idols.
18 They are worthless, objects to be ridiculed.
When the time comes to punish them, they will be destroyed.
19 The Lord, who is the portion of the descendants of Jacob, is not like them.
For he is the one who created everything,
including the people of Israel whom he claims as his own.[ar]
His name is the Lord of Heaven’s Armies.[as]
20 “Babylon,[at] you are my war club,[au]

my weapon for battle.
I used you to smash nations.[av]
I used you to destroy kingdoms.
21 I used you to smash horses and their riders.[aw]
I used you to smash chariots and their drivers.
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.
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.”[ax]
24 “But I will repay Babylon

and all who live in Babylonia
for all the wicked things they did in Zion
right before the eyes of you Judeans,”[ay]
says the Lord.[az]
25 The Lord says,[ba] “Beware! I am opposed to you, Babylon![bb]
You are like a destructive mountain that destroys all the earth.
I will unleash my power against you;[bc]
I will roll you off the cliffs and make you like a burned-out mountain.[bd]
26 No one will use any of your stones as a cornerstone;
no one will use any of them in the foundation of his house.
For you will lie desolate forever,”[be]
says the Lord.[bf]
27 “Raise up battle flags throughout the lands.
Sound the trumpets calling the nations to do battle.
Prepare the nations to do battle against Babylonia.[bg]
Call for these kingdoms to attack her:
Ararat, Minni, and Ashkenaz.[bh]
Appoint a commander to lead the attack.[bi]
Send horses[bj] against her like a swarm of locusts.[bk]
28 Prepare the nations to do battle against her.[bl]
Prepare the kings of the Medes.
Prepare their governors and all their leaders.[bm]
Prepare all the countries they rule to do battle against her.[bn]
29 The earth will tremble and writhe in agony;[bo]
for the Lord will carry out his plan.
He plans to make the land of Babylonia[bp]
a wasteland where no one lives.[bq]
30 The soldiers of Babylonia will stop fighting.
They will remain in their fortified cities.
They will lose their strength to do battle.[br]
They will be as frightened as women.[bs]
The houses in her cities will be set on fire.
The gates of her cities will be broken down.[bt]
31 One runner after another will come to the king of Babylon;
one messenger after another will come bringing news.[bu]
They will bring news to the king of Babylon
that his whole city has been captured.[bv]
32 They will report that the fords have been captured,
the reed marshes have been burned,
the soldiers are terrified.[bw]
33 For the Lord of Heaven’s Armies, the God of Israel, says,
‘Fair Babylon[bx] will be like a threshing floor
that has been trampled flat for harvest.
The time for her to be cut down and harvested
will come very soon.’[by]
34 “King Nebuchadnezzar of Babylon

devoured me and drove my people out.
Like a monster from the deep he swallowed me.
He filled his belly with my riches;
he made me an empty dish.
He completely cleaned me out.”[bz]
35 The person who lives in Zion says,
“May Babylon pay for the violence done to me and to my relatives.”
Jerusalem says,
“May those living in Babylonia pay for the bloodshed of my people.”[ca]
36 Therefore the Lord says,
“I will stand up for your cause.
I will pay the Babylonians back for what they have done to you.[cb]
I will dry up their sea;
I will make their springs run dry.[cc]
37 Babylon will become a heap of ruins.
Jackals will make their home there.[cd]
It will become an object of horror and of hissing scorn,
a place where no one lives.[ce]
38 The Babylonians are all like lions roaring for prey;
they are like lion cubs growling for something to eat.[cf]
39 When their appetites are all stirred up,[cg]
I will set out a banquet for them.
I will make them drunk
so that they will pass out,[ch]
they will fall asleep forever,
they will never wake up,”[ci]
says the Lord.[cj]
40 “I will lead them off to be slaughtered
like lambs, rams, and male goats.[ck]
41 “See how Babylon[cl] has been captured!

See how the pride of the whole earth has been taken!
See what an object of horror
Babylon has become among the nations![cm]
42 The sea has swept over Babylon.
She has been covered by a multitude[cn] of its waves.[co]
43 The towns of Babylonia have become heaps of ruins.
She has become a dry and barren desert.[cp]
No one lives in those towns any more;
no one even passes through them.[cq]
44 I will punish the god Bel in Babylon.
I will make him spit out what he has swallowed.
The nations will not come streaming to him any longer.
Indeed, the walls of Babylon will fall.[cr]
45 “Get out of Babylon, my people!

Flee to save your lives
from the fierce anger of the Lord![cs]
46 Do not lose your courage or become afraid
because of the reports that are heard in the land.
For a report will come in one year.
Another report will follow it in the next.
There will be violence in the land
with ruler fighting against ruler.
47 “So the time will certainly come[ct]

when I will punish the idols of Babylon.
Her whole land will be put to shame.
All her mortally wounded will collapse in her midst.[cu]
48 Then heaven and earth and all that is in them
will sing for joy over Babylon.
For destroyers from the north will attack it,”
says the Lord.[cv]
49 “Babylon must fall[cw]
because of the Israelites she has killed,[cx]
just as the earth’s mortally wounded fell
because of Babylon.[cy]
50 You who have escaped the sword,[cz]
go, do not delay.[da]
Remember the Lord in a faraway land.
Think about Jerusalem.[db]
51 ‘We[dc] are ashamed because we have been insulted.[dd]
Our faces show our disgrace.[de]
For foreigners have invaded
the holy rooms[df] in the Lord’s temple.’
52 Yes, but the time will certainly come,”[dg] says the Lord,[dh]
“when I will punish her idols.
Throughout her land the mortally wounded will groan.
53 Even if Babylon climbs high into the sky[di]
and fortifies her elevated stronghold,[dj]
I will send destroyers against her,”[dk]
says the Lord.[dl]

Footnotes:

  1. Jeremiah 51:1 sn The destructive wind is a figurative reference to the “foreign people” who will “winnow” Babylon and drive out all the people (v. 2). This figure has already been used in 4:11-12 and in 49:36. See the study note on 4:11-12 and the translator’s notes on 22:22 and 49:36.
  2. Jeremiah 51:1 tn Or “I will arouse the spirit of hostility of a destroying nation”; Heb “I will stir up against Babylon…a destroying wind [or the spirit of a destroyer].” The word רוּחַ (ruakh) can refer to either a wind (BDB 924 s.v. רוּחַ 2.a) or a spirit (BDB 925 s.v. רוּחַ 2.g). It can be construed as either a noun followed by an adjectival participle (so, “a destroying wind”) or a noun followed by another noun in the “of” relationship (a construct or genitival relationship; so, “spirit of a destroyer”). The same noun with this same verb is translated “stir up the spirit of” in 1 Chr 5:26; 2 Chr 21:16; 36:22; Hag 1:14; and most importantly in Jer 51:11, where it refers to the king of the Medes. However, the majority of the exegetical tradition (all the commentaries consulted and all the English versions except NASB and NIV) opt for the “destructive wind,” primarily because of the figure of winnowing that is found in the next verse. The translation follows the main line exegetical tradition here for that same reason.
  3. Jeremiah 51:1 sn Heb “the people who live in Leb Qamai.” “Leb Qamai” is a code name for “Chaldeans” 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. This same principle is used in referring to Babylon in 25:26 and 51:41 as “Sheshach.” See the study note on 25:26, where further details are given. There is no consensus on why the code name is used. The terms Babylon and Chaldeans (= Babylonians) have appeared regularly in this prophecy or collection of prophecies.
  4. Jeremiah 51:2 tn Or “I will send foreign people against Babylonia.” The translation follows the reading of the Greek recensions of Aquila and Symmachus and the Latin version (the Vulgate). That reading is accepted by the majority of modern commentaries and several of the modern versions (e.g., NRSV, REB, NAB, and God’s Word). It fits better with the verb that follows it than the reading of the Hebrew text and the rest of the versions. The difference in the two readings is again only the difference in vocalization, the Hebrew text reading זָרִים (zarim) and the versions cited reading זֹרִים (zorim). If the Hebrew text is followed, there is a wordplay between the two words, “foreigners” and “winnow.” The words “like a wind blowing away chaff” have been supplied in the translation to clarify for the reader what “winnow” means.sn Winnowing involved throwing a mixture of grain and chaff (or straw) into the air and letting the wind blow away the lighter chaff, leaving the grain to fall on the ground. Since God considered all the Babylonians chaff, they would all be “blown away.”
  5. Jeremiah 51:2 tn Or “They will strip her land bare like a wind blowing away chaff.” The alternate translation would be necessary if one were to adopt the alternate reading of the first line (the reading of the Hebrew text). The explanation of “winnow” would then be necessary in the second line. The verb translated “strip…bare” means literally “to empty out” (see BDB 132 s.v. בָּקַק Polel). It has been used in 19:7 in the Qal of “making void” Judah’s plans in a wordplay on the word for “bottle.” See the study note on 19:7 for further details.
  6. Jeremiah 51:2 tn This assumes that the particle כִּי (ki) is temporal (cf. BDB 473 s.v. כִּי 2.a). This is the interpretation adopted also by NRSV and G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 349. J. Bright (Jeremiah [AB], 345) and J. A. Thompson (Jeremiah [NICOT], 747, n. 3) interpret it as asseverative or emphatic: “Truly, indeed.” Many of the modern English versions merely ignore it. Reading it as temporal makes it unnecessary to emend the following verb as Bright and Thompson do (from הָיוּ [hayu] to יִהְיוּ [yihyu]).
  7. Jeremiah 51:2 tn Heb “in the day of disaster.”
  8. Jeremiah 51:3 tc The text and consequent meaning of these first two lines are uncertain. The Masoretic reads literally, “Against let him string. Let him string, the one who strings his bow, and against let him raise himself up in his coat of armor.” This makes absolutely no sense, and the ancient versions and Hebrew mss did not agree in reading this same text. Many Hebrew mss and all the versions, as well as the Masoretes themselves (the text is left unpointed with a marginal note not to read it), delete the second “let him string.” The LXX (or Greek version) left out the words “against” at the beginning of the first two lines. It reads, “Let the archer bend his bow, and let the one who has armor put it on.” The Lucianic recension of the LXX and some Targum mss supplied the missing object “it” and thus read, “Let the archer ready his bow against it, and let him array himself against it in his coat of mail.” This makes good sense but does not answer the question of why the Hebrew text left off the suffix on the preposition twice in a row. Many Hebrew mss and the Syriac, Targum, and Vulgate (the Latin version) change the pointing of “against” (אֶל [ʾel]) to “not” (אַל [ʾal]) and thus read, “Let the archer not string the bow, and let him not array himself in his armor.” However, many commentators feel that this does not fit the context because it would apparently be addressed to the Babylonians, not the enemy, which would create a sudden shift in addressee with the second half of the verse. However, if it is understood in the sense taken here, it refers to the enemy not allowing the Babylonian archers to get ready for the battle, i.e., a surprise attack. This sense is suggested as an alternative in J. Bright, Jeremiah (AB), 346, n. u-u, and J. A. Thompson, Jeremiah (NICOT), 747, n. 5, and is the interpretation adopted in TEV, and probably also in NIrV.
  9. Jeremiah 51:3 sn For the concept underlying this word, see the study note on “utterly destroy” in Jer 25:9 and compare the usage in 50:21, 26.
  10. Jeremiah 51:4 tn The majority of English versions and the commentaries understand the vav (ו) consecutive + perfect as a future here: “They will fall.” However, it makes better sense, in the light of the commands in the previous verse, to understand this as an indirect third person command (= a jussive; see GKC 333 §112.q, r), as REB and NJPS do.
  11. Jeremiah 51:4 tn Heb “the land of the Chaldeans.” See the study note on 21:4 for explanation.
  12. Jeremiah 51:4 tn The words “cities” is not in the text. The text merely says “in her streets,” but the antecedent is “land” and must then refer to the streets of the cities in the land.
  13. Jeremiah 51:5 tn Heb “widowed” (cf. BDB 48 s.v. אַלְמָן, an adjective occurring only here but related to the common word for “widow”). It is commonly translated as has been done here.sn The verses from v. 5 to v. 19 all speak of the Lord in the third person. The prophet, who is the spokesman for the Lord, (50:1) thus is speaking. However, the message is still from God because this was all what he spoke “through the prophet Jeremiah.”
  14. Jeremiah 51:5 tn Heb “Yahweh of Armies.” For an explanation of this rendering see the study note on 2:19.
  15. Jeremiah 51:5 tn Or “all, though their land was…” The majority of the modern English versions think the land here refers to the land of Israel and Judah (the text reads “their land,” and Israel and Judah are the nearest antecedents). In this case, the particle כִּי (ki) is concessive (cf. BDB 473 s.v. כִּי 2.c[b]). Many of the modern commentaries understand the referent to be the land of the Chaldeans/Babylonians. However, most of them feel that the line is connected as a causal statement to 51:2-4 and see the line as either textually or logically out of place. However, it need not be seen that way. It is parallel to the preceding and gives a second reason why they are to be destroyed. It also forms an excellent transition to the next lines, where the exiles and other foreigners are urged to flee and not get caught up in the destruction that is coming “because of her sin.” It might be helpful to note that both the adjective “widowed” and the suffix on “their God” are masculine singular, looking at Israel and Judah as one entity. The “their” then goes back not to Israel and Judah of the preceding lines but to the “them” in v. 4. This makes for a better connection with the following and understands the particle כִּי in its dominant usage, not an extremely rare one (see the comment in BDB 473 s.v. כִּי 2.c[b]). This interpretation is also reflected in RSV.
  16. Jeremiah 51:5 sn See the note on the phrase “the Holy One of Israel” in 50:29.
  17. Jeremiah 51:6 tn The words “you foreign people” are not in the text, and many think the referent is the exiles of Judah. While this is clearly the case in v. 45, the referent seems broader here, where the context speaks of every man going to his own country (v. 9).
  18. Jeremiah 51:6 tn Heb “her.”
  19. Jeremiah 51:6 tn Heb “paying to her a recompense [i.e., a payment in kind].”
  20. Jeremiah 51:7 tn The words “of her wrath” are not in the Hebrew text but are supplied in the translation to help readers who are not familiar with the figure of the “cup of the Lord’s wrath.”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.
  21. Jeremiah 51:7 tn Heb “Upon the grounds of such conditions the nations have gone mad.”
  22. Jeremiah 51:8 tn The verbs in this verse and the following are all in the Hebrew perfect tense, a tense often referring to a past action, or a past action with present results. However, as the translator’s notes have indicated, the prophets use this tense to view actions as if they were as good as done (the Hebrew prophetic perfect). The stance here is ideal, viewed as already accomplished.
  23. Jeremiah 51:9 tn The words “Foreigners living there will say” are not in the text but are implicit from the third line. These words are generally assumed by the commentaries and are explicitly added in TEV and NCV, which are attempting to clarify the text for the average reader.
  24. Jeremiah 51:9 tn Heb “Leave/abandon her.” However, it is smoother in the English translation to make this verb equivalent to the cohortative that follows.
  25. Jeremiah 51:9 tn This is an admittedly very paraphrastic translation that tries to make the figurative nuance of the Hebrew original understandable for the average reader. The Hebrew text reads, “For her judgment [or punishment (cf. BDB 1078 s.v. מִשְׁפָּט 1.f) = ‘execution of judgment’] touches the heavens and is lifted up as far as the clouds.” The figure of hyperbole, or exaggeration, is being used here to indicate the vastness of Babylon’s punishment, which is the reason to escape (vv. 6, 9c). For this figure see Deut 1:28 in comparison with Num 13:28, and see also Deut 9:1. In both of the passages in Deut it refers to an exaggeration about the height of the walls of fortified cities. The figure also may be a play on Gen 11:4, where the nations gather in Babylon to build a tower that reaches to the skies. The present translation has interpreted the perfects here as prophetic, because the punishment has not happened yet or they would not be encouraging one another to leave and escape. For the idea here compare 50:16.
  26. Jeremiah 51:10 tn The words “The exiles from Judah will say” are not in the text but are implicit from the words that follow. They are supplied in the translation to clearly identify for the reader the referent of “us.”
  27. Jeremiah 51:10 tn There is some difference of opinion as to the best way to render the Hebrew expression here. Literally it means “brought forth our righteousnesses.” BDB 842 s.v. צְדָקָה 7.b interprets this of the “righteous acts” of the people of Judah and compares the usage in Isa 64:6; Ezek 3:20; 18:24; 33:13. However, Judah’s acts of righteousness (or more simply, their righteousness) were scarcely revealed in their deliverance. Most of the English versions and commentaries refer to “vindication,” i.e., the Lord has exonerated or proven Israel’s claims to be true. However, that would require more explanation than the idea of “deliverance,” which is a perfectly legitimate usage of the term (cf. BDB 842 s.v. צְדָקָה 6.a, and compare the usage in Isa 46:13; 51:6, 8; 56:1). The present translation interprets the plural form here as a plural of intensity or amplification (GKC 397-98 §124.e), and the suffix as a genitive of advantage (IBHS 147 §9.5.2e). This interpretation is also reflected in REB and God’s Word.
  28. Jeremiah 51:11 sn The imperatives here and in v. 12 are directed to the soldiers in the armies of the kings from the north (here identified as the kings of Media [see also 50:3, 9; 51:27-28]). They have often been addressed in this prophecy as though they were a present force (see 50:14-16; 50:21 [and the study note there]; 50:26, 29; 51:3), though the passage as a whole is prophetic of the future. This gives some idea of the ideal stance that the prophets adopted when they spoke of the future as though already past (the use of the Hebrew prophetic perfect which has been referred to often in the translator’s notes).
  29. Jeremiah 51:11 tn The meaning of this word is debated. The most thorough discussion of this word, including etymology and usage in the OT and Qumran, is in HALOT 1409-10 s.v. שֶׁלֶט, where the rendering “quiver” is accepted for all the uses of this word in the OT. For a discussion more readily accessible to English readers, see W. L. Holladay, Jeremiah (Hermeneia), 2:422-23. The meaning “quiver” fits better with the verb “fill” than the meaning “shield” that is adopted in BDB 1020 s.v. שֶׁלֶט. “Quiver” is the meaning adopted also in NRSV, REB, NAB, and NJPS.
  30. Jeremiah 51:11 tn Heb “The Lord has stirred up the spirit of…” The verb is rendered here as a prophetic perfect. The rendering “arouse a spirit of hostility” is an attempt to render some meaning to the phrase and not simply ignore the word “spirit,” as many of the modern English versions do. For a fuller discussion, including cross references, see the translator’s note on v. 1.
  31. Jeremiah 51:11 sn Media was a country in what is now northwestern Iran. At the time this prophecy was probably written, they were the dominating force in the northern region, the most likely enemy to Babylon. By the time Babylon fell in 538 b.c., the Medes had been conquered and incorporated in the Persian empire by Cyrus. However, several times in the Bible this entity is known under the combined entity of Media and Persia (Esth 1:3, 4, 18, 19; 10:2; Dan 5:28; 6:8, 12, 15; 8:20). Dan 5:31 credits the capture of Babylon to Darius the Mede, which may have been either another name for Cyrus or the name by which Daniel refers to a Median general named Gobryas.
  32. Jeremiah 51:11 tn Heb “For it is the vengeance of the Lord, vengeance for his temple.” As in the parallel passage in 50:28, the genitival construction has been expanded in the translation to clarify for the English reader what the commentaries in general agree is involved.sn Verse 11c-f appears to be a parenthetical or editorial comment by Jeremiah to give some background for the attack that is summoned in vv. 11-12.
  33. Jeremiah 51:12 tn Heb “Raise a banner against the walls of Babylon.”
  34. Jeremiah 51:12 tn Heb “Strengthen the watch.”
  35. Jeremiah 51:12 tn Heb “Station the guards.”
  36. Jeremiah 51:12 tn Heb “Prepare ambushes.”sn Commands are addressed to the kings of the Medes to fully blockade the city by posting watchmen and setting soldiers in ambush to stop people from escaping the city (cf. 2 Kgs 25:4).
  37. Jeremiah 51:12 tn Heb “For the Lord has both planned and done what he said concerning the people living in Babylon,” i.e., “he has carried out what he planned.” Here is an obvious case where the perfects are to be interpreted as prophetic; the commands imply that the attack is still future.
  38. Jeremiah 51:13 sn Babylon was situated on the Euphrates River and surrounded by canals (also called “rivers”).
  39. Jeremiah 51:13 tn Heb “You who live upon [or beside] many waters, rich in treasures, your end has come, the cubit of your cutting off.” The sentence has been restructured and paraphrased to provide clarity for the average reader. The meaning of the last phrase is debated. For a discussion of the two options see W. L. Holladay, Jeremiah (Hermeneia), 2:423. Most modern commentaries and English versions see an allusion to the figure in Isa 38:12, where the end of life is compared to a tapestry suddenly cut off from the loom. Hence, NRSV renders the last line as “the thread of your life is cut,” and TEV translates, “its thread of life is cut.” That idea is accepted also in HALOT 141 s.v. בצע Qal.1.
  40. Jeremiah 51:14 tn Heb “Yahweh of Armies.” For an explanation of this rendering see the study note on 2:19.
  41. Jeremiah 51:14 tn Heb “has sworn by himself.” See the study note on 22:5 for background.
  42. Jeremiah 51:14 tn Heb “I will fill you with men like locusts.” The “you” refers to Babylon (Babylon is both the city and the land it ruled, Babylonia), which has been alluded to in the preceding verses under descriptive titles. The words “your land” have been used because of the way the preceding verse has been rendered, indicating people rather than the land or city. The “men” are, of course, enemy soldiers, compared to locusts both for their quantity and their destructiveness (see Joel 1:4). For the use of the particles כִּי אִם (ki ʾim) to introduce an oath, see BDB 475 s.v. כִּי אִם 2.c, and compare usage in 2 Kgs 5:20; one would normally expect אִם לֹא (cf. BDB 50 s.v. אִם 1.b[2]).
  43. Jeremiah 51:15 tn The Hebrew participle here is intended to be connected with “Lord who rules over all” in the preceding verse. The passage is functioning to underline the Lord’s power to carry out what he has sworn, in contrast to the impotence of their idols, who will be put to shame and be dismayed (50:2).
  44. Jeremiah 51:19 tn Heb “For he is the former of all [things] and the tribe of his inheritance.” This is the major exception to the verbatim repetition of 10:12-16 in 51:15-19. The word “Israel” appears before “the tribe of his inheritance” in 10:16. It is also found in a number of Hebrew mss, in the Lucianic recension of the LXX (the Greek version), the Aramaic Targums, and the Latin Vulgate. Most English versions and many commentaries assume it here. However, it is easier to explain why the word is added in a few of the versions and some Hebrew than to explain why it was left out. It is probable that the word is not original here because the addressees are different and the function of this hymnic piece is slightly different (see the study note on the next line for details). Here it makes good sense to understand that the Lord is being called the creator of the special tribe of people he claims as his own property (see the study note on the first line of 10:16).
  45. Jeremiah 51:19 sn With the major exception discussed in the translator’s note on the preceding line, vv. 15-19 are a verbatim repetition of 10:12-16, with a few minor variations in spelling. There the passage was at the end of a section in which the Lord was addressing the Judeans and trying to convince them that the worship of idols was vain—the idols were impotent, but he is all powerful. Here the passage follows a solemn oath by the Lord who rules over all and is apparently directed to the Babylonians, emphasizing the power of the Lord to carry out his oath.
  46. Jeremiah 51:20 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 as 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.
  47. Jeremiah 51:20 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.”
  48. Jeremiah 51:20 tn Heb “I smash nations with you.” This same structure is repeated throughout the series in vv. 20c-23.
  49. Jeremiah 51:21 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.
  50. Jeremiah 51:23 tn These two words are Akkadian loan words into Hebrew that 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.”
  51. Jeremiah 51:24 tn Or “Media, you are my war club…I will use you to smash…leaders. So before your very eyes I will repay…for all the wicked things they did in Zion.” For explanation see the translator’s note on v. 20. The position of the phrase “before your eyes” at the end of the verse after “which they did in Zion,” and the change in person from second masculine singular in vv. 20b-23 (“I used you to smite”) to second masculine plural in “before your eyes,” argue that a change in referent/addressee occurs in this verse. To maintain that the referent in vv. 20-23 is Media/Cyrus requires that this position and change in person be ignored; “before your eyes” then is attached to “I will repay.” The present translation follows J. A. Thompson (Jeremiah [NICOT], 757) and F. B. Huey (Jeremiah, Lamentations [NAC], 423) in seeing the referent as the Judeans who had witnessed the destruction of Zion/Jerusalem. The word “Judean” has been supplied for the sake of identifying the referent for the modern reader.
  52. Jeremiah 51:24 tn Heb “Oracle of the Lord.”
  53. Jeremiah 51:25 tn Heb “Oracle of the Lord.”
  54. Jeremiah 51:25 tn The word “Babylon” is not in the text but is universally understood as the referent. It is supplied in the translation here to clarify the referent for the sake of the average reader.
  55. Jeremiah 51:25 tn Heb “I will reach out my hand against you.” See the translator’s note on 6:12 for explanation.
  56. Jeremiah 51:25 tn Heb “I am against you, oh destroying mountain that destroys all the earth. I will reach out my hand against you and roll you down from the cliffs and make you a mountain of burning.” The interpretation adopted here follows the lines suggested by S. R. Driver, Jeremiah, 318, n. c and reflected also in BDB 977 s.v. שְׂרֵפָה. Babylon is addressed as a destructive mountain because it is being compared to a volcano. The Lord, however, will make it a “burned-out mountain,” i.e., an extinct volcano that is barren and desolate. This interpretation seems, to this translator, to fit the details of the text more consistently than alternative ones, which separate the concept of “destroying/destructive” from “mountain,” explain the figure of the mountain as symbolizing the dominating political position of Babylon, and take the “mountain of burning” to be a “burned [or burned over] mountain.” The use of similes in place of metaphors makes it easier for the modern reader to understand the figures. It also more easily incorporates the dissonant figure of “rolling you down from the cliffs,” which involves the figure of personification.sn The figure here involves comparing Babylon to a destructive volcano that the Lord makes burned-out, i.e., he will destroy her power to destroy. The figure of personification is also involved because the Lord addresses the mountain and rolls her off the cliffs, an act normally inapplicable to a mountain.
  57. Jeremiah 51:26 tn This is a fairly literal translation of the original, which reads, “No one will take from you a stone for a cornerstone or a stone for foundations.” There is no unanimity in the commentaries, with many feeling that the figure of the burned mountain continues, and others feeling that the figure here shifts to a burned city whose stones are too burned to be used in building. The latter is the interpretation adopted here (see, e.g., F. B. Huey, Jeremiah, Lamentations [NAC], 423; W. L. Holladay, Jeremiah [Hermeneia], 2:426; NCV).sn The figure here shifts to that of a burned-up city whose stones cannot be used for building. Babylon will become a permanent heap of ruins.
  58. Jeremiah 51:26 tn Heb “Oracle of the Lord.”
  59. Jeremiah 51:27 tn Heb “Raise up a standard on the earth. Blow a ram’s horn among the nations. Consecrate nations against her.” According to BDB 651 s.v. נֵס 1, the raising of a standard was a signal of a war—a summons to assemble and attack (see usage in Isa 5:26; 13:2; Jer 51:12). The “blowing of the ram’s horn” was also a signal to rally behind a leader and join in an attack (see Judg 3:27; 6:34). For the meaning of “consecrate nations against her,” see the study note on 6:4. The usage of this phrase goes back to the concept of holy war, where soldiers had to be consecrated for battle by the offering of a sacrifice. The phrase has probably lost its ritual usage in later times and become idiomatic for making necessary preparations for war.
  60. Jeremiah 51:27 sn Ararat, Minni, and Ashkenaz were three kingdoms located in the Lake Van-Lake Urmia region that are now parts of eastern Turkey and northwestern Iran. These kingdoms were conquered and made vassal states by the Medes in the early sixth century. The Medes were the dominant country in this region from around 590 b.c. until they were conquered and incorporated into the Persian empire by Cyrus in 550 b.c.
  61. Jeremiah 51:27 tn The translation of this line is uncertain because it includes a word only occurring here and in Nah 3:17, where it is found in parallelism with a word used only once and likewise uncertain in meaning. The word here is probably related to the Akkadian word tupsharru, which refers to a scribe (Heb “a tablet writer”). The exact function of this official is disputed. KBL 356 s.v. טִפְסָר relates it to a “recruiting officer,” a sense which is reflected in NAB. The majority of modern English versions render “commander” or “marshal,” following the suggestion of BDB 381 s.v. טִפְסָר. G. L. Keown, P. J. Scalise, T. G. Smothers (Jeremiah 26-52 [WBC], 351) translate “recruiter (scribe)” but explain the function (on p. 371) as that of recording the plunder captured in war. The rendering here follows that of TEV and God’s Word and is the nuance suggested by the majority of modern English versions, who rendered “appoint a marshal/commander against it.”
  62. Jeremiah 51:27 sn This is probably a poetic or shorthand way of referring to the cavalry and chariotry where horse is put for “rider” and “driver.”
  63. Jeremiah 51:27 tn Heb “Bring up horses like bristly locusts.” The meaning of the Hebrew word “bristly” (סָמָר, samar) is uncertain because the word only occurs here. It is generally related to a verb meaning “to bristle” that occurs in Job 4:15 and Ps 119:120. Exactly what is meant by “bristly” in connection with “locust” is uncertain, though most relate it to a stage of the locust in which its wings are still encased in a rough, horny casing. J. A. Thompson (Jeremiah [NICOT], 759) adds that this is when the locust is very destructive. However, no other commentary mentions this. Therefore the present translation omits the word because it is of uncertain meaning and significance. For a fuller discussion of the way the word has been rendered, see W. L. Holladay, Jeremiah (Hermeneia), 2:427.
  64. Jeremiah 51:28 tn See the first translator’s note on 51:27 and compare also 6:4 and the study note there.
  65. Jeremiah 51:28 tn See the translator’s note at 51:23 for the rendering of the terms here.
  66. Jeremiah 51:28 tc The Hebrew text has a confusing switch of possessive pronouns in this verse: “Consecrate the nations against her, the kings of the Medes, her governors and prefects, and all the land of his dominion.” This has led to a number of different resolutions. The LXX (the Greek version) renders the word “kings” as singular and levels all the pronouns to “his,” paraphrasing the final clause and combining it with “king of the Medes” to read “and of all the earth.” The Latin Vulgate levels them all to the third masculine plural, and this is followed by the present translation, as well as a number of other modern English versions (NASB, NIV, NRSV, TEV, NCV). The ASV and NJPS understand the feminine to refer to Media, i.e., “her governors and all her prefects,” and understand the masculine in the last line to be a distributive singular referring back to the lands each of the governors and prefects ruled over. This is probably correct, but since governors and prefects refer to officials appointed over provinces and vassal states, it amounts to much the same interpretation that the Latin Vulgate, the present translation, and other modern English versions have given.
  67. Jeremiah 51:29 sn The figure here, common in the poetic tradition, is of the Lord going forth to do battle against his foes, and the earth’s reaction to it is compared to a person trembling with fear and writhing in agony, agony like that of a woman in labor (cf. Judg 5:4; Nah 1:2-5; Hab 3:1-15 [especially v. 6]).
  68. Jeremiah 51:29 tn Heb “For the plans of the Lord have been carried out to make the land of Babylon…” The passive has been turned into an active and the sentence broken up to better conform with contemporary English style. For the meaning of the verb קוּם (qum) in the sense used here, see BDB 878 s.v. קוּם 7.g and compare the usage in Prov 19:21 and Isa 46:10.
  69. Jeremiah 51:29 tn The verbs in this verse and v. 30 are all in the past tense in Hebrew, in the tense that views the action as already as good as done (the Hebrew prophetic perfect). The verb in v. 31a, however, is imperfect, viewing the action as future; the perfects that follow are all dependent on that future. Verse 33 looks forward to a time when Babylon will be harvested and trampled like grain on the threshing floor, and the imperatives imply a time in the future. Hence the present translation has rendered all the verbs in vv. 29-30 as future.
  70. Jeremiah 51:30 tn Heb “Their strength is dry.” This is a figurative nuance of the word “dry” that BDB 677 s.v. נָשַׁת Qal.1 explains as meaning “fails.” The idea of “strength to do battle” is implicit from the context and is supplied in the translation here for clarity.
  71. Jeremiah 51:30 tn Heb “They have become women.” The metaphor has been turned into a simile and the significance of the comparison drawn out for the sake of clarity. See 50:37 for the same figure.
  72. Jeremiah 51:30 tn Heb “Her dwelling places have been set on fire. Her bars [i.e., the bars on the gates of her cities] have been broken.” The present translation has substituted the word “gates” for “bars” because the intent of the figure is to show that the bars of the gates have been broken, giving access to the city. “Gates” makes it easier for the modern reader to understand the figure.
  73. Jeremiah 51:31 tn Heb “Runner will run to meet runner and…” The intent is to portray a relay of runners carrying the news that follows on in vv. 31d-33 to the king of Babylon. The present translation attempts to spell out the significance.
  74. Jeremiah 51:31 tn Heb “Runner will run to meet runner, and messenger to meet messenger, to report to the king of Babylon that his city has been taken in [its] entirety.” There is general agreement among the commentaries that the first two lines refer to messengers converging on the king of Babylon from every direction, bringing news the sum total of which is reported in the lines that follow. For the meaning of the last phrase see BDB 892 s.v. קָצֶה 3 and compare the usage in Gen 19:4 and Isa 56:11. The sentence has been broken down and restructured to better conform with contemporary English style.
  75. Jeremiah 51:32 tn The words “They will report that” have been supplied in the translation to show the linkage between this verse and the previous one. This is still a part of the report of the messengers. The meaning of the word translated “reed marshes” has seemed inappropriate to some commentators because it elsewhere refers to “pools.” However, all the commentaries consulted agree that the word here refers to the reedy marshes that surrounded Babylon. (For a fuller discussion regarding the meaning of this word and attempts to connect it with a word meaning “fortress,” see W. L. Holladay, Jeremiah [Hermeneia], 2:427.)sn Babylon was a city covering over a thousand acres that was surrounded by two walls, the inner one 21 feet (6.3 m) thick and the outer one 11 feet (3.3 m) thick. To provide the city further security, other walls were built to its south and east, and irrigation ditches and canals to it north and east were flooded to prevent direct access. The “fords” were crossings for the Euphrates River, which ran right through the city, and for the ditches and canals. The “reed marshes” were low-lying areas around the city where reeds grew. Burning them would deprive any fugitives of places to hide and flush out any who had already escaped.
  76. Jeremiah 51:33 sn Heb “Daughter Babylon.” See the study note at 50:42 for explanation.
  77. Jeremiah 51:33 tn Heb “Daughter Babylon will be [or “is”; there is no verb, and the tense has to be supplied from the context] like a threshing floor at the time one tramples it. Yet a little while and the time of the harvest will come for her.” It is generally agreed that there are two figures here: one of leveling the threshing floor and stamping it into a smooth, hard surface, and the other of the harvest, where the grain is cut, taken to the threshing floor, threshed by trampling the sheaves of grain to loosen the grain from the straw, and finally winnowed by throwing the mixture into the air (cf., e.g., J. A. Thompson, Jeremiah [NICOT], 760). The translation has sought to convey those ideas as clearly as possible without digressing too far from the literal.sn There are two figures involved here: one of the threshing floor being leveled and stamped down hard and smooth, and the other of the harvest. At harvest time the stalks of grain were cut down, gathered in sheaves, and taken to the harvest floor, where the grain was loosened from the husk by driving oxen and threshing sleds over them. The grain was then separated from the mixture of grain, straw, and husks by repeatedly throwing it in the air and letting the wind blow away the lighter husks and ground-up straw. The figure of harvest is often used of judgment in the OT. See, e.g., Joel 3:13 (4:13 HT) and Hos 6:11, and compare also Mic 4:12-13 and Jer 51:2, where different steps in this process are also used figuratively in connection with judgment. Babylon will be leveled to the ground and its people cut down in judgment.
  78. Jeremiah 51:34 tn This verse is extremely difficult to translate because of the shifting imagery, the confusion over the meaning of one of the verbs, and the apparent inconsistency of the pronominal suffixes here with those in the following verse, which everyone agrees is connected with it. The pronominal suffixes are first common plural, but the versions all read them as first common singular, which the Masoretes also do in the Qere. That reading has been followed here for consistency with the next verse, which identifies the speaker as the person living in Zion and as the personified city of Jerusalem. The Hebrew text reads, “Nebuchadnezzar king of Babylon devoured me [cf. 50:7, 17] and threw me into confusion. He set me down an empty dish. He swallowed me like a monster from the deep [cf. BDB 1072 s.v. תַּנִּין 3 and compare usage in Isa 27:1; Ezek 29:3; 32:2]. He filled his belly with my dainties. He rinsed me out [cf. BDB s.v. דּוּח Hiph.2 and compare the usage in Isa 4:4].” The verb “throw into confusion” has proved troublesome because its normal meaning does not seem appropriate. Hence various proposals have been made to understand it in a different sense. The present translation has followed W. L. Holladay (Jeremiah [Hermeneia], 2:428) in understanding the verb to mean “disperse” or “rout” (see NAB). The last line has seemed out of place and has often been emended to read, “He has spewed me out” (so NIV and NRSV, a reading that presupposes הִדִּיחָנִי [hiddikhani] for הֱדִיחָנִי [hedikhani]). The reading of the MT is not inappropriate if it is combined with the imagery of an empty jar and hence is retained here (see F. B. Huey, Jeremiah, Lamentations [NAC], 425, n. 59; H. Freedman, Jeremiah [SoBB], 344; NJPS). The lines have been combined to keep the imagery together.sn The speaker in this verse and the next is the personified city of Jerusalem. She laments her fate at the hands of the king of Babylon and calls down a curse on Babylon and the people who live in Babylonia. Here Nebuchadnezzar is depicted as a monster of the deep that has devoured Jerusalem, swallowed her down, and filled its belly with her riches, leaving her an empty dish that has been rinsed clean.
  79. Jeremiah 51:35 tn Heb “‘The violence done to me and to my flesh be upon Babylon,’ says the one living in Zion. ‘My blood be upon those living in Chaldea,’ says Jerusalem.” For the usage of the genitive here in the phrase “violence done to me and my relatives,” see GKC 414 §128.a (a construct governing two objects) and IBHS 303 §16.4d (an objective genitive). For the nuance of “pay” in the sense of retribution, see BDB 756 s.v. עַל 7.a(b) and compare the usage in Judg 9:24. For the use of שְׁאֵר (sheʾer) in the sense of “relatives,” see BDB 985 s.v. שְׁאֵר 2 and compare NJPS. For the use of “blood” in this idiom, see BDB 197 s.v. דָּם 2.k and compare the usage in 2 Sam 4:11 and Ezek 3:18, 20. The lines have been reversed for better English style.
  80. Jeremiah 51:36 tn Heb “I will avenge your vengeance [= I will take vengeance for you; the phrase involves a verb and a cognate accusative].” The meaning of the phrase has been spelled out in more readily understandable terms.
  81. Jeremiah 51:36 tn Heb “I will dry up her [Babylon’s] sea and make her fountain dry.” “Their” has been substituted for “her” because the word “Babylonians” has been inserted in the previous clause and is easier to understand than “her” as a personification of Babylon.sn The referent for their sea is not clear. Most interpreters take it as a figure for the rivers and canals surrounding Babylon. But some apply it to the reservoir that the wife of Nebuchadnezzar, Queen Nictoris, had made.
  82. Jeremiah 51:37 tn Heb “a heap of ruins, a haunt for jackals.” Cf. 9:11.
  83. Jeremiah 51:37 tn Heb “without an inhabitant.”
  84. Jeremiah 51:38 tn Heb “They [the Babylonians] all roar like lions. They growl like the cubs of lions.” For the usage of יַחְדָו (yakhdav) meaning “all,” see Isa 10:8; 18:6; 41:20. The translation strives to convey in clear terms what is the generally accepted meaning of the simile (cf., e.g., J. Bright, Jeremiah [AB], 358, and J. A. Thompson, Jeremiah [NICOT], 762).
  85. Jeremiah 51:39 tn Heb “When they are hot.”
  86. Jeremiah 51:39 tc The translation follows the suggestion of KBL 707 s.v. עָלַז and a number of modern commentaries (e.g., Bright, J. A. Thompson, and W. L. Holladay) in reading יְעֻלְּפוּ (yeʿullefu), in the sense of “swoon away” or “grow faint” (see KBL 710 s.v. עָלַף Pual), instead of יַעֲלֹזוּ (yaʿalozu; “they will exult”). The former appears to be the verb read by the LXX (the Greek version) when they translated καρωθῶσιν (karōthōsin, “they will be stupefied”). For parallel usage KBL cites Isa 51:20. This fits the context much better than the Masoretic reading.
  87. Jeremiah 51:39 sn The central figure here is the cup of the Lord’s wrath (cf. 25:15-29, especially v. 26). The Babylonians have been made to drink it so deeply that they fall into a drunken sleep from which they will never wake up (i.e., they die, death being compared to sleep [cf. Pss 13:3 (13:4 HT); 76:5 (76:6 HT); 90:5]). Cf. Jer 51:57 for this same figure.
  88. Jeremiah 51:39 tn Heb “Oracle of the Lord.”
  89. Jeremiah 51:40 tn Heb “I will bring them down like lambs to be slaughtered, like rams and he-goats.”sn This statement is highly ironic in light of the fact that the Babylonians were compared to lions and lion cubs (v. 38). Here they are like lambs, rams, and male goats that are to be led off to be slaughtered.
  90. Jeremiah 51:41 sn Heb “Sheshach.” The study note on Jer 25:26 explains the use of this name for Babylon; see a similar phenomemon in a note on 51:1. Babylon is here called “the pride of the whole earth” because it was renowned for its size, its fortifications, and its beautiful buildings.
  91. Jeremiah 51:41 tn Heb “How Sheshach has been captured, and the pride of the whole earth has been seized! How Babylon has become an object of horror among the nations!” For the usage of “How” here, see the translator’s note on 50:23.sn This is part of a taunt song (see Isa 14:4) and assumes prophetically that the city has already been captured. The verbs in vv. 41-43a are all in the Hebrew tense that the prophets often use to look at the future as “a done deal” (the so-called prophetic perfect). In v. 44, which is still a part of this picture, the verbs are in the future. The Hebrew tense has been retained here and in vv. 42-43, but it should be remembered that the standpoint is prophetic and future.
  92. Jeremiah 51:42 tn For the meaning “multitude” here rather than “tumult,” see BDB 242 s.v. הָמוֹן 3.c, which says that this refers to a great throng of people under the figure of an overwhelming mass of waves. The word is used of a multitude of soldiers, or a vast army, in 1 Sam 14:16 and 1 Kgs 20:13, 18 (cf. BDB 242 s.v. הָמוֹן 3.a for further references).
  93. Jeremiah 51:42 tn Heb “The sea has risen up over Babylon. She has been covered by the multitude of its waves.”sn This is a poetic and figurative reference to the enemies of Babylon, the foe from the north (see 50:3, 9; 51:27-28), which has attacked Babylon in wave after wave. This same figure is used in Isa 17:12. In Isa 8:7-8 the king of Assyria (and his troops) are compared to the Euphrates, which rises up and floods over the whole land of Israel and Judah. This same figure, but with application to Babylon, is assumed in Jer 47:2-3. In Jer 46:7-8 this figure is employed in a taunt of Egypt, which had boasted that it would cover the earth like the flooding of the Nile.
  94. Jeremiah 51:43 tn Heb “a land of dryness (צִיָּה, tsiyyah) and an arid rift valley (עֲרָבָה, ʿaravah).” The translation combines these overlapping terms to emphasize the core of the imagery. See the note on these terms at Isa 35:1.
  95. Jeremiah 51:43 tn Heb “Her towns have become a desolation, a dry land and a desert, a land any man does not live in them [i.e., “her towns”] and a son of man [= human being] does not pass through them.” Here the present translation has followed the suggestion of BHS and a number of the modern commentaries in deleting the second occurrence of the word “land,” in which case the words that follow are not a relative clause but independent statements. A number of modern English versions appear to ignore the third plural feminine suffixes that refer back to the cities and apply the statements that follow to the land.
  96. Jeremiah 51:44 tn Heb “And I will punish Bel in Babylon…And the nations will not come streaming to him anymore. Yea, the walls of Babylon have fallen.” The verbs in the first two lines are vav consecutive perfects, and the verb in the third line is an imperfect, all looking at the future. That indicates that the perfect that follows and the perfects that precede are all prophetic perfects. The translation adopted seemed to be the best way to make the transition from the pasts, which were adopted in conjunction with the taunting use of אֵיךְ (ʾekh) in v. 41, to the futures in v. 44. For the usage of גַּם (gam) to indicate a climax, “yea” or “indeed,” see BDB 169 s.v. גַּם 3. It seemed to be impossible to render the meaning of v. 44 in any comprehensible way, even in a paraphrase.sn In the ancient Near East the victory of a nation over another nation was attributed to its gods. The reference is a poetic way of referring to the fact that God will be victorious over Babylon and its chief god, Bel/Marduk (see the study note on 50:2 for explanation). The reference to the disgorging of what Bel had swallowed is to captured people and plundered loot that had been taken to Babylon under the auspices of the victory of Bel over the foreign god (cf. Dan 5:2-4). The plundered treasures and captive people will be set free, and nations will no longer need to pay homage to Bel because Babylon will be destroyed.
  97. Jeremiah 51:45 tn Heb “Go out from her [Babylon’s] midst, my people. Save each man his life from the fierce anger of the Lord.” The verb has been paraphrased to prevent gender specific terms.sn Cf. Jer 50:8-10; 51:6, where the significance of saving oneself from the fierce anger of the Lord is clarified.
  98. Jeremiah 51:47 tn Heb “That being so, look, days are approaching.” לָכֵן (lakhen) often introduces the effect of an action. That may be the case here, the turmoil outlined in v. 46 serving as the catalyst for the culminating divine judgment described in v. 47. Another possibility is that לָכֵן here has an asseverative force (“certainly”), as in Isa 26:14 and perhaps Jer 5:2 (see the note there). In this case the word almost has the force of “for, since,” because it presents a cause for an accompanying effect. See Judg 8:7 and the discussion of Isa 26:14 in BDB 486-87 s.v. כֵּן 3.d.
  99. Jeremiah 51:47 tn Or “all her slain will fall in her midst.” In other words, her people will be overtaken by judgment and be unable to escape. The dead will lie in heaps in the very heart of the city and land.
  100. Jeremiah 51:48 tn Heb “Oracle of the Lord.”
  101. Jeremiah 51:49 tn The infinitive construct is used here to indicate what is about to take place. See IBHS 610 §36.2.3g.
  102. Jeremiah 51:49 tn Heb “the slain of Israel.” The words “because of” are supplied in the translation for clarification. The preceding context makes it clear that Babylon would be judged for its atrocities against Israel (see especially 50:33-34; 51:10, 24, 35).
  103. Jeremiah 51:49 tn The juxtaposition of גַם…גַם (gam…gam), often “both…and,” here indicates correspondence. See BDB 169 s.v. גַּם 4. Appropriately, Babylon will fall slain just as her victims, including God’s covenant people, did.
  104. Jeremiah 51:50 sn God’s exiled people are told to leave doomed Babylon (see v. 45).
  105. Jeremiah 51:50 tn Heb “don’t stand.”
  106. Jeremiah 51:50 tn Heb “let Jerusalem go up upon your heart.” The “heart” is often viewed as the seat of one’s mental faculties and thought life.
  107. Jeremiah 51:51 sn The exiles lament the way they have been humiliated.
  108. Jeremiah 51:51 tn Heb “we have heard an insult.”
  109. Jeremiah 51:51 tn Heb “disgrace covers our face.”
  110. Jeremiah 51:51 tn Or “holy places, sanctuaries.”
  111. Jeremiah 51:52 tn Heb “that being so, look, days are approaching.” Here לָכֵן (lakhen) introduces the Lord’s response to the people’s lament (v. 51). It has the force of “yes, but” or “that may be true.” See Judg 11:8 and BDB 486-87 s.v. כֵּן 3.d.
  112. Jeremiah 51:52 tn Heb “Oracle of the Lord.”
  113. Jeremiah 51:53 tn Or “ascends [into] heaven.” Note the use of the phrase in Deut 30:12; 2 Kgs 2:11; Amos 9:2.
  114. Jeremiah 51:53 tn Heb “and even if she fortifies her strong, elevated place.”
  115. Jeremiah 51:53 tn Heb “from me destroyers will go against her.”
  116. Jeremiah 51:53 tn Heb “Oracle of the Lord.”
New English Translation (NET)

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Titus 2

Conduct Consistent with Sound Teaching

2 But as for you, communicate the behavior that goes with[a] sound teaching. 2 Older men are to be temperate, dignified, self-controlled,[b] sound in faith, in love, and in endurance.[c] 3 Older women likewise are to exhibit behavior fitting for those who are holy, not slandering, not slaves to excessive drinking, but teaching what is good. 4 In this way[d] they will train[e] the younger women to love their husbands, to love their children, 5 to be self-controlled,[f] pure, fulfilling their duties at home,[g] kind, being subject to their own husbands, so that the message[h] of God may not be discredited.[i] 6 Encourage younger men likewise to be self-controlled,[j] 7 showing yourself to be an example of good works in every way. In your teaching show integrity, dignity, 8 and a sound message that cannot be criticized, so that any opponent will be at a loss,[k] because he has nothing evil to say about us. 9 Slaves[l] are to be subject to their own masters in everything,[m] to do what is wanted and not talk back, 10 not pilfering, but showing all good faith,[n] in order to bring credit to[o] the teaching of God our Savior in everything.

11 For the grace of God has appeared, bringing salvation to all people.[p] 12 It trains us[q] to reject godless ways[r] and worldly desires and to live self-controlled, upright, and godly lives in the present age, 13 as we wait for the happy fulfillment of our hope in the glorious appearing[s] of our great God and Savior, Jesus Christ.[t] 14 He[u] gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his,[v] who are eager to do good.[w] 15 So communicate these things with the sort of exhortation or rebuke[x] that carries full authority.[y] Don’t let anyone look down[z] on you.

Footnotes:

  1. Titus 2:1 tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).
  2. Titus 2:2 tn Or “sensible.”
  3. Titus 2:2 sn Temperate…in endurance. See the same cluster of virtues in 1 Thess 1:3 and 1 Cor 13:13.
  4. Titus 2:4 tn Grk “that they may train” (continuing the sentence of 2:3).
  5. Titus 2:4 tn This verb, σωφρονίζω (sōphronizō), denotes teaching in the sense of bringing people to their senses, showing what sound thinking is.
  6. Titus 2:5 tn Or “sensible.”
  7. Titus 2:5 tn Grk “domestic,” “keeping house.”
  8. Titus 2:5 tn Or “word.”
  9. Titus 2:5 tn Or “slandered.”
  10. Titus 2:6 tn Or “sensible.”
  11. Titus 2:8 tn Or “put to shame.”
  12. Titus 2:9 tn See the note on the word “slave” in 1:1.
  13. Titus 2:9 tn Or “to be subject to their own masters, to do what is wanted in everything.”
  14. Titus 2:10 tn Or “showing that genuine faith is productive.” At issue between these two translations is the force of ἀγαθήν (agathēn): Is it attributive (as the text has it) or predicate (as in this note)? A number of considerations point in the direction of a predicate ἀγαθήν (e.g., separation from the noun πίστιν [pistin] by the verb, the possibility that the construction is an object-complement, etc.), though this is not usually seen as an option in either translations or commentaries. Cf. ExSyn 188-89, 312-13, for a discussion. Contextually, it makes an intriguing statement, for it suggests a synthetic or synonymous parallel: “‘Slaves should be wholly subject to their masters…demonstrating that all [genuine] faith is productive, with the result [ecbatic ἵνα] that they will completely adorn the doctrine of God.’ The point of the text, then, if this understanding is correct, is an exhortation to slaves to demonstrate that their faith is sincere and results in holy behavior. If taken this way, the text seems to support the idea that saving faith does not fail, but even results in good works” (ExSyn 312-13). The translation of ἀγαθήν as an attributive adjective, however, also makes good sense.
  15. Titus 2:10 tn Or “adorn,” “show the beauty of.”
  16. Titus 2:11 tn Grk “all men”; but ἀνθρώποις (anthrōpois) is generic here, referring to both men and women.
  17. Titus 2:12 tn Grk “training us” (as a continuation of the previous clause). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 by translating the participle παιδεύουσα (paideuousa) as a finite verb and supplying the pronoun “it” as subject.
  18. Titus 2:12 tn Grk “ungodliness.”
  19. Titus 2:13 tn Grk “the blessed hope and glorious appearing.”
  20. Titus 2:13 tn The terms “God and Savior” both refer to the same person, Jesus Christ. This is one of the clearest statements in the NT concerning the deity of Christ. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. The only issue is whether terms such as “God” and “Savior” could be considered common nouns as opposed to proper names. Sharp and others who followed (such as T. F. Middleton in his masterful The Doctrine of the Greek Article) demonstrated that a proper name in Greek was one that could not be pluralized. Since both “God” (θεός, theos) and “savior” (σωτήρ, sōtēr) were occasionally found in the plural, they did not constitute proper names, and hence, do fit Sharp’s rule. Although there have been 200 years of attempts to dislodge Sharp’s rule, all attempts have been futile. Sharp’s rule stands vindicated after all the dust has settled. For more information on Sharp’s rule see ExSyn 270-78, esp. 276. See also 2 Pet 1:1 and Jude 4.
  21. Titus 2:14 tn Grk “who” (as a continuation of the previous clause).
  22. Titus 2:14 tn Or “a people who are his very own.”
  23. Titus 2:14 tn Grk “for good works.”
  24. Titus 2:15 tn Or “reproof,” “censure.” The Greek word ἐλέγχω (elenchō) implies exposing someone’s sin in order to bring correction.
  25. Titus 2:15 tn Grk “speak these things and exhort and rebuke with all authority.”
  26. Titus 2:15 tn Or “let anyone despise you”; or “let anyone disregard you.”
New English Translation (NET)

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Psalm 99

Psalm 99[a]

99 The Lord reigns!
The nations tremble.[b]
He sits enthroned above the cherubim;[c]
the earth shakes.[d]
2 The Lord is elevated[e] in Zion;
he is exalted over all the nations.
3 Let them praise your great and awesome name.
He[f] is holy!
4 The king is strong;
he loves justice.[g]
You ensure that legal decisions will be made fairly;[h]
you promote justice and equity in Jacob.
5 Praise[i] the Lord our God.
Worship[j] before his footstool.
He is holy!
6 Moses and Aaron were among his priests;
Samuel was one of those who prayed to him.[k]
They[l] prayed to the Lord and he answered them.
7 He spoke to them from a pillar of cloud;[m]
they obeyed his regulations and the ordinance he gave them.
8 O Lord our God, you answered them.
They found you to be a forgiving God,
but also one who punished their sinful deeds.[n]
9 Praise[o] the Lord our God!
Worship on his holy hill,
for the Lord our God is holy.

Footnotes:

  1. Psalm 99:1 sn Psalm 99. The psalmist celebrates the Lord’s just rule and recalls how he revealed himself to Israel’s leaders.
  2. Psalm 99:1 tn The prefixed verbal forms in v. 1 are understood here as indicating the nations’ characteristic response to the reality of the Lord’s kingship. Another option is to take them as jussives: “let the nations tremble…let the earth shake!”
  3. Psalm 99:1 sn Cherubim are winged angels. As depicted in the OT, they possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Ps 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubim suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubim in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind.
  4. Psalm 99:1 tn The Hebrew verb נוּט (nut) occurs only here in the OT, but the meaning can be determined on the basis of the parallelism with רָגַז (ragaz, “tremble”) and evidence from the cognate languages (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 121).
  5. Psalm 99:2 tn Heb “great.”
  6. Psalm 99:3 tn The pronoun refers to the Lord himself (see vv. 5, 9).
  7. Psalm 99:4 tn Heb “and strength, a king, justice he loves.” The syntax of the Hebrew text is difficult here. The translation assumes that two affirmations are made about the king, the Lord (see v. 1, and Ps 98:6). The noun עֹז (ʿoz, “strength”) should probably be revocalized as the adjective עַז (ʿaz, “strong”).
  8. Psalm 99:4 tn Heb “you establish fairness.”
  9. Psalm 99:5 tn Or “exalt.”
  10. Psalm 99:5 tn Or “bow down.”
  11. Psalm 99:6 tn Heb “among those who called on his name.”
  12. Psalm 99:6 tn Heb “those who.” The participle is in apposition to the phrase “those who called on his name” in the preceding line.
  13. Psalm 99:7 sn A pillar of cloud. The psalmist refers to the reality described in Exod 33:9-10; Num 12:5; and Deut 31:15.
  14. Psalm 99:8 tn Heb “a God of lifting up [i.e., forgiveness] you were to them, and an avenger concerning their deeds.” The present translation reflects the traditional interpretation, which understands the last line as qualifying the preceding one. God forgave Moses and Aaron, but he also disciplined them when they sinned (cf. NIV, NRSV). Another option is to take “their deeds” as referring to harmful deeds directed against Moses and Aaron. In this case the verse may be translated, “and one who avenged attacks against them.” Still another option is to emend the participial form נֹקֵם (noqem, “an avenger”) to נֹקָם (noqam), a rare Qal participial form of נָקַה (naqah, “purify”) with a suffixed pronoun. In this case one could translate, “and one who purified them from their [sinful] deeds” (cf. NEB “and held them innocent”).
  15. Psalm 99:9 tn Or “exalt.”
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

Proverbs 26:17

17 Like[a] one who grabs a wild dog by the ears,[b]
so is the person passing by who becomes furious[c] over a quarrel not his own.

Footnotes:

  1. Proverbs 26:17 tn The comparative “like” and the following “so” are not in the Hebrew text, but supplied from context in the translation. The Hebrew is a metaphor with the predicate first, rendered here as a simile to preserve the order.
  2. Proverbs 26:17 tn Heb “grabs the ears of a dog. The word “wild” has been supplied in the translation to make clear that these were not domesticated pets. CEV, to accomplish the same point, has “a mad dog,” but there is no indication of that in context.sn Someone who did this ran a serious risk of injury or harm. Dogs were not domestic pets in the ancient Near East; they were scavengers that ran in packs like jackals.
  3. Proverbs 26:17 tn The word מִתְעַבֵּר (mitʿabber) means “to put oneself in a fury” or “become furious” (BDB 720 s.v.). The Latin version apparently assumed the verb was עָרַב (ʿarav), for it has the sense of “meddle” (so also NAB, NASB, NIV, NRSV). However, the MT reading could easily fit the verse, referring to anyone passing by who gets furious over a fight that is not his.sn Perhaps the passerby who intrudes (likely not knowing all the facts of the matter) will become the target of both parties’ displeasure.
New English Translation (NET)

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The Daily Audio Bible Reading for Saturday October 26, 2024 (NIV)

Jeremiah 49:23-50:46

What the Lord Says about Damascus

23 (A) The Lord says about Damascus:

The towns of Hamath and Arpad[a]
have heard your bad news.
They have lost hope,
and worries roll over them
like ocean waves.[b]
24 You people of Damascus
have lost your courage,
and in panic you turn to run,
gripped by fear and pain.[c]

25 Once I was pleased
with your famous city.
But now I warn you, “Escape
while you still can!”[d]
26 Soon, even your best soldiers
will lie dead in your streets.
I, the Lord All-Powerful,
have spoken.

27 I will set fire to your city walls
and burn down the fortresses
King Benhadad built.

Nebuchadnezzar and the People of the Desert

28 Here is what the Lord says about the Kedar tribe and the desert villages[e] that were conquered by King Nebuchadnezzar[f] of Babylonia:

Listen, you people of Kedar
and the other tribes
of the eastern desert.
I have told Nebuchadnezzar
to attack and destroy you.
29 His fearsome army
will surround you,
taking your tents and possessions,
your sheep and camels.

30 Run and hide,
you people of the desert
who live in villages![g]
Nebuchadnezzar has big plans
for you.
31 You have no city walls
and no neighbors to help,
yet you think you're safe—
so I told him to attack.
32 Then your camels
and large herds
will be yours no longer.

People of the Arabian Desert,[h]
disaster will strike you
from every side,
and you will be scattered
everywhere on earth.
33 Only jackals[i] will live
where your villages[j] once stood.
I, the Lord, have spoken.

What the Lord Says about Elam

34-35 Not long after Zedekiah[k] became king of Judah, the Lord told me to say:

People of Elam,[l]
I, the Lord All-Powerful,
will kill the archers
who make your army strong.
36 Enemies will attack
from all directions,
and you will be led captive
to every nation on earth.
37 Their armies will crush
and kill you,
and you will face the disaster
that my anger brings.
38 Your king and his officials
will die, and I will rule
in their place.
I, the Lord, have spoken.

39 But I promise that someday
I will bring your people
back to their land.

Babylon Will Be Captured

50 (B) The Lord told me to say:

Announce what will happen
and don't leave anything out.
2 Raise the signal flags;
shout so all nations can hear—
Babylon will be captured!

Marduk,[m] Babylon's god,
will be ashamed and terrified,
and his idols broken.
3 The attack on the Babylonians
will come from the north;
they and their animals will run,
leaving the land empty.

Israel and Judah Will Return to Their Land

4 The Lord said:

People of Israel and Judah,
when these things happen
you will weep, and together
you will return to your land
and worship me,
the Lord your God.
5 You will ask the way to Zion
and then come and join with me
in making an agreement
you won't break or forget.

6 My people, you are lost sheep
abandoned in the mountains
by their shepherds.
You don't even remember
your resting place.
7 I am your true pastureland,
the one who gave hope
to your ancestors.
But you abandoned me,
so when your enemies found you,
they felt no guilt
as they gobbled you up.

8 (C) Escape from Babylonia,
my people.
Get out of that country!
Don't wait for anyone else.
9 In the north I am bringing
great nations together.
They will attack Babylon
and capture it.
The arrows they shoot
are like the best soldiers,[n]
always finding their target.
10 Babylonia will be conquered,
and its enemies will carry off
everything they want.

Babylon Will Be Disgraced

The Lord said:

11 People of Babylonia,
you were glad
to rob my people.
You had a good time,
making more noise
than horses
and jumping around
like calves threshing grain.[o]
12 The city of Babylon
was like a mother to you.
But it will be disgraced
and become nothing
but a barren desert.
13 My anger will destroy Babylon,
and no one will live there.
Everyone who passes by
will be shocked to see
what has happened.

14 Babylon has rebelled against me.
Archers, take your places.
Shoot all your arrows at Babylon.
15 Attack from every side!

Babylon surrenders!
The enemy tears down
its walls and towers.
I am taking my revenge
by doing to Babylon what it did
to other cities.
16 There is no one in Babylonia
to plant or harvest crops.
Even foreigners who lived there
have left for their homelands,
afraid of the enemy armies.

17 Israel is a flock of sheep
scattered by hungry lions.
The king of Assyria[p]
first gobbled Israel up.
Then Nebuchadnezzar,[q]
king of Babylonia,
crunched on Israel's bones.
18 I, the Lord All-Powerful,
the God of Israel,
punished the king of Assyria,
and I will also punish
the king of Babylonia.
19 But I will bring Israel
back to its own land.
The people will be like sheep
eating their fill
on Mount Carmel
and in Bashan,
in the hill country of Ephraim
and in Gilead.
20 I will rescue a few people
from Israel and Judah.
I will forgive them so completely
that their sin and guilt
will disappear,
never to be found.

The Lord's Commands to the Enemies of Babylonia

21 The Lord said:

I have told
the enemies of Babylonia,
“Attack the people of Merathaim
and Pekod.[r]
Kill them all!
Destroy their possessions!”

22 Sounds of war
and the noise of destruction
can be heard.
23 Babylonia was a hammer
pounding every country,
but now it lies broken.
What a shock to the nations
of the world!

24 Babylonia challenged me,
the Lord God All-Powerful,
but that nation doesn't know
it is caught in a trap
that I set.
25 I've brought out my weapons,
and with them I will put a curse
on Babylonia.

26 Come from far away,
you enemies of Babylon!
Pile up the grain
from its storehouses,
and destroy it completely,
along with everything else.
27 Kill the soldiers of Babylonia,
because the time has come
for them to be punished.

28 The Babylonian army
destroyed my temple,
but soon I will take revenge.
Then refugees from Babylon
will tell about it in Zion.

29 (D) Attack Babylon, enemy archers;
set up camp around the city,
and don't let anyone escape.
It challenged me, the holy God,
so do to it
what it did to other cities.

Proud Babylon Will Fall

30 People of Babylon,
I, the Lord, promise
that even your best soldiers
will lie dead in the streets.

31 Babylon, you should be named,
“The Proud One.”
But the time has come when I,
the Lord All-Powerful,
will punish you.
32 You are proud,
but you will stumble and fall,
and no one will help you up.
I will set your villages on fire,
and everything around you
will go up in flames.

33 You Babylonians were cruel
to Israel and Judah.
You took them captive, and now
you refuse to let them go.
34 But I, the Lord All-Powerful,
will rescue and protect them.
I will bring peace to their land
and trouble to yours.
35 I have declared war on you,
your officials, and advisors.
36 This war will prove
that your prophets
are liars and fools.
And it will frighten
your warriors.
37 Then your chariot horses
and the foreigners in your army
will refuse to go into battle,
and the enemy will carry away
everything you treasure.
38 Your rivers and canals
will dry up.

All of this will happen,
because your land
is full of idols,
and they have made fools
of you.
39 (E) Never again will people live
in your land—
only desert animals, jackals,[s]
and unclean birds.
40 (F) I destroyed Sodom and Gomorrah
and the nearby towns,
and I will destroy Babylon
just as completely.
No one will live there again.

Babylonia Is Invaded

The Lord said:

41 Far to the north,
a nation and its allies
have been awakened.
They are powerful
and ready for war.
42 Bows and arrows and swords
are in their hands.
The soldiers are cruel
and show no pity.
The hoofbeats of their horses echo
like ocean waves
crashing against the shore.
The army has lined up for battle
and is coming to attack you,
people of Babylonia!

43 Ever since your king heard
about this army,
he has been weak with fear;
he twists and turns in pain
like a woman giving birth.
44 Babylonia, I will attack you
like a lion from the forest,
attacking sheep in a meadow
along the Jordan.
In a moment the flock runs,
and the land is empty.
Who will I choose to attack you?
I will do it myself!
No one can force me to fight
or chase me away.
45 Listen to my plans for you,
people of Babylonia.
Your children will be dragged off,
and your country destroyed.
46 The sounds of your destruction
will be heard among the nations,
and the earth will shake.

Footnotes:

  1. 49.23 Hamath and Arpad: Two towns in Syria that had been the capitals of small kingdoms allied with the more powerful kingdom whose capital was Damascus.
  2. 49.23 worries … waves: One possible meaning for the difficult Hebrew text.
  3. 49.24 gripped by fear and pain: One possible meaning for the difficult Hebrew text.
  4. 49.25 can: One possible meaning for the difficult Hebrew text of verse 25.
  5. 49.28 desert villages: The Hebrew text has “kingdoms of Hazor,” which probably refers to several kingdoms of desert peoples who were not nomads, but who lived in small villages.
  6. 49.28 Nebuchadnezzar: See the note at 21.2.
  7. 49.30 villages: See the note at 49.28.
  8. 49.32 People of the Arabian Desert: One possible meaning for the difficult Hebrew text.
  9. 49.33 jackals: See the note at 9.11.
  10. 49.33 villages: See the note at 49.28.
  11. 49.34,35 Zedekiah: See the note at 1.3.
  12. 49.34,35 Elam: A nation east of Babylonia, attacked by Nebuchadnezzar about 596 b.c.
  13. 50.2 Marduk: The Hebrew text has “Bel” and “Marduk,” two names for the same god.
  14. 50.9 the best soldiers: Some Hebrew manuscripts and two ancient translations; most Hebrew manuscripts “soldiers that kill children.”
  15. 50.11 threshing grain: Hebrew; two ancient translations “in a pasture.”
  16. 50.17 king of Assyria: Either Shalmaneser V, who ruled 726–722 b.c., conquered most of the northern kingdom, and surrounded its capital city Samaria; or Sargon II, who ruled 721–705 b.c. and took thousands of prisoners back to Assyria.
  17. 50.17 Nebuchadnezzar: See the note at 21.2.
  18. 50.21 Merathaim … Pekod: Hebrew forms of two Babylonian names that refer to the land of Babylonia. Merathaim probably referred to lagoons near the mouth of the Tigris and Euphrates rivers or to the Persian Gulf, but in Hebrew it means “Twice as Rebellious.” Pekod referred to a tribe of southeastern Babylonia, but in Hebrew it means “Punishment.”
  19. 50.39 jackals: See the note at 9.11.

Cross references:

  1. 49.23-27 : Is 17.1-3; Am 1.3-5; Zec 9.1.
  2. 50.1—51.64 : Is 13.1—14.23; 47.1-15.
  3. 50.8 : Rev 18.4.
  4. 50.29 : Rev 18.6.
  5. 50.39 : Rev 18.2.
  6. 50.40 : Gn 19.24,25.
Contemporary English Version (CEV)

Copyright © 1995 by American Bible Society For more information about CEV, visit www.bibles.com and www.cev.bible.

Titus 1

1 From Paul, a servant of God and an apostle of Jesus Christ.

I encourage God's own people to have more faith and to understand the truth about religion. 2 Then they will have the hope of eternal life God promised long ago. And God never tells a lie! 3 So, at the proper time, God our Savior gave this message and told me to announce what he had said.

4 (A) Titus, because of our faith, you are like a son to me. I pray that God our Father and Christ Jesus our Savior will be kind to you and will bless you with peace!

What Titus Was To Do in Crete

5 I left you in Crete to do what had been left undone and to appoint leaders[a] for the churches in each town. As I told you, 6 (B) they must have a good reputation and be faithful in marriage.[b] Their children must be followers of the Lord and not have a reputation for being wild and disobedient.

7 Church officials[c] are in charge of God's work, and so they must also have a good reputation. They must not be bossy, quick-tempered, heavy drinkers, bullies, or dishonest in business. 8 Instead, they must be friendly to strangers and enjoy doing good things. They must also be sensible, fair, pure, and self-controlled. 9 They must stick to the true message they were taught, so their good teaching can help others and correct everyone who opposes it.

10 There are many who don't respect authority, and they fool others by talking nonsense. This is especially true of some Jewish followers. 11 But you must make them be quiet. They are after money, and they upset whole families by teaching what they should not. 12 It is like one of their own prophets once said,

“The people of Crete
always tell lies.
They are greedy and lazy
like wild animals.”

13 This surely is a true saying. And you should be hard on such people, so you can help them grow stronger in their faith. 14 Don't pay any attention to any of those senseless Jewish stories and human commands. These are made up by people who won't obey the truth.

15 Everything is pure for someone whose heart is pure. But nothing is pure for an unbeliever with a dirty mind. That person's mind and conscience are destroyed. 16 Such people claim to know God, but their actions prove they really don't. They are disgusting. They won't obey God, and they are too worthless to do anything good.

Footnotes:

  1. 1.5 leaders: Or “elders” or “presbyters” or “priests.”
  2. 1.6 be faithful in marriage: Or “be the husband of only one wife.”
  3. 1.7 Church officials: Or “Bishops.”

Cross references:

  1. 1.4 : 2 Co 8.23; Ga 2.3; 2 Ti 4.10.
  2. 1.6-9 : 1 Ti 3.2-7.
Contemporary English Version (CEV)

Copyright © 1995 by American Bible Society For more information about CEV, visit www.bibles.com and www.cev.bible.

Psalm 97-98

The Lord Brings Justice

1 The Lord is King!
Tell the earth to celebrate
and all islands to shout.
2 Dark clouds surround him,
and his throne is supported
by justice and fairness.
3 Fire leaps from his throne,
destroying his enemies,
4 and his lightning is so bright
that the earth sees it
and trembles.
5 Mountains melt away like wax
in the presence of the Lord
of all the earth.

6 The heavens announce,
“The Lord brings justice!”
Everyone sees God's glory.
7 Those who brag about
the useless idols they worship
are terribly ashamed,
and all the false gods
bow down to the Lord.

8 When the people of Zion
and of the towns of Judah
hear that God brings justice,
they will celebrate.
9 The Lord rules the whole earth,
and he is more glorious
than all the false gods.

10 Love the Lord
and hate evil!
God protects his loyal people
and rescues them
from violence.
11 If you obey and do right,
a light will show you the way
and fill you with happiness.
12 You are the Lord's people!
So celebrate and praise
the only God.

The Lord Works Miracles

1 Sing a new song to the Lord!
He has worked miracles,
and with his own powerful arm,
he has won the victory.
2 The Lord has shown the nations
that he has the power to save
and to bring justice.
3 God has been faithful
in his love for Israel,
and his saving power is seen
everywhere on earth.

4 Tell everyone on this earth
to sing happy songs
in praise of the Lord.
5 Make music for him on harps.
Play beautiful melodies!
6 Sound the trumpets and horns
and celebrate with joyful songs
for our Lord and King!

7 Command the ocean to roar
with all its creatures,
and the earth to shout
with all its people.
8 Order the rivers
to clap their hands,
and all the hills
to sing together.
9 Let them worship the Lord!
He is coming to judge
everyone on the earth,
and he will be honest
and fair.

Contemporary English Version (CEV)

Copyright © 1995 by American Bible Society For more information about CEV, visit www.bibles.com and www.cev.bible.

Proverbs 26:13-16

13 Don't be lazy and keep saying,
“There's a lion outside!”
14 A door turns on its hinges,
but a lazy person
just turns over in bed.
15 Some of us are so lazy
that we won't lift a hand
to feed ourselves.
16 A lazy person says,
“I am smarter
than everyone else.”

Contemporary English Version (CEV)

Copyright © 1995 by American Bible Society For more information about CEV, visit www.bibles.com and www.cev.bible.

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The Daily Audio Bible Reading for Friday October 25, 2024 (NIV)

Jeremiah 48:1-49:22

What the Lord Says about Moab

48 (A) The Lord All-Powerful, the God of Israel, told me to say to the nation of Moab:

The town of Nebo is doomed;
Kiriathaim will be captured
and disgraced,
and even its fortress
will be left in ruins.
2 No one honors you, Moab.
In Heshbon, enemies make plans
to end your life.
My sword will leave only silence
in your town named “Quiet.”[a]
3 The people of Horonaim
will cry for help,
as their town is attacked
and destroyed.

4 Moab will be shattered!
Your children will sob
5 and cry on their way up
to the town of Luhith;
on the road to Horonaim
they will tell of disasters.

6 Run for your lives!
Head into the desert
like a wild donkey.[b]
7 You thought you could be saved
by your power and wealth,
but you will be captured
along with your god Chemosh,
his priests, and officials.
8 Not one of your towns
will escape destruction.

I have told your enemies,
“Wipe out the valley
and the flatlands of Moab.
9 Spread salt on the ground
to kill the crops.[c]
Leave its towns in ruins,
with no one living there.
10 I want you to kill the Moabites,
and if you let them escape,
I will put a curse on you.”

11 Moab, you are like wine
left to settle undisturbed,
never poured from jar to jar.
And so, your nation continues
to prosper and improve.[d]
12 But now, I will send enemies
to pour out the wine
and smash the jars!
13 Then you will be ashamed,
because your god Chemosh
cannot save you,
just as Bethel[e] could not help
the Israelites.

14 You claim that your soldiers
are strong and brave.
15 But I am the Lord,
the all-powerful King,
and I promise that enemies
will overpower your towns.
Even your best warriors
will die in the battle.
16 It won't be long now—
disaster will hit Moab!

17 I will order the nearby nations
to mourn for you and say,
“Isn't it sad? Moab ruled others,
but now its glorious power
has been shattered.”

18 People in the town of Dibon,[f]
you will be honored no more,
so have a seat in the dust.
Your walls will be torn down
when the enemies attack.

19 You people of Aroer,[g]
go wait beside the road,
and when refugees run by,
ask them, “What happened?”
20 They will answer,
“Moab has been defeated!
Weep with us in shame.
Tell everyone at the Arnon River
that Moab is destroyed.”

21 I will punish every town
that belongs to Moab,
but especially Holon,
Jahzah, Mephaath,
22 Dibon, Nebo,
Beth-Diblathaim, 23 Kiriathaim,
Beth-Gamul, Beth-Meon,
24 Kerioth, and Bozrah.[h]
25 My decision is final—
your army will be crushed,
and your power broken.

26 People of Moab, you claim
to be stronger than I am.
Now I will tell other nations
to make you drunk
and to laugh while you collapse
in your own vomit.
27 You made fun of my people
and treated them like criminals
caught in the act.
28 Now you must leave your towns
and live like doves
in the shelter of cliffs
and canyons.

29 I know about your pride,
and how you strut and boast.
30 But I also know bragging
will never save you.
31 So I will cry and mourn
for Moab
and its town of Kir-Heres.

32 People of Sibmah,
you were like a vineyard
heavy with grapes,
and with branches reaching
north to the town of Jazer
and west to the Dead Sea.[i]
But you have been destroyed,
and so I will weep for you,
as the people of Jazer weep
for the vineyards.

33 Harvest celebrations are gone
from the orchards and farms
of Moab.
I have silenced the shouts
of people making wine.
34 Weeping from Heshbon
can be heard as far
as Elealeh and Jahaz;
cries from Zoar are heard
in Horonaim
and Eglath-Shelishiyah.
And Nimrim Creek has run dry.

35 I will get rid of anyone
who burns incense
to the gods of Moab
or offers sacrifices
at their shrines.
I, the Lord, have spoken.

36 In my heart I moan for Moab,
like a funeral song
played on a flute.
I mourn for the people
of the town of Kir-Heres,
because their wealth is gone.

* 37-38 The people of Moab
mourn on the rooftops
and in the streets.
Men cut off their beards,
people shave their heads;
they make cuts on their hands
and wear sackcloth.[j]
And it's all because I, the Lord,
have shattered Moab like a jar
that no one wants.
39 Moab lies broken!
Listen to its people cry
as they turn away in shame.
Other nations are horrified
at what happened,
but still they mock her.

40 Moab, an enemy swoops down
like an eagle spreading its wings
over your land.
41 Your cities[k] and fortresses
will be captured,
and your warriors as fearful
as women giving birth.[l]
42 You are finished as a nation,
because you dared oppose me,
the Lord.
43 Terror, pits, and traps
are waiting for you.
44 If you are terrified and run,
you will fall into a pit;
and if you crawl out of the pit,
you'll get caught in a trap.
The time has come
for you to be punished.
I, the Lord, have spoken.

45 Near the city of Heshbon,
where Sihon once ruled,
tired refugees stand in shadows
cast by the flames
of their burning city.
Soon, the towns on other hilltops,
where those warlike people live,
will also go up in smoke.

46 People of Moab, you worshiped
Chemosh, your god,
but now you are done for,
and your children are prisoners
in a foreign country.
47 Yet someday, I will bring
your people back home.
I, the Lord, have spoken.

What the Lord Says about Ammon

49 (B) The Lord has this to say about the nation of Ammon:

The people of Israel
have plenty of children
to inherit their lands.
So why have you worshipers
of the god Milcom[m]
taken over towns and land
belonging to the tribe of Gad?
2 Someday I will send an army
to attack you in Rabbah,
your capital city.
It will be left in ruins,
and the surrounding villages
will lie in ashes.
You took some of Israel's land,
but on that day
Israel will take yours!

3 Cry, people of Heshbon;[n]
your town will become
a pile of rubble.[o]
You will turn here and there,
but your path will be blocked.[p]

Put on sackcloth[q] and mourn,
you citizens of Rabbah,
because the idol you worship[r]
will be taken
to a foreign country,
along with its priests
and temple officials.
4 You rebellious Ammonites
trust your wealth and ask,
“Who could attack us?”
But I warn you not to boast
when your strength is fading.[s]
5 I, the Lord All-Powerful,
will send neighboring nations
to strike you with terror.
You will be scattered,
with no one to care
for your refugees.
6 Yet someday, I will bring
your people back home.
I, the Lord, have spoken.

What the Lord Says about Edom

7 (C)(D) The Lord All-Powerful says about Edom:

Wisdom and common sense
have vanished from Teman.[t]
8 I will send disaster to punish
you descendants of Esau,[u]
so anyone from Dedan[v]
had better turn around
and run back home.[w]
9 People who harvest grapes
leave some for the poor.
Thieves who break in at night
take only what they want.
10 But I will take everything
that belongs to you,
people of Edom,
and I will uncover every place
where you try to hide.
Then you will die,
and so will your children,
relatives, and neighbors.
11 But I can be trusted
to care for your orphans
and widows.

12 Even those nations that don't deserve to be punished will have to drink from the cup of my anger. So how can you possibly hope to escape? 13 I, the Lord, swear in my own name that your city of Bozrah[x] and all your towns will suffer a horrible fate. They will lie in ruins forever, and people will use the name “Bozrah” as a curse word.

14 I have sent a messenger
to command the nations
to prepare for war
against you people of Edom.
15 Your nation will be small,
yet hated by other nations.
16 Pride tricks you into thinking
that other nations
look at you with fear.[y]
You live along the cliffs
and high in the mountains
like the eagles,
but I am the Lord,
and I will bring you down.
17 People passing by your country
will be shocked and horrified
to see a disaster
18 (E) as bad as the destruction
of Sodom and Gomorrah
and towns nearby.
The towns of Edom will be empty.

19 (F) I, the Lord, will attack you
like a lion from the forest,
attacking sheep in a meadow
along the Jordan.
In a moment the flock runs,
and the land is empty.
Who will I choose to attack you?
I will do it myself!
No one can force me to fight
or chase me away.
20 Listen to my plans for you,
people of Edom.[z]
Your children will be dragged off
and your country destroyed.
21 The sounds of your destruction
will reach the Red Sea[aa]
and cause the earth to shake.
22 An enemy will swoop down
to attack you,
like an eagle spreading its wings
and circling over Bozrah.
Your warriors will be as fearful
as women giving birth.[ab]

Footnotes:

  1. 48.2 silence … Quiet: In Hebrew the name of the town was “Madmen,” which sounds like the word for “silence.”
  2. 48.6 like a wild donkey: One ancient translation; Hebrew “like (the town of) Aroer” (see verse 19).
  3. 48.9 Spread salt … crops: One possible meaning for the difficult Hebrew text.
  4. 48.11 continues … improve: Or “remains as evil as ever.”
  5. 48.13 Bethel: It may refer to the Phoenician or Canaanite god of that name; or it may refer to the town where people of the northern kingdom worshiped at a local shrine (see 1 Kings 12.26-30).
  6. 48.18 Dibon: The capital city of Moab.
  7. 48.19 Aroer: A Moabite town located just north of the Arnon River.
  8. 48.24 Bozrah: Not the same Bozrah as in 49.13.
  9. 48.32 reaching north … Dead Sea: One possible meaning for the difficult Hebrew text.
  10. 48.37,38 sackcloth: See the note at 4.8.
  11. 48.41 Your cities: Or “Kerioth.”
  12. 48.41 as fearful … birth: One possible meaning for the difficult Hebrew text.
  13. 49.1 Milcom: The national god of Ammon, probably the same as the god Molech in 32.35.
  14. 49.3 Heshbon: See also 48.45; since Heshbon was near the border of Moab and Ammon, it was probably ruled by the country that was stronger at the time.
  15. 49.3 your town will become a pile of rubble: Or “because the town of Ai has been destroyed”; referring to an Ammonite town named Ai, not the town of that name near Bethel in the land of Israel.
  16. 49.3 You will turn … blocked: One possible meaning for the difficult Hebrew text.
  17. 49.3 sackcloth: See the note at 4.8.
  18. 49.3 the idol you worship: Hebrew “Milcom” (see verse 1 and the note there).
  19. 49.4 when … fading: One possible meaning for the difficult Hebrew text.
  20. 49.7,8 Teman: The name of a town in Edom, sometimes used as the name of the northern half of the nation of Edom; here it probably stands for the whole nation.
  21. 49.7,8 Esau: The ancestor of the nation of Edom.
  22. 49.7,8 Dedan: The name of a town in northwest Arabia, also used of the northwest region of Arabia along the Red Sea.
  23. 49.7,8 anyone … home: One possible meaning for the difficult Hebrew text.
  24. 49.13 Bozrah: The main city and capital of Edom.
  25. 49.16 Pride … fear: One possible meaning for the difficult Hebrew text.
  26. 49.20 Edom: The Hebrew text also uses the name “Teman” (see the note at 49.7,8).
  27. 49.21 Red Sea: Hebrew yam suph, here referring to the Gulf of Aqaba, since the term is extended to include the northeastern arm of the Red Sea (see also the note at Exodus 13.18).
  28. 49.22 as fearful … birth: One possible meaning for the difficult Hebrew text.

Cross references:

  1. 48.1-47 : Is 15.1—16.14; 25.10-12; Ez 25.8-11; Am 2.1-3; Zep 2.8-11.
  2. 49.1-6 : Ez 21.28-32; 25.1-7; Am 1.13-15; Zep 2.8-11.
  3. 49.7-22 : Is 34.5-17; 63.1-6; Ez 25.12-14; 35.1-15; Am 1.11,12; Ob 1-14; Ml 1.2-5.
  4. 49.7,8 : Ba 3.22,23.
  5. 49.18 : Gn 19.24,25.
  6. 49.19 : Ws 12.12.
Contemporary English Version (CEV)

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2 Timothy 4

4 When Christ Jesus comes as king, he will be the judge of everyone, whether they are living or dead. So with God and Christ as witnesses, I command you 2 to preach God's message. Do it willingly, even if it isn't the popular thing to do. You must correct people and point out their sins. But also cheer them up, and when you instruct them, always be patient. 3 The time is coming when people won't listen to good teaching. Instead, they will look for teachers who will please them by telling them only what they are itching to hear. 4 They will turn from the truth and eagerly listen to senseless stories. 5 But you must stay calm and be willing to suffer. You must work hard, telling the good news and to do your job well.

6 Now the time has come for me to die. My life is like a drink offering[a] being poured out on the altar. 7 I have fought well. I have finished the race, and I have been faithful. 8 So a crown will be given to me for pleasing the Lord. He judges fairly, and on the day of judgment he will give a crown to me and to everyone else who wants him to appear with power.

Personal Instructions

9 Come to see me as soon as you can. 10 (A) Demas loves the things of this world so much that he left me and went to Thessalonica. Crescens has gone to Galatia, and Titus has gone to Dalmatia. 11 (B) Only Luke has stayed with me.

Mark can be very helpful to me, so please find him and bring him with you. 12 (C) I sent Tychicus to Ephesus.

13 (D) When you come, bring the coat I left at Troas with Carpus. Don't forget to bring the scrolls, especially the ones made of leather.[b]

14 (E) Alexander, the metalworker, has hurt me in many ways. But the Lord will pay him back for what he has done. 15 Alexander opposes what we preach, so you had better watch out for him.

16 When I was first put on trial, no one helped me. In fact, everyone deserted me. I hope it won't be held against them. 17 But the Lord stood beside me. He gave me the strength to tell his full message, so that all Gentiles would hear it. And I was kept safe from hungry lions. 18 (F) The Lord will always keep me from being harmed by evil, and he will bring me safely into his heavenly kingdom. Praise him forever and ever! Amen.

Final Greetings

19 (G) Give my greetings to Priscilla and Aquila and to the family of Onesiphorus.

20 (H) Erastus stayed at Corinth.

Trophimus was sick when I left him at Miletus.

21 Do your best to come before winter.

Eubulus, Pudens, Linus, and Claudia send you their greetings, and so do the rest of the Lord's followers.

22 I pray that the Lord will bless your life and will be kind to you.

Footnotes:

  1. 4.6 drink offering: Water or wine was sometimes poured out as an offering when an animal sacrifice was made.
  2. 4.13 the ones made of leather: A scroll was a kind of rolled up book, and it could be made out of paper (called “papyrus”) or leather (that is, animal skin) or even copper.

Cross references:

  1. 4.10 a : Col 4.14; Phm 24; b 2 Co 8.23; Ga 2.3; Titus 1.4.
  2. 4.11 a : Col 4.14; Phm 24; b Ac 12.12,25; 13.13; 15.37-39; Col 4.10; Phm 24.
  3. 4.12 : Ac 20.4; Eph 6.21,22; Col 4.7,8.
  4. 4.13 : Ac 20.6.
  5. 4.14 a : 1 Ti 1.20; b Ps 62.12; Ro 2.6.
  6. 4.18 : 4 Macc 18.24.
  7. 4.19 a : Ac 18.2; b 2 Ti 1.16,17.
  8. 4.20 a : Ac 19.22; Ro 16.23; b Ac 20.4; 21.29.
Contemporary English Version (CEV)

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Psalm 95-96

Worship and Obey the Lord

1 Sing joyful songs to the Lord!
Praise the mighty rock[a]
where we are safe.
2 Come to worship him
with thankful hearts
and songs of praise.

3 The Lord is the greatest God,
king over all other gods.
4 He holds the deepest part
of the earth in his hands,
and the mountain peaks
also belong to him.
5 The ocean is the Lord's
because he made it,
and with his own hands
he formed the dry land.

6 Bow down and worship
the Lord our Creator!
7 (A)(B) The Lord is our God,
and we are his people,
the sheep he takes care of
in his own pasture.

Listen to God's voice today!
8 (C) Don't be stubborn and rebel
as your ancestors did
at Meribah and Massah[b]
out in the desert.
9 For forty years
they tested God and saw
the things he did.
10 Then God got tired of them
and said,
“You never show good sense,
and you don't understand
what I want you to do.”
11 (D) In his anger, God told them,
“You people will never enter
my place of rest.”

Sing a New Song to the Lord

1 Sing a new song to the Lord!
Everyone on this earth,
sing praises to the Lord,
2 sing and praise his name.

Day after day announce,
“The Lord has saved us!”
3 Tell every nation on earth,
“The Lord is wonderful
and does marvelous things!
4 The Lord is great and deserves
our greatest praise!
He is the only God
worthy of our worship.
5 Other nations worship idols,
but the Lord created
the heavens.
6 Give honor and praise
to the Lord,
whose power and beauty
fill his holy temple.”

7 (E) Tell everyone of every nation,
“Praise the glorious power
of the Lord.
8 He is wonderful! Praise him
and bring an offering
into his temple.
9 Everyone on earth, now tremble
and worship the Lord,
majestic and holy.”

10 Announce to the nations,
“The Lord is King!
The world stands firm,
never to be shaken,
and he will judge its people
with fairness.”

11 Tell the heavens and the earth
to be glad and celebrate!
Command the ocean to roar
with all its creatures
12 and the fields to rejoice
with all their crops.
Then every tree in the forest
will sing joyful songs
13 to the Lord.
He is coming to judge
all people on earth
with fairness and truth.

Footnotes:

  1. 95.1 mighty rock: See the note at 18.2.
  2. 95.8 Meribah and Massah: See the note at 81.7.

Cross references:

  1. 95.7-11 : He 3.7-11.
  2. 95.7,8 : He 3.15; 4.7.
  3. 95.8,9 : Ex 17.1-7; Nu 20.2-13.
  4. 95.11 : Nu 14.20-23; Dt 1.34-36; He 4.3,5.
  5. 96.7-9 : Ps 29.1,2.
Contemporary English Version (CEV)

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Proverbs 26:9-12

9 A thornbush waved around
in the hand of a drunkard
is no worse than a proverb
in the mouth of a fool.

10 It's no smarter to shoot arrows
at every passerby
than it is to hire a bunch
of worthless nobodies.[a]
11 (A) Dogs return to eat their vomit,
just as fools repeat
their foolishness.
12 There is more hope for a fool
than for someone who says,
“I'm really smart!”

Footnotes:

  1. 26.10 nobodies: One possible meaning for the difficult Hebrew text of verse 10.

Cross references:

  1. 26.11 : 2 P 2.22.
Contemporary English Version (CEV)

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Posted on

The Daily Audio Bible Reading for Thursday October 24, 2024 (NIV)

Jeremiah 44:24-47:7

24-25 Then I told the men and their wives, that the Lord All-Powerful, the God of Israel, had said:

Here in Egypt you still keep your promises to burn incense and offer sacrifices of wine to the so-called Queen of Heaven. 26 Keep these promises! But let me tell you what will happen. As surely as I am the Lord God, I swear that I will never again accept any promises you make in my name. 27 Instead of watching over you, I will watch for chances to harm you. Some of you will die in war, and others will starve to death. 28 Only a few will escape and return to Judah. Then everyone who went to live in Egypt will know that when I say something will happen, it will—no matter what you say.

29 And here is how you will know that I will keep my threats to punish you in Egypt. 30 (A) I will hand over King Hophra of Egypt to those who want to kill him,[a] just as I handed Zedekiah[b] over to Nebuchadnezzar,[c] who wanted to kill him.

The Lord Will Not Let Baruch Be Killed

45 (B) In the fourth year that Jehoiakim[d] was king of Judah, Baruch wrote down everything I had told him.[e] 2 Then later, the Lord God of Israel told me to say to Baruch:

3 You are moaning and blaming me, the Lord, for your troubles and sorrow, and for being so tired that you can't even rest. 4 But all over the earth I am tearing down what I built and pulling up what I planted. 5 I am bringing disaster everywhere, so don't even think about making any big plans for yourself. However, I promise that wherever you go, I will at least protect you from death. I, the Lord, have spoken.

The Lord Speaks to Jeremiah about the Nations

46 The Lord often told me what to say about the different nations of the world.

What the Lord Says about Egypt

2 (C) In the fourth year that Jehoiakim[f] was king of Judah, King Nebuchadnezzar[g] of Babylonia defeated King Neco of Egypt[h] in a battle at the city of Carchemish near the Euphrates River. And here is what the Lord told me to say about the Egyptian army:

3 It's time to go into battle!
So grab your shields,
4 saddle your horses,
and polish your spears.
Put on your helmets and armor,
then take your positions.

5 I can see the battle now—
you are defeated
and running away,
never once looking back.
Terror is all around.
6 You are strong and run fast,
but you can't escape.
You fall in battle
near the Euphrates River.

7 What nation is this,
that rises like the Nile River
overflowing its banks?
8 It is Egypt, rising with a roar
like a raging river
and saying,
“I'll flood the earth,
destroying cities, and killing
everyone in them.”

9 Go ahead, Egypt.
Tell your chariots and cavalry
to attack and fight hard.
Order your troops to march out,
with Ethiopians[i] and Libyans
carrying shields,
and the Lydians[j] armed with bows
and arrows.

10 But the Lord All-Powerful
will win this battle
and take revenge
on his enemies.
His sword will eat them
and drink their blood
until it is full.
They will be killed in the north
near the Euphrates River,
as a sacrifice to the Lord.

11 Egypt, no medicine can heal you,
not even the soothing lotion
from Gilead.
12 All nations have heard you weep;
you are disgraced,
and they know it.
Your troops fall to the ground,
stumbling over each other.

A Warning for Egypt

13-14 (D) When King Nebuchadnezzar[k] of Babylonia was on his way to attack Egypt, the Lord sent me with a warning for every Egyptian town, but especially for Migdol, Memphis, and Tahpanhes. He said to tell them:

Prepare to defend yourselves!
Everywhere in your nation,
people are dying in war.
15 I have struck down
your mighty god Apis[l]
and chased him away.[m]
16 Your soldiers stumble
over each other
and say, “Get up!
The enemy will kill us,
unless we can escape
to our own land.”

17 Give the king of Egypt
this new name,
“Talks-Big-Does-Nothing.”

18 Egypt, I am the true king,
the Lord All-Powerful,
and as surely as I live,
those enemies who attack
will tower over you
like Mount Tabor among the hills
or Mount Carmel by the sea.
19 You will be led away captive,
so pack a few things
to bring with you.
Your capital, Memphis,
will lie empty and in ruins.

20 An enemy from the north
will attack you, beautiful Egypt,
like a fly biting a cow.
21 The foreign soldiers you hired
will turn and run.
But they are doomed,
like well-fed calves
being led to the butcher.

* 22 The enemy army will go forward
like a swarm of locusts.[n]
Your troops will feel helpless,
like a snake in a forest
23 when men with axes
start chopping down trees.
It can only hiss
and try to escape.
24 Your people will be disgraced
and captured by the enemy
from the north.

25 I am the Lord All-Powerful, the God of Israel. Soon I will punish the god Amon of Thebes[o] and the other Egyptian gods, the Egyptian kings, the people of Egypt, and everyone who trusts in the Egyptian power. 26 I will hand them over to King Nebuchadnezzar and his army. But I also promise that Egypt will someday have people living here again, just as it had before. I, the Lord, have spoken.

The Lord Will Bring Israel Home

The Lord said:

27 (E) Israel,[p] don't be afraid.
Someday I will bring you home
from foreign lands.
You and your descendants
will live in peace and safety,
with nothing to fear.
28 So don't be afraid,
even though now
you deserve to be punished
and have been scattered
among other nations.
But when I destroy them,
I will protect you.
I, the Lord, have spoken.

What the Lord Says about the Philistines

47 (F) Before the king of Egypt attacked the town of Gaza,[q] the Lord told me to say to the Philistines:

2 I, the Lord, tell you
that your land will be flooded
with an army from the north.
It will destroy your towns
and sweep you away,
moaning and screaming.
3 When you hear the thunder
of horses and chariots,
your courage will vanish,
and parents will even abandon
their own children.

4 You refugees from Crete,[r]
your time has now come,
and I will destroy you.
None of you will be left
to help the cities
of Tyre and Sidon.
5 The Anakim who survive[s]
in Gaza and Ashkelon
will mourn for you
by shaving their heads
and sitting in silence.
6 You ask how long will I continue
to attack you with my sword,
then you tell me to put it away
and leave you alone.
7 But how can my sword rest,
when I have commanded it
to attack Ashkelon
and the seacoast?

Footnotes:

  1. 44.30 King Hophra … kill him: Hophra, also known as Apries, ruled Egypt from 589 to 570 b.c., when he was killed by Ahmosis II, who then became king of Egypt and ruled until 526 b.c.
  2. 44.30 Zedekiah: See the note at 1.3.
  3. 44.30 Nebuchadnezzar: See the note at 21.2.
  4. 45.1 Jehoiakim: See the note at 1.3.
  5. 45.1 Baruch wrote down everything I had told him: See 36.1-32.
  6. 46.2 Jehoiakim: See the note at 1.3.
  7. 46.2 King Nebuchadnezzar: Ruled 605–562 b.c. At the time of the battle in 605 b.c., he was crown prince, but his father died a few months later, and he became king.
  8. 46.2 King Neco of Egypt: Neco II, ruled 609–594 b.c.
  9. 46.9 Ethiopians: See the note at 38.7,8.
  10. 46.9 Lydians: Probably hired soldiers from Lydia, an area in west-central Asia minor.
  11. 46.13,14 Nebuchadnezzar: See the note at 21.2.
  12. 46.15 Apis: A sacred bull, kept in a temple at Memphis, Egypt, and worshiped as a god.
  13. 46.15 I have … him away: One possible meaning for the difficult Hebrew text.
  14. 46.22 locusts: A type of grasshopper that comes in swarms and causes great damage to plant life.
  15. 46.25 the god Amon of Thebes: Amon was the king of the Egyptian gods and was the special god of the Egyptian kings.
  16. 46.27 Israel: See the note at 30.10.
  17. 47.1 attacked the town of Gaza: One of the major Philistine towns; nothing is known about this attack.
  18. 47.4 Crete: Hebrew “Caphtor,” another name for Crete, the original homeland of the ancestors of the Philistines.
  19. 47.5 Anakim who survive: One ancient translation; Hebrew “people in the valley who survive.” The Anakim may have been a group of very large people that lived in Palestine before the Israelites (see Numbers 13.33; Deuteronomy 2.10,11, 20,21; and Joshua 11.21,22).

Cross references:

  1. 44.30 : 2 K 25.1-7.
  2. 45.1 : 2 K 24.1; 2 Ch 36.5-7; Dn 1.1,2.
  3. 46.2-26 : Is 19.1-25; Ez 29.1—32.32.
  4. 46.13,14 : Jr 43.10-13.
  5. 46.27,28 : Jr 30.10,11.
  6. 47.1-7 : Is 14.29-31; Ez 25.15-17; Jl 3.4-8; Am 1.6-8; Zep 2.4-7; Zec 9.5-7.
Contemporary English Version (CEV)

Copyright © 1995 by American Bible Society For more information about CEV, visit www.bibles.com and www.cev.bible.

2 Timothy 2:22-3:17

22 Run from temptations that capture young people. Always do the right thing. Be faithful, loving, and easy to get along with. Worship with people whose hearts are pure. 23 Stay away from stupid and senseless arguments. These only lead to trouble, 24 and God's servants must not be troublemakers. They must be kind to everyone, and they must be good teachers and very patient.

25 Be humble when you correct people who oppose you. Maybe God will lead them to turn to him and learn the truth. 26 They have been trapped by the devil, and he makes them obey him, but God may help them escape.

What People Will Be Like in the Last Days

3 You can be certain that in the last days there will be some very hard times. 2 People will love only themselves and money. They will be proud, stuck-up, rude, and disobedient to their parents. They will also be ungrateful, godless, 3 heartless, and hateful. Their words will be cruel, and they will have no self-control or pity. These people will hate everything good. 4 They will be sneaky, reckless, and puffed up with pride. Instead of loving God, they will love pleasure. 5 Even though they will make a show of being religious, their religion won't be real. Don't have anything to do with such people.

6 Some men fool whole families, just to get power over those women who are slaves of sin and are controlled by all sorts of desires. 7 These women always want to learn something new, but they never can discover the truth. 8 (A) Just as Jannes and Jambres[a] opposed Moses, these people are enemies of the truth. Their minds are sick, and their faith isn't real. 9 But they won't get very far with their foolishness. Soon everyone will know the truth about them, just as Jannes and Jambres were found out.

Paul's Last Instructions to Timothy

10 Timothy, you know what I teach and how I live. You know what I want to do and what I believe. You have seen how patient and loving I am, and how in the past I put up with 11 (B) trouble and suffering in the cities of Antioch, Iconium, and Lystra. Yet the Lord rescued me from all those terrible troubles. 12 In fact, anyone who belongs to Christ Jesus and wants to live right will have trouble from others. 13 But evil people who pretend to be what they are not will become worse than ever, as they fool others and are fooled themselves.

14 Keep on being faithful to what you were taught and to what you believed. After all, you know who taught you these things. 15 Since childhood, you have known the Holy Scriptures that are able to make you wise enough to have faith in Christ Jesus and be saved. 16 Everything in the Scriptures is God's Word. All of it is useful for teaching and helping people and for correcting them and showing them how to live. 17 The Scriptures train God's servants to do all kinds of good deeds.

Footnotes:

  1. 3.8 Jannes and Jambres: These names are not found in the Old Testament. But many believe these were the names of the two Egyptian magicians who opposed Moses when he wanted to lead the people of Israel out of Egypt (see Exodus 7.11,22).

Cross references:

  1. 3.8 : Ex 7.11.
  2. 3.11 a : Ac 13.14-52; b Ac 14.1-7; c Ac 14.8-20.
Contemporary English Version (CEV)

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Psalm 94

The Lord Punishes the Guilty

1 Lord God, you punish
the guilty.
Show what you are like
and punish them now.
2 You judge the earth.
Come and help us!
Pay back those proud people
for what they have done.
3 How long will the wicked
celebrate and be glad?

4 All of those cruel people
strut and boast,
5 and they crush and wound
your chosen nation, Lord.
6 They murder widows,
foreigners, and orphans.
7 Then they say,
“The Lord God of Jacob
doesn't see or know.”

8 Can't you fools see?
Won't you ever learn?
9 God gave us ears and eyes!
Can't he hear and see?
10 God instructs the nations
and gives knowledge to us all.
Won't he also correct us?
11 (A) The Lord knows how useless
our plans really are.

12 Our Lord, you bless everyone
that you instruct and teach
by using your Law.
13 You give them rest
from their troubles,
until a pit can be dug
for the wicked.
14 You won't turn your back
on your chosen nation.
15 Justice and fairness
will go hand in hand,
and all who do right
will follow along.

16 Who will stand up for me
against those cruel people?
17 If you had not helped me, Lord,
I would soon have gone
to the land of silence.[a]
18 When I felt my feet slipping,
you came with your love
and kept me steady.
19 And when I was burdened
with worries,
you comforted me
and made me feel secure.
20 But you are opposed
to dishonest lawmakers
21 who gang up to murder
innocent victims.

22 You, Lord God, are my fortress,
that mighty rock[b]
where I am safe.
23 You will pay back my enemies,
and you will wipe them out
for the evil they did.

Footnotes:

  1. 94.17 land of silence: The grave or the world of the dead.
  2. 94.22 mighty rock: See the note at 18.2.

Cross references:

  1. 94.11 : 1 Co 3.20.
Contemporary English Version (CEV)

Copyright © 1995 by American Bible Society For more information about CEV, visit www.bibles.com and www.cev.bible.

Proverbs 26:6-8

6 Sending a message by a fool
is like chopping off your foot
just to spite yourself.
7 A fool with words of wisdom
is like an athlete
with legs that can't move.[a]
8 Are you going to honor a fool?
Why not shoot a slingshot
with the rock tied tight?

Footnotes:

  1. 26.7 with … move: One possible meaning for the difficult Hebrew text.
Contemporary English Version (CEV)

Copyright © 1995 by American Bible Society For more information about CEV, visit www.bibles.com and www.cev.bible.

Posted on

The Daily Audio Bible Reading for Wednesday October 23, 2024 (NIV)

Jeremiah 42:1-44:23

42 1 Johanan, Jezaniah,[a] the other army officers, and everyone else in the group, came to me 2 and said, “Please, Jeremiah, pray to the Lord your God for us. Judah used to have many people, but as you can see, only a few of us are left. 3 Ask the Lord to tell us where he wants us to go and what he wants us to do.”

4 “All right,” I answered, “I will pray to the Lord your God, and I will tell you everything he says.”

5 They answered, “The Lord himself will be our witness that we promise to do whatever he says, 6 even if it isn't what we want to do. We will obey the Lord so that all will go well for us.”

7 Ten days later, the Lord gave me an answer for 8 Johanan, the officers, and the other people. So I called them together 9 and told them that the Lord God of Israel had said:

You asked Jeremiah to pray and find out what you should do. 10 I am sorry that I had to punish you, and so I now tell you to stay here in Judah, where I will plant you and build you up, instead of tearing you down and uprooting you. 11 Don't be afraid of the King of Babylonia. I will protect you from him, 12 and I will even force him to have mercy on you and give back your farms.

13 But you might keep on saying, “We won't stay here in Judah, and we won't obey the Lord our God. 14 We are going to Egypt, where there is plenty of food and no danger of war.”

15 People of Judah, you survived when the Babylonian army attacked. Now you are planning to move to Egypt, and if you do go, this is what will happen. 16-17 You are afraid of war, starvation, and disease here in Judah, but they will follow you to Egypt and kill you there. None of you will survive the disasters I will send.

18 I, the Lord, was angry with the people of Jerusalem and punished them. And if you go to Egypt, I will be angry and punish you the same way. You will never again see your homeland. People will be horrified at what I do to you, and they will use the name of your city as a curse word.

Jeremiah Gives a Warning

19 I told the people:

You escaped the disaster that struck Judah, but now the Lord warns you to stay away from Egypt. 20 You asked me to pray and find out what the Lord our God wants you to do, and you promised to obey him. But that was a terrible mistake, 21 because now that I have given you the Lord's answer, you refuse to obey him. 22 And so, you will die in Egypt from war, hunger, and disease.

The People Go to Egypt

43 I told the people everything the Lord had told me. 2 But Azariah, Johanan[b] and some other arrogant men said to me, “You're lying! The Lord didn't tell you to say that we shouldn't go to Egypt. 3 Baruch son of Neriah must have told you to say that. He wants the Babylonians to capture us, so they can take us away to Babylonia or even kill us.”

4 Johanan, the other army officers, and everyone else refused to stay in Judah in spite of the Lord's command. 5 (A) So Johanan and the officers led us away toward Egypt. The group that left Judah included those who had been scattered in other countries and who had then come back to live in Judah. 6 Baruch and I and others in the group had been staying with Gedaliah, because Nebuzaradan, the Babylonian officer in charge of the guard, had ordered him to take care of the king's daughters and quite a few men, women, and children.

7 The people disobeyed the Lord and went to Egypt. The group had settled in Tahpanhes, 8 when the Lord told me:

9 Jeremiah, carry some large stones to the entrance of the government building in Tahpanhes. Bury the stones underneath the brick pavement[c] and be sure the Jews are watching.

10 Then tell them that I, the Lord All-Powerful, the God of Israel, have sent for my servant, Nebuchadnezzar[d] of Babylonia. I will bring him here and have him set up his throne and his royal tent over these stones that I told you to bury. 11 He will attack Egypt and kill many of its people; others will die of disease or be dragged away as prisoners. 12-13 I will let him set Egypt's temples on fire, and he will either burn or carry off their idols. He will destroy the sacred monuments at the temple of the sun-god.[e] Then Nebuchadnezzar will pick the land clean, just like a shepherd picking the lice off his clothes. And he will return safely home.

The Lord Will Destroy the People of Judah

44 The Lord told me to speak with the Jews who were living in the towns of Migdol, Tahpanhes, and Memphis in northern Egypt, and also to those living in southern Egypt. He told me to tell them:

2 I am the Lord All-Powerful, the God of Israel. You saw how I destroyed Jerusalem and the towns of Judah. They lie empty and in ruins today, 3 because the people of Judah made me angry by worshiping gods that had never helped them or their ancestors.

4 Time after time I sent my servants the prophets to tell the people of Judah how much I hated their disgusting sins. The prophets warned them to stop sinning, 5 but they refused to listen and would not stop worshiping other gods. 6 Finally, my anger struck like a raging flood, and today Jerusalem and the towns of Judah are nothing but empty ruins.

7 Why do you now insist on heading for another disaster? A disaster that will destroy not only you, but also your children and babies. 8 You have made me angry by worshiping idols and burning incense to other gods after you came here to Egypt. You will die such a disgusting death, that other nations will use the name of Judah as a curse word. 9 When you were living in Jerusalem and Judah, you followed the example of your ancestors in doing evil things, just like your kings and queens. 10 Even now, your pride keeps you from respecting me and obeying the laws and teachings I gave you and your ancestors.

11 I, the Lord All-Powerful, have decided to wipe you out with disasters. 12 There were only a few of you left in Judah, and you decided to go to Egypt. But you will die such horrible deaths in war or from starvation, that people of other countries will use the name of Judah as a curse word. 13 I punished Jerusalem with war, hunger, and disease, and that's how I will punish you. 14 None of you will survive. You may hope to return to Judah someday, but only a very few of you will escape death and be able to go back.

The People Refuse To Worship the Lord

15 A large number of Jews from both northern and southern Egypt listened to me as I told them what the Lord had said. Most of the men in the crowd knew that their wives often burned incense to other gods. So they and their wives shouted:

16 Jeremiah, what do we care if you speak in the Lord's name? We refuse to listen! 17 We have promised to worship the goddess Astarte, the Queen of Heaven,[f] and that is exactly what we are going to do. We will burn incense and offer sacrifices of wine to her, just as we, our ancestors, our kings, and our leaders did when we lived in Jerusalem and the other towns of Judah. We had plenty of food back then. We were well off, and nothing bad ever happened to us. 18 But since the time we stopped burning incense and offering wine sacrifices to her, we have been dying from war and hunger.

19 Then the women said, “When we lived in Judah, we worshiped the Queen of Heaven and offered sacrifices of wine and special loaves of bread shaped like her. Our husbands knew what we were doing, and they approved of it.”

20 Then I told the crowd:

21 Don't you think the Lord knew that you and your ancestors, your leaders and kings, and the rest of the people were burning incense to other gods in Jerusalem and everywhere else in Judah? 22 And when he could no longer put up with your disgusting sins, he placed a curse on your land and turned it into a desert, as it is today. 23 This disaster happened because you worshiped other gods and rebelled against the Lord by refusing to obey him or follow his laws and teachings.

Footnotes:

  1. 42.1 Jezaniah: Hebrew “Jezaniah son of Hoshaiah”; one ancient translation “Azariah son of Hoshaiah” (see also 43.2 and the note there).
  2. 43.2 Azariah, Johanan: Hebrew “Azariah son of Hoshaiah, Johanan son of Kareah.”
  3. 43.9 underneath the brick pavement: One possible meaning for the difficult Hebrew text.
  4. 43.10 Nebuchadnezzar: See the note at 21.2.
  5. 43.12,13 at the temple of the sun-god: Or “in the city of Heliopolis.”
  6. 44.17 the goddess Astarte, the Queen of Heaven: The Hebrew text has “the queen of heaven,” which probably refers to the goddess Astarte.

Cross references:

  1. 43.5-7 : 2 K 25.26.
Contemporary English Version (CEV)

Copyright © 1995 by American Bible Society For more information about CEV, visit www.bibles.com and www.cev.bible.

2 Timothy 2:1-21

A Good Soldier of Christ Jesus

2 Timothy, my child, you must let Christ Jesus make you strong by his gift of undeserved grace. 2 You have often heard me teach. Now I want you to tell these same things to followers who can be trusted to tell others.

3 As a good soldier of Christ Jesus you must endure your share of suffering. 4 Soldiers on duty don't work at outside jobs. They try only to please their commanding officer. 5 No one wins an athletic contest without obeying the rules. 6 And farmers who work hard are the first to eat what grows in their field. 7 If you keep in mind what I have told you, the Lord will help you understand completely.

8 Keep your mind on Jesus Christ! He was from the family of David and was raised from death, just as my good news says. 9 And because of this message, I am locked up in jail and treated like a criminal. But God's good news isn't locked in jail, 10 and so I am willing to put up with anything. Then God's special people will be saved and given eternal glory because they belong to Christ Jesus. 11 Here is a true message:

“If we died with Christ,
we will live with him.
12 (A) If we don't give up,
we will rule with him.
If we deny
that we know him,
he will deny
that he knows us.
13 If we are not faithful,
he will still be faithful.
Christ cannot deny
who he is.”

An Approved Worker

14 Don't let anyone forget these things. And with God[a] as your witness, you must warn them not to argue about words. These arguments don't help anyone. In fact, they ruin everyone who listens to them. 15 Do your best to win God's approval as a worker who doesn't need to be ashamed and who teaches only the true message.

16 Keep away from worthless and useless talk. It only leads people farther away from God. 17 That sort of talk is like a sore that won't heal. And Hymenaeus and Philetus have been talking this way 18 by teaching that the dead have already been raised to life. This is far from the truth, and it is destroying the faith of some people.

19 But the foundation God has laid is solid. On it is written, “The Lord knows who his people are. So everyone who worships the Lord must turn away from evil.”

20 In a large house some dishes are made of gold or silver, while others are made of wood or clay. Some of these are special, and others are not. 21 This is also how it is with people. The ones who stop doing evil and make themselves pure will become special. Their lives will be holy and pleasing to their Master, and they will be able to do all kinds of good deeds.

Footnotes:

  1. 2.14 God: Some manuscripts have “the Lord,” and others have “Christ.”

Cross references:

  1. 2.12 : Mt 10.33; Lk 12.9.
Contemporary English Version (CEV)

Copyright © 1995 by American Bible Society For more information about CEV, visit www.bibles.com and www.cev.bible.

Psalm 92-93

(A psalm and a song for the Sabbath.)

Sing Praises to the Lord

1 It is wonderful to be grateful
and to sing your praises,
Lord Most High!
2 It is wonderful each morning
to tell about your love
and at night to announce
how faithful you are.
3 I enjoy praising your name
to the music of harps,
4 because everything you do
makes me happy,
and I sing joyful songs.

5 You do great things, Lord.
Your thoughts are too deep
6 (A) for an ignorant fool
to know or understand.
7 Though the wicked sprout
and spread like grass,
they will be pulled up
by their roots.
8 But you will rule
over all of us forever,
9 and your hateful enemies
will be scattered
and then destroyed.

10 You have given me
the strength of a wild ox,
and you have chosen me
to be your very own.
11 My eyes have seen,
and my ears have heard
the doom and destruction
of my evil enemies.

12 Good people will prosper
like palm trees,
and they will grow strong
like the cedars of Lebanon.
13 They will take root
in your house, Lord God,
and they will do well.
14 They will be like trees
that stay healthy and fruitful,
even when they are old.
15 And they will say about you,
“The Lord always does right!
God is our mighty rock.”[a]

The Lord Is King

1 Our Lord, you are King!
Majesty and power
are your royal robes.
You put the world in place,
and it will never be moved.
2 You have always ruled,
and you are eternal.

3 The ocean is roaring, Lord!
The sea is pounding hard.
4 Its mighty waves are majestic,
but you are even more majestic,
and you rule over all.
5 Your decisions are firm,
and your temple will always
be beautiful and holy.

Footnotes:

  1. 92.15 mighty rock: See the note at 18.2.

Cross references:

  1. 92.6 : Ws 13.1.
Contemporary English Version (CEV)

Copyright © 1995 by American Bible Society For more information about CEV, visit www.bibles.com and www.cev.bible.

Proverbs 26:3-5

3 Horses and donkeys
must be beaten and bridled—
and so must fools.
4 Don't make a fool of yourself
by answering a fool.
5 But if you answer any fools,
show how foolish they are,
so they won't feel smart.

Contemporary English Version (CEV)

Copyright © 1995 by American Bible Society For more information about CEV, visit www.bibles.com and www.cev.bible.

Posted on

The Daily Audio Bible Reading for Tuesday October 22, 2024 (NIV)

Jeremiah 39-41

Jerusalem Is Captured by the Babylonians

(Jeremiah 52.4-16; 2 Kings 25.1-12)

39 1-3 In the tenth month[a] of the ninth year that Zedekiah[b] was king of Judah, King Nebuchadnezzar[c] and the Babylonian army began their attack on Jerusalem. They kept the city surrounded for a year and a half. Then, on the ninth day of the fourth month[d] of the eleventh year that Zedekiah was king, they broke through the city walls.

After Jerusalem was captured,[e] Nebuchadnezzar's highest officials,[f] including Nebo Sarsechim[g] and Nergal Sharezer from Simmagir,[h] took their places at Middle Gate to show they were in control of the city.[i]

4 When King Zedekiah and his troops saw that Jerusalem had been captured, they tried to escape from the city that same night. They went to the king's garden, where they slipped through the gate between the two city walls[j] and headed toward the Jordan River valley. 5 But the Babylonian troops caught up with them near Jericho. They arrested Zedekiah and took him to the town of Riblah in the land of Hamath, where Nebuchadnezzar put him on trial, then found him guilty, 6 and gave orders for him to be punished. Zedekiah's sons were killed there in front of him, and so were the leaders of Judah's ruling families. 7 Then his eyes were poked out, and he was put in chains, so he could be dragged off to Babylonia.

8 Meanwhile, the Babylonian army had burned the houses in Jerusalem, including[k] the royal palace, and they had broken down the city walls. 9 Nebuzaradan, the Babylonian officer in charge of the guards, led away everyone from the city as prisoners, even those who had deserted to Nebuchadnezzar. 10 Only the poorest people who owned no land were left behind in Judah, and Nebuzaradan gave them fields and vineyards.

11 Nebuchadnezzar had given the following orders to Nebuzaradan: 12 “Find Jeremiah and keep him safe. Take good care of him and do whatever he asks.”

13 Nebuzaradan, Nebushazban, Nergal Sharezer, and the other officers of King Nebuchadnezzar 14 sent some of their troops to bring me from the courtyard of the royal palace guards. They put me in the care of Gedaliah son of Ahikam[l] and told him to take me to my home. And so I was allowed to stay with the people who remained in Judah.

The Lord Promises To Protect Ebedmelech

15 While I was a prisoner in the courtyard of the palace guard, the Lord told me to say 16 to Ebedmelech from Ethiopia:[m]

I am the Lord All-Powerful, the God of Israel. I warned everyone that I would bring disaster, not prosperity, to this city. Now very soon I will do what I said, and you will see it happen. 17-18 But because you trusted me,[n] I will protect you from the officials of Judah, and when Judah is struck by disaster, I will rescue you and keep you alive. I, the Lord, have spoken.

Jeremiah Is Set Free

40 I was led away in chains along with the people of Judah and Jerusalem who were being taken to Babylonia. Nebuzaradan was the officer in charge of the guard, and while we were stopped at Ramah, the Lord caused him to set me free. 2 Nebuzaradan said:

Jeremiah, the Lord your God warned your people that he would bring disaster on this land. 3 But they continued to rebel against him, and now he has punished them just as he threatened.

4 Today I am taking the chains off your wrists and setting you free! If you want to, you can come with me to Babylonia, and I will see that you are taken care of. Or if you decide to stay here, you can go wherever you wish. 5 King Nebuchadnezzar[o] has chosen Gedaliah to rule Judah. You can live near Gedaliah, and he will provide for you, or you can live anywhere else you choose.

Nebuzaradan gave me a supply of food, then let me leave. 6 I decided to stay with the people of Judah, and I went to live near Gedaliah in Mizpah.

The Harvest Is Brought In

7-8 (A) Ishmael the son of Nethaniah, together with Johanan and Jonathan, the two sons of Kareah, had been officers in Judah's army. And so had Seraiah the son of Tanhumeth, the sons of Ephai the Netophathite, and Jezaniah from Maacah. They and their troops had been stationed outside Jerusalem and had not been captured. They heard that Gedaliah had been chosen to rule Judah, and that the poorest men, women, and children had not been taken away to Babylonia. So they went to Mizpah and met with their new ruler.

9 Gedaliah told them, “There's no need to be afraid of the Babylonians. Everything will be fine, if we live peacefully and obey King Nebuchadnezzar.[p] 10 I will stay here at Mizpah and meet with the Babylonian officials on each of their visits. But you must go back to your towns and bring in the harvest, then store the wine, olive oil, and dried fruit.”

11-12 Earlier, when the Babylonians had invaded Judah, many of the Jews escaped to Moab, Ammon, Edom, and several other countries. But these Jews heard that the king of Babylonia had appointed Gedaliah as ruler of Judah, and that only a few people were left there. So the Jews in these other countries came back to Judah and helped with the grape and fruit harvest, which was especially large that year.

Gedaliah Is Murdered

13 One day, Johanan got together with some of the other men who had been army officers, and they came to Mizpah and met with Gedaliah. 14 They said, “Gedaliah, we came to warn you that King Baalis of Ammon hired Ishmael to murder you!”

Gedaliah refused to believe them, 15 so Johanan went to Gedaliah privately and said, “Let me kill Ishmael. No one will find out who did it. There are only a few people left in Judah, but they are depending on you. And if you are murdered, they will be scattered or killed.”

16 Gedaliah answered, “Don't kill Ishmael! What you've said about him can't be true.”

41 (B) But in the seventh month,[q] Ishmael[r] came to Mizpah with ten of his soldiers. He had been one of the king's officials and was a member of the royal family. Ishmael and his men were invited to eat with Gedaliah. 2 During the meal, Ishmael and his soldiers killed Gedaliah, the man chosen as ruler of Judah by the king of Babylonia. 3 Then they killed the Jews who were with Gedaliah, and they also killed the Babylonian soldiers who were there.

4 The next day, the murders had still not been discovered, 5 when 80 men came down the road toward Mizpah from the towns of Shechem, Shiloh, and Samaria. They were on their way to the temple to offer gifts of grain and incense to the Lord. They had shaved off their beards, torn their clothes, and cut themselves, because they were mourning.

6 Ishmael went out the town gate to meet them. He pretended to be weeping, and he asked them to come into Mizpah to meet with Gedaliah, the ruler of Judah. 7 But after they were inside the town, Ishmael ordered his soldiers to kill them and throw their bodies into a well. 8 He let ten of the men live, because they offered to give him supplies of wheat, barley, olive oil, and honey they had hidden in a field. 9 The well that he filled with bodies[s] had been dug by King Asa[t] of Judah to store rainwater, because he was afraid that King Baasha[u] of Israel might surround Mizpah and keep the people from getting to their water supply.

10 Nebuzaradan, King Nebuchadnezzar's[v] officer in charge of the guard, had left King Zedekiah's[w] daughters and many other people at Mizpah, and he had put Gedaliah in charge of them. But now Ishmael took them all prisoner and led them toward Ammon, on the other side of the Jordan River.

11 Johanan and the other army officers heard what Ishmael had done. 12 So they and their troops chased Ishmael and caught up with him at the large pit at Gibeon. 13 When Ishmael's prisoners saw Johanan and the officers, they were happy 14 and turned around and ran toward Johanan. 15 But Ishmael and eight of his men escaped and went to Ammon.

Johanan Decides To Take the People to Egypt

16 Johanan and the officers had rescued the women, children, and royal officials that Ishmael had taken prisoner after killing Gedaliah. Johanan led the people from Gibeon 17-18 toward Egypt. They wanted to go there, because they were afraid of what the Babylonians would do when they found out that Ishmael had killed Gedaliah, the ruler appointed by King Nebuchadnezzar.[x]

The People Ask Jeremiah To Pray for Them

On the way to Egypt, we[y] stopped at the town of Geruth Chimham near Bethlehem.

Footnotes:

  1. 39.1-3 the tenth month: Tebeth, the tenth month of the Hebrew calendar, from about mid-December to mid-January.
  2. 39.1-3 Zedekiah: See the note at 1.3.
  3. 39.1-3 Nebuchadnezzar: See the note at 21.2.
  4. 39.1-3 fourth month: Tammuz, the fourth month of the Hebrew calendar, from about mid-June to mid-July.
  5. 39.1-3 After Jerusalem was captured: This phrase is from 38.28.
  6. 39.1-3 highest officials: The Hebrew text gives Nergal Sharezer's title as “the Rabmag,” and Nebo Sarsechim's title as “the Rabsaris,” but the exact meaning of the titles and the duties of these offices are not known.
  7. 39.1-3 Nebo Sarsechim: Probably another form of the name Nebushazban (see verse 13).
  8. 39.1-3 Nergal Sharezer from Simmagir: One possible meaning for the difficult Hebrew text. Probably Nebuchadnezzar's son-in-law, who was king of Babylonia 560–556 b.c. It is also possible that the Hebrew text mentions a second official named Nergal Sharezer.
  9. 39.1-3 took their places … control of the city: The rulers and leaders often sat in the broad open area at the gate of a city to take care of official business and hold trials.
  10. 39.4 the gate between the two city walls: The construction of the city walls at this point is not known.
  11. 39.8 the houses in Jerusalem, including: Or “the temple and.”
  12. 39.14 son of Ahikam: Hebrew “son of Ahikam and grandson of Shaphan.”
  13. 39.16 Ethiopia: See the note at 38.7,8.
  14. 39.17,18 you trusted me: See 38.7-13, where Ebedmelech helped Jeremiah.
  15. 40.5 Nebuchadnezzar: See the note at 21.2.
  16. 40.9 Nebuchadnezzar: See the note at 21.2.
  17. 41.1 seventh month: Tishri, also called Ethanim, the seventh month of the Hebrew calendar, from about mid-September to mid-October.
  18. 41.1 Ishmael: Hebrew “Ishmael son of Nethaniah and grandson of Elishama.”
  19. 41.9 with bodies: One ancient translation; Hebrew “with bodies of those killed by Gedaliah.”
  20. 41.9 Asa: Ruled 911–870 b.c.
  21. 41.9 Baasha: Ruled 909–886 b.c.
  22. 41.10 Nebuchadnezzar's: See the note at 21.2.
  23. 41.10 Zedekiah's: See the note at 1.3.
  24. 41.17,18 Nebuchadnezzar: See the note at 21.2.
  25. 41.17,18 we: The group of people included Jeremiah, since he had been staying with Gedaliah near Mizpah (see 40.6).

Cross references:

  1. 40.7-9 : 2 K 25.22-24.
  2. 41.1-3 : 2 K 25.25.
Contemporary English Version (CEV)

Copyright © 1995 by American Bible Society For more information about CEV, visit www.bibles.com and www.cev.bible.

2 Timothy 1

1 From Paul, an apostle of Christ Jesus.

God himself chose me to be an apostle, and he gave me the promised life that Jesus Christ makes possible.

2 (A) Timothy, you are like a dear child to me. I pray that God our Father and our Lord Christ Jesus will be kind and merciful to you and will bless you with peace!

Do Not Be Ashamed of the Lord

3 Night and day I mention you in my prayers. I am always grateful for you, as I pray to the God my ancestors and I have served with a clear conscience. 4 I remember how you cried, and I want to see you, because this would make me truly happy. 5 (B) I also remember the genuine faith of your mother Eunice. Your grandmother Lois had the same sort of faith, and I am sure you have it as well. 6 So I ask you to make full use of the gift God gave you when I placed my hands on you.[a] Use it well. 7 God's Spirit[b] doesn't make cowards out of us. The Spirit gives us power, love, and self-control.

8 Don't be ashamed to speak for our Lord. And don't be ashamed of me, just because I am in jail for serving him. Use the power that comes from God and join with me in suffering for telling the good news.

9 God saved us and chose us
to be his holy people.
We did nothing
to deserve this,
but God planned it
because he is so kind.
Even before time began
God planned for Christ Jesus
to show kindness to us.

10 Now Christ Jesus has come
to offer us God's gift
of undeserved grace.
Christ our Savior defeated death
and brought us
the good news.
It shines like a light
and offers life
that never ends.

11 (C) My work is to be a preacher, an apostle, and a teacher.[c] 12 This is why I am suffering now. But I am not ashamed! I know the one I have faith in, and I am sure he can guard until the last day what he has trusted me with.[d] 13 Now follow the example of the correct teaching I gave you, and let the faith and love of Christ Jesus be your model. 14 You have been trusted with a wonderful treasure. Guard it with the help of the Holy Spirit, who lives within us.

15 You know that everyone in Asia has turned against me, especially Phygelus and Hermogenes.

16 I pray that the Lord will be kind to the family of Onesiphorus. He often cheered me up and wasn't ashamed of me when I was put in jail. 17 Then after he arrived in Rome, he searched everywhere until he found me. 18 I pray that the Lord Jesus will ask God to show mercy to Onesiphorus on the day of judgment. You know how much he helped me in Ephesus.

Footnotes:

  1. 1.6 when I placed my hands on you: Church leaders placed their hands on people who were being appointed to preach or teach (see 2 Timothy 4.14).
  2. 1.7 God's Spirit: Or “God.”
  3. 1.11 teacher: Some manuscripts add “of the Gentiles.”
  4. 1.12 what he has trusted me with: Or “what I have trusted him with.”

Cross references:

  1. 1.2 : Ac 16.1.
  2. 1.5 : Ac 16.1.
  3. 1.11 : 1 Ti 2.7.
Contemporary English Version (CEV)

Copyright © 1995 by American Bible Society For more information about CEV, visit www.bibles.com and www.cev.bible.

Psalm 90-91

BOOK IV

(Psalms 90–106)

(A prayer by Moses, the man of God.)

God Is Eternal

1 Our Lord, in all generations
you have been our home.
2 You have always been God—
long before the birth
of the mountains,
even before you created
the earth and the world.

3 At your command we die
and turn back to dust,
4 (A) but a thousand years
mean nothing to you!
They are merely a day gone by
or a few hours in the night.

5 You bring our lives to an end
just like a dream.
We are merely tender grass
6 that sprouts and grows
in the morning,
but dries up by evening.
7 Your furious anger frightens
and destroys us,
8 and you know all our sins,
even those we do in secret.

9 Your anger is a burden
each day we live,
then life ends like a sigh.
10 (B) We can expect seventy years,
or maybe eighty,
if we are healthy,
but even our best years
bring trouble and sorrow.
Suddenly our time is up,
and we disappear.
11 No one knows the full power
of your furious anger,
but it is as great as the fear
that we owe to you.
12 Teach us to use wisely
all the time we have.

13 Help us, Lord! Don't wait!
Pity your servants.
14 When morning comes,
let your love satisfy
all our needs.
Then we can celebrate
and be glad for what time
we have left.
15 Make us happy for as long
as you caused us trouble
and sorrow.
16 Do wonderful things for us,
your servants,
and show your mighty power
to our children.
17 Our Lord and our God,
treat us with kindness
and let all go well for us.
Please let all go well!

The Lord Is My Fortress

1 Live under the protection
of God Most High
and stay in the shadow
of God All-Powerful.
2 Then you will say to the Lord,
“You are my fortress,
my place of safety;
you are my God,
and I trust you.”

3 The Lord will keep you safe
from secret traps
and deadly diseases.
4 He will spread his wings
over you
and keep you secure.
His faithfulness is like
a shield or a city wall.[a]

5 You won't need to worry
about dangers at night
or arrows during the day.
6 And you won't fear diseases
that strike in the dark
or sudden disaster at noon.

7 You will not be harmed,
though thousands fall
all around you.
8 And with your own eyes
you will see the punishment
of the wicked.
9 The Lord Most High
is your fortress.
Run to him for safety,
10 and no terrible disasters
will strike you
or your home.

11 (C) God will command his angels
to protect you
wherever you go.
12 (D) They will carry you
in their arms,
and you won't hurt your feet
on the stones.
13 (E) You will overpower
the strongest lions
and the most deadly snakes.

14 The Lord says, “If you love me
and truly know who I am,
I will rescue you
and keep you safe.
15 When you are in trouble,
call out to me.
I will answer and be there
to protect and honor you.
16 You will live a long life
and see my saving power.”

Footnotes:

  1. 91.4 city wall: One possible meaning for a difficult Hebrew word; it may possibly mean some kind of shield or weapon.

Cross references:

  1. 90.4 : 2 P 3.8.
  2. 90.10 : Si 18.8,9.
  3. 91.11 : Mt 4.6; Lk 4.10,11.
  4. 91.12 : Mt 4.6; Lk 4.10.
  5. 91.13 : Lk 10.19.
Contemporary English Version (CEV)

Copyright © 1995 by American Bible Society For more information about CEV, visit www.bibles.com and www.cev.bible.

Proverbs 26:1-2

Don't Be a Fool

26 Expecting snow in summer
and rain in the dry season
makes more sense
than honoring a fool.
2 A curse you don't deserve
will take wings and fly away
like a sparrow or a swallow.

Contemporary English Version (CEV)

Copyright © 1995 by American Bible Society For more information about CEV, visit www.bibles.com and www.cev.bible.

Posted on

The Daily Audio Bible Reading for Monday October 21, 2024 (NIV)

Jeremiah 37-38

King Zedekiah Asks Jeremiah To Pray

37 (A) King Nebuchadnezzar[a] of Babylonia had removed Jehoiachin[b] son of Jehoiakim[c] from being the king of Judah and had made Josiah's[d] son Zedekiah[e] king instead.[f] 2 But Zedekiah, his officials, and everyone else in Judah ignored everything the Lord had told me.

3-5 Later, the Babylonian army attacked Jerusalem, but they left after learning that the Egyptian army[g] was headed in this direction.

One day, Zedekiah sent Jehucal and the priest Zephaniah[h] to talk with me. At that time, I was free to go wherever I wanted, because I had not yet been put in prison. Jehucal and Zephaniah said, “Jeremiah, please pray to the Lord our God for us.”

6-7 Then the Lord told me to send them back to Zedekiah with this message:

Zedekiah, you wanted Jeremiah to ask me, the Lord God of Israel, what is going to happen. So I will tell you. The king of Egypt and his army came to your rescue, but soon they will go back to Egypt. 8 Then the Babylonians will return and attack Jerusalem, and this time they will capture the city and set it on fire. 9 Don't fool yourselves into thinking that the Babylonians will leave as they did before. 10 Even if you could defeat their entire army, their wounded survivors would still be able to leave their tents and set Jerusalem on fire.

Jeremiah Is Put in Prison

11 The Babylonian army had left because the Egyptian army was on its way to help us. 12 So I decided to leave Jerusalem and go to the territory of the Benjamin tribe to claim my share of my family's land. 13 I was leaving Jerusalem through Benjamin Gate, when I was stopped by Irijah,[i] the officer in charge of the soldiers at the gate. He said, “Jeremiah, you're under arrest for trying to join the Babylonians.”

14 “I'm not trying to join them!” I answered. But Irijah wouldn't listen, and he took me to the king's officials. 15-16 They were angry and ordered the soldiers to beat me. Then I was taken to the house that belonged to Jonathan, one of the king's officials. It had been turned into a prison, and I was kept in a basement room.

After I had spent a long time there, 17 King Zedekiah secretly had me brought to his palace, where he asked, “Is there any message for us from the Lord?”

“Yes, there is, Your Majesty,” I replied. “The Lord is going to let the king of Babylonia capture you.”

18 Then I continued, “Your Majesty, why have you put me in prison? Have I committed a crime against you or your officials or the nation? 19 Have you locked up the prophets who lied to you and said that the king of Babylonia would never attack Jerusalem? 20 Please, don't send me back to that prison at Jonathan's house. If you do, I will die there.”

21 King Zedekiah had me taken to the prison cells in the courtyard of the palace guards. He told the soldiers to give me a loaf of bread[j] from one of the bakeries every day until the city ran out of grain.

Jeremiah Is Held Prisoner in a Dry Well

38 One day, Shephatiah, Gedaliah, Jehucal,[k] and Pashhur[l] heard me tell the people of Judah 2-3 that the Lord had said, “If you stay here in Jerusalem, you will die in battle or from disease or hunger, and the Babylonian army will capture the city anyway. But if you surrender to the Babylonians, they will let you live.”

4 So the four of them went to the king and said, “You should put Jeremiah to death, because he is making the soldiers and everyone else lose hope. He isn't trying to help our people; he's trying to harm them.”

5 Zedekiah replied, “Do what you want with him. I can't stop you.”

6 Then they took me back to the courtyard of the palace guards and let me down with ropes into the well that belonged to Malchiah, the king's son. There was no water in the well, but I sank down in the mud.

7-8 Ebedmelech from Ethiopia[m] was an official at the palace, and he heard what they had done to me. So he went to speak with King Zedekiah, who was holding court at Benjamin Gate. 9 Ebedmelech said, “Your Majesty, Jeremiah is a prophet, and those men were wrong to throw him into a well. And when Jerusalem runs out of food, Jeremiah will starve to death down there.”

10 Zedekiah answered, “Take 30[n] of my soldiers and pull Jeremiah out before he dies.”

11 Ebedmelech and the soldiers went to the palace and got some rags from the room under the treasury. He used ropes to lower them into the well. 12 Then he said, “Put these rags under your arms so the ropes won't hurt you.” After I did, 13 the men pulled me out. And from then on, I was kept in the courtyard of the palace guards.

King Zedekiah Questions Jeremiah

14 King Zedekiah[o] had me brought to his private entrance[p] to the temple, and he said, “I'm going to ask you something, and I want to know the truth.”

15 “Why?” I replied. “You won't listen, and you might even have me killed!”

16 He said, “I swear in the name of the living Lord our Creator that I won't have you killed. No one else can hear what we say, and I won't let anyone kill you.”

17 Then I told him that the Lord had said: “Zedekiah, I am the Lord God All-Powerful, the God of Israel. I promise that if you surrender to King Nebuchadnezzar's[q] officers, you and your family won't be killed, and Jerusalem won't be burned down. 18 But if you don't surrender, I will let the Babylonian army capture Jerusalem and burn it down, and you will be taken prisoner.”

19 Zedekiah answered, “I can't surrender to the Babylonians. I'm too afraid of the people of Judah who have already joined them. The Babylonians might hand me over to them, and they would torture me.”

20 I said, “If you will just obey the Lord, the Babylonians won't hand you over to those Jews. You will be allowed to live, and all will go well for you. 21 But the Lord has shown me that if you refuse to obey, 22 then the women of your palace will be taken prisoner by Nebuchadnezzar's officials. And those women will say to you:

Friends you trusted led you astray.
Now you're trapped in mud,
and those friends you trusted
have all turned away.

23 The Babylonian army will take your wives and children captive, you will be taken as a prisoner to the King of Babylonia, and Jerusalem will be burned down.”[r]

24 Zedekiah said, “Jeremiah, if you tell anyone what we have talked about, you might lose your life. 25 And I'm sure that if my officials hear about our meeting, they will ask you what we said to each other. They might even threaten to kill you if you don't tell them. 26 So if they question you, tell them you were begging me not to send you back to the prison at Jonathan's house, because going back there would kill you.”

27 The officials did come and question me about my meeting with the king, and I told them exactly what he had ordered me to say. They never spoke to me about the meeting again, since no one had heard us talking.

28 (B) I was held in the courtyard of the palace guards until the day Jerusalem was captured.

Footnotes:

  1. 37.1 Nebuchadnezzar: See the note at 21.2.
  2. 37.1 Jehoiachin: Hebrew “Coniah” (see the note at 22.24).
  3. 37.1 Jehoiakim: See the note at 1.3.
  4. 37.1 Josiah's: Josiah was the father of both Jehoiakim and Zedekiah. Josiah ruled 640–609 b.c.
  5. 37.1 Zedekiah: See the note at 1.3.
  6. 37.1 King Nebuchadnezzar … instead: See 2 Kings 24.10-17.
  7. 37.3-5 Egyptian army: Led by King Apries, also known as Hophra.
  8. 37.3-5 Jehucal and the priest Zephaniah: Hebrew “Jehucal son of Shelemiah, and the priest Zephaniah son of Maaseiah.”
  9. 37.13 Irijah: Hebrew “Irijah son of Shelemiah and grandson of Hananiah.”
  10. 37.21 a loaf of bread: Bread was the main food of the Israelites. During this time of emergency in Jerusalem, everyone probably received the same amount each day.
  11. 38.1 Jehucal: The Hebrew text has “Jucal,” another form of the name.
  12. 38.1 Shephatiah, Gedaliah, Jehucal, and Pashhur: Hebrew “Shephatiah son of Mattan, Gedaliah son of Pashhur, Jucal son of Shelemiah, and Pashhur son of Malchiah.”
  13. 38.7,8 Ethiopia: The Hebrew text has “Cush,” a region south of Egypt that included parts of the present countries of Ethiopia and Sudan.
  14. 38.10 30: Most Hebrew manuscripts; one Hebrew manuscript “three.”
  15. 38.14 Zedekiah: See the note at 1.3.
  16. 38.14 his private entrance: One possible meaning for the difficult Hebrew text.
  17. 38.17 Nebuchadnezzar's: See the note at 21.2.
  18. 38.23 Jerusalem will be burned down: A few Hebrew manuscripts and three ancient translations; most Hebrew manuscripts “you will burn Jerusalem down”; one ancient translation “he will burn Jerusalem down.”

Cross references:

  1. 37.1 : 2 K 24.17; 2 Ch 36.10.
  2. 38.28 : Ez 33.21.
Contemporary English Version (CEV)

Copyright © 1995 by American Bible Society For more information about CEV, visit www.bibles.com and www.cev.bible.

1 Timothy 6

6 If you are a slave, you should respect and honor your owner. This will keep people from saying bad things about God and about our teaching. 2 If any of you slaves have owners who are followers, you should show them respect. After all, they are also followers of Christ, and he loves them. So you should serve and help them the best you can.

False Teaching and True Wealth

These are the things you must teach and tell the people to do. 3 Anyone who teaches something different disagrees with the correct and godly teaching of our Lord Jesus Christ. 4 Those people who disagree are proud of themselves, but they don't really know a thing. Their minds are sick, and they like to argue over words. They cause jealousy, disagreements, unkind words, evil suspicions, 5 and nasty quarrels. They have wicked minds and have missed out on the truth.

These people think religion is supposed to make you rich. 6 And religion does make your life rich, by making you content with what you have. 7 We didn't bring anything into this world, and we won't[a] take anything with us when we leave. 8 So we should be satisfied just to have food and clothes. 9 People who want to be rich fall into all sorts of temptations and traps. They are caught by foolish and harmful desires that drag them down and destroy them. 10 The love of money causes all kinds of trouble. Some people want money so much they have given up their faith and caused themselves a lot of pain.

Fighting a Good Fight for the Faith

11 Timothy, you belong to God, so keep away from all these evil things. Try your best to please God and to be like him. Be faithful, loving, dependable, and gentle. 12 Fight a good fight for the faith and claim eternal life. God offered it to you when you clearly told about your faith, while so many people listened. 13 (A) Now I ask you to make a promise. Make it in the presence of God, who gives life to all, and in the presence of Christ Jesus, who openly told Pontius Pilate about his faith. 14 Promise to obey completely and fully all that you have been told until our Lord Jesus Christ returns.

15 (B) The glorious God
is the only Ruler,
the King of kings
and Lord of lords.
At the time that God
has already decided,
he will send Jesus Christ
back again.

16 (C) Only God lives forever!
And he lives in light
that no one can come near.
No human has ever seen God
or ever can see him.
God will be honored,
and his power
will last forever. Amen.

17 Warn the rich people of this world not to be proud or to trust in wealth that is easily lost. Tell them to have faith in God, who is rich and blesses us with everything we need to enjoy life. 18 Instruct them to do as many good deeds as they can and to help everyone. Remind the rich to be generous and share what they have. 19 This will lay a solid foundation for the future, so they will know what true life is like.

20 Timothy, guard what God has placed in your care! Don't pay any attention to godless and stupid talk that sounds smart but really isn't. 21 Some people have even lost their faith by believing this talk.

I pray that the Lord will be kind to all of you!

Footnotes:

  1. 6.7 we won't: Some manuscripts have “we surely won't.”

Cross references:

  1. 6.13 : Jn 18.37.
  2. 6.15 : 3 Macc 5.35.
  3. 6.16 : 3 Macc 2.15.
Contemporary English Version (CEV)

Copyright © 1995 by American Bible Society For more information about CEV, visit www.bibles.com and www.cev.bible.

Psalm 89:38-52

38 You are now angry, Lord,
and you have turned your back
on your chosen king.
39 You broke off your agreement
with your servant, the king,
and you completely destroyed
his kingdom.
40 The walls of his city
have been broken through,
and every fortress
now lies in ruins.
41 All who pass by
take what they want,
and nations everywhere
joke about the king.

42 You made his enemies powerful
and let them celebrate.
43 But you forced him to retreat
because you did not fight
on his side.
44 You took his crown[a]
and threw his throne
in the dirt.
45 You made an old man of him
and put him to shame.

46 How much longer, Lord?
Will you hide forever?
How long will your anger
keep burning like fire?
47 Remember, life is short![b]
Why did you empty our lives
of all meaning?
48 No one can escape the power
of death and the grave.

49 Our Lord, where is the love
you have always shown
and that you promised
so faithfully to David?
50 Remember your servant, Lord!
People make jokes about me,
and I suffer many insults.
51 I am your chosen one,
but your enemies chase
and make fun of me.

52 Our Lord, we praise you
forever. Amen and amen.

Footnotes:

  1. 89.44 You took … crown: One possible meaning for the difficult Hebrew text.
  2. 89.47 Remember … short: One possible meaning for the difficult Hebrew text.
Contemporary English Version (CEV)

Copyright © 1995 by American Bible Society For more information about CEV, visit www.bibles.com and www.cev.bible.

Proverbs 25:28

28 Losing self-control
leaves you as helpless
as a city without a wall.

Contemporary English Version (CEV)

Copyright © 1995 by American Bible Society For more information about CEV, visit www.bibles.com and www.cev.bible.

Posted on

The Daily Audio Bible Reading for Sunday October 20, 2024 (NIV)

Jeremiah 35-36

Learn a Lesson from the Rechabites

35 (A) When Jehoiakim[a] was king of Judah, the Lord told me, 2 “Go to the Rechabite clan and invite them to meet you in one of the side rooms[b] of the temple. When they arrive, offer them a drink of wine.”

3 So I went to Jaazaniah,[c] the leader of the clan, and I invited him and all the men of his clan. 4 I brought them into the temple courtyard and took them upstairs to a room belonging to the prophets who were followers of Hanan son of Igdaliah. It was next to a room belonging to some of the officials, and that room was over the one belonging to Maaseiah, a priest who was one of the high officials in the temple.[d]

5 I set out some large bowls full of wine together with some cups, and then I said to the Rechabites, “Have some wine!”

6 But they answered:

No! The ancestor of our clan, Jonadab son of Rechab,[e] made a rule that we must obey. He said, “Don't ever drink wine 7 or build houses or plant crops and vineyards. Instead, you must always live in tents and move from place to place. If you obey this command, you will live a long time.”

8-10 Our clan has always obeyed Jonadab's command. To this very day, we and our wives and sons and daughters don't drink wine or build houses or plant vineyards or crops. And we have lived in tents, 11 except now we have to live inside Jerusalem because Nebuchadnezzar[f] has taken over the countryside with his army from Babylonia and Syria.

12-13 Then the Lord told me to say to the people of Judah and Jerusalem:

I, the Lord All-Powerful, the God of Israel, want you to learn a lesson 14 from the Rechabite clan. Their ancestor Jonadab told his descendants never to drink wine, and to this very day they have obeyed him. But I have spoken to you over and over, and you haven't obeyed me! 15 You refused to listen to my prophets, who kept telling you, “Stop doing evil and worshiping other gods! Start obeying the Lord, and he will let you live in this land he gave your ancestors.”

16 The Rechabites have obeyed the command of their ancestor Jonadab, but you have not obeyed me, 17 your God. I am the Lord All-Powerful, and I warned you about the terrible things that would happen to you if you did not listen to me. But you have ignored me, so now disaster will strike you. I, the Lord, have spoken.

The Lord Makes a Promise to the Rechabites

18 Then the Lord told me to say to the Rechabite clan:

“I am the Lord All-Powerful, the God of Israel. You have obeyed your ancestor Jonadab, 19 so I promise that your clan will be my servants and will never die out.”

King Jehoiakim Burns Jeremiah's First Scroll

36 (B) During the fourth year that Jehoiakim[g] son of Josiah[h] was king of Judah, the Lord said to me, “Jeremiah, 2 since the time Josiah was king, I have been speaking to you about Israel, Judah, and the other nations. Now, get a scroll[i] and write down everything I have told you, 3 then read it to the people of Judah. Maybe they will stop sinning when they hear what terrible things I plan for them. And if they turn back to me, I will forgive them.”

4 I sent for Baruch son of Neriah and asked him to help me. I repeated everything the Lord had told me, and Baruch wrote it all down on a scroll. 5 Then I said,

Baruch, the officials refuse to let me go into the Lord's temple, 6 so you must go instead. Wait for the next holy day when the people of Judah come to the temple to pray and to go without eating.[j] Then take this scroll to the temple and read it aloud. 7 The Lord is furious, and if the people hear how he is going to punish them, maybe they will ask to be forgiven.

8-10 In the ninth month[k] of the fifth year that Jehoiakim was king, the leaders set a day when everyone who lived in Jerusalem or who was visiting there had to pray and go without eating. So Baruch took the scroll to the upper courtyard of the temple. He went over to the side of the courtyard and stood in a covered area near New Gate, where he read the scroll aloud.

This covered area belonged to Gemariah,[l] one of the king's highest officials. 11 Gemariah's son Micaiah was there and heard Baruch read what the Lord had said. 12 When Baruch finished reading, Micaiah went down to the palace. His father Gemariah was in the officials' room, meeting with the rest of the king's officials, including Elishama, Delaiah, Elnathan, and Zedekiah.[m] 13 Micaiah told them what he had heard Baruch read to the people. 14 Then the officials sent Jehudi and Shelemiah[n] to tell Baruch, “Bring us that scroll.”

When Baruch arrived with the scroll, 15 the officials said, “Please sit down and read it to us,” which he did. 16 After they heard what was written on the scroll, they were worried and said to each other, “The king needs to hear this!” Turning to Baruch, they asked, 17 “Did someone tell you what to write on this scroll?”

18 “Yes, Jeremiah did,” Baruch replied. “I wrote down just what he told me.”

19 The officials said, “You and Jeremiah must go into hiding, and don't tell anyone where you are going.”

20-22 The officials put the scroll in Elishama's room and went to see the king, who was in one of the rooms where he lived and worked during the winter. It was the ninth month[o] of the year, so there was a fire burning in the fireplace,[p] and the king was sitting nearby. After the officials told the king about the scroll, he sent Jehudi to get it. Then Jehudi started reading the scroll to the king and his officials. 23-25 But every time Jehudi finished reading three or four columns, the king would tell him to cut them off with his penknife and throw them in the fire. Elnathan, Delaiah, and Gemariah begged the king not to burn the scroll, but he ignored them, and soon there was nothing left of it.

The king and his servants listened to what was written on the scroll, but they were not the least bit afraid, and they did not tear their clothes in sorrow.[q]

26 The king told his son Jerahmeel to take Seraiah and Shelemiah[r] and to go arrest Baruch and me.[s] But the Lord kept them from finding us.

Jeremiah's Second Scroll

27 I had told Baruch what to write on that first scroll,[t] but King Jehoiakim[u] had burned it. So the Lord told me 28 to get another scroll and write down everything that had been on the first one. 29 Then he told me to say to King Jehoiakim:

Not only did you burn Jeremiah's scroll, you had the nerve to ask why he had written that the king of Babylonia would attack and ruin the land, killing all the people and even the animals. 30 So I, the Lord, promise that you will be killed and your body thrown out on the ground. The sun will beat down on it during the day, and the frost will settle on it at night. And none of your descendants will ever be king of Judah. 31 You, your children, and your servants are evil, and I will punish everyone of you. I warned you and the people of Judah and Jerusalem that I would bring disaster, but none of you have listened. So now you are doomed!

32 After the Lord finished speaking to me, I got another scroll and gave it to Baruch. Then I told him what to write, so this second scroll would contain even more than was on the scroll Jehoiakim had burned.

Footnotes:

  1. 35.1 Jehoiakim: See the note at 1.3.
  2. 35.2 side rooms: Probably a room with walls on three sides, and open to the courtyard on the fourth side.
  3. 35.3 Jaazaniah: The Hebrew text has “Jaazaniah son of Jeremiah son of Habazziniah”; this is a different Jeremiah than the author of the book.
  4. 35.4 Maaseiah … temple: Hebrew “Maaseiah son of Shallum, the keeper of the temple door.”
  5. 35.6 Jonadab son of Rechab: See 2 Kings 10.15-23. In the Hebrew of this chapter, “Jonadab” is sometimes spelled “Jehonadab.”
  6. 35.11 Nebuchadnezzar: See the note at 21.2.
  7. 36.1 Jehoiakim: See the note at 1.3.
  8. 36.1 Josiah: See the note at 3.6.
  9. 36.2 scroll: See the note at 30.1,2.
  10. 36.6 to go without eating: As a way of asking for God's help.
  11. 36.8-10 ninth month: Chislev, the ninth month of the Hebrew calendar, from about mid-November to mid-December.
  12. 36.8-10 Gemariah: Hebrew “Gemariah son of Shaphan”; Gemariah's brother Ahikam had earlier protected Jeremiah (see 26.20-24).
  13. 36.12 Delaiah, Elnathan, and Zedekiah: Hebrew “Delaiah son of Shemaiah, Elnathan son of Achbor, and Zedekiah son of Hananiah.”
  14. 36.14 Jehudi and Shelemiah: Hebrew “Jehudi son of Nethaniah and Shelemiah son of Cushi.”
  15. 36.20-22 ninth month: See the note at 36.8-10.
  16. 36.20-22 fireplace: Probably a large metal or clay pot on a movable stand, with the fire burning inside.
  17. 36.23-25 they did not tear their clothes in sorrow: Such actions would have shown that they were sorry for disobeying the Lord and were turning back to him.
  18. 36.26 Seraiah and Shelemiah: Hebrew “Seraiah son of Azriel and Shelemiah son of Abdeel.”
  19. 36.26 me: Jeremiah.
  20. 36.27 scroll: See the note at 30.1,2.
  21. 36.27 Jehoiakim: See the note at 1.3.

Cross references:

  1. 35.1 : 2 K 23.36—24.6; 2 Ch 36.5-7.
  2. 36.1 : 2 K 24.1; 2 Ch 36.5-7; Dn 1.1,2.
Contemporary English Version (CEV)

Copyright © 1995 by American Bible Society For more information about CEV, visit www.bibles.com and www.cev.bible.

1 Timothy 5

How To Act toward Others

5 Don't correct an older man. Encourage him, as you would your own father. Treat younger men as you would your own brother, 2 and treat older women as you would your own mother. Show the same respect to younger women that you would to your sister.

3 Take care of any widow who is really in need. 4 But if a widow has children or grandchildren, they should learn to serve God by taking care of her, as she once took care of them. This is what God wants them to do. 5 (A) A widow who is really in need is one who doesn't have any relatives. She has faith in God, and she keeps praying to him night and day, asking for his help.

6 A widow who thinks only about having a good time is already dead, even though she is still alive.

7 Tell all this to everyone, so they will do the right thing. 8 People who don't take care of their relatives, and especially their own families, have given up their faith. They are worse than someone who doesn't have faith in the Lord.

9 For a widow to be put on the list of widows, she must be at least 60 years old, and she must have been faithful in marriage.[a] 10 She must also be well-known for doing all sorts of good things, such as raising children, giving food to strangers, welcoming God's people into her home,[b] helping people in need, and always making herself useful.

11 Don't put young widows on the list. They may later have a strong desire to get married. Then they will turn away from Christ 12 and become guilty of breaking their promise to him. 13 Besides, they will become lazy and get into the habit of going from house to house. Next, they will start gossiping and become busybodies, talking about things that are none of their business.

14 I would prefer that young widows get married, have children, and look after their families. Then the enemy won't have any reason to say insulting things about us. 15 Look what's already happened to some of the young widows! They have turned away to follow Satan.

16 If a woman who is a follower has any widows in her family, she[c] should help them. This will keep the church from having that burden, and then the church can help widows who are really in need.

Church Leaders

17 Church leaders[d] who do their job well deserve to be paid[e] twice as much, especially if they work hard at preaching and teaching. 18 (B) It is just as the Scriptures say, “Don't muzzle an ox when you are using it to grind grain.” You also know the saying, “Workers are worth their pay.”

19 (C) Don't listen to any charge against a church leader, unless at least two or three people bring the same charges. 20 But if any of the leaders should keep on sinning, they must be corrected in front of the whole group, as a warning to everyone else.

21 In the presence of God and Christ Jesus and their chosen angels, I order you to follow my instructions! Be fair with everyone, and don't have any favorites.

22 Don't be too quick to accept people into the service of the Lord[f] by placing your hands on them.

Don't sin because others do, but stay close to God.

23 Stop drinking only water. Take a little wine to help your stomach trouble and the other illnesses you often have.

24 Some people get caught in their sins almost at once, even before the time of judgment. But other people's sins don't show up until later. 25 It is the same with good deeds. Some are easily seen, but none of them can be hidden.

Footnotes:

  1. 5.9 been faithful in marriage: Or “been the wife of only one husband.”
  2. 5.10 welcoming God's people into her home: The Greek text has “washing the feet of God's people.” In New Testament times most people either went barefoot or wore sandals, and a host would often wash the feet of special guests.
  3. 5.16 woman … she: Some manuscripts have “man or woman … that person.”
  4. 5.17 church leaders: Or “elders” or “presbyters.”
  5. 5.17 paid: Or “honored” or “respected.”
  6. 5.22 to accept people into the service of the Lord: Or “to forgive people.”

Cross references:

  1. 5.5 : Jdt 8.4-6.
  2. 5.18 a : Dt 25.4; b Mt 10.10; Lk 10.7.
  3. 5.19 : Dt 17.5-7; 19.15.
Contemporary English Version (CEV)

Copyright © 1995 by American Bible Society For more information about CEV, visit www.bibles.com and www.cev.bible.

Psalm 89:14-37

14 Your kingdom is ruled
by justice and fairness
with love and faithfulness
leading the way.

15 Our Lord, you bless those
who join in the festival
and walk in the brightness
of your presence.
16 We are happy all day
because of you,
and your saving power
brings honor to us.
17 Your own glorious power
makes us strong,
and because of your kindness,
our strength increases.
18 Our Lord and our King,
the Holy One of Israel,
you are truly our shield.

19 In a vision, you once said
to your faithful followers:
“I have helped a mighty hero.
I chose him from my people
and made him famous.
20 (A) David, my servant, is the one
I chose to be king,
21 and I will always be there
to help and strengthen him.

22 “No enemy will outsmart David,
and he won't be defeated
by any hateful people.
23 I will strike down and crush
his troublesome enemies.
24 He will always be able
to depend on my love,
and I will make him strong
with my own power.
25 I will let him rule the lands
across the rivers and seas.
26 He will say to me,
‘You are my Father
and my God,
as well as the mighty rock[a]
where I am safe.’

27 (B) “I have chosen David
as my first-born son,
and he will be the ruler
of all kings on earth.
28 My love for him will last,
and my agreement with him
will never be broken.

29 “One of David's descendants
will always be king,
and his family will rule
until the sky disappears.
30 Suppose some of his children
should reject my Law
and refuse my instructions.
31 Or suppose they should disobey
all of my teachings.
32 Then I will correct
and punish them
because of their sins.
33 But I will always love David
and faithfully keep all
of my promises to him.

34 “I won't break my agreement
or go back on my word.
35 I have sworn once and for all
by my own holy name,
and I won't lie to David.
36 His family will always rule.
I will let his kingdom last
as long as the sun 37 and moon
appear in the sky.”

Footnotes:

  1. 89.26 mighty rock: See the note at 18.2.

Cross references:

  1. 89.20 a : 1 S 13.14; Ac 13.22; b 1 S 16.12.
  2. 89.27 : Rev 1.5.
Contemporary English Version (CEV)

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Proverbs 25:25-27

25 Good news from far away
refreshes like cold water
when you are thirsty.
26 When a good person gives in
to the wicked,
it's like dumping garbage
in a stream of clear water.
27 Don't eat too much honey
or always want praise.[a]

Footnotes:

  1. 25.27 or … praise: One possible meaning for the difficult Hebrew text.
Contemporary English Version (CEV)

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