Yeremia 7:20

7:20 So,” the Lord God ¹  says, “my raging fury will be poured out on this land. ²  It will be poured out on human beings and animals, on trees and crops. ³  And it will burn like a fire which cannot be extinguished.”

Yeremia 9:10-12

The Coming Destruction Calls For Mourning

9:10 I said, ⁴ 

“I will weep and mourn ⁵  for the grasslands on the mountains, ⁶ 

I will sing a mournful song for the pastures in the wilderness

because they are so scorched no one travels through them.

The sound of livestock is no longer heard there.

Even the birds in the sky and the wild animals in the fields

have fled and are gone.”

9:11 The Lord said, ⁷ 

“I will make Jerusalem ⁸  a heap of ruins.

Jackals will make their home there. ⁹ 

I will destroy the towns of Judah

so that no one will be able to live in them.”

9:12 I said, ¹⁰ 

“Who is wise enough to understand why this has happened? ¹¹ 

Who has a word from the Lord that can explain it? ¹² 

Why does the land lie in ruins?

Why is it as scorched as a desert through which no one travels?”

Yeremia 17:27

17:27 But you must obey me and set the Sabbath day apart to me. You must not carry any loads in through ¹³  the gates of Jerusalem on the Sabbath day. If you disobey, I will set the gates of Jerusalem on fire. It will burn down all the fortified dwellings in Jerusalem and no one will be able to put it out.’”

Yeremia 21:10

21:10 For I, the Lord, say that ¹⁴  I am determined not to deliver this city but to bring disaster on it. ¹⁵  It will be handed over to the king of Babylon and he will destroy it with fire.’” ¹⁶ 

Yeremia 34:2

34:2 The Lord God of Israel told Jeremiah ¹⁷  to go and give King Zedekiah of Judah a message. He told Jeremiah ¹⁸  to tell him, “The Lord says, ‘I am going to ¹⁹  hand this city over to the king of Babylon and he will burn it down.

Yeremia 34:22

34:22 For I, the Lord, affirm that ²⁰  I will soon give the order and bring them back to this city. They will fight against it and capture it and burn it down. I will also make the towns of Judah desolate so that there will be no one living in them.”’”

Yeremia 37:10

37:10 For even if you were to defeat all the Babylonian forces ²¹  fighting against you so badly that only wounded men were left lying in their tents, they would get up and burn this city down.”’” ²² 

Yeremia 38:18

38:18 But if you do not surrender to the officers of the king of Babylon, this city will be handed over to the Babylonians ²³  and they will burn it down. You yourself will not escape from them.’” ²⁴ 

Yeremia 52:13

52:13 He burned down the Lord’s temple, the royal palace, and all the houses in Jerusalem, including every large house.

Yeremia 52:2

52:2 He did what displeased the Lord ²⁵  just as Jehoiakim had done.

Kisah Para Rasul 25:9

25:9 But Festus, ²⁶  wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried ²⁷  before me there on these charges?” ²⁸ 

Kisah Para Rasul 25:2

25:2 So the chief priests and the most prominent men ²⁹  of the Jews brought formal charges ³⁰  against Paul to him.

Kisah Para Rasul 1:19

1:19 This ³¹  became known to all who lived in Jerusalem, so that in their own language ³²  they called that field ³³  Hakeldama, that is, “Field of Blood.”)

Yesaya 5:9

5:9 The Lord who commands armies told me this: ³⁴ 

“Many houses will certainly become desolate,

large, impressive houses will have no one living in them. ³⁵ 

Ratapan 1:10

י (Yod)

1:10 An enemy grabbed ³⁶ 

all her valuables. ³⁷ 

Indeed she watched in horror ³⁸  as Gentiles ³⁹ 

invaded her holy temple ⁴⁰  –

those whom you ⁴¹  had commanded:

“They must not enter ⁴²  your assembly place.” ⁴³ 

Ratapan 2:2

ב (Bet)

2:2 The Lord ⁴⁴  destroyed ⁴⁵  mercilessly ⁴⁶ 

all the homes of Jacob’s descendants. ⁴⁷ 

In his anger he tore down

the fortified cities ⁴⁸  of Daughter Judah.

He knocked to the ground and humiliated

the kingdom and its rulers. ⁴⁹ 

Ratapan 2:7

ז (Zayin)

2:7 The Lord ⁵⁰  rejected ⁵¹  his altar

and abhorred his temple. ⁵² 

He handed over to the enemy ⁵³ 

her palace walls;

the enemy ⁵⁴  shouted ⁵⁵  in the Lord’s temple

as if it were a feast day. ⁵⁶ 

Amos 2:5

2:5 So I will set Judah on fire,

and it will consume Jerusalem’s fortresses.” ⁵⁷ 

Mikha 3:12

3:12 Therefore, because of you, ⁵⁸  Zion will be plowed up like ⁵⁹  a field,

Jerusalem will become a heap of ruins,

and the Temple Mount ⁶⁰  will become a hill overgrown with brush! ⁶¹ 

[7:20]  ¹ tn Heb “Lord Yahweh.” The translation follows the ancient Jewish tradition of substituting the Hebrew word for God for the proper name Yahweh.

[7:20]  ² tn Heb “this place.” Some see this as a reference to the temple but the context has been talking about what goes on in the towns of Judah and Jerusalem and the words that follow, meant as a further explanation, are applied to the whole land.

[7:20]  ³ tn Heb “the trees of/in the field and the fruit of/in the ground.”

[9:10]  ⁴ tn The words “I said” are not in the text, but there is general agreement that Jeremiah is the speaker. Cf. the lament in 8:18-9:1. These words are supplied in the translation for clarity. Some English versions follow the Greek text which reads a plural imperative here. Since this reading would make the transition between 9:10 and 9:11 easier it is probably not original but a translator’s way of smoothing over a difficulty.

[9:10]  ⁵ tn Heb “I will lift up weeping and mourning.”

[9:10]  ⁶ tn Heb “for the mountains.” However, the context makes clear that it is the grasslands or pastures on the mountains that are meant. The words “for the grasslands” are supplied in the translation for clarity.

[9:11]  ⁷ tn The words “the Lord said” are not in the text, but it is obvious from the content that he is the speaker. These words are supplied in the translation for clarity.

[9:11]  ⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:11]  ⁹ tn Heb “a heap of ruins, a haunt for jackals.”

[9:12]  ¹⁰ tn The words, “I said” are not in the text. It is not clear that a shift in speaker has taken place. However, the words of the verse are very unlikely to be a continuation of the Lord’s threat. It is generally assumed that these are the words of Jeremiah and that a dialogue is going on between him and the Lord in vv. 9-14. That assumption is accepted here.

[9:12]  ¹¹ tn Heb “Who is the wise man that he may understand this?”

[9:12]  ¹² tn Heb “And [who is the man] to whom the mouth of the Lord has spoken that he may explain it?”

[17:27]  ¹³ tn Heb “carry loads on the Sabbath and bring [them] in through.” The translation treats the two verbs “carry” and “bring in” are an example of hendiadys (see the note on “through” in 17:21).

[21:10]  ¹⁴ tn Heb “oracle of the Lord.”

[21:10]  ¹⁵ tn Heb “I have set my face against this city for evil [i.e., disaster] and not for good [i.e., well-being].” For the use of the idiom “set one’s face against/toward” see, e.g., usage in 1 Kgs 2:15; 2 Kgs 2:17; Jer 42:15, 17 and note the interesting interplay of usage in Jer 44:11-12.

[21:10]  ¹⁶ tn Heb “he will burn it with fire.”

[34:2]  ¹⁷ tn Heb “told him”; the referent (Jeremiah) has been specified in the translation for clarity.

[34:2]  ¹⁸ tn Heb “told him”; the referent (Jeremiah) has been specified in the translation for clarity.

[34:2]  ¹⁹ tn Heb 34:1 “The word which came to Jeremiah from the Lord…saying, ‘Thus says the Lord God of Israel, “Go and speak to Zedekiah king of Judah and say to him, ‘Thus says the Lord, “I am going to….”’”’” The translation has tried to avoid some of the confusion that is created by embedding quotations within quotations by using indirect quotation in some instances; the conceptualization is the same but the style is simpler.

[34:22]  ²⁰ tn Heb “Oracle of the Lord.”

[37:10]  ²¹ tn Heb “all the army of the Chaldeans.” For the rendering “Babylonian” in place of Chaldean see the study note on 21:4.

[37:10]  ²² tn The length and complexity of this English sentence violates the more simple style that has been used to conform such sentences to contemporary English style. However, there does not seem to be any alternative that would enable a simpler style and still retain the causal and conditional connections that give this sentence the rhetorical force that it has in the original. The condition is, of course, purely hypothetical and the consequence a poetic exaggeration. The intent is to assure Zedekiah that there is absolutely no hope of the city being spared.

[38:18]  ²³ tn Heb “Chaldeans.” See the study note on 21:4 for explanation.

[38:18]  ²⁴ tn Heb “will not escape from their hand.”

[38:18]  sn Zedekiah held out this hope of escape until the end and attempted to do so but was unsuccessful (cf. 39:4-5).

[52:2]  ²⁵ tn Heb “what was evil in the eyes of the Lord.”

[25:9]  ²⁶ sn See the note on Porcius Festus in 24:27.

[25:9]  ²⁷ tn Or “stand trial.”

[25:9]  ²⁸ tn Grk “concerning these things.”

[25:2]  ²⁹ tn BDAG 893-94 s.v. πρῶτος 2.a.β has “οἱ πρῶτοι the most prominent men, the leading men w. gen. of the place…or of a group…οἱ πρ. τοῦ λαοῦ…Lk 19:47; cp. Ac 25:2; 28:17.”

[25:2]  ³⁰ tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”

[25:2]  sn Note how quickly the Jewish leadership went after Paul: They brought formal charges against him within three days of Festus’ arrival in the province.

[1:19]  ³¹ tn Grk “And this.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:19]  ³² sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ³³ tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.

[5:9]  ³⁴ tn Heb “in my ears, the Lord who commands armies [traditionally, the Lord of hosts].”

[5:9]  ³⁵ tn Heb “great and good [houses], without a resident.”

[1:10]  ³⁶ tn Heb “stretched out his hand.” The war imagery is of seizure of property; the anthropomorphic element pictures rape. This is an idiom that describes greedy actions (BDB 831 s.v. פָרַשׂ), meaning “to seize” (HALOT 976 s.v. 2).

[1:10]  ³⁷ tc The Kethib is written מַחֲמוֹדֵּיהֶם (makhamodehem, “her desired things”); the Qere and many medieval Hebrew mss read מַחֲמַדֵּיהֶם (makhamaddehem, “her desirable things”). The Qere reading should be adopted.

[1:10]  tn Heb “all her desirable things.” The noun מַחְמָד (makhmad, “desirable thing”) refers to valuable possessions, such as gold and silver which people desire (e.g., Ezra 8:27). This probably refers, not to the valuable possessions of Jerusalem in general, but to the sacred objects in the temple in particular, as suggested by the rest of the verse. For the anthropomorphic image compare Song 5:16.

[1:10]  ³⁸ tn Heb “she watched” or “she saw.” The verb רָאָה (ra’ah, “to see”) has a broad range of meanings, including “to see” a spectacle causing grief (Gen 21:16; 44:34; Num 11:15; 2 Kgs 22:20; 2 Chr 34:28; Esth 8:6) or abhorrence (Isa 66:24). The words “in horror” are added to “she watched” to bring out this nuance.

[1:10]  ³⁹ sn The syntax of the sentence is interrupted by the insertion of the following sentence, “they invaded…,” then continued with “whom…” The disruption of the syntax is a structural device intended to help convey the shock of the situation.

[1:10]  ⁴⁰ tn Heb “her sanctuary.” The term מִקְדָּשָׁהּ (miqdashah, “her sanctuary”) refers to the temple. Anthropomorphically, translating as “her sacred place” would also allow for the rape imagery.

[1:10]  ⁴¹ sn Lam 1-2 has two speaking voices: a third person voice reporting the horrific reality of Jerusalem’s suffering and Jerusalem’s voice. See W. F. Lanahan, “The Speaking Voice in the Book of Lamentations” JBL 93 (1974): 41-49. The reporting voice has been addressing the listener, referring to the Lord in the third person. Here he switches to a second person address to God, also changing the wording of the following command to second person. The revulsion of the Reporter is so great that he is moved to address God directly.

[1:10]  ⁴² tn Heb “enter.” The Hebrew term בּוֹא (bo’) is also a sexual metaphor.

[1:10]  ⁴³ tn The noun קָהָל (qahal, “assembly”) does not refer here to the collective group of people assembled to worship the Lord, but to the place of their assembly: the temple. This is an example of a synecdoche of the people contained (= assembly) for the container (= temple). The intent is to make the violation feel more personal than someone walking into a building.

[1:10]  sn This is a quotation from Deut 23:3, “No Ammonite or Moabite or any of his descendants may enter the assembly of the Lord, even down to the tenth generation.” Jeremiah applies this prohibition against Ammonites and Moabites to the Babylonians who ransacked and destroyed the temple in 587/586 b.c. This hermeneutical move may be explained on the basis of synecdoche of species (= Ammonites and Moabites) for general (= unconverted Gentiles as a whole). On a different note, the prohibition forbidding Ammonites and Moabites from entering the “assembly” (קָהָל, qahal, Deut 23:2-8) did not disallow Gentile proselytes from converting to Yahwism or from living within the community (= assembled body) of Israel. For example, Ruth the Moabitess abandoned the worship of Moabite gods and embraced Yahweh, then was welcomed into the community of Bethlehem in Judah (Ruth 1:15-22) and even incorporated into the lineage leading to King David (Ruth 4:18-22). This Deuteronomic law did not disallow such genuine conversions of repentant faith toward Yahweh, nor their incorporation into the life of the Israelite community. Nor did it discourage Gentiles from offering sacrifices to the Lord (Num 15:15-16). Rather, it prohibited Gentiles from entering into the tabernacle/temple (= place of assembly) of Israel. This is clear from the reaction of the post-exilic community when it realized that Deut 23:3-5 had been violated by Tobiah the Ammonite who had been given living quarters in the temple precincts (Neh 13:1-9). This is also reflected in the days of the Second Temple when Gentile proselytes were allowed to enter the “court of the Gentiles” in Herod’s temple, but were forbidden further access into the inner temple precincts.

[2:2]  ⁴⁴ tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”). See the tc note at 1:14.

[2:2]  ⁴⁵ tn Heb “has swallowed up.”

[2:2]  ⁴⁶ tc The Kethib is written לֹא חָמַל (lo’ khamal, “without mercy”), while the Qere reads וְלֹא חָמַל (vÿlo’ khamal, “and he has shown no mercy”). The Kethib is followed by the LXX, while the Qere is reflected in many Hebrew mss and the ancient versions (Syriac Peshitta, Aramaic Targum, Latin Vulgate). The English versions are split between the Kethib: “The Lord swallowed all the dwellings of Jacob without mercy” (cf. RSV, NRSV, NIV, TEV, NJPS) and the Qere: “The Lord swallowed all the dwellings of Jacob, and has shown no mercy” (cf. KJV, NASB, CEV). As these words occur between a verb and its object (חָמַל [khamal] is not otherwise followed by אֵת [’et, direct object marker]), an adverbial reading is the most natural, although interrupting the sentence with an insertion is possible. Compare 2:17, 21; 3:43. In contexts of harming, to show mercy often means to spare from harm.

[2:2]  ⁴⁷ tn Heb “all the dwellings of Jacob.”

[2:2]  ⁴⁸ tn Heb “the strongholds.”

[2:2]  ⁴⁹ tn Heb “He brought down to the ground in disgrace the kingdom and its princes.” The verbs חִלֵּל…הִגִּיע (higgi’…khillel, “he has brought down…he has profaned”) function as a verbal hendiadys, as the absence of the conjunction ו (vav) suggests. The first verb retains its full verbal force, while the second functions adverbially: “he has brought down [direct object] in disgrace.”

[2:7]  ⁵⁰ tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”), which occurs near the end of this verse. See the tc note at 1:14.

[2:7]  ⁵¹ tn The Heb verb זָנַח (zanakh) is a rejection term often used in military contexts. Emphasizing emotion, it may mean “to spurn.” In military contexts it may be rendered “to desert.”

[2:7]  ⁵² tn Heb “His sanctuary.” The term מִקְדָּשׁוֹ (miqdasho, “His sanctuary”) refers to the temple (e.g., 1 Chr 22:19; 2 Chr 36:17; Ps 74:7; Isa 63:18; Ezek 48:21; Dan 8:11) (BDB 874 s.v. מִקְדָּשׁ).

[2:7]  ⁵³ tn Heb “He delivered into the hand of the enemy.” The verb הִסְגִּיר (hisgir), Hiphil perfect 3rd person masculine singular from סָגַר (sagar), means “to give into someone’s control: to deliver” (Deut 23:16; Josh 20:5; 1 Sam 23:11, 20; 30:15; Job 16:11; Pss 31:9; 78:48, 50, 62; Lam 2:7; Amos 1:6, 9; Obad 14).

[2:7]  ⁵⁴ tn Heb “they.”

[2:7]  ⁵⁵ tn Heb “they gave voice” (קוֹל נָתְנוּ, kol natno). The verb נָתַן (natan, “to give”) with the noun קוֹל (kol, “voice, sound”) is an idiom meaning: “to utter a sound, make a noise, raise the voice” (e.g., Gen 45:2; Prov 2:3; Jer 4:16; 22:20; 48:34) (HALOT 734 s.v. נתן 12; BDB 679 s.v. נָתַן 1.x). Contextually, this describes the shout of victory by the Babylonians celebrating their conquest of Jerusalem.

[2:7]  ⁵⁶ tn Heb “as on the day of an appointed time.” The term מוֹעֵד (mo’ed, “appointed time”) refers to the religious festivals that were celebrated at appointed times in the Hebrew calendar (BDB 417 s.v. 1.b). In contrast to making festivals neglected (forgotten) in v 6, the enemy had a celebration which was entirely out of place.

[2:5]  ⁵⁷ map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:12]  ⁵⁸ tn The plural pronoun refers to the leaders, priests, and prophets mentioned in the preceding verse.

[3:12]  ⁵⁹ tn Or “into” (an adverbial accusative of result).

[3:12]  ⁶⁰ tn Heb “the mountain of the house” (so KJV, ASV, NRSV).

[3:12]  ⁶¹ tn Heb “a high place of overgrowth.”