Jeremiah 15:1-2

15:1 Then the Lord said to me, “Even if Moses and Samuel stood before me pleading for ¹  these people, I would not feel pity for them! ²  Get them away from me! Tell them to go away! ³  15:2 If they ask you, ‘Where should we go?’ tell them the Lord says this:

“Those who are destined to die of disease will go to death by disease.

Those who are destined to die in war will go to death in war.

Those who are destined to die of starvation will go to death by starvation.

Those who are destined to go into exile will go into exile.” ⁴ 

Lamentations 3:42

3:42 “We ⁵  have blatantly rebelled; ⁶ 

you ⁷  have not forgiven.”

Ezekiel 33:25

33:25 Therefore say to them, ‘This is what the sovereign Lord says: You eat the meat with the blood still in it, ⁸  pray to ⁹  your idols, and shed blood. Do you really think you will possess ¹⁰  the land?

[15:1]  ¹ tn The words “pleading for” have been supplied in the translation to explain the idiom (a metonymy). For parallel usage see BDB 763 s.v. עָמַד Qal.1.a and compare usage in Gen 19:27, Deut 4:10.

[15:1]  ² tn Heb “my soul would not be toward them.” For the usage of “soul” presupposed here see BDB 660 s.v. נֶפֶשׁ 6 in the light of the complaints and petitions in Jeremiah’s prayer in 14:19, 21.

[15:1]  ³ tn Heb “Send them away from my presence and let them go away.”

[15:2]  ⁴ tn It is difficult to render the rhetorical force of this passage in meaningful English. The text answers the question “Where should we go?” with four brief staccato-like expressions with a play on the preposition “to”: Heb “Who to the death, to the death and who to the sword, to the sword and who to the starvation, to the starvation and who to the captivity, to the captivity.” The word “death” here is commonly understood to be a poetic substitute for “plague” because of the standard trio of sword, famine, and plague (see, e.g., 14:12 and the notes there). This is likely here and in 18:21. For further support see W. L. Holladay, Jeremiah (Hermeneia), 1:440. The nuance “starvation” rather than “famine” has been chosen in the translation because the referents here are all things that accompany war.

[3:42]  ⁵ tn The Heb emphasiszes the pronoun “We – we have sinned….” Given the contrast with the following, it means “For our part, we have sinned….” A poetic reading in English would place vocal emphasis on “we” followed by a short pause.

[3:42]  ⁶ tn Heb “We have revolted and we have rebelled.” The two verbs פָשַׁעְנוּ וּמָרִינוּ (pasha’nu umarinu, “we have revolted and we have rebelled”) form a verbal hendiadys in which the synonyms emphasize the single idea.

[3:42]  ⁷ tn The Heb emphasiszes the pronoun “You – you have not forgiven.” Given the contrast with the preceding, it means “For your part, you have not forgiven.” A poetic reading in English would place vocal emphasis on “you” followed by a short pause.

[33:25]  ⁸ sn This practice was a violation of Levitical law (see Lev 19:26).

[33:25]  ⁹ tn Heb “lift up your eyes.”

[33:25]  ¹⁰ tn Heb “Will you possess?”