Yesaya 3:11

3:11 Too bad for the wicked sinners!

For they will get exactly what they deserve. ¹ 

Yeremia 36:29-32

36:29 Tell King Jehoiakim of Judah, ‘The Lord says, “You burned the scroll. You asked ²  Jeremiah, ‘How dare you write in this scroll that the king of Babylon will certainly come and destroy this land and wipe out all the people and animals on it?’” ³  36:30 So the Lord says concerning King Jehoiakim of Judah, “None of his line will occupy the throne of David. ⁴  His dead body will be thrown out to be exposed to scorching heat by day and frost by night. ⁵  36:31 I will punish him and his descendants and the officials who serve him for the wicked things they have done. ⁶  I will bring on them, the citizens of Jerusalem, ⁷  and the people of Judah all the disaster that I threatened to do to them. I will punish them because I threatened them but they still paid no heed.”’” ⁸  36:32 Then Jeremiah got another scroll and gave it to the scribe Baruch son of Neriah. As Jeremiah dictated, Baruch wrote on this scroll everything that had been on the scroll that King Jehoiakim of Judah burned in the fire. They also added on this scroll several other messages of the same kind. ⁹ 

Wahyu 8:13

8:13 Then ¹⁰  I looked, and I heard an ¹¹  eagle ¹²  flying directly overhead, ¹³  proclaiming with a loud voice, “Woe! Woe! Woe to those who live on the earth because of the remaining sounds of the trumpets of the three angels who are about to blow them!” ¹⁴ 

Wahyu 9:12

9:12 The first woe has passed, but ¹⁵  two woes are still coming after these things!

Wahyu 11:14

11:14 The second woe has come and gone; ¹⁶  the third is coming quickly.

[3:11]  ¹ tn Heb “for the work of his hands will be done to him.”

[36:29]  ² tn Or “In essence you asked.” For explanation see the translator’s note on the end of the verse.

[36:29]  ³ tn Heb “You burned this scroll, saying, ‘Why did you write on it, saying, “The king of Babylon will certainly come [the infinitive absolute before the finite verb expresses certainty here as several places elsewhere in Jeremiah] and destroy this land and exterminate from it both man and beast.”’” The sentence raises several difficulties for translating literally. I.e., the “you” in “why did you write” is undefined, though it obviously refers to Jeremiah. The gerund “saying” that introduces ‘Why did you write’ does not fit very well with “you burned the scroll.” Gerunds of this sort are normally explanatory. Lastly, there is no indication in the narrative that Jehoiakim ever directly asked Jeremiah this question. In fact, he had been hidden out of sight so Jehoiakim couldn’t confront him. The question is presented rhetorically, expressing Jehoiakim’s thoughts or intents and giving the rational for burning the scroll, i.e., he questioned Jeremiah’s right to say such things. The translation has attempted to be as literal as possible without resolving some of these difficulties. One level of embedded quotes has been eliminated for greater simplicity. For the rendering of “How dare you” for the interrogative “why do you” see the translator’s note on 26:9.

[36:30]  ⁴ sn This prophesy was not “totally” fulfilled because his son Jehoiachin (Jeconiah) did occupy the throne for three months (2 Kgs 23:8). However, his rule was negligible and after his capitulation and exile to Babylon, he himself was promised that neither he nor his successors would occupy the throne of David (cf. Jer 22:30; and see the study notes on 22:24, 30).

[36:30]  ⁵ sn Compare the more poetic prophecy in Jer 22:18-19 and see the study note on 22:19.

[36:31]  ⁶ tn Heb “for their iniquity.”

[36:31]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[36:31]  ⁸ tn Heb “all the disaster which I spoke against them and they did not listen [or obey].”

[36:32]  ⁹ tn Heb “And he wrote upon it from the mouth of Jeremiah all the words of the scroll which Jehoiakim king of Judah burned in the fire. And many words like these were added to them besides [or further].” The translation uses the more active form in the last line because of the tendency in contemporary English style to avoid the passive. It also uses the words “everything” for “all the words” and “messages” for “words” because those are legitimate usages of these phrases, and they avoid the mistaken impression that Jeremiah repeated verbatim the words on the former scroll or repeated verbatim the messages that he had delivered during the course of the preceding twenty-three years.

[8:13]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:13]  ¹¹ tn Grk “one eagle.”

[8:13]  ¹² tc Ï^A reads “angel” (ἀγγέλου, angelou) instead of “eagle” (ἀετοῦ, aetou), a reading strongly supported by {א A 046 Ï^K and several versions}. On external grounds, ἀετοῦ is clearly the superior reading. ἀγγέλου could have arisen inadvertently due to similarities in spelling or sound between ἀετοῦ and ἀγγέλου. It may also have been intentional in order to bring this statement in line with 14:6 where an angel is mentioned as the one flying in midair. This seems a more likely reason, strengthened by the facts that the book only mentions eagles two other times (4:7; 12:14). Further, the immediate as well as broad context is replete with references to angels.

[8:13]  ¹³ tn Concerning the word μεσουράνημα (mesouranhma), L&N 1.10 states, “a point or region of the sky directly above the earth – ‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’ εἶδον, καὶ ἤκουσα ἑνὸς ἁετοῦ πετομένου ἐν μεσουρανήματι ‘I looked, and I heard an eagle that was flying overhead in the sky’ Re 8:13.”

[8:13]  ¹⁴ tn Grk “about to sound their trumpets,” but this is redundant in English.

[9:12]  ¹⁵ tn Grk “behold.” Here ἰδού (idou) has been translated as “but” to indicate the contrast present in the context.

[11:14]  ¹⁶ tn Grk “has passed.”