Deuteronomy 31:17

31:17 At that time ¹  my anger will erupt against them ²  and I will abandon them and hide my face from them until they are devoured. Many disasters and distresses will overcome ³  them ⁴  so that they ⁵  will say at that time, ‘Have not these disasters ⁶  overcome us ⁷  because our ⁸  God is not among us ⁹ ?’

Deuteronomy 32:19-22

A Word of Judgment

32:19 But the Lord took note and despised them

because his sons and daughters enraged him.

32:20 He said, “I will reject them, ¹⁰ 

I will see what will happen to them;

for they are a perverse generation,

children ¹¹  who show no loyalty.

32:21 They have made me jealous ¹²  with false gods, ¹³ 

enraging me with their worthless gods; ¹⁴ 

so I will make them jealous with a people they do not recognize, ¹⁵ 

with a nation slow to learn ¹⁶  I will enrage them.

32:22 For a fire has been kindled by my anger,

and it burns to lowest Sheol; ¹⁷ 

it consumes the earth and its produce,

and ignites the foundations of the mountains.

Deuteronomy 32:2

32:2 My teaching will drop like the rain,

my sayings will drip like the dew, ¹⁸ 

as rain drops upon the grass,

and showers upon new growth.

Deuteronomy 13:3

13:3 You must not listen to the words of that prophet or dreamer, ¹⁹  for the Lord your God will be testing you to see if you love him ²⁰  with all your mind and being. ²¹ 

Deuteronomy 22:13-17

Purity in the Marriage Relationship

22:13 Suppose a man marries a woman, has sexual relations with her, ²²  and then rejects ²³  her, 22:14 accusing her of impropriety ²⁴  and defaming her reputation ²⁵  by saying, “I married this woman but when I had sexual relations ²⁶  with her I discovered she was not a virgin!” 22:15 Then the father and mother of the young woman must produce the evidence of virginity ²⁷  for the elders of the city at the gate. 22:16 The young woman’s father must say to the elders, “I gave my daughter to this man and he has rejected ²⁸  her. 22:17 Moreover, he has raised accusations of impropriety by saying, ‘I discovered your daughter was not a virgin,’ but this is the evidence of my daughter’s virginity!” The cloth must then be spread out ²⁹  before the city’s elders.

Deuteronomy 22:2

22:2 If the owner ³⁰  does not live ³¹  near you or you do not know who the owner is, ³²  then you must corral the animal ³³  at your house and let it stay with you until the owner looks for it; then you must return it to him.

Deuteronomy 1:16

1:16 I furthermore admonished your judges at that time that they ³⁴  should pay attention to issues among your fellow citizens ³⁵  and judge fairly, ³⁶  whether between one citizen and another ³⁷  or a citizen and a resident foreigner. ³⁸ 

Psalms 106:40

106:40 So the Lord was angry with his people ³⁹ 

and despised the people who belong to him. ⁴⁰ 

Lamentations 2:1-3

The Prophet Speaks:

א (Alef)

2:1 Alas! ⁴¹  The Lord ⁴²  has covered

Daughter Zion ⁴³  with his anger. ⁴⁴ 

He has thrown down the splendor of Israel

from heaven to earth;

he did not protect ⁴⁵  his temple ⁴⁶ 

when he displayed his anger. ⁴⁷ 

ב (Bet)

2:2 The Lord ⁴⁸  destroyed ⁴⁹  mercilessly ⁵⁰ 

all the homes of Jacob’s descendants. ⁵¹ 

In his anger he tore down

the fortified cities ⁵²  of Daughter Judah.

He knocked to the ground and humiliated

the kingdom and its rulers. ⁵³ 

ג (Gimel)

2:3 In fierce anger ⁵⁴  he destroyed ⁵⁵ 

the whole army ⁵⁶  of Israel.

He withdrew his right hand ⁵⁷ 

as the enemy attacked. ⁵⁸ 

He was like a raging fire in the land of Jacob; ⁵⁹ 

it consumed everything around it. ⁶⁰ 

Lamentations 5:22

5:22 unless ⁶¹  you have utterly rejected us ⁶² 

and are angry with us beyond measure. ⁶³ 

Lamentations 5:1

The People of Jerusalem Pray:

5:1 ⁶⁴ O Lord, reflect on ⁶⁵  what has happened to us;

consider ⁶⁶  and look at ⁶⁷  our disgrace.

Lamentations 2:16

פ (Pe)

2:16 All your enemies

gloated over you. ⁶⁸ 

They sneered and gnashed their teeth;

they said, “We have destroyed ⁶⁹  her!

Ha! We have waited a long time for this day.

We have lived to see it!” ⁷⁰ 

[31:17]  ¹ tn Heb “on that day.” This same expression also appears later in the verse and in v. 18.

[31:17]  ² tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:17]  ³ tn Heb “find,” “encounter.”

[31:17]  ⁴ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:17]  ⁵ tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.

[31:17]  ⁶ tn Heb “evils.”

[31:17]  ⁷ tn Heb “me.” Smr, LXX, and the Targums read the plural “us,” which is necessary in any case in the translation because of contemporary English style.

[31:17]  ⁸ tn Heb “my.”

[31:17]  ⁹ tn Heb “me.” Smr, LXX, and the Targums read the plural “us,” which is necessary in any case in the translation because of contemporary English style.

[32:20]  ¹⁰ tn Heb “I will hide my face from them.”

[32:20]  ¹¹ tn Heb “sons” (so NAB, NASB); TEV “unfaithful people.”

[32:21]  ¹² sn They have made me jealous. The “jealousy” of God is not a spirit of pettiness prompted by his insecurity, but righteous indignation caused by the disloyalty of his people to his covenant grace (see note on the word “God” in Deut 4:24). The jealousy of Israel, however (see next line), will be envy because of God’s lavish attention to another nation. This is an ironic wordplay. See H. Peels, NIDOTTE 3:938-39.

[32:21]  ¹³ tn Heb “what is not a god,” or a “nondeity.”

[32:21]  ¹⁴ tn Heb “their empty (things).” The Hebrew term used here to refer pejoratively to the false gods is הֶבֶל (hevel, “futile” or “futility”), used frequently in Ecclesiastes (e.g., Eccl 1:1, “Futile! Futile!” laments the Teacher, “Absolutely futile! Everything is futile!”).

[32:21]  ¹⁵ tn Heb “what is not a people,” or a “nonpeople.” The “nonpeople” (לֹא־עָם, lo’-’am) referred to here are Gentiles who someday would become God’s people in the fullest sense (cf. Hos 1:9; 2:23).

[32:21]  ¹⁶ tn Heb “a foolish nation” (so KJV, NAB, NRSV); NIV “a nation that has no understanding”; NLT “I will provoke their fury by blessing the foolish Gentiles.”

[32:22]  ¹⁷ tn Or “to the lowest depths of the earth”; cf. NAB “to the depths of the nether world”; NIV “to the realm of death below”; NLT “to the depths of the grave.”

[32:2]  ¹⁸ tn Or “mist,” “light drizzle.” In some contexts the term appears to refer to light rain, rather than dew.

[13:3]  ¹⁹ tn Heb “or dreamer of dreams.” See note on this expression in v. 1.

[13:3]  ²⁰ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[13:3]  ²¹ tn Heb “all your heart and soul” (so NRSV, CEV, NLT); or “heart and being” (NCV “your whole being”). See note on the word “being” in Deut 6:5.

[22:13]  ²² tn Heb “goes to her,” a Hebrew euphemistic idiom for sexual relations.

[22:13]  ²³ tn Heb “hate.” See note on the word “other” in Deut 21:15. Cf. NAB “comes to dislike”; NASB “turns against”; TEV “decides he doesn’t want.”

[22:14]  ²⁴ tn Heb “deeds of things”; NRSV “makes up charges against her”; NIV “slanders her.”

[22:14]  ²⁵ tn Heb “brings against her a bad name”; NIV “gives her a bad name.”

[22:14]  ²⁶ tn Heb “drew near to her.” This is another Hebrew euphemism for having sexual relations.

[22:15]  ²⁷ sn In light of v. 17 this would evidently be blood-stained sheets indicative of the first instance of intercourse. See E. H. Merrill, Deuteronomy (NAC), 302-3.

[22:16]  ²⁸ tn Heb “hated.” See note on the word “other” in Deut 21:15.

[22:17]  ²⁹ tn Heb “they will spread the garment.”

[22:2]  ³⁰ tn Heb “your brother” (also later in this verse).

[22:2]  ³¹ tn Heb “is not.” The idea of “residing” is implied.

[22:2]  ³² tn Heb “and you do not know him.”

[22:2]  ³³ tn Heb “it”; the referent (the ox or sheep mentioned in v. 1) has been specified in the translation for clarity.

[1:16]  ³⁴ tn Or “you.” A number of English versions treat the remainder of this verse and v. 17 as direct discourse rather than indirect discourse (cf. KJV, NAB, NIV, NRSV, NLT).

[1:16]  ³⁵ tn Heb “brothers.” The term “brothers” could, in English, be understood to refer to siblings, so “fellow citizens” has been used in the translation.

[1:16]  ³⁶ tn The Hebrew word צֶדֶק (tsedeq, “fairly”) carries the basic idea of conformity to a norm of expected behavior or character, one established by God himself. Fair judgment adheres strictly to that norm or standard (see D. Reimer, NIDOTTE 3:750).

[1:16]  ³⁷ tn Heb “between a man and his brother.”

[1:16]  ³⁸ tn Heb “his stranger” or “his sojourner”; NAB, NIV “an alien”; NRSV “resident alien.” The Hebrew word גֵּר (ger) commonly means “foreigner.”

[106:40]  ³⁹ tn Heb “the anger of the Lord burned against his people.”

[106:40]  ⁴⁰ tn Heb “his inheritance.”

[2:1]  ⁴¹ tn See the note at 1:1.

[2:1]  ⁴² tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”). See the tc note at 1:14.

[2:1]  ⁴³ sn Chapter 2 continues the use of feminine epithets (e.g., “Daughter Zion”), although initially portraying Jerusalem as an object destroyed by the angered enemy, God.

[2:1]  ⁴⁴ tn The verb יָעִיב (ya’iv) is a hapax legomenon (a term that appears only once in Hebrew OT). Most lexicons take it as a denominative verb from the noun עָב (’av, “cloud,” HALOT 773 s.v. II עָב; BDB 728 s.v. עוּב): Hiphil imperfect 3rd person masculine singular from עוֹב (’ov) meaning “cover with a cloud, make dark” (HALOT 794 s.v. עוב) or “becloud” (BDB 728 s.v.): “the Lord has covered Daughter Zion with the cloud of His anger.” This approach is followed by many English versions (KJV, RSV, NASB, NIV). However, a few scholars relate it to a cognate Arabic verb “to blame, revile” (Ehrlich, Rudolph, Hillers): “the Lord has shamed Daughter Zion in His anger.” Several English versions adopt this (NRSV, NJPS, CEV). The picture of cloud and wrath concurs with the stanza’s connection to “day of the Lord” imagery.

[2:1]  ⁴⁵ tn The common gloss for זָכַר (zakhar) is “remember.” זָכַר (zakhar) entails “bearing something in mind” in a broader sense than the English gloss “remember.” When God “bears someone in mind,” the consequences are beneficial for them. The implication of not regarding his footstool is to not esteem and so not care for or protect it.

[2:1]  ⁴⁶ tn Heb “the footstool of His feet.” The noun הֲדֹם (hadom, “footstool”), always joined with רַגְלַיִם (raglayim, “feet”) is always used figuratively in reference to the dwelling place of God (BDB 213 s.v. הֲדֹם). It usually refers to the Lord’s temple in Jerusalem (Isa 60:13; Lam 2:1) or to the ark as the place above which the Lord is enthroned (Pss 99:5; 132:7; 1 Chr 28:2).

[2:1]  ⁴⁷ tn Heb “in the day of His anger.” As a temporal reference this phrase means “when he displayed his anger.” The Hebrew term “day,” associated with the “day of the Lord” or “day of his wrath” also functions as a title in a technical sense.

[2:2]  ⁴⁸ tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”). See the tc note at 1:14.

[2:2]  ⁴⁹ tn Heb “has swallowed up.”

[2:2]  ⁵⁰ 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]  ⁵¹ tn Heb “all the dwellings of Jacob.”

[2:2]  ⁵² tn Heb “the strongholds.”

[2:2]  ⁵³ 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.”

[2:3]  ⁵⁴ tc The MT reads אַף (’af, “anger”), while the ancient versions (LXX, Syriac Peshitta, Latin Vulgate) reflect אַפּוֹ (’appo, “His anger”). The MT is the more difficult reading syntactically, while the ancient versions are probably smoothing out the text.

[2:3]  ⁵⁵ tn Heb “cut off, scattered.”

[2:3]  ⁵⁶ tn Heb “every horn of Israel.” The term “horn” (קֶרֶן, qeren) normally refers to the horn of a bull, one of the most powerful animals in ancient Israel. This term is often used figuratively as a symbol of strength, usually in reference to the military might of an army (Deut 33:17; 1 Sam 2:1, 10; 2 Sam 22:3; Pss 18:3; 75:11; 89:18, 25; 92:11; 112:9; 1 Chr 25:5; Jer 48:25; Lam 2:3, 17; Ezek 29:21) (BDB 901 s.v. 2), just as warriors are sometimes figuratively described as “bulls.” Cutting off the “horn” is a figurative expression for destroying warriors (Jer 48:25; Ps 75:10 [HT 11]).

[2:3]  ⁵⁷ tn Heb “he caused his right hand to turn back.” The implication in such contexts is that the Lord’s right hand protects his city. This image of the right hand is consciously reversed in 2:4.

[2:3]  ⁵⁸ tn Heb “from the presence of the enemy.” This figurative expression refers to the approach of the attacking army.

[2:3]  ⁵⁹ tn Heb “he burned in Jacob like a flaming fire.”

[2:3]  ⁶⁰ tn Or “He burned against Jacob, like a raging fire consumes all around.”

[5:22]  ⁶¹ tn The compound conjunction כִּי אִם (ki ’im) functions to limit the preceding clause: “unless, or…” (e.g., Ruth 3:18; Isa 65:6; Amos 3:7) (BDB 474 s.v. 2.a): “Bring us back to yourself… unless you have utterly rejected us” (as in the present translation) or “Bring us back to yourself…Or have you utterly rejected us?” It is Jeremiah’s plea that the Lord be willing to relent of his anger and restore a repentant nation to himself; however, Jeremiah acknowledges that this wished-for restoration might not be possible if the Lord has become so angry with Jerusalem/Judah that he is determined to reject the nation once and for all. Then, Jerusalem/Judah’s restoration would be impossible.

[5:22]  ⁶² tn Heb “Or have you utterly rejected us?” The construction מָאֹס מְאַסְתָּנוּ (ma’os mÿ’astanu), Qal infinitive absolute + Qal perfect 2nd person masculine singular from מָאַס (ma’as, “to reject”) is emphatic: the root מָאַס (ma’as) is repeated in these two verbal forms for emphasis.

[5:22]  ⁶³ tn Heb “Are you exceedingly angry with us?” The construction עַד־מְאֹד (’ad-mÿ’od) means “up to an abundance, to a great degree, exceedingly” (e.g., Gen 27:33, 34; 1 Sam 11:15; 25:36; 2 Sam 2:17; 1 Kgs 1:4; Pss 38:7, 9; 119:8, 43, 51, 107; Isa 64:9, 12; Lam 5:22; Dan 8:8; 11:25). Used in reference to God’s judgment, this phrase denotes total and irrevocable rejection by God and his refusal to forgive the sin and restore the people to a status under his grace and blessings, e.g., “Do not be angry beyond measure (עַד־מְאֹד, ’ad-mÿ’od), O Lord; do not remember our sins forever” (Isa 64:9) and “Will you keep silent and punish us beyond measure (עַד־מְאֹד, ’ad-mÿ’od)?” (Isa 64:12). The sentiment is expressed well in TEV, “Or have you rejected us forever? Is there no limit to your anger?” and CEV, “Or do you despise us so much that you don’t want us?”

[5:1]  ⁶⁴ sn The speaking voice is now that of a choir singing the community’s lament in the first person plural. The poem is not an alphabetic acrostic like the preceding chapters but has 22 verses, the same as the number of letters in the Hebrew alphabet.

[5:1]  ⁶⁵ tn The basic meaning of זָכַר (zakhar) is “to remember, call to mind” (HALOT 270 s.v. I זכר). Although often used of recollection of past events, זָכַר (zakhar, “to remember”) can also describe consideration of present situations: “to consider, think about” something present (BDB 270 s.v. 5), hence “reflect on,” the most appropriate nuance here. Verses 1-6 describe the present plight of Jerusalem. The parallel requests הַבֵּיט וּרְאֵה (habbet urÿ’eh, “Look and see!”) have a present-time orientation as well. See also 2:1; 3:19-20.

[5:1]  ⁶⁶ tn Heb “Look!” Although often used in reference to visual perception, נָבַט (navat, “to look”) can also refer to cognitive consideration and mental attention shown to a situation: “to regard” (e.g., 1 Sam 16:7; 2 Kgs 3:14), “to pay attention to, consider” (e.g., Isa 22:8; Isa 51:1, 2).

[5:1]  ⁶⁷ tn Although normally used in reference to visual sight, רָאָה (ra’ah) is often used in reference to cognitive processes and mental observation. See the note on “Consider” at 2:20.

[2:16]  ⁶⁸ tn Heb “they have opened wide their mouth against you.”

[2:16]  ⁶⁹ tn Heb “We have swallowed!”

[2:16]  ⁷⁰ tn Heb “We have attained, we have seen!” The verbs מָצָאנוּ רָאִינוּ (matsa’nu ra’inu) form a verbal hendiadys in which the first retains its full verbal sense and the second functions as an object complement. It forms a Hebrew idiom that means something like, “We have lived to see it!” The three asyndetic 1st person common plural statements in 2:16 (“We waited, we destroyed, we saw!”) are spoken in an impassioned, staccato style reflecting the delight of the conquerors.