Jeremiah 6:11

6:11 I am as full of anger as you are, Lord, ¹ 

I am tired of trying to hold it in.”

The Lord answered, ² 

“Vent it, then, ³  on the children who play in the street

and on the young men who are gathered together.

Husbands and wives are to be included, ⁴ 

as well as the old and those who are advanced in years.

Jeremiah 7:20

7:20 So,” the Lord God ⁵  says, “my raging fury will be poured out on this land. ⁶  It will be poured out on human beings and animals, on trees and crops. ⁷  And it will burn like a fire which cannot be extinguished.”

Jeremiah 39:1-9

39:1 King Nebuchadnezzar of Babylon came against Jerusalem with his whole army and laid siege to it. The siege began in the tenth month of the ninth year that Zedekiah ruled over Judah. ⁸  39:2 It lasted until the ninth day of the fourth month of Zedekiah’s eleventh year. ⁹  On that day they broke through the city walls. 39:3 Then Nergal-Sharezer of Samgar, Nebo-Sarsekim, who was a chief officer, Nergal-Sharezer, who was a high official, ¹⁰  and all the other officers of the king of Babylon came and set up quarters ¹¹  in the Middle Gate. ¹²  39:4 When King Zedekiah of Judah and all his soldiers saw them, they tried to escape. They departed from the city during the night. They took a path through the king’s garden and passed out through the gate between the two walls. ¹³  Then they headed for the Jordan Valley. ¹⁴  39:5 But the Babylonian ¹⁵  army chased after them. They caught up with Zedekiah in the plains of Jericho ¹⁶  and captured him. ¹⁷  They took him to King Nebuchadnezzar of Babylon at Riblah ¹⁸  in the territory of Hamath and Nebuchadnezzar passed sentence on him there. 39:6 There at Riblah the king of Babylon had Zedekiah’s sons put to death while Zedekiah was forced to watch. The king of Babylon also had all the nobles of Judah put to death. 39:7 Then he had Zedekiah’s eyes put out and had him bound in chains ¹⁹  to be led off to Babylon. 39:8 The Babylonians ²⁰  burned down the royal palace, the temple of the Lord, and the people’s homes, ²¹  and they tore down the wall of Jerusalem. ²²  39:9 Then Nebuzaradan, the captain of the royal guard, ²³  took captive the rest of the people who were left in the city. He carried them off to Babylon along with the people who had deserted to him. ²⁴ 

Jeremiah 52:4-11

52:4 King Nebuchadnezzar of Babylon came against Jerusalem with his whole army and set up camp outside it. ²⁵  They built siege ramps all around it. He arrived on the tenth day of the tenth month in the ninth year that Zedekiah ruled over Judah. ²⁶  52:5 The city remained under siege until Zedekiah’s eleventh year. 52:6 By the ninth day of the fourth month ²⁷  the famine in the city was so severe the residents ²⁸  had no food. 52:7 They broke through the city walls, and all the soldiers tried to escape. They left the city during the night. They went through the gate between the two walls that is near the king’s garden. ²⁹  (The Babylonians had the city surrounded.) Then they headed for the Jordan Valley. ³⁰  52:8 But the Babylonian army chased after the king. They caught up with Zedekiah in the plains of Jericho, ³¹  and his entire army deserted him. 52:9 They captured him and brought him up to the king of Babylon at Riblah ³²  in the territory of Hamath and he passed sentence on him there. 52:10 The king of Babylon had Zedekiah’s sons put to death while Zedekiah was forced to watch. He also had all the nobles of Judah put to death there at Riblah. 52:11 He had Zedekiah’s eyes put out and had him bound in chains. ³³  Then the king of Babylon had him led off to Babylon and he was imprisoned there until the day he died.

Jeremiah 52:2

52:2 He did what displeased the Lord ³⁴  just as Jehoiakim had done.

Jeremiah 25:4-7

25:4 Over and over again ³⁵  the Lord has sent ³⁶  his servants the prophets to you. But you have not listened or paid attention. ³⁷  25:5 He said through them, ³⁸  ‘Each of you must turn from your wicked ways and stop doing the evil things you are doing. ³⁹  If you do, I will allow you to continue to live here in the land that I gave to you and your ancestors as a lasting possession. ⁴⁰  25:6 Do not pay allegiance to ⁴¹  other gods and worship and serve them. Do not make me angry by the things that you do. ⁴²  Then I will not cause you any harm.’ 25:7 So, now the Lord says, ⁴³  ‘You have not listened to me. But ⁴⁴  you have made me angry by the things that you have done. ⁴⁵  Thus you have brought harm on yourselves.’

Jeremiah 25:2

25:2 So the prophet Jeremiah spoke to all the people of Judah and to all the people who were living in Jerusalem. ⁴⁶ 

Jeremiah 34:1

The Lord Makes an Ominous Promise to Zedekiah

34:1 The Lord spoke to Jeremiah while King Nebuchadnezzar of Babylon was attacking Jerusalem ⁴⁷  and the towns around it with a large army. This army consisted of troops from his own army and from the kingdoms and peoples of the lands under his dominion. ⁴⁸ 

Jeremiah 36:16-19

36:16 When they had heard it all, ⁴⁹  they expressed their alarm to one another. ⁵⁰  Then they said to Baruch, “We must certainly give the king a report about everything you have read!” ⁵¹  36:17 Then they asked Baruch, “How did you come to write all these words? Do they actually come from Jeremiah’s mouth?” ⁵²  36:18 Baruch answered, “Yes, they came from his own mouth. He dictated all these words to me and I wrote them down in ink on this scroll.” ⁵³  36:19 Then the officials said to Baruch, “You and Jeremiah must go and hide. You must not let anyone know where you are.” ⁵⁴ 

Lamentations 2:4

ד (Dalet)

2:4 He prepared his bow ⁵⁵  like an enemy;

his right hand was ready to shoot. ⁵⁶ 

Like a foe he killed everyone,

even our strong young men; ⁵⁷ 

he has poured out his anger like fire

on the tent ⁵⁸  of Daughter Zion.

Lamentations 4:11

כ (Kaf)

4:11 The Lord fully vented ⁵⁹  his wrath;

he poured out his fierce anger. ⁶⁰ 

He started a fire in Zion;

it consumed her foundations. ⁶¹ 

Ezekiel 22:22

22:22 As silver is melted in a furnace, so you will be melted in it, and you will know that I, the Lord, have poured out my anger on you.’”

Daniel 9:11

9:11 “All Israel has broken ⁶²  your law and turned away by not obeying you. ⁶³  Therefore you have poured out on us the judgment solemnly threatened ⁶⁴  in the law of Moses the servant of God, for we have sinned against you. ⁶⁵ 

Daniel 9:27

9:27 He will confirm a covenant with many for one week. ⁶⁶ 

But in the middle of that week

he will bring sacrifices and offerings to a halt.

On the wing ⁶⁷  of abominations will come ⁶⁸  one who destroys,

until the decreed end is poured out on the one who destroys.”

Nahum 1:6

1:6 No one can withstand ⁶⁹  his indignation! ⁷⁰ 

No one can resist ⁷¹  his fierce anger! ⁷² 

His wrath is poured out like volcanic fire,

boulders are broken up ⁷³  as he approaches. ⁷⁴ 

Revelation 14:10

14:10 that person ⁷⁵  will also drink of the wine of God’s anger ⁷⁶  that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur ⁷⁷  in front of the holy angels and in front of the Lamb.

Revelation 16:2-21

16:2 So ⁷⁸  the first angel ⁷⁹  went and poured out his bowl on the earth. Then ⁸⁰  ugly and painful sores ⁸¹  appeared on the people ⁸²  who had the mark of the beast and who worshiped his image.

16:3 Next, ⁸³  the second angel ⁸⁴  poured out his bowl on the sea and it turned into blood, like that of a corpse, and every living creature that was in the sea died.

16:4 Then ⁸⁵  the third angel ⁸⁶  poured out his bowl on the rivers and the springs of water, and they turned into blood. 16:5 Now ⁸⁷  I heard the angel of the waters saying:

“You are just ⁸⁸  – the one who is and who was,

the Holy One – because you have passed these judgments, ⁸⁹ 

16:6 because they poured out the blood of your saints and prophets,

so ⁹⁰  you have given them blood to drink. They got what they deserved!” ⁹¹ 

16:7 Then ⁹²  I heard the altar reply, ⁹³  “Yes, Lord God, the All-Powerful, ⁹⁴  your judgments are true and just!”

16:8 Then ⁹⁵  the fourth angel ⁹⁶  poured out his bowl on the sun, and it was permitted to scorch people ⁹⁷  with fire. 16:9 Thus ⁹⁸  people ⁹⁹  were scorched by the terrible heat, ¹⁰⁰  yet ¹⁰¹  they blasphemed the name of God, who has ruling authority ¹⁰²  over these plagues, and they would not repent and give him glory.

16:10 Then ¹⁰³  the fifth angel ¹⁰⁴  poured out his bowl on the throne of the beast so that ¹⁰⁵  darkness covered his kingdom, ¹⁰⁶  and people ¹⁰⁷  began to bite ¹⁰⁸  their tongues because ¹⁰⁹  of their pain. 16:11 They blasphemed the God of heaven because of their sufferings ¹¹⁰  and because of their sores, ¹¹¹  but nevertheless ¹¹²  they still refused to repent ¹¹³  of their deeds.

16:12 Then ¹¹⁴  the sixth angel ¹¹⁵  poured out his bowl on the great river Euphrates and dried up its water ¹¹⁶  to prepare the way ¹¹⁷  for the kings from the east. ¹¹⁸  16:13 Then ¹¹⁹  I saw three unclean spirits ¹²⁰  that looked like frogs coming out of the mouth of the dragon, out of the mouth of the beast, and out of the mouth of the false prophet. 16:14 For they are the spirits of the demons performing signs who go out to the kings of the earth ¹²¹  to bring them together for the battle that will take place on the great day of God, the All-Powerful. ¹²² 

16:15 (Look! I will come like a thief!

Blessed is the one who stays alert and does not lose ¹²³  his clothes so that he will not have to walk around naked and his shameful condition ¹²⁴  be seen.) ¹²⁵ 

16:16 Now ¹²⁶  the spirits ¹²⁷  gathered the kings and their armies ¹²⁸  to the place that is called Armageddon ¹²⁹  in Hebrew.

16:17 Finally ¹³⁰  the seventh angel ¹³¹  poured out his bowl into the air and a loud voice came out of the temple from the throne, saying: “It is done!” 16:18 Then ¹³²  there were flashes of lightning, roaring, ¹³³  and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity ¹³⁴  has been on the earth, so tremendous was that earthquake. 16:19 The ¹³⁵  great city was split into three parts and the cities of the nations ¹³⁶  collapsed. ¹³⁷  So ¹³⁸  Babylon the great was remembered before God, and was given the cup ¹³⁹  filled with the wine made of God’s furious wrath. ¹⁴⁰  16:20 Every ¹⁴¹  island fled away ¹⁴²  and no mountains could be found. ¹⁴³  16:21 And gigantic hailstones, weighing about a hundred pounds ¹⁴⁴  each, fell from heaven ¹⁴⁵  on people, ¹⁴⁶  but they ¹⁴⁷  blasphemed God because of the plague of hail, since it ¹⁴⁸  was so horrendous. ¹⁴⁹ 

[6:11]  ¹ tn Heb “I am full of the wrath of the Lord.”

[6:11]  ² tn These words are not in the text but are implicit from the words that follow. They are supplied in the translation for clarity.

[6:11]  ³ tn Heb “Pour it out.”

[6:11]  ⁴ tn Heb “are to be captured.”

[7:20]  ⁵ tn Heb “Lord Yahweh.” The translation follows the ancient Jewish tradition of substituting the Hebrew word for God for the proper name Yahweh.

[7:20]  ⁶ tn Heb “this place.” Some see this as a reference to the temple but the context has been talking about what goes on in the towns of Judah and Jerusalem and the words that follow, meant as a further explanation, are applied to the whole land.

[7:20]  ⁷ tn Heb “the trees of/in the field and the fruit of/in the ground.”

[39:1]  ⁸ sn 2 Kgs 25:1 and Jer 52:4 give the more precise date of the tenth day of the tenth month of the ninth year which would have been Jan 15, 588 b.c. The reckoning is based on the calendar that begins the year in the spring (Nisan = March/April).

[39:2]  ⁹ sn According to modern reckoning that would have been July 18, 586 b.c. The siege thus lasted almost a full eighteen months.

[39:3]  ¹⁰ tn English versions and commentaries differ on the number of officials named here and the exact spelling of their names. For a good discussion of the options see F. B. Huey, Jeremiah, Lamentations (NAC), 341, n. 71. Most commentaries follow the general lead of J. Bright (Jeremiah [AB], 243) as the present translation has done here. However, the second name is not emended on the basis of v. 13 as Bright does, nor is the second Nergal-Sharezer regarded as the same man as the first and the information on the two combined as he does. The first Nergal-Sharezer is generally identified on the basis of Babylonian records as the man who usurped the throne from Nebuchadnezzar’s son, Awel-Marduk or Evil-Merodach as he is known in the OT (Jer 52:31; 2 Kgs 25:27). The present translation renders the two technical Babylonian terms “Rab-Saris” (only in Jer 39:3, 13; 2 Kgs 18:17) and “Rab-Mag” (only in Jer 39:3, 13) as “chief officer” and “high official” without knowing precisely what offices they held. This has been done to give the modern reader some feeling of their high position without specifying exactly what their precise positions were (i.e., the generic has been used for the [unknown] specific).

[39:3]  ¹¹ tn Heb “sat.” The precise meaning of this phrase is not altogether clear, but J. Bright (Jeremiah [AB], 243) is undoubtedly correct in assuming that it had to do with setting up a provisional military government over the city.

[39:3]  ¹² tn The Hebrew style here is typically full or redundant, giving a general subject first and then listing the specifics. The Hebrew text reads: “Then all the officers of the king of Babylon came and sat in the Middle Gate, Nergal-Sharezer…and all the rest of the officers of the king of Babylon.” In the translation the general subject has been eliminated and the list of the “real” subjects used instead; this eliminates the dashes or commas typical of some modern English versions.

[39:4]  ¹³ sn The king’s garden is mentioned again in Neh 3:15 in conjunction with the pool of Siloam and the stairs that go down from the city of David. This would have been in the southern part of the city near the Tyropean Valley which agrees with the reference to the “two walls” which were probably the walls on the eastern and western hills.

[39:4]  ¹⁴ sn Heb “toward the Arabah.” The Arabah was the rift valley north and south of the Dead Sea. Here the intention was undoubtedly to escape across the Jordan to Moab or Ammon. It appears from 40:14; 41:15 that the Ammonites were known to harbor fugitives from the Babylonians.

[39:5]  ¹⁵ tn Heb “The Chaldeans.” See the study note on 21:4 for explanation.

[39:5]  ¹⁶ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[39:5]  ¹⁷ sn 2 Kgs 25:5 and Jer 52:8 mention that the soldiers all scattered from him. That is why the text focuses on Zedekiah here.

[39:5]  ¹⁸ sn Riblah was a strategic town on the Orontes River in Syria. It was at a crossing of the major roads between Egypt and Mesopotamia. Pharaoh Necho had earlier received Jehoahaz there and put him in chains (2 Kgs 23:33) prior to taking him captive to Egypt. Nebuchadnezzar had set up his base camp for conducting his campaigns against the Palestinian states there and was now sitting in judgment on prisoners brought to him.

[39:7]  ¹⁹ tn Heb “fetters of bronze.” The more generic “chains” is used in the translation because “fetters” is a word unfamiliar to most modern readers.

[39:8]  ²⁰ tn Heb “Chaldean.” See the study note on 21:4 for explanation.

[39:8]  ²¹ tc The reading here is based on an emendation following the parallels in Jer 52:13 and 2 Kgs 25:9. The Hebrew text here does not have “the temple of the Lord” and reads merely “house of the people.” The text here is probably corrupt. It reads וְאֶת־בֵּית הָעָם (vÿ’et-bet ha’am, “and the house of the people”), which many explain as a collective use of בַּיִת (bayit). However, no parallels are cited by any of the commentaries, grammars, or lexicons for such a use. It is more likely that the words יְהוָה וְאֶת־בָּתֵּי (yÿhvah vÿ’et-bate) have fallen out of the text due to similar beginnings. The words וְאֶת־בֵּית יהוה (vÿ’et-bet yhwh) are found in the parallel texts cited in the marginal note. The Greek version is no help here because vv. 4-13 are omitted, probably due to the similarities in ending of vv. 3, 13 (i.e., homoioteleuton of מֶלֶךְ בָּבֶל, melekh bavel).

[39:8]  ²² sn According to the parallels in 2 Kgs 25:8-9; Jer 52:12-13 this occurred almost a month after the wall was breached and Zedekiah’s failed escape. It took place under the direction of Nebuzaradan, the captain of the king’s special guard who is mentioned in the next verse.

[39:9]  ²³ tn For the meaning of this phrase see BDB 371 s.v. טַבָּח 2 and compare the usage in Gen 39:1.

[39:9]  ²⁴ tc The translation is based on an emendation of the text which leaves out “the rest of the people who were left” as a double writing of the same phrase at the beginning of the verse. Some commentators emend the phrase “the rest of the people who were left” (הַנִּשְׁאָרִים וְאֶת יֶתֶר הָעָם, hannish’arim vÿ’et yeter ha’am) to read “the rest of the craftsmen who were left” (וְאֶת יֶתֶר הָאָמוֹן הַנִּשְׁאָרִים, vÿ’et yeter ha’amon hannish’arim) on the basis of the parallel in Jer 52:15 (which does not have הַנִּשְׁאָרִים, hannish’arim). However, it is easier to explain the phrase as a dittography of the phrase at the beginning (which is exactly the same except הָעִיר [ha’ir] follows it). The text is redundant because it refers twice to the same group of people. The Hebrew text reads: “And the rest of the people who were left in the city and the deserters who had deserted to him and the rest of the people Nebuzaradan, the captain of the guard, carried into exile to Babylon.” The text has also been divided up to create two shorter sentences to better conform with contemporary English style.

[52:4]  ²⁵ tn Or “against.”

[52:4]  ²⁶ sn This would have been January 15, 588 b.c. The reckoning is based on the calendar that begins the year in the spring (Nisan = March/April).

[52:6]  ²⁷ sn According to modern reckoning that would have been July 18, 586 b.c. The siege thus lasted almost a full eighteen months.

[52:6]  ²⁸ tn Heb “the people of the land.”

[52:7]  ²⁹ sn The king’s garden is mentioned again in Neh 3:15 in conjunction with the pool of Siloam and the stairs that go down from the city of David. This would have been in the southern part of the city near the Tyropean Valley which agrees with the reference to the “two walls” which were probably the walls on the eastern and western hills.

[52:7]  ³⁰ sn Heb “toward the Arabah.” The Arabah was the rift valley north and south of the Dead Sea. Here the intention was undoubtedly to escape across the Jordan to Moab or Ammon. It appears from 40:14; 41:15 that the Ammonites were known to harbor fugitives from the Babylonians.

[52:8]  ³¹ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[52:9]  ³² sn Riblah was a strategic town on the Orontes River in Syria. It was at a crossing of the major roads between Egypt and Mesopotamia. Pharaoh Necho had earlier received Jehoahaz there and put him in chains (2 Kgs 23:33) prior to taking him captive to Egypt. Nebuchadnezzar had set up his base camp for conducting his campaigns against the Palestinian states there and was now sitting in judgment on prisoners brought to him.

[52:11]  ³³ tn Heb “fetters of bronze.” The more generic “chains” is used in the translation because “fetters” is a word unfamiliar to most modern readers.

[52:2]  ³⁴ tn Heb “what was evil in the eyes of the Lord.”

[25:4]  ³⁵ tn For the idiom involved here see the notes at 7:13 and 11:7.

[25:4]  ³⁶ tn The vav consecutive with the perfect in a past narrative is a little unusual. Here it is probably indicating repeated action in past time in keeping with the idiom that precedes and follows it. See GKC 332 §112.f for other possible examples.

[25:4]  ³⁷ tn Heb “inclined your ear to hear.” This is idiomatic for “paying attention.” It is often parallel with “listen” as here or with “pay attention” (see, e.g., Prov 4:20; 51:1).

[25:5]  ³⁸ tn Heb “saying.” The infinitive goes back to “he sent”; i.e., “he sent, saying.”

[25:5]  ³⁹ tn Heb “Turn [masc. pl.] each person from his wicked way and from the evil of your [masc. pl.] doings.” See the same demand in 23:22.

[25:5]  ⁴⁰ tn Heb “gave to you and your fathers with reference to from ancient times even unto forever.” See the same idiom in 7:7.

[25:6]  ⁴¹ tn Heb “follow after.” See the translator’s note on 2:5 for this idiom.

[25:6]  ⁴² tn Heb “make me angry with the work of your hands.” The term “work of your own hands” is often interpreted as a reference to idolatry as is clearly the case in Isa 2:8; 37:19. However, the parallelism in 25:14 and the context in 32:30 show that it is more general and refers to what they have done. That is likely the meaning here as well.

[25:7]  ⁴³ tn Heb “Oracle of the Lord.”

[25:7]  ⁴⁴ tn This is a rather clear case where the Hebrew particle לְמַעַן (lÿma’an) introduces a consequence and not a purpose, contrary to the dictum of BDB 775 s.v. מַעַן note 1. They have not listened to him in order to make him angry but with the result that they have made him angry by going their own way. Jeremiah appears to use this particle for result rather than purpose on several other occasions (see, e.g., 7:18, 19; 27:10, 15; 32:29).

[25:7]  ⁴⁵ tn Heb “make me angry with the work of your hands.” The term “work of your own hands” is often interpreted as a reference to idolatry as is clearly the case in Isa 2:8; 37:19. However, the parallelism in 25:14 and the context in 32:30 show that it is more general and refers to what they have done. That is likely the meaning here as well.

[25:2]  ⁴⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[34:1]  ⁴⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[34:1]  ⁴⁸ tn Heb “The word which came to Jeremiah from the Lord while Nebuchadnezzar king of Babylon and all his army and all the kingdoms of the earth under the dominion of his hand and all the peoples were fighting against Jerusalem and against all its towns, saying.” The sentence is obviously too long and the qualifiers obviously too ill-defined to translate literally. This same introductory formula has occurred in 7:1; 11:1; 18:1; 21:1; 30:1; 32:1 but without such a long introductory phrase. It is generally agreed that the phrase “all the peoples” should be seen as a parallel term to “all the kingdoms” under the qualifying “under the dominion of his hand/ control” and what is referred to are contingent forces supplied by these vassal kingdoms and peoples under the terms of their vassal treaties with Nebuchadnezzar. Some of the nature of the make-up of these forces may be seen from a reference to Babylonian, Aramean, Moabite, and Ammonite raiders in the earlier attacks on Jerusalem during the reign of Jehoiakim (2 Kgs 24:2).

[36:16]  ⁴⁹ tn Heb “all the words.”

[36:16]  ⁵⁰ tn According to BDB 808 s.v. פָּחַד Qal.1 and 40 s.v. אֶל 3.a, this is an example of the “pregnant” use of a preposition where an implied verb has to be supplied in the translation to conform the normal range of the preposition with the verb that is governing it. The Hebrew text reads: “they feared unto one another.” BDB translates “they turned in dread to each other.” The translation adopted seems more appropriate in this context.

[36:16]  ⁵¹ tn Heb “We must certainly report to the king all these things.” Here the word דְּבָרִים (dÿvarim) must mean “things” (cf. BDB 183 s.v. דָּבָר IV.3) rather than “words” because a verbatim report of all the words in the scroll is scarcely meant. The present translation has chosen to use a form that suggests a summary report of all the matters spoken about in the scroll rather than the indefinite “things.”

[36:17]  ⁵² tn Or “Did Jeremiah dictate them to you?” The words “Do they actually come from Jeremiah’s mouth?” assume that the last phrase (מִפִּיו, mippiv) is a question, either without the formal he (הֲ) interrogative (see GKC 473 §150.a and compare usage in 1 Sam 16:4; Prov 5:16) or with a letter supplied from the end of the preceding word (single writing of a letter following the same letter [haplography]; so the majority of modern commentaries). The word is missing in the Greek version. The presence of this same word at the beginning of the answer in the next verse suggests that this was a question (probably without the he [הֲ] interrogative to make it more emphatic) since the common way to answer affirmatively is to repeat the emphatic word in the question (cf. GKC 476 §150.n and compare usage in Gen 24:58). The intent of the question is to make sure that these were actually Jeremiah’s words not Baruch’s own creation (cf. Jer 42:2-3 for a similar suspicion).

[36:18]  ⁵³ tn The verbal forms emphasize that each word came from his mouth. The first verb is an imperfect which emphasizes repeated action in past time and the second verb is a participle which emphasizes ongoing action. However, it is a little awkward to try to express this nuance in contemporary English. Even though it is not reflected in the translation, it is noted here for future reference.

[36:19]  ⁵⁴ tn The verbs here are both direct imperatives but it sounds awkward to say “You and Jeremiah, go and hide” in contemporary English. The same force is accomplished by phrasing the statement as strong advice.

[2:4]  ⁵⁵ tn Heb “bent His bow.” When the verb דָּרַךְ (darakh) is used with the noun קֶשֶׁת (qeshet, “archer-bow”), it means “to bend [a bow]” to string it in preparation for shooting arrows (1 Chr 5:18; 8:40; 2 Chr 14:7; Jer 50:14, 29; 51:3). This idiom is used figuratively to describe the assaults of the wicked (Pss 11:2; 37:14) and the judgments of the Lord (Ps 7:13; Lam 2:4; 3:12) (BDB 202 s.v. דָּרַךְ 4). The translation “he prepared his bow” is the slightly more general modern English idiomatic equivalent of the ancient Hebrew idiom “he bent his bow” – both refer to preparations to get ready to shoot arrows.

[2:4]  ⁵⁶ tn Heb “His right hand is stationed.”

[2:4]  ⁵⁷ tn Heb “the ones who were pleasing to the eye.”

[2:4]  ⁵⁸ tn The singular noun אֹהֶל (’ohel, “tent”) may function as a collective, referring to all tents in Judah. A parallel expression occurs in verse 2 using the plural: “all the dwellings of Jacob” (כָּל־נְאוֹת יַעֲקֹב, kol-nÿ’ot ya’aqov). The singular “tent” matches the image of “Daughter Zion.” On the other hand, the singular “the tent of Daughter Zion” might be a hyperbolic synecdoche of container (= tent) for contents (= inhabitants of Zion).

[4:11]  ⁵⁹ tn Heb “has completed.” The verb כִּלָּה (killah), Piel perfect 3rd person masculine singular from כָּלָה (kalah, “to complete”), has a range of closely related meanings: (1) “to complete, bring to an end,” (2) “to accomplish, finish, cease,” (3) “to use up, exhaust, consume.” Used in reference to God’s wrath, it describes God unleashing his full measure of anger so that divine justice is satisfied. This is handled admirably by several English versions: “The Lord has given full vent to his wrath” (NIV), “The Lord gave full vent to his wrath” (RSV, NRSV), “The Lord vented all his fury” (NJPS), “The Lord turned loose the full force of his fury” (TEV). Others miss the mark: “The Lord has accomplished his wrath/fury” (KJV, NKJV, ASV, NASB).

[4:11]  ⁶⁰ tn Heb “the heat of his anger.”

[4:11]  ⁶¹ tn The term יְסוֹד (yÿsod, “foundation”) refers to the ground-level and below ground-level foundation stones of a city wall (Ps 137:7; Lam 4:11; Mic 1:6).

[9:11]  ⁶² tn Or “transgressed.” The Hebrew verb has the primary sense of crossing a boundary, in this case, God’s law.

[9:11]  ⁶³ tn Heb “by not paying attention to your voice.”

[9:11]  ⁶⁴ tn Heb “the curse and the oath which is written.” The term “curse” refers here to the judgments threatened in the Mosaic law (see Deut 28) for rebellion. The expression “the curse and the oath” is probably a hendiadys (cf. Num 5:21; Neh 10:29) referring to the fact that the covenant with its threatened judgments was ratified by solemn oath and made legally binding upon the covenant community.

[9:11]  ⁶⁵ tn Heb “him.”

[9:27]  ⁶⁶ tn Heb “one seven” (also later in this line).

[9:27]  ⁶⁷ tn The referent of the Hebrew word כְּנַף (kÿnaf, “wing”) is unclear here. The LXX and Theodotion have “the temple.” Some English versions (e.g., NAB, NIV) take this to mean “a wing of the temple,” but this is not clear.

[9:27]  ⁶⁸ tn The Hebrew text does not have this verb, but it has been supplied in the translation for clarity.

[1:6]  ⁶⁹ tn Heb “stand before” (so KJV, NASB, NRSV, NLT). The Hebrew verb עָמַד (’amad, “stand”) here denotes “to resist, withstand.” It is used elsewhere of warriors taking a stand in battle to hold their ground against enemies (Judg 2:14; Josh 10:8; 21:44; 23:9; 2 Kgs 10:4; Dan 11:16; Amos 2:15). It is also used of people trying to protect their lives from enemy attack (Esth 8:11; 9:16). Like a mighty warrior, the Lord will attack his enemies, but none will be able to make a stand against him; none will be able to hold their ground against him; and none will be able to protect themselves from his onslaught (Pss 76:7[8]; 147:17; Mal 3:2).

[1:6]  ⁷⁰ tn Heb “Who can stand before his indignation?” The rhetorical question expects a negative answer; it is translated here as an emphatic denial. The Hebrew noun זַעַם (za’am, “indignation, curse”) connotes the angry wrath or indignant curse of God (Isa 10:5, 25; 13:5; 26:20; 30:27; Jer 10:10; 15:17; 50:25; Ezek 21:36; 22:24, 31; Hab 3:12; Zeph 3:8; Pss 38:4; 69:25; 78:49; 102:11; Lam 2:6; Dan 8:19; 11:36). It depicts anger expressed in the form of punishment (HALOT 276 s.v.; TWOT 1:247).

[1:6]  ⁷¹ tn Heb “Who can rise up against…?” The verb יָקוּם (yaqum, “arise”) is here a figurative expression connoting resistance. Although the adversative sense of בְּ (bet) with יָקוּם (yaqum, “against him”) is attested, denoting hostile action taken against one’s enemy (Mic 7:6; Ps 27:12), the locative sense (“before him”) is preferred due to the parallelism with לִפְנֵי (lifney, “before him”).

[1:6]  ⁷² tn Heb “Who can rise up against the heat of his anger?” The rhetorical question expects a negative answer which is translated as an emphatic denial to clarify the point.

[1:6]  ⁷³ tn Or “burst into flames.” The Niphal perfect נִתְּצוּ (nittÿtsu) from נָתַץ (natats, “to break up, throw down”) may denote “are broken up” or “are thrown down.” The BHS editors suggest emending the MT’s נִתְּצוּ (nittÿtsu) to נִצְּתּוּ (nitsÿtu, Niphal perfect from יָצַת [yatsat, “to burn, to kindle, to burst into flames”]): “boulders burst into flames.” This merely involves the simple transposition of the second and third consonants. This emendation is supported by a few Hebrew mss (cited in BHS apparatus). It is supported contextually by fire and heat motifs in 1:5-6. The same metathesis of נִתְּצוּ and נִצְּתּוּ occurs in Jer 4:26.

[1:6]  ⁷⁴ tn Heb “before him” (so NAB, NIV, TEV).

[14:10]  ⁷⁵ tn Grk “he himself.”

[14:10]  ⁷⁶ tn The Greek word for “anger” here is θυμός (qumos), a wordplay on the “passion” (θυμός) of the personified city of Babylon in 14:8.

[14:10]  ⁷⁷ tn Traditionally, “brimstone.”

[16:2]  ⁷⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.

[16:2]  ⁷⁹ tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.

[16:2]  ⁸⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:2]  ⁸¹ tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.

[16:2]  ⁸² tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:3]  ⁸³ tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.

[16:3]  ⁸⁴ tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.

[16:4]  ⁸⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:4]  ⁸⁶ tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.

[16:5]  ⁸⁷ tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.

[16:5]  ⁸⁸ tn Or “righteous,” although the context favors justice as the theme.

[16:5]  ⁸⁹ tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.

[16:6]  ⁹⁰ tn Here καί (kai) has been translated as “so” to indicate that this judgment is the result of what these wicked people did to the saints and prophets.

[16:6]  ⁹¹ tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”

[16:7]  ⁹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:7]  ⁹³ tn Grk “the altar saying.”

[16:7]  ⁹⁴ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[16:8]  ⁹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:8]  ⁹⁶ tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.

[16:8]  ⁹⁷ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:9]  ⁹⁸ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.

[16:9]  ⁹⁹ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:9]  ¹⁰⁰ tn On this phrase BDAG 536 s.v. καῦμα states, “burning, heat Rv 7:16…καυματίζεσθαι κ. μέγα be burned with a scorching heat 16:9.”

[16:9]  ¹⁰¹ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[16:9]  ¹⁰² tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[16:10]  ¹⁰³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:10]  ¹⁰⁴ tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.

[16:10]  ¹⁰⁵ tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.

[16:10]  ¹⁰⁶ tn Grk “his kingdom became dark.”

[16:10]  ¹⁰⁷ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:10]  ¹⁰⁸ tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”

[16:10]  ¹⁰⁹ tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.

[16:11]  ¹¹⁰ tn Grk “pains” (the same term in Greek [πόνος, ponos] as the last word in v. 11, here translated “sufferings” because it is plural). BDAG 852 s.v. 2 states, “ἐκ τοῦ π. in pain…Rv 16:10; pl. (Gen 41:51; Jos., C. Ap. 2, 146; Test. Jud. 18:4) ἐκ τῶν π. …because of their sufferings vs. 11.”

[16:11]  ¹¹¹ tn Or “ulcerated sores” (see 16:2).

[16:11]  ¹¹² tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.

[16:11]  ¹¹³ tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.

[16:12]  ¹¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:12]  ¹¹⁵ tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.

[16:12]  ¹¹⁶ tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.

[16:12]  ¹¹⁷ tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.

[16:12]  ¹¹⁸ tn Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίου…from the east Rv 7:2; 16:12; simply ἀπὸ ἀ. …21:13.”

[16:13]  ¹¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:13]  ¹²⁰ sn According to the next verse, these three unclean spirits are spirits of demons.

[16:14]  ¹²¹ tn BDAG 699 s.v. οἰκουμένη 1 states, “the inhabited earth, the world…ὅλη ἡ οἰκ. the whole inhabited earth…Mt 24:14; Ac 11:28; Rv 3:10; 16:14.”

[16:14]  ¹²² tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[16:15]  ¹²³ tn Grk “and keeps.” BDAG 1002 s.v. τηρέω 2.c states “of holding on to someth. so as not to give it up or lose it…τὰ ἱμάτια αὐτοῦ Rv 16:15 (or else he will have to go naked).”

[16:15]  ¹²⁴ tn On the translation of ἀσχημοσύνη (aschmosunh) as “shameful condition” see L&N 25.202. The indefinite third person plural (“and they see”) has been translated as a passive here.

[16:15]  ¹²⁵ sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator. Many interpreters have seen this verse as so abrupt that it could not be an original part of the work, but the author has used such asides before (1:7; 14:13) and the suddenness here (on the eve of Armageddon) is completely parallel to Jesus’ warning in Mark 13:15-16 and parallels.

[16:16]  ¹²⁶ tn Here καί (kai) has been translated as “now” to indicate the resumption and conclusion of the remarks about the pouring out of the sixth bowl.

[16:16]  ¹²⁷ tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.

[16:16]  ¹²⁸ tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.

[16:16]  ¹²⁹ tc There are many variations in the spelling of this name among the Greek mss, although ῾Αρμαγεδών (&armagedwn) has the best support. The usual English spelling is Armageddon, used in the translation.

[16:17]  ¹³⁰ tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.

[16:17]  ¹³¹ tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.

[16:18]  ¹³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:18]  ¹³³ tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”

[16:18]  ¹³⁴ tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.

[16:19]  ¹³⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[16:19]  ¹³⁶ tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[16:19]  ¹³⁷ tn Grk “fell.”

[16:19]  ¹³⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).

[16:19]  ¹³⁹ tn Grk “the cup of the wine of the anger of the wrath of him.” The concatenation of four genitives has been rendered somewhat differently by various translations (see the note on the word “wrath”).

[16:19]  ¹⁴⁰ tn Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumo") and ὀργή (orgh) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9). Thus in Rev 14:8 (to which the present passage alludes) and 18:3 there is irony: The wine of immoral behavior with which Babylon makes the nations drunk becomes the wine of God’s wrath for her.

[16:20]  ¹⁴¹ tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:20]  ¹⁴² tn Or “vanished.”

[16:20]  ¹⁴³ sn Every island fled away and no mountains could be found. Major geographical and topographical changes will accompany the Day of the Lord.

[16:21]  ¹⁴⁴ tn Here BDAG 988 s.v. ταλαντιαῖος states, “weighing a talent…χάλαζα μεγάλη ὡς ταλαντιαία a severe hailstorm with hailstones weighing a talent (the talent=125 librae, or Roman pounds of c. 343 gr. or 12 ounces each) (weighing about a hundred pounds NRSV) Rv 16:21.” This means each hailstone would weigh just under 100 pounds or 40 kilograms.

[16:21]  ¹⁴⁵ tn Or “the sky.” Due to the apocalyptic nature of this book, it is probably best to leave the translation as “from heaven,” since God is ultimately the source of the judgment.

[16:21]  ¹⁴⁶ tn Grk “on men,” but ἄνθρωπος (anqrwpo") is used here in a generic sense to refer to people in general (the hailstones did not single out adult males, but would have also fallen on women and children).

[16:21]  ¹⁴⁷ tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.

[16:21]  ¹⁴⁸ tn Grk “the plague of it.”

[16:21]  ¹⁴⁹ tn Grk “since the plague of it was exceedingly great.”