Jeremiah 9:16

9:16 I will scatter them among nations that neither they nor their ancestors ¹  have known anything about. I will send people chasing after them with swords ²  until I have destroyed them.’” ³ 

Jeremiah 24:9

24:9 I will bring such disaster on them that all the kingdoms of the earth will be horrified. I will make them an object of reproach, a proverbial example of disaster. I will make them an object of ridicule, an example to be used in curses. ⁴  That is how they will be remembered wherever I banish them. ⁵ 

Jeremiah 29:18

29:18 I will chase after them with war, ⁶  starvation, and disease. I will make all the kingdoms of the earth horrified at what happens to them. I will make them examples of those who are cursed, objects of horror, hissing scorn, and ridicule among all the nations where I exile them.

Jeremiah 34:17

34:17 So I, the Lord, say: “You have not really obeyed me and granted freedom to your neighbor and fellow countryman. ⁷  Therefore, I will grant you freedom, the freedom ⁸  to die in war, or by starvation or disease. I, the Lord, affirm it! ⁹  I will make all the kingdoms of the earth horrified at what happens to you. ¹⁰ 

Leviticus 26:33

26:33 I will scatter you among the nations and unsheathe the sword ¹¹  after you, so your land will become desolate and your cities will become a waste.

Deuteronomy 28:25

Curses by Defeat and Deportation

28:25 “The Lord will allow you to be struck down before your enemies; you will attack them from one direction but flee from them in seven directions and will become an object of terror ¹²  to all the kingdoms of the earth.

Deuteronomy 28:64

28:64 The Lord will scatter you among all nations, from one end of the earth to the other. There you will worship other gods that neither you nor your ancestors have known, gods of wood and stone.

Lamentations 1:8

ח (Khet)

1:8 Jerusalem committed terrible sin; ¹³ 

therefore she became an object of scorn. ¹⁴ 

All who admired ¹⁵  her have despised her ¹⁶ 

because they have seen her nakedness. ¹⁷ 

She groans aloud ¹⁸ 

and turns away in shame. ¹⁹ 

Ezekiel 23:46

23:46 “For this is what the sovereign Lord says: Bring up an army ²⁰  against them and subject them ²¹  to terror and plunder.

[9:16]  ¹ tn Heb “fathers.”

[9:16]  ² tn Heb “I will send the sword after them.” The sword here is probably not completely literal but refers to death by violent means, including death by the sword.

[9:16]  ³ sn He will destroy them but not completely. See Jer 5:18; 30:11; 46:28.

[24:9]  ⁴ tn Or “an object of reproach in peoples’ proverbs…an object of ridicule in people’s curses.” The alternate translation treats the two pairs which are introduced without vavs (ו) but are joined by vavs as examples of hendiadys. This is very possible here but the chain does not contain this pairing in 25:18; 29:18.

[24:9]  ⁵ tn Heb “I will make them for a terror for disaster to all the kingdoms of the earth, for a reproach and for a proverb, for a taunt and a curse in all the places which I banish them there.” The complex Hebrew sentence has been broken down into equivalent shorter sentences to conform more with contemporary English style.

[29:18]  ⁶ tn Heb “with the sword.”

[34:17]  ⁷ tn The Hebrew text has a compound object, the two terms of which have been synonyms in vv. 14, 15. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 189) make the interesting observation that these two terms (Heb “brother” and “neighbor”) emphasize the relationships that should have taken precedence over their being viewed as mere slaves.

[34:17]  ⁸ sn This is, of course, a metaphorical and ironical use of the term “to grant freedom to.” It is, however, a typical statement of the concept of talionic justice which is quite often operative in God’s judgments in the OT (cf., e.g., Obad 15).

[34:17]  ⁹ tn Heb “Oracle of the Lord.”

[34:17]  ¹⁰ sn Compare Jer 15:4; 24:9; 29:18.

[26:33]  ¹¹ tn Heb “and I will empty sword” (see HALOT 1228 s.v. ריק 3).

[28:25]  ¹² tc The meaningless MT reading זַעֲוָה (za’avah) is clearly a transposition of the more commonly attested Hebrew noun זְוָעָה (zÿva’ah, “terror”).

[1:8]  ¹³ tc The MT reads חֵטְא (khet’, “sin”), but the BHS editors suggest the vocalization חָטֹא (khato’, “sin”), Qal infinitive absolute.

[1:8]  ¹⁴ tn Heb “she has become an object of head-nodding” (לְנִידָה הָיָתָה, lÿniydah hayatah). This reflects the ancient Near Eastern custom of shaking the head in scorn (e.g., Jer 18:16; Ps 44:15 [HT 14]), hence the translation “object of scorn.” There is debate whether נִידָה (nidah) means (1) “object of head-shaking” from נוּד (nud, “to shake,” BDB 626-27 s.v. נוּד); (2) “unclean thing” from נָדַה (nadah, “to be impure”); or (3) “wanderer” from נָדַד (nadad, “to wander,” BDB 622 s.v. I נָדַד). The LXX and Rashi connected it to נָדַד (nadad, “to wander”); however, several important early Greek recensions (Aquila and Symmachus) and Syriac translated it as “unclean thing.” The modern English versions are split: (1) “unclean thing” (NASB); “unclean” (NIV); (2) “a mockery” (NRSV).

[1:8]  ¹⁵ sn The Piel participle of כָּבֵד (kaved) is infrequent and usually translated formulaically as those who honor someone. The feminine nuance may be best represented as “her admirers have despised her.”

[1:8]  ¹⁶ tn The verb הִזִּילוּהָ (hizziluha) is generally understood as a rare form of Hiphil perfect 3rd person common plural + 3rd person feminine singular suffix from I זָלַל (zalal, “to despise”): “they despise her.” This follows the I nun (ן) pattern with daghesh (dot) in zayin (ז) rather than the expected geminate pattern הִזִילּוּהָ (hizilluha) with daghesh in lamed (ל) (GKC 178-79 §67.l).

[1:8]  ¹⁷ sn The expression have seen her nakedness is a common metaphor to describe the plunder and looting of a city by a conquering army, probably drawn on the ignominious and heinous custom of raping the women of a conquered city as well.

[1:8]  ¹⁸ tn Heb “groan” or “sigh.” The verb אָנַח (’anakh, appearing only in Niphal) means “sigh” (BDB 58 s.v. 1) or “groan” (HALOT 70-71 s.v.) as an expression of grief (Prov 29:2; Isa 24:7; Lam 1:4, 8; Ezek 9:4; 21:11). The word גַּם (gam) is usually a particle meaning “also,” but has been shown from Ugaritic to have the meaning “aloud.” See T. McDaniel, “Philological Studies in Lamentations, I-II,” Bib 49 (1968): 31-32.

[1:8]  ¹⁹ tn Heb “and turns backward.”

[23:46]  ²⁰ tn Heb “assembly.”

[23:46]  ²¹ tn Heb “give them to.”