Jeremiah 44:8

44:8 That is what will result from your making me angry by what you are doing. ¹  You are making me angry by sacrificing to other gods here in the land of Egypt where you live. You will be destroyed for doing that! You will become an example used in curses ²  and an object of ridicule among all the nations of the earth. ³ 

Jeremiah 44:11

44:11 “Because of this, the Lord God of Israel who rules over all says, ‘I am determined to bring disaster on you, ⁴  even to the point of destroying all the Judeans here. ⁵ 

Jeremiah 9:21

9:21 ‘Death has climbed in ⁶  through our windows.

It has entered into our fortified houses.

It has taken away our children who play in the streets.

It has taken away our young men who gather in the city squares.’

Jeremiah 51:22

51:22 I used you to smash men and women.

I used you to smash old men and young men.

I used you to smash young men and young women.

Joshua 6:21

6:21 They annihilated with the sword everything that breathed in the city, ⁷  including men and women, young and old, as well as cattle, sheep, and donkeys.

Jude 1:11

1:11 Woe to them! For they have traveled down Cain’s path, ⁸  and because of greed ⁹  have abandoned themselves ¹⁰  to ¹¹  Balaam’s error; hence, ¹²  they will certainly perish ¹³  in Korah’s rebellion.

[44:8]  ¹ tn Heb “the works of your hands.” Here the phrase is qualified by the epexegetical לְ (lamed) + infinitive, לְקַטֵּר (lÿqatter, “by sacrificing [to other gods]”). For further discussion on the use of this phrase see the translator’s note on 25:6.

[44:8]  ² tn Heb “a curse.” For the meaning of this phrase see the translator’s note on 24:9 and see the usage in 24:9; 25:18; 26:6; 29:22.

[44:8]  ³ tn Verses 7b-8 are all one long, complex sentence governed by the interrogative “Why.” The Hebrew text reads: “Why are you doing great harm to your souls [= “yourselves” (cf. BDB 660 s.v. נֶפֶשׁ 4.b[6])] so as to cut off [= destroy] from yourselves man and woman, child and baby [the terms are collective singulars and are to be interpreted as plurals] from the midst of Judah so as not to leave to yourselves a remnant by making me angry with the works of your hands by sacrificing to other gods in the land of Egypt where you have come to live so as to cut off [an example of result rather than purpose after the particle לְמַעַן (lÿma’an; see the translator’s note on 25:7)] yourselves and so that you may become a curse and an object of ridicule among all the nations of the earth.” The sentence has been broken down and restructured to better conform with contemporary English style. An attempt has been made to retain an equivalent for all the subordinations and qualifying phrases.

[44:11]  ⁴ tn Heb “Behold I am setting my face against you for evil/disaster.” For the meaning of the idiom “to set the face to/against” see the translator’s note on 42:15 and compare the references listed there.

[44:11]  ⁵ tn Heb “and to destroy all Judah.” However, this statement must be understood within the rhetoric of the passage (see vv. 7-8 and the study note on v. 8) and within the broader context of the Lord’s promises to restore the remnant who are in Babylon and those scattered in other lands (23:3; 24:5-6; 29:14; 30:3; 32:27). In this context “all Judah” must refer to all the Judeans living in Egypt whom Jeremiah is now addressing. This involves the figure of synecdoche where all does not extend to all individuals but to all that are further specified or implied (see E. W. Bullinger, Figures of Speech, 616-18, and the comments in H. Freedman, Jeremiah [SoBB], 285). The “and” in front of “to destroy” is to be understood as an example of the epexegetical use of the conjunction ו (vav; see BDB 252 s.v. וַ 1.b and compare the translation of J. Bright, Jeremiah [AB], 260).

[9:21]  ⁶ sn Here Death is personified (treated as though it were a person). Some have seen as possible background to this lament an allusion to Mesopotamian mythology where the demon Lamastu climbs in through the windows of houses and over their walls to kill children and babies.

[6:21]  ⁷ tn Heb “all which was in the city.”

[1:11]  ⁸ tn Or “they have gone the way of Cain.”

[1:11]  ⁹ tn Grk “for wages.”

[1:11]  ¹⁰ tn The verb ἐκχέω (ekcew) normally means “pour out.” Here, in the passive, it occasionally has a reflexive idea, as BDAG 312 s.v. 3. suggests (with extra-biblical examples).

[1:11]  ¹¹ tn Or “in.”

[1:11]  ¹² tn Grk “and.” See note on “perish” later in this verse.

[1:11]  ¹³ tn The three verbs in this verse are all aorist indicative (“have gone down,” “have abandoned,” “have perished”). Although the first and second could be considered constative or ingressive, the last is almost surely proleptic (referring to the certainty of their future judgment). Although it may seem odd that a proleptic aorist is so casually connected to other aorists with a different syntactical force, it is not unparalleled (cf. Rom 8:30).