(Note: The lxx have in this passage, as in Jeremiah 47:5, changed עמק for ענק, and translated τὶ ἀγαλλιᾶσθε ὲν τοῖς πεδίοις ̓Εννακείμ; here it remains doubtful whether they have expressed בּעמקים or עמקך by ̓Εννακείμ. On the ground of this arbitrary paraphrase, Hitzig would at once change עמקים into ענקים, without considering that the giant races of that region, to which Og the king of Bashan had also belonged (Deuteronomy 3:11), were not called ענקים at all, but זמזמּים by the Ammonites, and אימים by the Moabites (Deuteronomy 2:10, Deuteronomy 2:20).)

זב is viewed by some as an antithesis to what immediately precedes: "thy valley flows, sc. with the blood of the slain" (Rosenm׬ller and Gesenius still view it thus); or, "it flows away," i.e., thy valley (viz., its inhabitants) is scattered, dispersed. But it is quite arbitrary to supply "with blood;" and even the other explanation - which Hitzig justifies on the ground that valley or river-bottom stands for what it contains, i.e., the inhabitants of the valley, and that the population is represented under the figure of a mass of water running, flowing away - is very far-fetched. The words cannot form an antithesis to what precedes (because the description of the confidence shown is still continued, and the antithesis does not follow till Jeremiah 49:5), but merely a further extension of the preceding clause. We may, then, either translate, "thy valley flows, overflows," so that the words shall be subordinated to what precedes; or we may take זב, with Ewald and Graf, as a noun, in which case we must repeat the preposition בּ, "the abundance of thy valley." The singular, "thy valley," means, together with the other valleys of the country, perhaps the valley of Rabbah; for Ammn lies in a broad valley along with banks of the Moiet Ammn, which has its source in a pool two hundred paces from the south-west end of the city (Burckhardt's Syria, p. 355). Regarding the vicinity, Abulfeda writes (Tabulae Syr. ed. Mich. p. 92), circumjecta regio arva sativa sunt ac terra bona et abundans. The direct address, "O rebellious daughter," used of Israel in Jeremiah 31:22, is here transferred to the inhabitants of Rabbah, with reference to the fact that the Ammonites, denying their descent from Lot, behaved like enemies towards Jahveh and His people. In trusting their riches, they are like the Moabites, Jeremiah 48:7. In this confidence they said, "Who will come unto us?" i.e., attack us as enemies. Thereupon the Lord replies, "I will bring on thee fear, terror from all that is round thee," all the nations that dwell about thee (cf. Jeremiah 48:17, Jeremiah 48:39), whose distress or overthrow will put thee in terror. אישׁ equals אישׁ לפניו, "every one before him" (cf. Joshua 6:5; Amos 4:3), without looking about him, or turning round (cf. Jeremiah 46:5), i.e., in the most precipitate flight, with no one to rally the fugitives. לנּדר is collective.