² sn In the context of these arguments, “darkness” probably refers to calamity, and so the wicked can expect a calamity that is final.

¹ tn The perfect verb here represents the indefinite past. It has no specific sighting in mind, but refers to each time he has seen the wicked do this.

² sn The figure is an implied metaphor. Plowing suggests the idea of deliberately preparing (or cultivating) life for evil. This describes those who are fundamentally wicked.

² sn The wicked are the ungodly, those who are not members of the covenant (normally) and in this context especially those who oppress and torment other people.

² sn This divine title (עֶלְיוֹן, ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.

² tn For any individual to join a group that is bent on acting wickedly would be a violation of the Law and would incur personal responsibility.

³ tn Heb “wicked and sinners against the Lord exceedingly.” The description of the sinfulness of the Sodomites is very emphatic. First, two nouns are used to form a hendiadys: “wicked and sinners” means “wicked sinners,” the first word becoming adjectival. The text is saying these were no ordinary sinners; they were wicked sinners, the type that cause pain for others. Then to this phrase is added “against the Lord,” stressing their violation of the laws of heaven and their culpability. Finally, to this is added מְאֹד (m^e’od, “exceedingly,” translated here as “extremely”).

⁷ tn The term “Assyrians” is not in the Hebrew text, but is supplied from context for clarity. If left unspecified, the prophetic statement could be understood to mean that the wicked [i.e., wicked conquerors in general] would never again invade Judah. Cf. NLT “your enemies from Nineveh.”

⁴ tn The words “the wicked” are not in the Hebrew text but are supplied in the translation; they are implied when this idiom is used (Exod 34:7; Num 14:18). In legal contexts the nuance “the guilty” is most appropriate; in nonlegal contexts the nuance “the wicked” is used.

¹ sn Jeremiah has already had a good deal to say about the false prophets and their fate. See 2:8, 26; 5:13, 31; 14:13-15. Here he parallels the condemnation of the wicked prophets and their fate (23:9-40) with that of the wicked kings (21:11-22:30).

¹ sn Jeremiah appears to be complaining like Job that God cares nothing about the prosperity of the wicked, but watches Jeremiah’s every move. The reverse ought to be true. Jeremiah should not be suffering the onslaughts of his fellow countrymen as he is. The wicked who are prospering should be experiencing punishment.

⁵ tn Heb “and by the breath of his lips he will kill the wicked.” The “breath of his lips” refers to his speech, specifically in this context his official decrees that the wicked oppressors be eliminated from his realm. See the preceding note.

¹ tn The verb רָבָה (ravah), which is repeated twice in this line, means “to increase.” The first occurrence here is usually taken to mean that when the wicked increase they hold the power (cf. NRSV, NLT “are in authority”; TEV, CEV “are in power”). The text does not explain the details, only that when the wicked increase sin will increase in the land.

⁴ tn The two clauses have parallel constructions: They both begin with infinitives construct with prepositions functioning as temporal clauses, followed by subjective genitives (first the wicked, and then the pronoun referring to them). This heightens the antithesis: “when the wicked rise…when they perish.”

¹ tn The word means “wicked; guilty” or “criminal”; the contrast could be “wicked—righteous” (cf. KJV, ASV, NAB, NASB) or “innocent—guilty” (cf. NIV, TEV, CEV). Since this line follows the statement about showing partiality in judgment, it involves a forensic setting. Thus the statement describes one who calls a guilty person innocent or acquitted.

³ sn J. H. Greenstone suggests that when the wicked become involved in contradictions of testimony, the innocent is freed from the trouble. Another meaning would be that the wicked get themselves trapped by what they say, but the righteous avoid that (Proverbs, 131).

¹ tn The MT has an infinitive absolute “as to the overthrow of the wicked—they are [then] no more.” The verb הָפַך (haphakh) can mean “to turn” (change directions), “to turn something into something,” or “to overthrow” (particularly said of cities). The LXX interprets as “wherever the wicked turns he disappears.”

⁴ tn The syntax of this line is ambiguous. The translation takes “the mouth of the wicked” as the nominative subject and “violence” as the accusative direct object; however, the subject might be “violence,” hence: “violence covers the mouth of the wicked” (cf. KJV, ASV, NIV).

⁴ tn This verse contrasts the “appetite” of the righteous with the “craving” of the wicked. This word הַוַּה (havvah, “craving”) means “desire” often in a bad sense, as ‘the desire of the wicked,” which could not be wholesome (Ps 52:9).

² sn This means either: (1) Spreading a net in view of birds is futile because birds will avoid the trap, but the wicked are so blind that they fail to see danger; or (2) it does not matter if a net is spread because birds are so hungry they will eat anyway and be trapped; the wicked act in a similar way.