Yeremia 14:12-15

14:12 Even if they fast, I will not hear their cries for help. Even if they offer burnt offerings and grain offerings, I will not accept them. ¹  Instead, I will kill them through wars, famines, and plagues.” ² 

14:13 Then I said, “Oh, Lord God, ³  look! ⁴  The prophets are telling them that you said, ⁵  ‘You will not experience war or suffer famine. ⁶  I will give you lasting peace and prosperity in this land.’” ⁷ 

14:14 Then the Lord said to me, “Those prophets are prophesying lies while claiming my authority! ⁸  I did not send them. I did not commission them. ⁹  I did not speak to them. They are prophesying to these people false visions, worthless predictions, ¹⁰  and the delusions of their own mind. 14:15 I did not send those prophets, though they claim to be prophesying in my name. They may be saying, ‘No war or famine will happen in this land.’ But I, the Lord, say this about ¹¹  them: ‘War and starvation will kill those prophets.’ ¹² 

Yeremia 15:1-3

15:1 Then the Lord said to me, “Even if Moses and Samuel stood before me pleading for ¹³  these people, I would not feel pity for them! ¹⁴  Get them away from me! Tell them to go away! ¹⁵  15:2 If they ask you, ‘Where should we go?’ tell them the Lord says this:

“Those who are destined to die of disease will go to death by disease.

Those who are destined to die in war will go to death in war.

Those who are destined to die of starvation will go to death by starvation.

Those who are destined to go into exile will go into exile.” ¹⁶ 

15:3 “I will punish them in four different ways: I will have war kill them. I will have dogs drag off their dead bodies. I will have birds and wild beasts devour and destroy their corpses. ¹⁷ 

Yeremia 16:4

16:4 They will die of deadly diseases. No one will mourn for them. They will not be buried. Their dead bodies will lie like manure spread on the ground. They will be killed in war or die of starvation. Their corpses will be food for the birds and wild animals.

Yeremia 24:10

24:10 I will bring war, starvation, and disease ¹⁸  on them until they are completely destroyed from the land I gave them and their ancestors.’” ¹⁹ 

Yeremia 52:6

52:6 By the ninth day of the fourth month ²⁰  the famine in the city was so severe the residents ²¹  had no food.

Ratapan 2:21-22

ש (Sin/Shin)

2:21 The young boys and old men

lie dead on the ground in the streets.

My young women ²²  and my young men

have fallen by the sword.

You killed them when you were angry; ²³ 

you slaughtered them without mercy. ²⁴ 

ת (Tav)

2:22 As if it were a feast day, you call ²⁵ 

enemies ²⁶  to terrify me ²⁷  on every side. ²⁸ 

On the day of the Lord’s anger

no one escaped or survived.

My enemy has finished off

those healthy infants whom I bore ²⁹  and raised. ³⁰ 

Ratapan 4:3-10

ג (Gimel)

4:3 Even the jackals ³¹  nurse their young

at their breast, ³² 

but my people ³³  are cruel,

like ostriches ³⁴  in the desert.

ד (Dalet)

4:4 The infant’s tongue sticks

to the roof of its mouth due to thirst;

little children beg for bread, ³⁵ 

but no one gives them even a morsel. ³⁶ 

ה (He)

4:5 Those who once feasted on delicacies ³⁷ 

are now starving to death ³⁸  in the streets.

Those who grew up ³⁹  wearing expensive clothes ⁴⁰ 

are now dying ⁴¹  amid garbage. ⁴² 

ו (Vav)

4:6 The punishment ⁴³  of my people ⁴⁴ 

exceeded that of ⁴⁵  of Sodom,

which was overthrown in a moment

with no one to help her. ⁴⁶ 

ז (Zayin)

4:7 Her consecrated ones ⁴⁷  were brighter than snow,

whiter than milk;

their bodies more ruddy than corals,

their hair ⁴⁸  like lapis lazuli. ⁴⁹ 

ח (Khet)

4:8 Now their appearance ⁵⁰  is darker than soot;

they are not recognized in the streets.

Their skin has shriveled on their bones;

it is dried up, like tree bark.

ט (Tet)

4:9 Those who died by the sword ⁵¹  are better off

than those who die of hunger, ⁵² 

those who ⁵³  waste away, ⁵⁴ 

struck down ⁵⁵  from lack of ⁵⁶  food. ⁵⁷ 

י (Yod)

4:10 The hands of tenderhearted women ⁵⁸ 

cooked their own children,

who became their food, ⁵⁹ 

when my people ⁶⁰  were destroyed. ⁶¹ 

Yehezkiel 14:21

14:21 “For this is what the sovereign Lord says: How much worse will it be when I send my four terrible judgments – sword, famine, wild animals, and plague – to Jerusalem ⁶²  to kill both people and animals!

[14:12]  ¹ sn See 6:16-20 for parallels.

[14:12]  ² tn Heb “through sword, starvation, and plague.”

[14:12]  sn These were penalties (curses) that were to be imposed on Israel for failure to keep her covenant with God (cf. Lev 26:23-26). These three occur together fourteen other times in the book of Jeremiah.

[14:13]  ³ tn Heb “Lord Yahweh.” The translation follows the ancient Jewish tradition of substituting the Hebrew word for God for the proper name Yahweh.

[14:13]  ⁴ tn Heb “Behold.” See the translator’s note on usage of this particle in 1:6.

[14:13]  ⁵ tn The words “that you said” are not in the text but are implicit from the first person in the affirmation that follows. They are supplied in the translation for clarity.

[14:13]  ⁶ tn Heb “You will not see sword and you will not have starvation [or hunger].”

[14:13]  ⁷ tn Heb “I will give you unfailing peace in this place.” The translation opts for “peace and prosperity” here for the word שָׁלוֹם (shalom) because in the context it refers both to peace from war and security from famine and plague. The word translated “lasting” (אֱמֶת, ’emet) is a difficult to render here because it has broad uses: “truth, reliability, stability, steadfastness,” etc. “Guaranteed” or “lasting” seem to fit the context the best.

[14:14]  ⁸ tn Heb “Falsehood those prophets are prophesying in my name.” In the OT, the “name” reflected the person’s character (cf. Gen 27:36; 1 Sam 25:25) or his reputation (Gen 11:4; 2 Sam 8:13). To speak in someone’s name was to act as his representative or carry his authority (1 Sam 25:9; 1 Kgs 21:8).

[14:14]  ⁹ tn Heb “I did not command them.” Compare 1 Chr 22:12 for usage.

[14:14]  ¹⁰ tn Heb “divination and worthlessness.” The noun “worthlessness” stands as a qualifying “of” phrase (= to an adjective; an attributive genitive in Hebrew) after a noun in Zech 11:17; Job 13:4. This is an example of hendiadys where two nouns are joined by “and” with one serving as the qualifier of the other.

[14:14]  sn The word translated “predictions” here is really the word “divination.” Divination was prohibited in Israel (cf. Deut 18:10, 14). The practice of divination involved various mechanical means to try to predict the future. The word was used here for its negative connotations in a statement that is rhetorically structured to emphasize the falseness of the promises of the false prophets. It would be unnatural to contemporary English style to try to capture this emphasis in English. In the Hebrew text the last sentence reads: “False vision, divination, and worthlessness and the deceitfulness of their heart they are prophesying to them.” For the emphasis in the preceding sentence see the note there.

[14:15]  ¹¹ tn Heb “Thus says the Lord about.” The first person construction has been used in the translation for better English style.

[14:15]  ¹² tn Heb “Thus says the Lord concerning the prophets who are prophesying in my name and I did not send them [= whom I did not send] and they are saying [= who are saying], ‘Sword and famine…’, by sword and famine those prophets will be killed.” This sentence has been restructured to conform to contemporary English style.

[14:15]  sn The rhetoric of the passage is again sustained by an emphatic word order which contrasts what they say will not happen to the land, “war and famine,” with the punishment that the Lord will inflict on them, i.e., “war and starvation [or famine].”

[15:1]  ¹³ tn The words “pleading for” have been supplied in the translation to explain the idiom (a metonymy). For parallel usage see BDB 763 s.v. עָמַד Qal.1.a and compare usage in Gen 19:27, Deut 4:10.

[15:1]  sn Moses and Samuel were well-known for their successful intercession on behalf of Israel. See Ps 99:6-8 and see, e.g., Exod 32:11-14, 30-34; 1 Sam 7:5-9. The Lord is here rejecting Jeremiah’s intercession on behalf of the people (14:19-22).

[15:1]  ¹⁴ tn Heb “my soul would not be toward them.” For the usage of “soul” presupposed here see BDB 660 s.v. נֶפֶשׁ 6 in the light of the complaints and petitions in Jeremiah’s prayer in 14:19, 21.

[15:1]  ¹⁵ tn Heb “Send them away from my presence and let them go away.”

[15:2]  ¹⁶ tn It is difficult to render the rhetorical force of this passage in meaningful English. The text answers the question “Where should we go?” with four brief staccato-like expressions with a play on the preposition “to”: Heb “Who to the death, to the death and who to the sword, to the sword and who to the starvation, to the starvation and who to the captivity, to the captivity.” The word “death” here is commonly understood to be a poetic substitute for “plague” because of the standard trio of sword, famine, and plague (see, e.g., 14:12 and the notes there). This is likely here and in 18:21. For further support see W. L. Holladay, Jeremiah (Hermeneia), 1:440. The nuance “starvation” rather than “famine” has been chosen in the translation because the referents here are all things that accompany war.

[15:3]  ¹⁷ tn The translation attempts to render in understandable English some rather unusual uses of terms here. The verb translated “punish” is often used that way (cf. BDB 823 s.v. פָּקַד Qal.A.3 and compare usage in Jer 11:22, 13:21). However, here it is accompanied by a direct object and a preposition meaning “over” which is usually used in the sense of appointing someone over someone (cf. BDB 823 s.v. פָּקַד Qal.B.1 and compare usage in Jer 51:27). Moreover the word translated “different ways” normally refers to “families,” “clans,” or “guilds” (cf. BDB 1046-47 s.v. מִשְׁפָּחָה for usage). Hence the four things mentioned are referred to figuratively as officers or agents into whose power the Lord consigns them. The Hebrew text reads: “I will appoint over them four guilds, the sword to kill, the dogs to drag away, the birds of the skies and the beasts of the earth to devour and to destroy.”

[24:10]  ¹⁸ sn See Jer 14:12 and the study note there.

[24:10]  ¹⁹ tn Heb “fathers.”

[52:6]  ²⁰ sn According to modern reckoning that would have been July 18, 586 b.c. The siege thus lasted almost a full eighteen months.

[52:6]  ²¹ tn Heb “the people of the land.”

[2:21]  ²² tn Heb “virgins.” The term “virgin” probably functions as a metonymy of association for single young women.

[2:21]  ²³ 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 victory military campaign within the span of one day.

[2:21]  ²⁴ tc The MT reads לֹא חָמָלְתָּ (lo’ 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 (vÿlo’ khamalta, “and You showed no mercy”).

[2:22]  ²⁵ 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), “You invited my enemies like guests for a party” (CEV).

[2:22]  ²⁶ tn The term “enemies” is supplied in the translation as a clarification.

[2:22]  ²⁷ tn Heb “my terrors” or “my enemies.” The expression מְגוּרַי (mÿguray, “my terrors”) is difficult and may refer to either enemies, the terror associated with facing enemies, or both.

[2:22]  ²⁸ tn Heb “surrounding me.”

[2:22]  ²⁹ tn The meaning of the verb טָפַח (tafakh) is debated: (1) BDB 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). (2) 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 suggest that it is related to Arabic tafaha “to bring forth fully formed children” and to 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.

[2:22]  ³⁰ 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 well raised … what a tragic loss of perfectly good human life!

[4:3]  ³¹ tn The noun תַּנִּין (tannin) means “jackals.” The plural ending ־ִין (-in) is diminutive (GKC 242 §87.e) (e.g., Lam 1:4).

[4:3]  ³² tn Heb “draw out the breast and suckle their young.”

[4:3]  ³³ tn Heb “the daughter of my people.”

[4:3]  ³⁴ tc The MT Kethib form כִּי עֵנִים (ki ’enim) is by all accounts a textual corruption for כַּיְעֵנִים (kay’enim, “like ostriches”) which is preserved in the Qere and the medieval Hebrew mss, and reflected in the LXX.

[4:4]  ³⁵ tn Heb “bread.” The term “bread” might function as a synecdoche of specific (= bread) for general (= food); however, the following parallel line does indeed focus on the act of breaking bread in two.

[4:4]  ³⁶ tn Heb “there is not a divider to them.” The term פָּרַשׂ (paras), Qal active participle ms from פָּרַס (paras, “to divide”) refers to the action of breaking bread in two before giving it to a person to eat (Isa 58:7; Jer 16:7; Lam 4:4). The form פָּרַשׂ (paras) is the alternate spelling of the more common פָּרַס (paras).

[4:5]  ³⁷ tn Heb “eaters of delicacies.” An alternate English gloss would be “connoisseurs of fine foods.”

[4:5]  ³⁸ tn Heb “are desolate.”

[4:5]  ³⁹ tn Heb “were reared.”

[4:5]  ⁴⁰ tn Heb “in purple.” The term תוֹלָע (tola’, “purple”) is a figurative description of expensive clothing: it is a metonymy of association: the color of the dyed clothes (= purple) stands for the clothes themselves.

[4:5]  ⁴¹ tn Heb “embrace garbage.” One may also translate “rummage through” (cf. NCV “pick through trash piles”; TEV “pawing through refuse”; NLT “search the garbage pits.”

[4:5]  ⁴² tn The Hebrew word אַשְׁפַּתּוֹת (’ashpatot) can also mean “ash heaps.” Though not used as a combination elsewhere, to “embrace ash heaps” might also envision a state of mourning or even dead bodies lying on the ash heaps.

[4:6]  ⁴³ tn The noun עֲוֹן (’avon) has a basic two-fold range of meanings: (1) basic meaning: “iniquity, sin” and (2) metonymical cause for effect meaning: “punishment for iniquity.”

[4:6]  ⁴⁴ tn Heb “the daughter of my people.”

[4:6]  ⁴⁵ tn Heb “the sin of.” The noun חַטָּאת (khatta’t) often means “sin, rebellion,” but here it probably functions in a metonymical (cause for effect) sense: “punishment for sin” (e.g., Zech 14:19). The context focuses on the severity of the punishment of Jerusalem rather than the depths of its degradation and depravity that led to the judgment.

[4:6]  ⁴⁶ tn Heb “without a hand turned.” The preposition ב (bet) after the verb חוּל (khul) in Hos 11:6 is adversative “the sword will turn against [Assyria’s] cities.” Other contexts with חוּל (khul) plus ב (bet) are not comparable (ב [bet] often being locative). However, it is not certain that hands must be adversarial as the sword clearly is in Hos 11:6. The present translation pictures the suddenness of Sodom’s overthrow as an easier fate than the protracted military campaign and subsequent exile and poverty of Judah’s survivor’s.

[4:7]  ⁴⁷ tn Heb “Nazirites” (so KJV). The Nazirites were consecrated under a vow to refrain from wine, contact with the dead, and from cutting their hair. In Gen 49:26 and Deut 33:16 Joseph, who was not a Nazirite, is called the “Nazir” of his brothers. From context, many translate this as “prince” (e.g., NAB, NIV, NRSV, NLT), though the nuance is uncertain. If it is valid, then princes might be understood in this context as well.

[4:7]  ⁴⁸ tn The noun גִּזְרָה (gizrah) is used primarily in Ezekiel 41-42 (seven of its nine uses), where it refers to a separated area of the temple complex described in Ezekiel’s vision. It is not used of people other than here. Probably based on the reference to a precious stone BDB 160 s.v. 1 postulated that it refers to the cutting or polishing of precious stones, but this is conjecture. The English versions handle this variously. D. R. Hillers suggests beards, hair, or eyebrows based on other ancient Near Eastern comparisons between lapis lazuli and the body (Lamentations [AB], 81).

[4:7]  ⁴⁹ tn Heb “lapis lazuli.” Lapis lazuli is a dark blue semi-precious stone.

[4:8]  ⁵⁰ tn Heb “their outline” or “their form.” The Hebrew noun תֹּאַר (to’ar, “outline, form”) is related to the Phoenician noun תֹּאַר (to’ar, “something gazed at”), and Aramaic verb תָּאַר (ta’ar, “to gaze at”). It is used in reference to the form of a woman (Gen 29:17; Deut 21:11; 1 Sam 25:3; Esth 2:7) and of a man (Gen 39:11; Judg 8:18; 1 Sam 16:18; 28:14; 1 Kgs 1:6; 1 Chr 17:17; Isa 52:14; 53:2). Here it is used in a metonymical sense: “appearance.”

[4:9]  ⁵¹ tn Heb “those pierced of the sword.” The genitive-construct denotes instrumentality: “those pierced by the sword” (חַלְלֵי־חֶרֶב, khalle-kherev). The noun חָלָל (khalal) refers to a “fatal wound” and is used substantivally to refer to “the slain” (Num 19:18; 31:8, 19; 1 Sam 17:52; 2 Sam 23:8, 18; 1 Chr 11:11, 20; Isa 22:2; 66:16; Jer 14:18; 25:33; 51:49; Lam 4:9; Ezek 6:7; 30:11; 31:17, 18; 32:20; Zeph 2:12).

[4:9]  ⁵² tn Heb “those slain of hunger.” The genitive-construct denotes instrumentality: “those slain by hunger,” that is, those who are dying of hunger.

[4:9]  ⁵³ tn Heb “who…” The antecedent of the relative pronoun שֶׁהֵם (shehem, “who”) are those dying of hunger in the previous line: מֵחַלְלֵי רָעָב (mekhalle ra’av, “those slain of hunger”).

[4:9]  ⁵⁴ tn Heb “they flow away.” The verb זוּב (zuv, “to flow, gush”) is used figuratively here, meaning “to pine away” or “to waste away” from hunger. See also the next note.

[4:9]  ⁵⁵ tn Heb “pierced through and through.” The term מְדֻקָּרִים (mÿduqqarim), Pual participle masculine plural from דָּקַר (daqar, “to pierce”), is used figuratively. The verb דָּקַר (daqar, “to pierce”) usually refers to a fatal wound inflicted by a sword or spear (Num 25:8; Judg 9:54; 1 Sam 31:4; 1 Chr 10:4; Isa 13:15; Jer 37:10; 51:4; Zech 12:10; 13:3). Here, it describes people dying from hunger. This is an example of hypocatastasis: an implied comparison between warriors being fatally pierced by sword and spear and the piercing pangs of hunger and starvation. Alternatively “those who hemorrhage (זוּב [zuv, “flow, gush”]) [are better off] than those pierced by lack of food” in parallel to the structure of the first line.

[4:9]  ⁵⁶ tn The preposition מִן (min, “from”) denotes deprivation: “from lack of” something (BDB 580 s.v. 2.f; HALOT 598 s.v. 6).

[4:9]  ⁵⁷ tn Heb “produce of the field.”

[4:10]  ⁵⁸ tn Heb “the hands of compassionate women.”

[4:10]  ⁵⁹ tn Heb “eating.” The infinitive construct (from I בָּרָה, barah) is translated as a noun. Three passages employ the verb (2 Sam 3:35; 12:17; 13:5,6,10) for eating when ill or in mourning.

[4:10]  ⁶⁰ tn Heb “the daughter of my people.”

[4:10]  ⁶¹ tn Heb “in the destruction of the daughter of my people.”

[14:21]  ⁶² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.