Yeremia 8:14

Jeremiah Laments over the Coming Destruction

8:14 The people say, ¹ 

“Why are we just sitting here?

Let us gather together inside the fortified cities. ² 

Let us at least die there fighting, ³ 

since the Lord our God has condemned us to die.

He has condemned us to drink the poison waters of judgment ⁴ 

because we have sinned against him. ⁵ 

Yeremia 9:15

9:15 So then, listen to what I, the Lord God of Israel who rules over all, ⁶  say. ⁷  ‘I will make these people eat the bitter food of suffering and drink the poison water of judgment. ⁸ 

Mazmur 69:21

69:21 They put bitter poison ⁹  into my food,

and to quench my thirst they give me vinegar to drink. ¹⁰ 

Ratapan 3:5

3:5 He has besieged ¹¹  and surrounded ¹²  me

with bitter hardship. ¹³ 

Ratapan 3:15

3:15 He has given me my fill of bitter herbs

and made me drunk with bitterness. ¹⁴ 

Ratapan 3:19

ז (Zayin)

3:19 Remember ¹⁵  my impoverished and homeless condition, ¹⁶ 

which is a bitter poison. ¹⁷ 

Matius 27:34

27:34 and offered Jesus ¹⁸  wine mixed with gall to drink. ¹⁹  But after tasting it, he would not drink it.

Wahyu 8:11

8:11 (Now ²⁰  the name of the star is ²¹  Wormwood.) ²²  So ²³  a third of the waters became wormwood, ²⁴  and many people died from these waters because they were poisoned. ²⁵ 

[8:14]  ¹ tn The words “The people say” are not in the text but are implicit in the shift of speakers between vv. 4-13 and vv. 14-16. They are supplied in the translation for clarity.

[8:14]  ² tn Heb “Gather together and let us enter into the fortified cities.”

[8:14]  ³ tn Heb “Let us die there.” The words “at least” and “fighting” are intended to bring out the contrast of passive surrender to death in the open country and active resistance to the death implicit in the context.

[8:14]  ⁴ tn The words “of judgment” are not in the text but are intended to show that “poison water” is not literal but figurative of judgment at the hands of God through the agency of the enemy mentioned in v. 16.

[8:14]  ⁵ tn Heb “against the Lord.” The switch is for the sake of smoothness in English.

[9:15]  ⁶ tn Heb “Yahweh of armies, the God of Israel.”

[9:15]  sn See the study notes on 2:9 and 7:3.

[9:15]  ⁷ tn Heb “Therefore, thus says the Lord…” The person is shifted from third to first to better conform with English style.

[9:15]  ⁸ tn Heb “I will feed this people wormwood and make them drink poison water.” “Wormwood” and “poison water” are not to be understood literally here but are symbolic of judgment and suffering. See, e.g., BDB 542 s.v. לַעֲנָה.

[69:21]  ⁹ tn According to BDB 912 s.v. II רֹאשׁ the term can mean “a bitter and poisonous plant.”

[69:21]  ¹⁰ sn John 19:28-30 appears to understand Jesus’ experience on the cross as a fulfillment of this passage (or Ps 22:15). See the study note on the word “thirsty” in John 19:28.

[3:5]  ¹¹ tn Heb “he has built against me.” The verb בָּנָה (banah, “to build”) followed by the preposition עַל (’al, “against”) often refers to the action of building siege-works against a city, that is, to besiege a city (e.g., Deut 20:2; 2 Kgs 25:1; Eccl 9:14; Jer 52:4; Ezek 4:2; 17:17; 21:27). Normally, an explicit accusative direct object is used (e.g., מָצוֹד [matsor] or מָצוֹדִים [matsorim]); however, here, the expression is used absolutely without an explicit accusative [BDB 124 s.v. בָּנָה 1a.η]).

[3:5]  ¹² tn The verb נָקַף (naqaf, “to surround”) refers to the military action of an army surrounding a besieged city by placing army encampments all around the city, to prevent anyone in the city from escaping (2 Kgs 6:14; 11:8; Pss 17:9; 88:18; Job 19:6).

[3:5]  ¹³ tn Heb “with bitterness and hardship.” The nouns רֹאשׁ וּתְלָאָה (ro’sh utÿla’ah, lit. “bitterness and hardship”) function as adverbial accusatives of manner: “with bitterness and hardship.” The two nouns רֹאשׁ וּתְלָאָה (ro’sh utÿla’ah, “bitterness and hardship”) form a nominal hendiadys: the second retains its full nominal sense, while the first functions adverbially: “bitter hardship.” The noun II רֹאשׁ (ro’sh, “bitterness”) should not be confused with the common homonymic root I רֹאשׁ (ro’sh, “head”). The noun תְּלָאָה (tÿla’ah, “hardship”) is used elsewhere in reference to the distress of Israel in Egypt (Num 20:14), in the wilderness (Exod 18:8), and in exile (Neh 9:32).

[3:15]  ¹⁴ tn Heb “wormwood” or “bitterness” (BDB 542 s.v. לַעֲנָה; HALOT 533 s.v. לַעֲנָה).

[3:19]  ¹⁵ tc The LXX records ἐμνήσθην (emnhsqhn, “I remembered”) which may reflect a first singular form זָכַרְתִּי (zakharti) whereas the MT preserves the form זְכָר (zÿkhor) which may be Qal imperative 2nd person masculine singular (“Remember!”) or infinitive construct (“To remember…”). A 2nd person masculine singular imperative would most likely address God. In the next verse נַפְשִׁי (nafshi, “my soul”) is the subject of זְכָר (zÿkhor). If נַפְשִׁי (nafshi) is also the subject here one would expect a 2fs Imperative זִכְרִי (zikhri) a form that stands in the middle of the MT’s זְכָר (zÿkhor) and the presumed זָכַרְתִּי (zakharti) read by the LXX. English versions are split between the options: “To recall” (NJPS), “Remember!” (RSV, NRSV, NASB), “Remembering” (KJV, NKJV), “I remember” (NIV).

[3:19]  tn The basic meaning of זָכַר (zakhar) is “to remember, call to mind” (HALOT 270 s.v. I זכר). Although it is often used in reference to recollection of past events, it can also describe consideration of present situations: “to consider, think about” something present (BDB 270 s.v. 5).

[3:19]  ¹⁶ tn The two nouns עָנְיִי וּמְרוּדִי (’onyi umÿrudi, lit., “my poverty and my homelessness”) form a nominal hendiadys in which one noun functions adjectivally and the other retains its full nominal sense: “my impoverished homelessness” or “homeless poor” (GKC 397-98 §124.e). The nearly identical phrase is used in Lam 1:7 and Isa 58:7 (see GKC 226 §83.c), suggesting this was a Hebrew idiom. Jerusalem’s inhabitants were impoverished and homeless.

[3:19]  ¹⁷ tn Heb “wormwood and gall.” The two nouns joined by ו (vav), לַעֲנָה וָרֹאשׁ (la’ana varo’sh, “wormwood and bitterness”) form a nominal hendiadys. The first retains its full verbal sense and the second functions adjectivally: “bitter poison.”

[27:34]  ¹⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[27:34]  ¹⁹ sn It is difficult to say for certain who gave Jesus this drink of wine mixed with gall (e.g., the executioner, or perhaps women from Jerusalem). In any case, whoever gave it to him most likely did so in order to relieve his pain, but Jesus was unwilling to take it.

[8:11]  ²⁰ tn Here καί (kai) has been translated as “now” in keeping with the parenthetical nature of this remark.

[8:11]  ²¹ tn Grk “is called,” but this is somewhat redundant in contemporary English.

[8:11]  ²² sn Wormwood refers to a particularly bitter herb with medicinal value. According to L&N 3.21, “The English term wormwood is derived from the use of the plant as a medicine to kill intestinal worms.” This remark about the star’s name is parenthetical in nature.

[8:11]  ²³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the star falling on the waters.

[8:11]  ²⁴ tn That is, terribly bitter (see the note on “Wormwood” earlier in this verse).

[8:11]  ²⁵ tn Grk “and many of the men died from these waters because they were bitter.”