Jeremiah 48:35

48:35 I will put an end in Moab

to those who make offerings at her places of worship. ¹ 

I will put an end to those who sacrifice to other gods.

I, the Lord, affirm it! ² 

Jeremiah 7:34

7:34 I will put an end to the sounds of joy and gladness, or the glad celebration of brides and grooms throughout the towns of Judah and the streets of Jerusalem. For the whole land will become a desolate wasteland.”

Jeremiah 31:36

31:36 The Lord affirms, ³  “The descendants of Israel will not

cease forever to be a nation in my sight.

That could only happen if the fixed ordering of the heavenly lights

were to cease to operate before me.” ⁴ 

Jeremiah 48:33

48:33 Joy and gladness will disappear

from the fruitful land of Moab. ⁵ 

I will stop the flow of wine from the winepresses.

No one will stomp on the grapes there and shout for joy. ⁶ 

The shouts there will be shouts of soldiers,

not the shouts of those making wine. ⁷ 

Jeremiah 16:9

16:9 For I, the Lord God of Israel who rules over all, tell you what will happen. ⁸  I will put an end to the sounds of joy and gladness, to the glad celebration of brides and grooms in this land. You and the rest of the people will live to see this happen.’” ⁹ 

Jeremiah 36:29

36:29 Tell King Jehoiakim of Judah, ‘The Lord says, “You burned the scroll. You asked ¹⁰  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?’” ¹¹ 

[48:35]  ¹ tn Heb “high place[s].” For the meaning and significance of this term see the study note on 7:31.

[48:35]  ² tn Heb “Oracle of the Lord.”

[31:36]  ³ tn Heb “Oracle of the Lord.”

[31:36]  ⁴ tn Heb “‘If these fixed orderings were to fail to be present before me,’ oracle of the Lord, ‘then the seed of Israel could cease from being a nation before me forever (or more literally, “all the days”).’” The sentence has been broken up to conform more to modern style. The connection has been maintained by reversing the order of condition and consequence and still retaining the condition in the second clause. For the meaning of “cease to operate” for the verb מוּשׁ (mush) compare the usage in Isa 54:10; Ps 55:11 (55:12 HT); Prov 17:13 where what is usually applied to persons or things is applied to abstract things like this (see HALOT 506 s.v. II מוּשׁ Qal for general usage).

[48:33]  ⁵ tn Heb “from the garden land, even from the land of Moab.” Comparison with the parallel passage in Isa 16:10 and the translation of the Greek text here (which has only “the land of Moab”) suggest that the second phrase is appositional to the first.

[48:33]  ⁶ tn Heb “no one will tread [the grapes] with shout of joy.”

[48:33]  ⁷ tn Heb “shouts will not be shouts.” The text has been expanded contextually to explain that the shouts of those treading grapes in winepresses will come to an end (v. 33a-d) and be replaced by the shouts of the soldiers who trample down the vineyards (v. 32e-f). Compare 25:30 and 51:41 for the idea.

[16:9]  ⁷ tn Heb “For thus says Yahweh of armies the God of Israel.” The introductory formula which appears three times in vv. 1-9 (vv. 1, 3, 5) has been recast for smoother English style.

[16:9]  ⁸ tn Heb “before your eyes and in your days.” The pronouns are plural including others than Jeremiah.

[36:29]  ⁹ tn Or “In essence you asked.” For explanation see the translator’s note on the end of the verse.

[36:29]  ¹⁰ 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.