Ulangan 32:32

32:32 For their vine is from the stock ¹  of Sodom,

and from the fields of Gomorrah. ² 

Their grapes contain venom,

their clusters of grapes are bitter.

Ayub 30:21

30:21 You have become cruel to me; ³ 

with the strength of your hand you attack me. ⁴ 

Ayub 34:6

34:6 Concerning my right, should I lie? ⁵ 

My wound ⁶  is incurable,

although I am without transgression.’ ⁷ 

Yeremia 15:18

15:18 Why must I continually suffer such painful anguish?

Why must I endure the sting of their insults like an incurable wound?

Will you let me down when I need you

like a brook one goes to for water, but that cannot be relied on?” ⁸ 

Yeremia 30:12

The Lord Will Heal the Wounds of Judah

30:12 Moreover, ⁹  the Lord says to the people of Zion, ¹⁰ 

“Your injuries are incurable;

your wounds are severe. ¹¹ 

[32:32]  ¹ tn Heb “vine.”

[32:32]  ² sn Sodom…Gomorrah. The term “vine” is a reference to the pagan deities which, the passage says, find their ultimate source in Sodom and Gomorrah, that is, in the soil of perversion exemplified by these places (cf. Gen 18:20; 19:4-28; Isa 1:10; 3:9; Jer 23:14; Lam 4:6; Ezek 16:44-52; Matt 10:15; 11:23-24).

[30:21]  ³ tn The idiom uses the Niphal verb “you are turned” with “to cruelty.” See Job 41:20b, as well as Isa 63:10.

[30:21]  ⁴ tc The LXX reads this verb as “you scourged/whipped me.” But there is no reason to adopt this change.

[34:6]  ⁵ tn The verb is the Piel imperfect of כָּזַב (kazav), meaning “to lie.” It could be a question: “Should I lie [against my right?] – when I am innocent. If it is repointed to the Pual, then it can be “I am made to lie,” or “I am deceived.” Taking it as a question makes good sense here, and so emendations are unnecessary.

[34:6]  ⁶ tn The Hebrew text has only “my arrow.” Some commentators emend that word slightly to get “my wound.” But the idea could be derived from “arrows” as well, the wounds caused by the arrows. The arrows are symbolic of God’s affliction.

[34:6]  ⁷ tn Heb “without transgression”; but this is parallel to the first part where the claim is innocence.

[15:18]  ⁸ tn Heb “Will you be to me like a deceptive (brook), like waters which do not last [or are not reliable].”

[15:18]  sn Jeremiah is speaking of the stream beds or wadis which fill with water after the spring rains but often dry up in the summer time. A fuller picture is painted in Job 6:14-21. This contrasts with the earlier metaphor that God had used of himself in Jer 2:13.

[30:12]  ⁹ tn The particle כִּי (ki) here is parallel to the one in v. 5 that introduces the first oracle. See the discussion in the translator’s note there.

[30:12]  ¹⁰ tn The pronouns in vv. 10-17 are second feminine singular referring to a personified entity. That entity is identified in v. 17 as Zion, which here stands for the people of Zion.

[30:12]  ¹¹ sn The wounds to the body politic are those of the incursions from the enemy from the north referred to in Jer 4:6; 6:1 over which Jeremiah and even God himself have lamented (Jer 8:21; 10:19; 14:17). The enemy from the north has been identified as Babylon and has been identified as the agent of God’s punishment of his disobedient people (Jer 1:15; 4:6; 25:9).