Jeremiah 13:14

13:14 And I will smash them like wine bottles against one another, children and parents alike. ¹  I will not show any pity, mercy, or compassion. Nothing will keep me from destroying them,’ ²  says the Lord.”

Jeremiah 15:5

15:5 The Lord cried out, ³ 

“Who in the world ⁴  will have pity on you, Jerusalem?

Who will grieve over you?

Who will stop long enough ⁵ 

to inquire about how you are doing? ⁶ 

Jeremiah 50:14

50:14 “Take up your battle positions all around Babylon,

all you soldiers who are armed with bows. ⁷ 

Shoot ⁸  all your arrows at her! Do not hold any back! ⁹ 

For she has sinned against the Lord.

Jeremiah 51:3

51:3 Do not give her archers time to string their bows

or to put on their coats of armor. ¹⁰ 

Do not spare any of her young men.

Completely destroy ¹¹  her whole army.

Jeremiah 21:7

21:7 Then ¹²  I, the Lord, promise that ¹³  I will hand over King Zedekiah of Judah, his officials, and any of the people who survive the war, starvation, and disease. I will hand them over to King Nebuchadnezzar of Babylon and to their enemies who want to kill them. He will slaughter them with the sword. He will not show them any mercy, compassion, or pity.’

[13:14]  ¹ tn Or “children along with their parents”; Heb “fathers and children together.”

[13:14]  ² tn Heb “I will not show…so as not to destroy them.”

[15:5]  ³ tn The words “The Lord cried out” are not in the text. However, they are necessary to show the shift in address between speaking to Jeremiah in vv. 1-4 about the people and addressing Jerusalem in vv. 5-6 and the shift back to the address to Jeremiah in vv. 7-9. The words “oracle of the Lord” are, moreover, found at the beginning of v. 6.

[15:5]  ⁴ tn The words, “in the world” are not in the text but are the translator’s way of trying to indicate that this rhetorical question expects a negative answer.

[15:5]  ⁵ tn Heb “turn aside.”

[15:5]  ⁶ tn Or “about your well-being”; Heb “about your welfare” (שָׁלוֹם, shalom).

[50:14]  ⁵ tn Heb “all you who draw the bow.”

[50:14]  ⁶ tc The verb here should probably be read as a Qal imperative יְרוּ (yÿru) from יָרָה (yarah) with a few Hebrew mss rather than a Qal imperative יְדוּ (yidu) from יָדָה (yadah) with the majority of Hebrew mss. The verb יָדָה (yadah) does not otherwise occur in the Qal and only elsewhere in the Piel with a meaning “cast” (cf. KBL 363 s.v. I יָדָה). The verb יָרָה (yarah) is common in both the Qal and the Hiphil with the meaning of shooting arrows (cf. BDB 435 s.v. יָרָה Qal.3 and Hiph.2). The confusion between ד (dalet) and ר (resh) is very common.

[50:14]  ⁷ tn Heb “Shoot at her! Don’t save any arrows!”

[51:3]  ⁷ tc The text and consequent meaning of these first two lines are uncertain. Literally the Masoretic reads “against let him string let him string the one who strings his bow and against let him raise himself up in his coat of armor.” This makes absolutely no sense and the ancient versions and Hebrew mss did not agree in reading this same text. Many Hebrew mss and all the versions as well as the Masoretes themselves (the text is left unpointed with a marginal note not to read it) delete the second “let him string.” The LXX (or Greek version) left out the words “against” at the beginning of the first two lines. It reads “Let the archer bend his bow and let the one who has armor put it on.” The Lucianic recension of the LXX and some Targum mss supplied the missing object “it” and thus read “Let the archer ready his bow against it and let him array himself against it in his coat of mail.” This makes good sense but does not answer the question of why the Hebrew text left off the suffix on the preposition twice in a row. Many Hebrew mss and the Syriac, Targum, and Vulgate (the Latin version) change the pointing of “against” (אֶל [’el]) to “not” (אַל [’al]) and thus read “Let the archer not string the bow and let him not array himself in his armor.” However, many commentators feel that this does not fit the context because it would apparently be addressed to the Babylonians, not the enemy, which would create a sudden shift in addressee with the second half of the verse. However, if it is understood in the sense taken here it refers to the enemy not allowing the Babylonian archers to get ready for the battle, i.e., a surprise attack. This sense is suggested as an alternative in J. Bright, Jeremiah (AB), 346, n. u-u, and J. A. Thompson, Jeremiah (NICOT), 747, n. 5, and is the interpretation adopted in TEV and probably also in NIrV.

[51:3]  ⁸ sn For the concept underlying this word see the study note on “utterly destroy” in Jer 25:9 and compare the usage in 50:21, 26.

[21:7]  ⁹ tn Heb “And afterward.”

[21:7]  ¹⁰ tn Heb “oracle of the Lord.”