Jeremiah 25:15-18

Judah and the Nations Will Experience God’s Wrath

25:15 So ¹  the Lord, the God of Israel, spoke to me in a vision. ²  “Take this cup from my hand. It is filled with the wine of my wrath. ³  Take it and make the nations to whom I send you drink it. 25:16 When they have drunk it, they will stagger to and fro ⁴  and act insane. For I will send wars sweeping through them.” ⁵ 

25:17 So I took the cup from the Lord’s hand. I made all the nations to whom he sent me drink the wine of his wrath. ⁶  25:18 I made Jerusalem ⁷  and the cities of Judah, its kings and its officials drink it. ⁸  I did it so Judah would become a ruin. I did it so Judah, its kings, and its officials would become an object ⁹  of horror and of hissing scorn, an example used in curses. ¹⁰  Such is already becoming the case! ¹¹ 

Psalms 60:3

60:3 You have made your people experience hard times; ¹² 

you have made us drink intoxicating wine. ¹³ 

Isaiah 6:5

6:5 I said, “Too bad for me! I am destroyed, ¹⁴  for my lips are contaminated by sin, ¹⁵  and I live among people whose lips are contaminated by sin. ¹⁶  My eyes have seen the king, the Lord who commands armies.” ¹⁷ 

Isaiah 28:1

The Lord Will Judge Samaria

28:1 The splendid crown of Ephraim’s drunkards is doomed, ¹⁸ 

the withering flower, its beautiful splendor, ¹⁹ 

situated ²⁰  at the head of a rich valley,

the crown of those overcome with wine. ²¹ 

Isaiah 29:9

God’s People are Spiritually Insensitive

29:9 You will be shocked and amazed! ²² 

You are totally blind! ²³ 

They are drunk, ²⁴  but not because of wine;

they stagger, ²⁵  but not because of beer.

Isaiah 51:21

51:21 So listen to this, oppressed one,

who is drunk, but not from wine!

Lamentations 3:15

3:15 He has given me my fill of bitter herbs

and made me drunk with bitterness. ²⁶ 

Romans 7:9

7:9 And I was once alive apart from the law, but with the coming of the commandment sin became alive

[25:15]  ¹ tn This is an attempt to render the Hebrew particle כִּי (ki) which is probably being used in the sense that BDB 473-74 s.v. כִּי 3.c notes, i.e., the causal connection is somewhat loose, related here to the prophecies against the nations. “So” seems to be the most appropriate way to represent this.

[25:15]  ² tn Heb “Thus said the Lord, the God of Israel, to me.” It is generally understood that the communication is visionary. God does not have a “hand” and the action of going to the nations and making them drink of the cup are scarcely literal. The words are supplied in the translation to show the figurative nature of this passage.

[25:15]  ³ sn “Drinking from the cup of wrath” is a common figure to represent being punished by God. Isaiah had used it earlier to refer to the punishment which Judah was to suffer and from which God would deliver her (Isa 51:17, 22) and Jeremiah’s contemporary Habakkuk uses it of Babylon “pouring out its wrath” on the nations and in turn being forced to drink the bitter cup herself (Hab 2:15-16). In Jer 51:7 the Lord will identify Babylon as the cup which makes the nations stagger. In v. 16 drinking from the cup will be identified with the sword (i.e., wars) that the Lord will send against the nations. Babylon is also to be identified as the sword (cf. Jer 51:20-23). What is being alluded to here in highly figurative language is the judgment that the Lord will wreak on the nations listed here through the Babylonians. The prophecy given here in symbolical form is thus an expansion of the one in vv. 9-11.

[25:16]  ⁴ tn There is some debate about the meaning of the verb here. Both BDB 172 s.v. גָּעַשׁ Hithpo and KBL 191 s.v. גָּעַשׁ Hitpol interpret this of the back and forth movement of staggering. HALOT 192 s.v. גָּעַשׁ Hitpo interprets it as vomiting. The word is used elsewhere of the up and down movement of the mountains (2 Sam 22:8) and the up and down movement of the rolling waves of the Nile (Jer 46:7, 8). The fact that a different verb is used in v. 27 for vomiting would appear to argue against it referring to vomiting (contra W. L. Holladay, Jeremiah [Hermeneia], 1:674; it is “they” that do this not their stomachs).

[25:16]  ⁵ tn Heb “because of the sword that I will send among them.” Here, as often elsewhere in Jeremiah, the sword is figurative for warfare which brings death. See, e.g., 15:2. The causal particle here is found in verbal locutions where it is the cause of emotional states or action. Hence there are really two “agents” which produce the effects of “staggering” and “acting insane,” the cup filled with God’s wrath and the sword. The sword is the “more literal” and the actual agent by which the first agent’s action is carried out.

[25:17]  ⁶ tn The words “the wine of his wrath” are not in the text but are implicit in the metaphor (see vv. 15-16). They are supplied in the translation for clarity.

[25:18]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:18]  ⁸ tn The words “I made” and “drink it” are not in the text. The text from v. 18 to v. 26 contains a list of the nations that Jeremiah “made drink it.” The words are supplied in the translation here and at the beginning of v. 19 for the sake of clarity. See also the note on v. 26.

[25:18]  ⁹ tn Heb “in order to make them a ruin, an object of…” The sentence is broken up and the antecedents are made specific for the sake of clarity and English style.

[25:18]  ¹⁰ tn See the study note on 24:9 for explanation.

[25:18]  ¹¹ tn Heb “as it is today.” This phrase would obviously be more appropriate after all these things had happened as is the case in 44:6, 23 where the verbs referring to these conditions are past. Some see this phrase as a marginal gloss added after the tragedies of 597 b.c. or 586 b.c. However, it may refer here to the beginning stages where Judah has already suffered the loss of Josiah, of its freedom, of some of its temple treasures, and of some of its leaders (Dan 1:1-3. The different date for Jehoiakim there is due to the different method of counting the king’s first year; the third year there is the same as the fourth year in 25:1).

[60:3]  ¹² tn Heb “you have caused your people to see [what is] hard.”

[60:3]  ¹³ tn Heb “wine of staggering,” that is, intoxicating wine that makes one stagger in drunkenness. Intoxicating wine is here an image of divine judgment that makes its victims stagger like drunkards. See Isa 51:17-23.

[6:5]  ¹⁴ tn Isaiah uses the suffixed (perfect) form of the verb for rhetorical purposes. In this way his destruction is described as occurring or as already completed. Rather than understanding the verb as derived from דָּמַה (damah, “be destroyed”), some take it from a proposed homonymic root דמה, which would mean “be silent.” In this case, one might translate, “I must be silent.”

[6:5]  ¹⁵ tn Heb “a man unclean of lips am I.” Isaiah is not qualified to praise the king. His lips (the instruments of praise) are “unclean” because he has been contaminated by sin.

[6:5]  ¹⁶ tn Heb “and among a nation unclean of lips I live.”

[6:5]  ¹⁷ tn Perhaps in this context, the title has a less militaristic connotation and pictures the Lord as the ruler of the heavenly assembly. See the note at 1:9.

[28:1]  ¹⁸ tn Heb “Woe [to] the crown [or “wreath”] of the splendor [or “pride”] of the drunkards of Ephraim.” The “crown” is Samaria, the capital city of the northern kingdom (Ephraim). Priests and prophets are included among these drunkards in v. 7.

[28:1]  ¹⁹ tn Heb “the beauty of his splendor.” In the translation the masculine pronoun (“his”) has been replaced by “its” because the referent (the “crown”) is the city of Samaria.

[28:1]  ²⁰ tn Heb “which [is].”

[28:1]  ²¹ tn Heb “ones overcome with wine.” The words “the crown of” are supplied in the translation for clarification. The syntactical relationship of the final phrase to what precedes is uncertain. הֲלוּמֵי יָיִן (halume yayin, “ones overcome with wine”) seems to correspond to שִׁכֹּרֵי אֶפְרַיִם (shikkore ’efrayim, “drunkards of Ephraim”) in line 1. The translation assumes that the phrase “the splendid crown” is to be understood in the final line as well.

[29:9]  ²² tn The form הִתְמַהְמְהוּ (hitmahmÿhu) is a Hitpalpel imperative from מָהַהּ (mahah, “hesitate”). If it is retained, one might translate “halt and be amazed.” The translation assumes an emendation to הִתַּמְּהוּ (hittammÿhu), a Hitpael imperative from תָּמַה (tamah, “be amazed”). In this case, the text, like Hab 1:5, combines the Hitpael and Qal imperatival forms of תָּמַה (tamah). A literal translation might be “Shock yourselves and be shocked!” The repetition of sound draws attention to the statement. The imperatives here have the force of an emphatic assertion. On this use of the imperative in Hebrew, see GKC 324 §110.c and IBHS 572 §34.4c.

[29:9]  ²³ tn Heb “Blind yourselves and be blind!” The Hitpalpel and Qal imperatival forms of שָׁעַע (sha’a’, “be blind”) are combined to draw attention to the statement. The imperatives have the force of an emphatic assertion.

[29:9]  ²⁴ tc Some prefer to emend the perfect form of the verb to an imperative (e.g., NAB, NCV, NRSV), since the people are addressed in the immediately preceding and following contexts.

[29:9]  ²⁵ tc Some prefer to emend the perfect form of the verb to an imperative (e.g., NAB, NCV, NRSV), since the people are addressed in the immediately preceding and following contexts.

[3:15]  ²⁶ tn Heb “wormwood” or “bitterness” (BDB 542 s.v. לַעֲנָה; HALOT 533 s.v. לַעֲנָה).