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Jeremiah 8:6

Context

8:6 I have listened to them very carefully, 1 

but they do not speak honestly.

None of them regrets the evil he has done.

None of them says, “I have done wrong!” 2 

All of them persist in their own wayward course 3 

like a horse charging recklessly into battle.

Jeremiah 20:16

Context

20:16 May that man be like the cities 4 

that the Lord destroyed without showing any mercy.

May he hear a cry of distress in the morning

and a battle cry at noon.

Jeremiah 42:10

Context
42:10 ‘If you will just stay 5  in this land, I will build you up. I will not tear you down. I will firmly plant you. 6  I will not uproot you. For I am filled with sorrow because of the disaster that I have brought on you.

1 tn Heb “I have paid attention and I have listened.” This is another case of two concepts being joined by “and” where one expresses the main idea and the other acts as an adverbial or adjectival modifier (a figure called hendiadys).

2 tn Heb “What have I done?” The addition of the word “wrong” is implicit in the context and is supplied in the translation for clarity. The rhetorical question does not function as a denial of wrongdoing, but rather as contrite shock at one’s own wrongdoing. It is translated as a declaration for the sake of clarity.

3 tn Heb “each one of them turns aside into their own running course.”

sn The wordplay begun in v. 4 is continued here. The word translated “turns aside” in the literal translation and “wayward” in the translation is from the same root as “go the wrong way,” “turn around,” “turn away from me,” “apostasy,” “turn back to me.” What God hoped for were confessions of repentance and change of behavior; what he got was denial of wrongdoing and continued turning away from him.

4 sn The cities alluded to are Sodom and Gomorrah and the cities of the Jordan plain which had become proverbial for their wickedness and for the destruction that the Lord brought on them because of it. See Isa 1:9-10; 13:19; Jer 23:14; 49:18.

5 tn The word “just” is intended to reflect the infinitive absolute before the finite verb emphasizing here the condition rather than the verb root (see Joüon 2:423 §123.g, and compare the usage in Exod 15:26). The form looks like the infinitive absolute of the verb שׁוּב (shuv), but all the versions interpret it as though it is from יָשַׁב (yashav) which is the root of the verb that follows it. Either this is a textual error of the loss of a י (yod) or this is one of the cases that GKC 69 §19.i list as the possible loss of a weak consonant at the beginning of a word.

6 tn Or “I will firmly plant you in the land,” or “I will establish you.” This is part of the metaphor that has been used of God (re)establishing Israel in the land. See 24:6; 31:28; 32:41.



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