9:19 For the sound of wailing is soon to be heard in Zion.
They will wail, 1 ‘We are utterly ruined! 2 We are completely disgraced!
For our houses have been torn down
and we must leave our land.’” 3
25:32 The Lord who rules over all 7 says,
‘Disaster will soon come on one nation after another. 8
A mighty storm of military destruction 9 is rising up
from the distant parts of the earth.’
51:33 For the Lord God of Israel who rules over all says,
‘Fair Babylon 13 will be like a threshing floor
which has been trampled flat for harvest.
The time for her to be cut down and harvested
will come very soon.’ 14
1 tn The words “They will wail” are not in the text. They are supplied in the translation to make clear that this is the wailing that will be heard.
sn The destruction is still in the future, but it is presented graphically as though it had already taken place.
2 tn Heb “How we are ruined!”
3 tn The order of these two lines has been reversed for English stylistic reasons. The text reads in Hebrew “because we have left our land because they have thrown down our dwellings.” The two clauses offer parallel reasons for the cries “How ruined we are! [How] we are greatly disgraced!” But the first line must contain a prophetic perfect (because the lament comes from Jerusalem) and the second a perfect referring to a destruction that is itself future. This seems the only way to render the verse that would not be misleading.
4 tn Heb “Therefore, thus, says the
5 tn This phrase (Heb “Oracle of the
6 tn Heb “it will no longer be called to this place Topheth or the Valley of Ben Hinnom but the Valley of Slaughter.”
sn See Jer 7:31-32 for an almost word for word repetition of vv. 5-6.
7 tn Heb “Yahweh of armies.”
sn See the study notes on 2:19 and 7:3 for explanation of this extended title.
8 tn Heb “will go forth from nation to nation.”
9 tn The words “of military destruction” have been supplied in the translation to make the metaphor clear. The metaphor has shifted from that of God as a lion, to God as a warrior, to God as a judge, to God as the author of the storm winds of destruction.
sn For the use of this word in a literal sense see Jonah 1:4. For its use to refer to the wrath of the
10 tn Heb “your right.” The term מִשְׁפָּט (mishpat) here and in v. 8 refers to legal entitlement for the option to purchase a property (BDB 1049 s.v. מִשְׁפָּט 5; cf. Deut 21:17).
11 sn Underlying this request are the laws of redemption of property spelled out in Lev 25:25-34 and illustrated in Ruth 4:3-4. Under these laws, if a property owner became impoverished and had to sell his land, the nearest male relative had the right and duty to buy it so that it would not pass out of the use of the extended family. The land, however, would not actually belong to Jeremiah because in the year of Jubilee it reverted to its original owner. All Jeremiah was actually buying was the right to use it (Lev 25:13-17). Buying the field, thus, did not make any sense (thus Jeremiah’s complaint in v. 25) other than the fact that the
12 tn The words “and threw their bodies” result from the significant use of the preposition אֶל (’el, so GKC 384 §119.gg and BDB 39 s.v. אֶל 1). Hence the suggestion in BHS (fn a) that the Syriac and two Greek
13 sn Heb “Daughter Babylon.” See the study note at 50:42 for explanation.
14 tn Heb “Daughter Babylon will be [or is; there is no verb and the tense has to be supplied from the context] like a threshing floor at the time one tramples it. Yet a little while and the time of the harvest will come for her.” It is generally agreed that there are two figures here: one of leveling the threshing floor and stamping it into a smooth, hard surface and the other of the harvest where the grain is cut, taken to the threshing floor, and threshed by trampling the sheaves of grain to loosen the grain from the straw, and finally winnowed by throwing the mixture into the air (cf., e.g., J. A. Thompson, Jeremiah [NICOT], 760). The translation has sought to convey those ideas as clearly as possible without digressing too far from the literal.
sn There are two figures involved here: one of the threshing floor being leveled and stamped down hard and smooth and the other of the harvest. At harvest time the stalks of grain were cut down, gathered in sheaves, taken to the harvest floor where the grain was loosened from the husk by driving oxen and threshing sleds over them. The grain was then separated from the mixture of grain, straw and husks by repeatedly throwing it in the air and letting the wind blow away the lighter husks and ground-up straw. The figure of harvest is often used of judgment in the OT. See, e.g., Joel 3:13 (4:13 Hebrew text) and Hos 6:11 and compare also Mic 4:12-13 and Jer 51:2 where different steps in this process are also used figuratively in connection with judgment. Babylon will be leveled to the ground and its people cut down in judgment.