Yeremia 14:6

14:6 Wild donkeys stand on the hilltops

and pant for breath like jackals.

Their eyes are strained looking for food,

because there is none to be found.” ¹ 

Yeremia 26:7

26:7 The priests, the prophets, and all the people heard Jeremiah say these things in the Lord’s temple.

Yeremia 32:7

32:7 ‘Hanamel, the son of your uncle Shallum, will come to you soon. He will say to you, “Buy my field at Anathoth because you are entitled ²  as my closest relative to buy it.”’ ³ 

Yeremia 48:9

48:9 Set up a gravestone for Moab,

for it will certainly be laid in ruins! ⁴ 

Its cities will be laid waste

and become uninhabited.”

[14:6]  ¹ tn Heb “their eyes are strained because there is no verdure.”

[32:7]  ² 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).

[32:7]  ³ 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 Lord intended to use Jeremiah’s act as a symbol of a restored future in the land.

[48:9]  ⁴ tn Or “Scatter salt over Moab for it will certainly be laid in ruins.” The meaning of these two lines is very uncertain. The Hebrew of these two lines presents several difficulties. It reads תְּנוּ־צִיץ לְמוֹאָב נָצֹא תֵּצֵא (tÿnu-tsits lÿmo’av natso’ tetse’). Of the five words two are extremely problematic and the meaning of the second affects also the meaning of the last word which normally means “go out.” The word צִיץ (tsits) regularly refers to a blossom or flower or the diadem on the front of Aaron’s mitre. BDB 851 s.v. II צִיץ gives a nuance “wings (coll)” based on the interpretation of Abu Walid and some medieval Jewish interpreters who related it to an Aramaic root. But BDB says that meaning is dubious and refers to the Greek which reads σημεῖα (shmeia, “sign” or “sign post”). Along with KBL 802 s.v. I צִיץ and HALOT 959 s.v. II צִיץ, BDB suggests that the Greek presupposes the word צִיּוּן (tsiyyun) which refers to a road marker (Jer 31:21) or a gravestone (2 Kgs 23:17). That is the meaning followed here. Several modern commentaries and English versions have followed a proposal by W. Moran that the word is related to a Ugaritic word meaning salt (cf., e.g., J. Bright, Jeremiah [AB], 320). However, HALOT 959 s.v. II צִיץ questions the validity of this on philological grounds saying that the meaning of salt does not really fit the Ugaritic either. The present translation follows the suggestions of the lexicons here and reads the word as though the Greek supported the meaning “gravestone.” The other difficulty is with the word נָצֹא (natso’), which looks like a Qal infinitive absolute of an otherwise unattested root which BDB s.v. נָצָא says is defined in Gesenius’ Thesaurus as “fly.” However, see the meaning and the construction of an infinitive absolute of one root with that of another as highly improbable. Hence, most modern lexicons either emend the forms to read נָצֹה תִּצֶּה (natsoh titseh) from the root נָצָה (natsah) meaning “to fall into ruins” (so KBL 629 s.v. נָצָה Qal, and see among others J. A. Thompson, Jeremiah [NICOT], 700, n. 10, who notes that final א [aleph] and final ה [hey] are often confused; see the discussion and examples in GKC 216-17 §75.nn-rr). This is the option that this translation as well as a number of modern ones have taken. A second option is to see נָצֹא (natso’) as an error for יָצֹא (yatso’) and read the text in the sense of “she will certainly surrender,” a meaning that the verb יָצָא (yatsa’) has in 1 Sam 11:3; Isa 36:6. The best discussion of this option as well as a discussion on the problem of reading צִיץ (tsits) as salt is found in G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 313-14.