Ulangan 29:20

29:20 The Lord will be unwilling to forgive him, and his intense anger ¹  will rage ²  against that man; all the curses ³  written in this scroll will fall upon him ⁴  and the Lord will obliterate his name from memory. ⁵ 

Yesaya 9:18-20

9:18 For ⁶  evil burned like a fire, ⁷ 

it consumed thorns and briers;

it burned up the thickets of the forest,

and they went up in smoke. ⁸ 

9:19 Because of the anger of the Lord who commands armies, the land was scorched, ⁹ 

and the people became fuel for the fire. ¹⁰ 

People had no compassion on one another. ¹¹ 

9:20 They devoured ¹²  on the right, but were still hungry,

they ate on the left, but were not satisfied.

People even ate ¹³  the flesh of their own arm! ¹⁴ 

Yeremia 7:20

7:20 So,” the Lord God ¹⁵  says, “my raging fury will be poured out on this land. ¹⁶  It will be poured out on human beings and animals, on trees and crops. ¹⁷  And it will burn like a fire which cannot be extinguished.”

Yeremia 49:32

49:32 Their camels will be taken as plunder.

Their vast herds will be taken as spoil.

I will scatter to the four winds

those desert peoples who cut their hair short at the temples. ¹⁸ 

I will bring disaster against them

from every direction,” says the Lord. ¹⁹ 

Yeremia 49:36

49:36 I will cause enemies to blow through Elam from every direction

like the winds blowing in from the four quarters of heaven.

I will scatter the people of Elam to the four winds.

There will not be any nation where the refugees of Elam will not go. ²⁰ 

Ratapan 2:21

ש (Sin/Shin)

2:21 The young boys and old men

lie dead on the ground in the streets.

My young women ²¹  and my young men

have fallen by the sword.

You killed them when you were angry; ²² 

you slaughtered them without mercy. ²³ 

Yehezkiel 5:10

5:10 Therefore fathers will eat their sons within you, Jerusalem, ²⁴  and sons will eat their fathers. I will execute judgments on you, and I will scatter any survivors ²⁵  to the winds. ²⁶ 

[29:20]  ¹ tn Heb “the wrath of the Lord and his zeal.” The expression is a hendiadys, a figure in which the second noun becomes adjectival to the first.

[29:20]  ² tn Heb “smoke,” or “smolder.”

[29:20]  ³ tn Heb “the entire oath.”

[29:20]  ⁴ tn Or “will lie in wait against him.”

[29:20]  ⁵ tn Heb “blot out his name from under the sky.”

[9:18]  ⁶ tn Or “Indeed” (cf. NIV “Surely”). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[9:18]  ⁷ sn Evil was uncontrollable and destructive, and so can be compared to a forest fire.

[9:18]  ⁸ tn Heb “and they swirled [with] the rising of the smoke” (cf. NRSV).

[9:19]  ⁹ tn The precise meaning of the verb עְתַּם (’ÿtam), which occurs only here, is uncertain, though the context strongly suggests that it means “burn, scorch.”

[9:19]  ¹⁰ sn The uncontrollable fire of the people’s wickedness (v. 18) is intensified by the fire of the Lord’s judgment (v. 19). God allows (or causes) their wickedness to become self-destructive as civil strife and civil war break out in the land.

[9:19]  ¹¹ tn Heb “men were not showing compassion to their brothers.” The idiom “men to their brothers” is idiomatic for reciprocity. The prefixed verbal form is either a preterite without vav (ו) consecutive or an imperfect used in a customary sense, describing continual or repeated behavior in past time.

[9:20]  ¹² tn Or “cut.” The verb גָּזַר (gazar) means “to cut.” If it is understood here, then one might paraphrase, “They slice off meat on the right.” However, HALOT 187 s.v. I גזר, proposes here a rare homonym meaning “to devour.”

[9:20]  ¹³ tn The prefixed verbal form is either a preterite without vav consecutive or an imperfect used in a customary sense, describing continual or repeated behavior in past time.

[9:20]  ¹⁴ tn Some suggest that זְרֹעוֹ (zÿro’o, “his arm”) be repointed זַרְעוֹ (zar’o, “his offspring”). In either case, the metaphor is that of a desperately hungry man who resorts to an almost unthinkable act to satisfy his appetite. He eats everything he can find to his right, but still being unsatisfied, then turns to his left and eats everything he can find there. Still being desperate for food, he then resorts to eating his own flesh (or offspring, as this phrase is metaphorically understood by some English versions, e.g., NIV, NCV, TEV, NLT). The reality behind the metaphor is the political turmoil of the period, as the next verse explains. There was civil strife within the northern kingdom; even the descendants of Joseph were at each other’s throats. Then the northern kingdom turned on their southern brother, Judah.

[7:20]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Heb “the trees of/in the field and the fruit of/in the ground.”

[49:32]  ¹⁸ tn See the translator’s note at Jer 9:26 and compare the usage in 9:26 and 25:23.

[49:32]  ¹⁹ tn Heb “Oracle of the Lord.”

[49:36]  ²⁰ tn Or more simply, “I will bring enemies against Elam from every direction. / And I will scatter the people of Elam to the four winds. // There won’t be any nation / where the refugees of Elam will not go.” Or more literally, “I will bring the four winds against Elam / from the four quarters of heaven. / I will scatter….” However, the winds are not to be understood literally here. God isn’t going to “blow the Elamites” out of Elam with natural forces. The winds must figuratively represent enemy forces that God will use to drive them out. Translating literally would be misleading at this point.

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

[2:21]  ²² 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]  ²³ 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”).

[5:10]  ²⁴ tn In context “you” refers to the city of Jerusalem. To make this clear for the modern reader, “Jerusalem” has been supplied in the translation in apposition to “you.”

[5:10]  sn This cannibalism would occur as a result of starvation due to the city being besieged. It is one of the judgments threatened for a covenant law violation (Lev 26:29; see also Deut 28:53; Jer 19:9; Lam 2:20; Zech 11:9).

[5:10]  ²⁵ tn Heb “all of your survivors.”

[5:10]  ²⁶ tn Heb “to every wind.”