Ezekiel 14:17

14:17 “Or suppose I were to bring a sword against that land and say, ‘Let a sword pass through the land,’ and I were to kill both people and animals.

Ezekiel 14:19

14:19 “Or suppose I were to send a plague into that land, and pour out my rage on it with bloodshed, killing both people and animals.

Ezekiel 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 ¹  to kill both people and animals!

Ezekiel 25:13

25:13 So this is what the sovereign Lord says: I will stretch out my hand against Edom, and I will kill the people and animals within her, ²  and I will make her desolate; from Teman to Dedan they will die ³  by the sword.

Genesis 6:7

6:7 So the Lord said, “I will wipe humankind, whom I have created, from the face of the earth – everything from humankind to animals, ⁴  including creatures that move on the ground and birds of the air, for I regret that I have made them.”

Jeremiah 7:20

7:20 So,” the Lord God ⁵  says, “my raging fury will be poured out on this land. ⁶  It will be poured out on human beings and animals, on trees and crops. ⁷  And it will burn like a fire which cannot be extinguished.”

Jeremiah 32:43

32:43 You and your people ⁸  are saying that this land will become desolate, uninhabited by either people or animals. You are saying that it will be handed over to the Babylonians. ⁹  But fields ¹⁰  will again be bought in this land. ¹¹ 

Jeremiah 36:29

36:29 Tell King Jehoiakim of Judah, ‘The Lord says, “You burned the scroll. You asked ¹²  Jeremiah, ‘How dare you write in this scroll that the king of Babylon will certainly come and destroy this land and wipe out all the people and animals on it?’” ¹³ 

[14:21]  ¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:13]  ² tn Heb “and I will cut off from her man and beast.”

[25:13]  ³ tn Heb “fall.”

[6:7]  ⁴ tn The text simply has “from man to beast, to creatures, and to birds of the air.” The use of the prepositions עַד…מִן (min...’ad) stresses the extent of the judgment in creation.

[7:20]  ⁵ 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]  ⁶ 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]  ⁷ tn Heb “the trees of/in the field and the fruit of/in the ground.”

[32:43]  ⁸ tn Heb “you.” However, the pronoun is plural and is addressed to more than just Jeremiah (v. 26). It includes Jeremiah and those who have accepted his prophecy of doom.

[32:43]  ⁹ tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.

[32:43]  ¹⁰ tn The noun is singular with the article, but it is a case of the generic singular (cf. GKC 406 §126.m).

[32:43]  ¹¹ tn Heb “Fields will be bought in this land of which you [masc. pl.] are saying, ‘It will be desolate [a perfect of certainty or prophetic perfect] without man or beast; it will be given into the hand of the Chaldeans.’” The original sentence has been broken down to better conform to contemporary English style.

[36:29]  ¹² tn Or “In essence you asked.” For explanation see the translator’s note on the end of the verse.

[36:29]  ¹³ tn Heb “You burned this scroll, saying, ‘Why did you write on it, saying, “The king of Babylon will certainly come [the infinitive absolute before the finite verb expresses certainty here as several places elsewhere in Jeremiah] and destroy this land and exterminate from it both man and beast.”’” The sentence raises several difficulties for translating literally. I.e., the “you” in “why did you write” is undefined, though it obviously refers to Jeremiah. The gerund “saying” that introduces ‘Why did you write’ does not fit very well with “you burned the scroll.” Gerunds of this sort are normally explanatory. Lastly, there is no indication in the narrative that Jehoiakim ever directly asked Jeremiah this question. In fact, he had been hidden out of sight so Jehoiakim couldn’t confront him. The question is presented rhetorically, expressing Jehoiakim’s thoughts or intents and giving the rational for burning the scroll, i.e., he questioned Jeremiah’s right to say such things. The translation has attempted to be as literal as possible without resolving some of these difficulties. One level of embedded quotes has been eliminated for greater simplicity. For the rendering of “How dare you” for the interrogative “why do you” see the translator’s note on 26:9.