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1I will stand at my watch post;
I will remain stationed on the city wall.
I will keep watching, so I can see what he says to me
and can know how I should answer
when he counters my argument.
2The Lord responded:[#tn Heb “the Lord answered and said.” The redundant expression “answered and said” has been simplified in the translation as “responded.”]
“Write down this message! Record it legibly on tablets,
so the one who announces it may read it easily.
3For the message is a witness to what is decreed;[#tn Heb “For the vision is still for the appointed time.” The Hebrew word עוֹד (’od, “still”) is better emended to עֵד (’ed, “witness”) in light of the parallelism (see the note on the word “turn out” in the following line). The “appointed time” refers to the time when the divine judgment anticipated in vv. 6-20 will be realized.]
it gives reliable testimony about how matters will turn out.
Even if the message is not fulfilled right away, wait patiently;
for it will certainly come to pass – it will not arrive late.
4Look, the one whose desires are not upright will faint from exhaustion,[#tn The meaning of this line is unclear, primarily because of the uncertainty surrounding the second word, עֲפְּלָה (’apÿlah). Some read this as an otherwise unattested verb עָפַל (’afal, “swell”) from which are derived nouns meaning “mound” and “hemorrhoid.” This “swelling” is then understood in an abstract sense, “swell with pride.” This would yield a translation, “As for the proud, his desires are not right within him” (cf. NASB “as for the proud one”; NIV “he is puffed up”; NRSV “Look at the proud!”). A multitude of other interpretations of this line, many of which involve emendations of the problematic form, may be found in the commentaries and periodical literature. The present translation assumes an emendation to a Pual form of the verb עָלַף (’alaf, “be faint, exhausted”). (See its use in the Pual in Isa 51:20, and in the Hitpael in Amos 8:13 and Jonah 4:8.) In the antithetical parallelism of the verse, it corresponds to חָיָה (khayah, “live”). The phrase לֹא יָשְׁרָה נַפְשׁוֹ בּוֹ (lo’ yoshrah nafsho bo), literally, “not upright his desire within him,” is taken as a substantival clause that contrasts with צַדִּיק (tsadiq, “the righteous one”) and serves as the subject of the preceding verb. Here נֶפֶשׁ (nefesh) is understood in the sense of “desire” (see BDB 660-61 s.v. נֶפֶשׁ for a list of passages where the word carries this sense).]
but the person of integrity will live because of his faithfulness.
5Indeed, wine will betray the proud, restless man![#tn Heb “Indeed wine betrays a proud man and he does not dwell.” The meaning of the last verb, “dwell,” is uncertain. Many take it as a denominative of the noun נָוָה (navah, “dwelling place”). In this case it would carry the idea, “he does not settle down,” and would picture the drunkard as restless (cf. NIV “never at rest”; NASB “does not stay at home”). Some relate the verb to an Arabic cognate and translate the phrase as “he will not succeed, reach his goal.”sn The Babylonian tyrant is the proud, restless man described in this line as the last line of the verse, with its reference to the conquest of the nations, makes clear. Wine is probably a metaphor for imperialistic success. The more success the Babylonians experience, the more greedy they become just as a drunkard wants more and more wine to satisfy his thirst. But eventually this greed will lead to their downfall, for God will not tolerate such imperialism and will judge the Babylonians appropriately (vv. 6-20).]
His appetite is as big as Sheol’s;
like death, he is never satisfied.
He gathers all the nations;
he seizes all peoples.
6“But all these nations will someday taunt him[#tn Heb “Will not these, all of them, take up a taunt against him…?” The rhetorical question assumes the response, “Yes, they will.” The present translation brings out the rhetorical force of the question by rendering it as an affirmation.]
and ridicule him with proverbial sayings:
‘The one who accumulates what does not belong to him is as good as dead
(How long will this go on?) –
he who gets rich by extortion!’
7Your creditors will suddenly attack;[#tn Heb “Will not your creditors suddenly rise up?” The rhetorical question assumes the response, “Yes, they will.” The present translation brings out the rhetorical force of the question by rendering it as an affirmation. sn Your creditors will suddenly attack. The Babylonians are addressed directly here. They have robbed and terrorized others, but now the situation will be reversed as their creditors suddenly attack them.]
those who terrify you will spring into action,
and they will rob you.
8Because you robbed many countries,[#tn Or “nations.”]
all who are left among the nations will rob you.
You have shed human blood
and committed violent acts against lands, cities, and those who live in them.
9The one who builds his house by unjust gain is as good as dead.[#tn Heb “Woe [to] the one who profits unjustly by evil unjust gain for his house.” On the term הוֹי (hoy) see the note on the word “dead” in v. 6.]
He does this so he can build his nest way up high
and escape the clutches of disaster.
10Your schemes will bring shame to your house.
Because you destroyed many nations, you will self-destruct.
11For the stones in the walls will cry out,
and the wooden rafters will answer back.
12The one who builds a city by bloodshed is as good as dead –[#tn On the term הוֹי (hoy) see the note on the word “dead” in v. 6.]
he who starts a town by unjust deeds.
13Be sure of this! The Lord who commands armies has decreed:
The nations’ efforts will go up in smoke;
their exhausting work will be for nothing.
14For recognition of the Lord ’s sovereign majesty will fill the earth
just as the waters fill up the sea.
15“You who force your neighbor to drink wine are as good as dead –[#tn No direct object is present after “drink” in the Hebrew text. “Wine” is implied, however, and has been supplied in the translation for clarity.; #tn On the term הוֹי (hoy) see the note on the word “dead” in v. 6.]
you who make others intoxicated by forcing them to drink from the bowl of your furious anger,
so you can look at their genitals.
16But you will become drunk with shame, not majesty.[#tn Heb “are filled.” The translation assumes the verbal form is a perfect of certitude, emphasizing the certainty of Babylon’s coming judgment, which will reduce the majestic empire to shame and humiliation.; #tn Or “glory.”]
Now it is your turn to drink and expose your uncircumcised foreskin!
The cup of wine in the Lord ’s right hand is coming to you,
and disgrace will replace your majestic glory!
17For you will pay in full for your violent acts against Lebanon;[#tn Heb “for the violence against Lebanon will cover you.”]
terrifying judgment will come upon you because of the way you destroyed the wild animals living there.
You have shed human blood
and committed violent acts against lands, cities, and those who live in them.
18What good is an idol? Why would a craftsman make it?[#tn Or “of what value.”; #tn Heb “so that the one who forms it fashions it?” Here כִּי (ki) is taken as resultative after the rhetorical question. For other examples of this use, see R. J. Williams, Hebrew Syntax, 73, §450.]
What good is a metal image that gives misleading oracles?
Why would its creator place his trust in it
and make such mute, worthless things?
19The one who says to wood, ‘Wake up!’ is as good as dead –[#tn Heb “Woe [to] the one who says.” On the term הוֹי (hoy) see the note on the word “dead” in v. 6.]
he who says to speechless stone, ‘Awake!’
Can it give reliable guidance?
It is overlaid with gold and silver;
it has no life’s breath inside it.
20But the Lord is in his majestic palace.[#tn Or “holy temple.” The Lord’s heavenly palace, rather than the earthly temple, is probably in view here (see Ps 11:4; Mic 1:2-3). The Hebrew word ֹקדֶשׁ (qodesh, “holy”) here refers to the sovereign transcendence associated with his palace.]
The whole earth is speechless in his presence!”