Yeremia 1:17

1:17 “But you, Jeremiah, ¹  get yourself ready! ²  Go and tell these people everything I instruct you to say. Do not be terrified of them, or I will give you good reason to be terrified of them. ³ 

Yeremia 4:3

4:3 Yes, ⁴  the Lord has this to say

to the people of Judah and Jerusalem:

“Like a farmer breaking up hard unplowed ground,

you must break your rebellious will and make a new beginning;

just as a farmer must clear away thorns lest the seed is wasted,

you must get rid of the sin that is ruining your lives. ⁵ 

Yeremia 4:19

4:19 I said, ⁶ 

“Oh, the feeling in the pit of my stomach! ⁷ 

I writhe in anguish.

Oh, the pain in my heart! ⁸ 

My heart pounds within me.

I cannot keep silent.

For I hear the sound of the trumpet; ⁹ 

the sound of the battle cry pierces my soul! ¹⁰ 

Yeremia 6:8

6:8 So ¹¹  take warning, Jerusalem,

or I will abandon you in disgust ¹² 

and make you desolate,

a place where no one can live.”

Yeremia 6:26

6:26 So I said, ¹³  “Oh, my dear people, ¹⁴  put on sackcloth

and roll in ashes.

Mourn with painful sobs

as though you had lost your only child.

For any moment now ¹⁵  that destructive army ¹⁶ 

will come against us.”

Yeremia 7:2

7:2 “Stand in the gate of the Lord’s temple and proclaim ¹⁷  this message: ‘Listen, all you people of Judah who have passed through these gates to worship the Lord. ¹⁸  Hear what the Lord has to say.

Yeremia 7:27-28

7:27 Then the Lord said to me, ¹⁹  “When you tell them all this, they will not listen to you. When you call out to them, they will not respond to you. 7:28 So tell them: ‘This is a nation that has not obeyed the Lord their God and has not accepted correction. Faithfulness is nowhere to be found in it. These people do not even profess it anymore. ²⁰ 

Yeremia 7:30

7:30 The Lord says, “I have rejected them because ²¹  the people of Judah have done what I consider evil. ²²  They have set up their disgusting idols in the temple ²³  which I have claimed for my own ²⁴  and have defiled it.

Yeremia 9:15

9:15 So then, listen to what I, the Lord God of Israel who rules over all, ²⁵  say. ²⁶  ‘I will make these people eat the bitter food of suffering and drink the poison water of judgment. ²⁷ 

Yeremia 15:5

15:5 The Lord cried out, ²⁸ 

“Who in the world ²⁹  will have pity on you, Jerusalem?

Who will grieve over you?

Who will stop long enough ³⁰ 

to inquire about how you are doing? ³¹ 

Yeremia 17:18

17:18 May those who persecute me be disgraced.

Do not let me be disgraced.

May they be dismayed.

Do not let me be dismayed.

Bring days of disaster on them.

Bring on them the destruction they deserve.” ³² 

Yeremia 18:22

18:22 Let cries of terror be heard in their houses

when you send bands of raiders unexpectedly to plunder them. ³³ 

For they have virtually dug a pit to capture me

and have hidden traps for me to step into.

Yeremia 22:10

Judgment on Jehoahaz

22:10 “‘Do not weep for the king who was killed.

Do not grieve for him.

But weep mournfully for the king who has gone into exile.

For he will never return to see his native land again. ³⁴ 

Yeremia 22:14

22:14 He says, “I will build myself a large palace

with spacious upper rooms.”

He cuts windows in its walls,

panels it ³⁵  with cedar, and paints its rooms red. ³⁶ 

Yeremia 22:28

22:28 This man, Jeconiah, will be like a broken pot someone threw away.

He will be like a clay vessel ³⁷  that no one wants. ³⁸ 

Why will he and his children be forced into exile?

Why will they be thrown out into a country they know nothing about? ³⁹ 

Yeremia 23:17

23:17 They continually say ⁴⁰  to those who reject what the Lord has said, ⁴¹ 

‘Things will go well for you!’ ⁴² 

They say to all those who follow the stubborn inclinations of their own hearts,

‘Nothing bad will happen to you!’

Yeremia 25:34

25:34 Wail and cry out in anguish, you rulers!

Roll in the dust, you who shepherd flocks of people! ⁴³ 

The time for you to be slaughtered has come.

You will lie scattered and fallen like broken pieces of fine pottery. ⁴⁴ 

Yeremia 26:3

26:3 Maybe they will pay attention and each of them will stop living the evil way they do. ⁴⁵  If they do that, then I will forgo destroying them ⁴⁶  as I had intended to do because of the wicked things they have been doing. ⁴⁷ 

Yeremia 29:6

29:6 Marry and have sons and daughters. Find wives for your sons and allow your daughters get married so that they too can have sons and daughters. Grow in number; do not dwindle away.

Yeremia 30:6

30:6 Ask yourselves this and consider it carefully: ⁴⁸ 

Have you ever seen a man give birth to a baby?

Why then do I see all these strong men

grabbing their stomachs in pain like ⁴⁹  a woman giving birth?

And why do their faces

turn so deathly pale?

Yeremia 31:22

31:22 How long will you vacillate, ⁵⁰ 

you who were once like an unfaithful daughter? ⁵¹ 

For I, the Lord, promise ⁵²  to bring about something new ⁵³  on the earth,

something as unique as a woman protecting a man!’” ⁵⁴ 

Yeremia 42:22

42:22 So now be very sure of this: You will die from war, starvation, or disease in the place where you want to go and live.”

Yeremia 46:14

46:14 “Make an announcement throughout Egypt.

Proclaim it in Migdol, Memphis, and Tahpanhes. ⁵⁵ 

‘Take your positions and prepare to do battle.

For the enemy army is destroying all the nations around you.’ ⁵⁶ 

Yeremia 48:17

48:17 Mourn for that nation, all you nations living around it,

all of you nations that know of its fame. ⁵⁷ 

Mourn and say, ‘Alas, its powerful influence has been broken!

Its glory and power have been done away!’ ⁵⁸ 

Yeremia 50:4

50:4 “When that time comes,” says the Lord, ⁵⁹ 

“the people of Israel and Judah will return to the land together.

They will come back with tears of repentance

as they seek the Lord their God. ⁶⁰ 

Yeremia 50:14

50:14 “Take up your battle positions all around Babylon,

all you soldiers who are armed with bows. ⁶¹ 

Shoot ⁶²  all your arrows at her! Do not hold any back! ⁶³ 

For she has sinned against the Lord.

Yeremia 51:62

51:62 Then say, ‘O Lord, you have announced that you will destroy this place so that no people or animals live in it any longer. Certainly it will lie desolate forever!’

[1:17]  ¹ tn The name “Jeremiah” is not in the text. The use of the personal pronoun followed by the proper name is an attempt to reflect the correlative emphasis between Jeremiah’s responsibility noted here and the Lord’s promise noted in the next verse. The emphasis in the Hebrew text is marked by the presence of the subject pronouns at the beginning of each of the two verses.

[1:17]  ² tn Heb “gird up your loins.” For the literal use of this idiom to refer to preparation for action see 2 Kgs 4:29; 9:1. For the idiomatic use to refer to spiritual and emotional preparation as here, see Job 38:3, 40:7, and 1 Pet 1:13 in the NT.

[1:17]  ³ tn Heb “I will make you terrified in front of them.” There is a play on words here involving two different forms of the same Hebrew verb and two different but related prepositional phrases, “from before/of,” a preposition introducing the object of a verb of fearing, and “before, in front of,” a preposition introducing a spatial location.

[4:3]  ⁴ tn The Hebrew particle is obviously asseverative here since a causal connection appears to make little sense.

[4:3]  ⁵ tn Heb “Plow up your unplowed ground and do not sow among the thorns.” The translation is an attempt to bring out the force of a metaphor. The idea seems to be that they are to plow over the thorns and make the ground ready for the seeds which will produce a new crop where none had been produced before.

[4:19]  ⁶ tn The words “I said” are not in the text. They are used to mark the shift from the Lord’s promise of judgment to Jeremiah’s lament concerning it.

[4:19]  ⁷ tn Heb “My bowels! My bowels!”

[4:19]  ⁸ tn Heb “the walls of my heart!”

[4:19]  ⁹ tn Heb “ram’s horn,” but the modern equivalent is “trumpet” and is more readily understandable.

[4:19]  ¹⁰ tc The translation reflects a different division of the last two lines than that suggested by the Masoretes. The written text (the Kethib) reads “for the sound of the ram’s horn I have heard [or “you have heard,” if the form is understood as the old second feminine singular perfect] my soul” followed by “the battle cry” in the last line. The translation is based on taking “my soul” with the last line and understanding an elliptical expression “the battle cry [to] my soul.” Such an elliptical expression is in keeping with the elliptical nature of the exclamations at the beginning of the verse (cf. the literal translations of the first two lines of the verse in the notes on the words “stomach” and “heart”).

[6:8]  ¹¹ tn This word is not in the text but is supplied in the translation. Jeremiah uses a figure of speech (enallage) where the speaker turns from talking about someone to address him/her directly.

[6:8]  ¹² tn Heb “lest my soul [= I] becomes disgusted with you.”

[6:8]  sn The wordplay begun with “sound…in Tekoa” in v. 1 and continued with “they will pitch” in v. 3 is concluded here with “turn away” (וּבִתְקוֹעַ תִּקְעוּ [uvitqoa’ tiq’u] in v. 1, תָּקְעוּ [taq’u] in v. 3 and תֵּקַע [teqa’] here).

[6:26]  ¹³ tn These words are not in the text but are implicit from the context.

[6:26]  ¹⁴ tn Heb “daughter of my people.” For the translation given here see 4:11 and the translator’s note there.

[6:26]  ¹⁵ tn Heb “suddenly.”

[6:26]  ¹⁶ tn Heb “the destroyer.”

[7:2]  ¹⁷ tn Heb “Proclaim there…” The adverb is unnecessary in English style.

[7:2]  ¹⁸ sn That is, all those who have passed through the gates of the outer court and are standing in the courtyard of the temple.

[7:27]  ¹⁹ tn The words, “Then the Lord said to me” are not in the text but are implicit in the shift from the second and third person plural pronouns in vv. 21-26 and the second singular in this verse. The words are supplied in the translation for clarity.

[7:28]  ²⁰ tn Heb “Faithfulness has vanished. It is cut off from their lips.”

[7:28]  sn For the need for faithfulness see 5:1, 3.

[7:30]  ²¹ tn The words “I have rejected them” are not in the Hebrew text, which merely says “because.” These words are supplied in the translation to show more clearly the connection to the preceding.

[7:30]  ²² tn Heb “have done the evil in my eyes.”

[7:30]  ²³ sn Compare, e.g., 2 Kgs 21:3, 5, 7; 23:4, 6; Ezek 8:3, 5, 10-12, 16. Manasseh had desecrated the temple by building altars, cult symbols, and idols in it. Josiah had purged the temple of these pagan elements. But it is obvious from both Jeremiah and Ezekiel that they had been replaced shortly after Josiah’s death. They were a primary cause of Judah’s guilt and punishment (see beside this passage, 19:5; 32:34-35).

[7:30]  ²⁴ tn Heb “the house which is called by my name.” Cf. 7:10, 11, 14 and see the translator’s note 7:10 for the explanation for this rendering.

[9:15]  ²⁵ tn Heb “Yahweh of armies, the God of Israel.”

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

[9:15]  ²⁶ tn Heb “Therefore, thus says the Lord…” The person is shifted from third to first to better conform with English style.

[9:15]  ²⁷ 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.

[15:5]  ²⁸ tn The words “The Lord cried out” are not in the text. However, they are necessary to show the shift in address between speaking to Jeremiah in vv. 1-4 about the people and addressing Jerusalem in vv. 5-6 and the shift back to the address to Jeremiah in vv. 7-9. The words “oracle of the Lord” are, moreover, found at the beginning of v. 6.

[15:5]  ²⁹ tn The words, “in the world” are not in the text but are the translator’s way of trying to indicate that this rhetorical question expects a negative answer.

[15:5]  ³⁰ tn Heb “turn aside.”

[15:5]  ³¹ tn Or “about your well-being”; Heb “about your welfare” (שָׁלוֹם, shalom).

[17:18]  ³² tn Or “complete destruction.” See the translator’s note on 16:18.

[17:18]  sn Jeremiah now does what he says he has not wanted to do or been hasty to do. He is, however, seeking his own vindication and that of God whose threats they have belittled.

[18:22]  ³³ tn Heb “when you bring marauders in against them.” For the use of the noun translated here “bands of raiders to plunder them” see 1 Sam 30:3, 15, 23 and BDB 151 s.v. גְּדוּד 1.

[22:10]  ³⁴ tn The word “king” is not in the original text of either the first or the third line. It is implicit in the connection and is supplied in the translation for clarity.

[22:10]  sn As the next verse makes clear, the king who will never return to see his native land is Shallum, also known as Jehoahaz (cf. 1 Chr 3:15; 2 Kgs 23:30, 33-34). He was made king by popular acclaim after the death of his father, Josiah, who was killed at Megiddo trying to stop Pharaoh Necho from going to the aid of the Assyrians. According to 2 Kgs 23:32 he was a wicked king. He was deposed by Necho and carried into exile where he died. The dead king alluded to is his father, Josiah, who was a godly king and was accordingly spared from seeing the destruction of his land (2 Kgs 22:20).

[22:14]  ³⁵ tc The MT should be emended to read חַלֹּנָיו וְסָפוֹן (khallonayv vÿsafon) instead of חַלֹּנָי וְסָפוּן (khallonay vÿsafon), i.e., the plural noun with third singular suffix rather than the first singular suffix and the infinitive absolute rather than the passive participle. The latter form then parallels the form for “paints” and functions in the same way (cf. GKC 345 §113.z for the infinitive with vav [ו] continuing a perfect). The errors in the MT involve reading the וְ once instead of twice (haplography) and reading the וּ (u) for the וֹ (o).

[22:14]  ³⁶ tn The word translated “red” only occurs here and in Ezek 23:14 where it refers to the pictures of the Babylonians on the wall of the temple. Evidently this was a favorite color for decoration. It is usually identified as vermilion, a mineral product from red ocher (cf. C. L. Wickwire, “Vermilion,” IDB 4:748).

[22:28]  ³⁷ tn The word translated “clay vessel” occurs only here. Its meaning, however, is assured on the basis of the parallelism and on the basis of the verb root which is used for shaping or fashioning in Job 10:8. The KJV renders it as “idol,” but that word, while having the same consonants, never appears in the singular. The word is missing in the Greek version but is translated “vessel” in the Latin version. The word “clay” is supplied in the translation to clarify what sort of vessel is meant; its inclusion is justified based on the context and the use of the same verb root in Job 10:8 to refer to shaping or fashioning, which would imply clay pots or vessels.

[22:28]  ³⁸ tn Heb “Is this man, Coniah, a despised, broken vessel or a vessel that no one wants?” The question is rhetorical expecting a positive answer in agreement with the preceding oracle.

[22:28]  sn For the image of the rejected, broken vessel see Jer 19:1-13 (where, however, the vessel is rejected first and then broken) and compare also the image of the linen shorts which are good for nothing in Jer 13 (see especially vv. 10-11).

[22:28]  ³⁹ sn The question “Why?” is a common rhetorical feature in the book of Jeremiah. See Jer 2:14, 31; 8:5, 19, 22; 12:1; 13:22; 14:19. In several cases like this one no answer is given, leaving a sense of exasperation and hopelessness with the sinfulness of the nation that calls forth such punishment from God.

[23:17]  ⁴⁰ tn The translation reflects an emphatic construction where the infinitive absolute follows a participle (cf. GKC 343 §113.r).

[23:17]  ⁴¹ tc The translation follows the Greek version. The Hebrew text reads, “who reject me, ‘The Lord has spoken, “Things…”’” The Greek version is to be preferred here because of (1) the parallelism of the lines “reject what the Lord has said” // “follow the stubborn inclinations of their own hearts;” (2) the preceding context which speaks of “visions of their own imaginations not of what the Lord has given them;” (3) the following context which denies that they have ever had access to the Lord’s secrets; (4) the general contexts earlier regarding false prophecy where rejection of the Lord’s word is in view (6:14 [see there v. 10]; 8:11 [see there v. 9]); (5) the meter of the poetic lines (the Hebrew meter is 3/5/4/3; the meter presupposed by the translation is 5/3/4/3 with the 3’s being their words). The difference is one of vocalization of the same consonants. The vocalization of the MT is יְהוָה מְנַאֲצַי דִּבֶּר [mÿna’atsay dibber yÿhvah]; the Hebrew Vorlage behind the Greek would be vocalized as מְנַאֲצֵי דְּבַר יְהוָה (mÿna’atsey dÿvar yÿhvah).

[23:17]  ⁴² tn Heb “You will have peace.” But see the note on 14:13. See also 6:14 and 8:11.

[25:34]  ⁴³ tn Heb “Wail and cry out, you shepherds. Roll in the dust, you leaders of the flock.” The terms have been reversed to explain the figure.

[25:34]  sn The term “shepherd” has been used several times in the book of Jeremiah to refer to the leaders of the people who were responsible for taking care of their people who are compared to a flock. (See Jer 23:1-4 and the notes there.) Here the figure has some irony involved in it. It is the shepherds who are to be slaughtered like sheep. They may have considered themselves “choice vessels” (the literal translation of “fine pottery”), but they would be slaughtered and lie scattered on the ground (v. 33) like broken pottery.

[25:34]  ⁴⁴ tn The meaning of this line is debated. The Greek version does not have the words “lie scattered” and it reads the words “like broken pieces of fine pottery” (Heb “like choice vessels”; כִּכְלִי חֶמְדָּה, kikhli khemdah) as “like choice rams” (כְּאֵילֵי חֶמְדָּה, kÿ’ele khemdah); i.e., “the days have been completed for you to be slaughtered and you will fall like choice rams.” The reading of the Greek version fits the context better, but is probably secondary for that very reason. The word translated “lie scattered” (תְּפוֹצָה, tÿfotsah) occurs nowhere else and the switch to the simile of “choice vessels” is rather abrupt. However, this section has been characterized by switching metaphors. The key to the interpretation and translation here is the consequential nature of the verbal actions involved. “Fall” does not merely refer to the action but the effect, i.e., “lie fallen” (cf. BDB 657 s.v. נָפַל 7 and compare Judg 3:25; 1 Sam 31:8). Though the noun translated “lie scattered” does not occur elsewhere, the verb does. It is quite commonly used of dispersing people and that has led many to see that as the reference here. The word, however, can be used of scattering other things like seed (Isa 28:25), arrows (2 Sam 22:15; metaphorical for lightning), etc. Here it follows “slaughtered” and refers to their dead bodies. The simile (Heb “ fallen like choice vessels”) is elliptical, referring to “broken pieces” of choice vessels. In this sense the simile fits in perfectly with v. 33.

[26:3]  ⁴⁵ tn Heb “will turn from his wicked way.”

[26:3]  ⁴⁶ tn For the idiom and translation of terms involved here see 18:8 and the translator’s note there.

[26:3]  sn The Lord is being consistent in the application of the principle laid down in Jer 18:7-8 that reformation of character will result in the withdrawal of the punishment of “uprooting, tearing down, destroying.” His prophecies of doom are conditional threats, open to change with change in behavior.

[26:3]  ⁴⁷ tn Heb “because of the wickedness of their deeds.”

[30:6]  ⁴⁸ tn Heb “Ask and see/consider.”

[30:6]  ⁴⁹ tn Heb “with their hands on their loins.” The word rendered “loins” refers to the area between the ribs and the thighs.

[31:22]  ⁵⁰ tn The translation “dilly-dally” is suggested by J. Bright, Jeremiah (AB), 276. The verb occurs only here in this stem (the Hitpael) and only one other time in any other stem (the Qal in Song 5:6). The dictionaries define it as “to turn this way and that” (cf., e.g., BDB 330 s.v. חָמַק Hithp.). In the context it refers to turning this way and that looking for the way back.

[31:22]  ⁵¹ sn Israel’s backsliding is forgotten and forgiven. They had once been characterized as an apostate people (3:14, 22; the word “apostate” and “unfaithful” are the same in Hebrew) and figuratively depicted as an adulterous wife (3:20). Now they are viewed as having responded to his invitation (compare 31:18-19 with 3:22-25). Hence they are no longer depicted as an unfaithful daughter but as an unsullied virgin (see the literal translation of “my dear children” in vv. 4, 21 and the study note on v. 4.)

[31:22]  ⁵² tn Heb “For the Lord will create.” The person has been shifted to avoid the possible confusion for some readers of a third person reference to the Lord in what has otherwise been a first person address. The verb “will create” is another one of the many examples of the prophetic perfect that have been seen in the book of Jeremiah. For the significance of the verb “create” here see the study note on “bring about something new.”

[31:22]  ⁵³ sn Heb “create.” This word is always used with God as the subject and refers to the production of something new or unique, like the creation of the world and the first man and woman (Gen 1:1; 2:3; 1:27; 5:1) or the creation of a new heavens and a new earth in a new age (Isa 65:17), or the bringing about of new and unique circumstances (Num 16:30). Here reference is made contextually to the new exodus, that marvelous deliverance which will be so great that the old will pale in comparison (see the first note on v. 9).

[31:22]  ⁵⁴ tn The meaning of this last line is uncertain. The translation has taken it as proverbial for something new and unique. For a fairly complete discussion of most of the options see C. Feinberg, “Jeremiah,” EBC 6:571. For the nuance of “protecting” for the verb here see BDB 686 s.v. סָבַב Po‘ 1 and compare the usage in Deut 32:10.

[46:14]  ⁵⁵ tn Heb “Declare in Egypt and announce in Migdol and announce in Noph [= Memphis] and in Tahpanhes.” The sentence has been restructured to reflect the fact that the first command is a general one, followed by announcements in specific (representative?) cities.

[46:14]  sn For the location of the cities of Migdol, Memphis, and Tahpanhes see the note on Jer 44:1. These were all cities in Lower or northern Egypt that would have been the first affected by an invasion.

[46:14]  ⁵⁶ tn Heb “For the sword devours those who surround you.” The “sword” is again figurative of destructive forces. Here it is a reference to the forces of Nebuchadnezzar which have already destroyed the Egyptian forces at Carchemish and have made victorious forays into the Philistine plain.

[48:17]  ⁵⁷ tn For the use of the word “name” (שֵׁם, shem) to “fame” or “repute” see BDB 1028 s.v. שֵׁם 2.b and compare the usage in Ezek 16:14; 2 Chr 26:15.

[48:17]  sn This refers to both the nearby nations and those who lived further away who had heard of Moab’s power and might only by repute.

[48:17]  ⁵⁸ tn Heb “How is the strong staff broken, the beautiful rod.” “How” introduces a lament which is here rendered by “Alas.” The staff and rod refer to the support that Moab gave to others not to the fact that she ruled over others which was never the case. According to BDB 739 s.v. עוֹז 1 the “strong staff” is figurative of political power.

[50:4]  ⁵⁹ tn Heb “oracle of the Lord.”

[50:4]  ⁶⁰ tn Heb “and the children of Israel will come, they and the children of Judah together. They shall go, weeping as they go, and they will seek the Lord their God.” The concept of “seeking” the Lord often has to do with seeking the Lord in worship (by sacrifice [Hos 5:6; 2 Chr 11:16]; prayer [Zech 8:21, 22; 2 Sam 12:16; Isa 65:1; 2 Chr 15:4]). In Hos 7:10 it is in parallel with returning to the Lord. In Ps 69:6 it is in parallel with hoping in or trusting in the Lord. Perhaps the most helpful parallels here, however, are Hos 3:5 (in comparison with Jer 30:9) and 2 Chr 15:15 where it is in the context of a covenant commitment to be loyal to the Lord which is similar to the context here (see the next verse). The translation is admittedly paraphrastic but “seeking the Lord” does not mean here looking for God as though he were merely a person to be found.

[50:14]  ⁶¹ tn Heb “all you who draw the bow.”

[50:14]  ⁶² tc The verb here should probably be read as a Qal imperative יְרוּ (yÿru) from יָרָה (yarah) with a few Hebrew mss rather than a Qal imperative יְדוּ (yidu) from יָדָה (yadah) with the majority of Hebrew mss. The verb יָדָה (yadah) does not otherwise occur in the Qal and only elsewhere in the Piel with a meaning “cast” (cf. KBL 363 s.v. I יָדָה). The verb יָרָה (yarah) is common in both the Qal and the Hiphil with the meaning of shooting arrows (cf. BDB 435 s.v. יָרָה Qal.3 and Hiph.2). The confusion between ד (dalet) and ר (resh) is very common.

[50:14]  ⁶³ tn Heb “Shoot at her! Don’t save any arrows!”