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 12:14

12:14 “I, the Lord, also have something to say concerning ⁴  the wicked nations who surround my land ⁵  and have attacked and plundered ⁶  the land that I gave to my people as a permanent possession. ⁷  I say: ‘I will uproot the people of those nations from their lands and I will free the people of Judah who have been taken there. ⁸ 

Yeremia 23:15

23:15 So then I, the Lord who rules over all, ⁹ 

have something to say concerning the prophets of Jerusalem: ¹⁰ 

‘I will make these prophets eat the bitter food of suffering

and drink the poison water of judgment. ¹¹ 

For the prophets of Jerusalem are the reason ¹² 

that ungodliness ¹³  has spread throughout the land.’”

Yeremia 43:10

43:10 Then tell them, ¹⁴  ‘The Lord God of Israel who rules over all ¹⁵  says, “I will bring ¹⁶  my servant ¹⁷  King Nebuchadnezzar of Babylon. I will set his throne over these stones which I ¹⁸  have buried. He will pitch his royal tent ¹⁹  over them.

Yeremia 48:32

48:32 I will weep for the grapevines of Sibmah

just like the town of Jazer weeps over them. ²⁰ 

Their branches once spread as far as the Dead Sea. ²¹ 

They reached as far as the town of Jazer. ²² 

The destroyer will ravage

her fig, date, ²³  and grape crops.

[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.”

[12:14]  ⁴ tn Heb “Thus says the Lord concerning….” This structure has been adopted to prevent a long dangling introduction to what the Lord has to say that does not begin until the middle of the verse in Hebrew. The first person address was adopted because the speaker is still the Lord as in vv. 7-13.

[12:14]  ⁵ tn Heb “my wicked neighbors.”

[12:14]  ⁶ tn Heb “touched.” For the nuance of this verb here see BDB 619 s.v. נָגַע Qal.3 and compare the usage in 1 Chr 16:22 where it is parallel to “do harm to” and Zech 2:8 where it is parallel to “plundered.”

[12:14]  ⁷ tn Heb “the inheritance which I caused my people Israel to inherit.” Compare 3:18.

[12:14]  ⁸ tn Heb “I will uproot the house of Judah from their midst.”

[12:14]  sn There appears to be an interesting play on the Hebrew word translated “uproot” in this verse. In the first instance it refers to “uprooting the nations from upon their lands,” i.e., to exiling them. In the second instance it refers to “uprooting the Judeans from the midst of them,” i.e., to rescue them.

[23:15]  ⁹ tn Heb “Yahweh of armies.”

[23:15]  sn See the study note on 2:19 for explanation of this title.

[23:15]  ¹⁰ tn Heb “Therefore, thus says the Lord…concerning the prophets.” The person is shifted to better conform with English style and the word “of Jerusalem” is supplied in the translation to avoid the possible misunderstanding that the judgment applies to the prophets of Samaria who had already been judged long before.

[23:15]  ¹¹ tn Heb “I will feed this people wormwood and make them drink poison water.” For these same words of judgment on another group see 9:15 (9:14 HT). “Wormwood” and “poison water” are not to be understood literally here but are symbolic of judgment and suffering. See, e.g., BDB 542 s.v. לַעֲנָה.

[23:15]  ¹² tn The compound preposition מֵאֵת (me’et) expresses source or origin (see BDB 86 s.v. אֵת 4.c). Context shows that the origin is in their false prophesying which encourages people in their evil behavior.

[23:15]  ¹³ sn A word that derives from this same Hebrew word is used in v. 11 at the beginning of the Lord’s criticism of the prophet and priest. This is a common rhetorical device for bracketing material that belongs together. The criticism has, however, focused on the false prophets and the judgment due them.

[43:10]  ¹⁴ sn This is another of those symbolic prophecies of Jeremiah which involved an action and an explanation. Compare Jer 19, 27.

[43:10]  ¹⁵ tn Heb “Yahweh of armies, the God of Israel.” Compare 7:3 and see the study note on 2:19 for explanation of the translation and significance of this title.

[43:10]  ¹⁶ tn Heb “send and take/fetch.”

[43:10]  ¹⁷ sn See the study note on Jer 25:9 for the use of this epithet for foreign rulers. The term emphasizes God’s sovereignty over history.

[43:10]  ¹⁸ tn The Greek version reads the verbs in this sentence as third person, “he will set,” and second person, “you have buried.” This fits the context better but it is difficult to explain how the Hebrew could have arisen from this smoother reading. The figure of substitution (metonymy of cause for effect) is probably involved: “I will have him set” and “I have had you bury.” The effect of these substitutions is to emphasize the sovereignty of God.

[43:10]  ¹⁹ tn The meaning of this word is uncertain. The word here (שַׁפְרִירוֹ [shafriro] Qere, שַׁפְרוּרוֹ [shafruro] Kethib) occurs only here in the Hebrew Bible. According to the lexicons it refers to either the carpet for his throne or the canopy over it. See, e.g., HALOT 1510 s.v. שַׁפְרִיר.

[48:32]  ²⁰ tc Or “I will weep for the grapevines of Sibmah more than I will weep over the town of Jazer.” The translation here assumes that there has been a graphic confusion of מ (mem) with כְּ (kaf) or בְּ (bet). The parallel passage in Isa 16:9 has the preposition בְּ and the Greek version presupposes a comparative idea “as with.” Many of the modern English versions render the passage with the comparative מִן (min) as in the alternate translation, but it is unclear what the force of the comparison would be here. The verse is actually in the second person, an apostrophe or direct address to the grapevine(s) of Sibmah. However, the translation has retained the third person throughout because such sudden shifts in person are uncommon in contemporary English literature and retaining the third person is smoother. The Hebrew text reads: “From/With the weeping of Jazer I will weep for you, vine of Sibmah. Your tendrils crossed over the sea. They reached unto the sea of Jazer. Upon your summer fruit and your vintage [grape harvest] the destroyer has fallen.”

[48:32]  ²¹ tn Heb “crossed over to the Sea.”

[48:32]  ²² tn Or “reached the sea of Jazer.” The Sea is generally taken to be a reference to the Dead Sea. The translation presupposes that the word “sea” is to be omitted before “Jazer.” The word is missing from two Hebrew mss, from the parallel passage in Isa 16:8, and from the Greek version. It may have arisen from a mistaken copying of the same word in the preceding line.

[48:32]  sn Though there is some doubt about the precise location of these places, Sibmah is generally considered to have been located slightly north and west of Heshbon and Jazer further north toward the border of Ammon not far from the city of Amman. Most commentators see the reference here (and in the parallel in Isa 16:8) to the spread of viticulture westward and northward from the vineyards of Sibmah. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 318-19), however, see the reference rather to the spread of trade in wine westward beyond the coast of the Mediterranean and eastward into the desert.

[48:32]  ²³ tn Heb “her summer fruit.” See the translator’s note on 40:10 for the rendering here. According to BDB 657 s.v. נָפַל Qal.4.a, the verb means to “fall upon” or “attack” but in the context it is probably metonymical for attack and destroy.