2:11 Has a nation ever changed its gods
(even though they are not really gods at all)?
But my people have exchanged me, their glorious God, 5
for a god that cannot help them at all! 6
2:26 Just as a thief has to suffer dishonor when he is caught,
so the people of Israel 7 will suffer dishonor for what they have done. 8
So will their kings and officials,
their priests and their prophets.
5:27 Like a cage filled with the birds that have been caught, 12
their houses are filled with the gains of their fraud and deceit. 13
That is how they have gotten so rich and powerful. 14
5:31 The prophets prophesy lies.
The priests exercise power by their own authority. 15
And my people love to have it this way.
But they will not be able to help you when the time of judgment comes! 16
6:17 The Lord said, 17
“I appointed prophets as watchmen to warn you, 18 saying:
‘Pay attention to the warning sound of the trumpet!’” 19
But they said, “We will not pay attention!”
6:27 The Lord said to me, 20
“I have made you like a metal assayer
to test my people like ore. 21
You are to observe them
and evaluate how they behave.” 22
7:30 The Lord says, “I have rejected them because 23 the people of Judah have done what I consider evil. 24 They have set up their disgusting idols in the temple 25 which I have claimed for my own 26 and have defiled it.
8:17 The Lord says, 27
“Yes indeed, 28 I am sending an enemy against you
that will be like poisonous snakes which cannot be charmed away. 29
And they will inflict fatal wounds on you.” 30
9:1 (8:23) 31 I wish that my head were a well full of water 32
and my eyes were a fountain full of tears!
If they were, I could cry day and night
for those of my dear people 33 who have been killed.
9:8 Their tongues are like deadly arrows. 34
They are always telling lies. 35
Friendly words for their neighbors come from their mouths.
But their minds are thinking up ways to trap them. 36
9:19 For the sound of wailing is soon to be heard in Zion.
They will wail, 40 ‘We are utterly ruined! 41 We are completely disgraced!
For our houses have been torn down
and we must leave our land.’” 42
10:18 For the Lord says, “I will now throw out
those who live in this land.
I will bring so much trouble on them
that they will actually feel it.” 43
11:21 Then the Lord told me about 44 some men from Anathoth 45 who were threatening to kill me. 46 They had threatened, 47 “Stop prophesying in the name of the Lord or we will kill you!” 48
12:3 But you, Lord, know all about me.
You watch me and test my devotion to you. 49
Drag these wicked men away like sheep to be slaughtered!
Appoint a time when they will be killed! 50
12:8 The people I call my own 51 have turned on me
like a lion 52 in the forest.
They have roared defiantly 53 at me.
So I will treat them as though I hate them. 54
12:11 They will lay it waste.
It will lie parched 55 and empty before me.
The whole land will be laid waste.
But no one living in it will pay any heed. 56
13:19 The gates of the towns in southern Judah will be shut tight. 57
No one will be able to go in or out of them. 58
All Judah will be carried off into exile.
They will be completely carried off into exile.’” 59
14:2 “The people of Judah are in mourning.
The people in her cities are pining away.
They lie on the ground expressing their sorrow. 60
Cries of distress come up to me 61 from Jerusalem. 62
14:4 They are dismayed because the ground is cracked 63
because there has been no rain in the land.
The farmers, too, are dismayed
and bury their faces in their hands.
14:17 “Tell these people this, Jeremiah: 64
‘My eyes overflow with tears
day and night without ceasing. 65
For my people, my dear children, 66 have suffered a crushing blow.
They have suffered a serious wound. 67
15:17 I did not spend my time in the company of other people,
laughing and having a good time.
I stayed to myself because I felt obligated to you 68
and because I was filled with anger at what they had done.
16:10 “When you tell these people about all this, 70 they will undoubtedly ask you, ‘Why has the Lord threatened us with such great disaster? What wrong have we done? What sin have we done to offend the Lord our God?’
16:21 The Lord said, 71
“So I will now let this wicked people know –
I will let them know my mighty power in judgment.
Then they will know that my name is the Lord.” 72
18:13 Therefore, the Lord says,
“Ask the people of other nations
whether they have heard of anything like this.
Israel should have been like a virgin.
But she has done something utterly revolting!
18:20 Should good be paid back with evil?
Yet they are virtually digging a pit to kill me. 73
Just remember how I stood before you
pleading on their behalf 74
to keep you from venting your anger on them. 75
18:22 Let cries of terror be heard in their houses
when you send bands of raiders unexpectedly to plunder them. 76
For they have virtually dug a pit to capture me
and have hidden traps for me to step into.
20:12 O Lord who rules over all, 79 you test and prove the righteous.
You see into people’s hearts and minds. 80
Pay them back for what they have done
because I trust you to vindicate my cause.
22:7 I will send men against it to destroy it 82
with their axes and hatchets.
They will hack up its fine cedar panels and columns
and throw them into the fire.
23:13 The Lord says, 88 “I saw the prophets of Samaria 89
doing something that was disgusting. 90
They prophesied in the name of the god Baal
and led my people Israel astray. 91
23:18 Yet which of them has ever stood in the Lord’s inner circle 92
so they 93 could see and hear what he has to say? 94
Which of them have ever paid attention or listened to what he has said?
23:25 The Lord says, 95 “I have heard what those prophets who are prophesying lies in my name are saying. They are saying, ‘I have had a dream! I have had a dream!’ 96
25:36 Listen to the cries of anguish of the leaders.
Listen to the wails of the shepherds of the flocks.
They are wailing because the Lord
is about to destroy their lands. 99
26:16 Then the officials and all the people rendered their verdict to the priests and the prophets. They said, 100 “This man should not be condemned to die. 101 For he has spoken to us under the authority of the Lord our God.” 102
30:14 All your allies have abandoned you. 108
They no longer have any concern for you.
For I have attacked you like an enemy would.
I have chastened you cruelly.
For your wickedness is so great
and your sin is so much. 109
31:2 The Lord says,
“The people of Israel who survived
death at the hands of the enemy 110
will find favor in the wilderness
as they journey to find rest for themselves.
38:1 Now Shephatiah son of Mattan, Gedaliah son of Pashhur, Jehucal 136 son of Shelemiah, and Pashhur 137 son of Malkijah had heard 138 the things that Jeremiah had been telling the people. They had heard him say, 38:2 “The Lord says, ‘Those who stay in this city will die in battle or of starvation or disease. 139 Those who leave the city and surrender to the Babylonians 140 will live. They will escape with their lives.’” 141
48:12 But the time is coming when I will send
men against Moab who will empty it out.
They will empty the towns of their people,
then will lay those towns in ruins. 164
I, the Lord, affirm it! 165
48:27 For did not you people of Moab laugh at the people of Israel?
Did you think that they were nothing but thieves, 166
that you shook your head in contempt 167
every time you talked about them? 168
48:34 Cries of anguish raised from Heshbon and Elealeh
will be sounded as far as Jahaz. 169
They will be sounded from Zoar as far as Horonaim and Eglath Shelishiyah.
For even the waters of Nimrim will be dried up.
48:36 So my heart moans for Moab
like a flute playing a funeral song.
Yes, like a flute playing a funeral song,
my heart moans for the people of Kir Heres.
For the wealth they have gained will perish.
49:10 But I will strip everything away from Esau’s descendants.
I will uncover their hiding places so they cannot hide.
Their children, relatives, and neighbors will all be destroyed.
Not one of them will be left!
49:17 “Edom will become an object of horror.
All who pass by it will be filled with horror;
they will hiss out their scorn
because of all the disasters that have happened to it. 170
49:23 The Lord spoke 171 about Damascus. 172
“The people of Hamath and Arpad 173 will be dismayed
because they have heard bad news.
Their courage will melt away because of worry.
Their hearts will not be able to rest. 174
50:7 All who encountered them devoured them.
Their enemies who did this said, ‘We are not liable for punishment!
For those people have sinned against the Lord, their true pasture. 175
They have sinned against the Lord in whom their ancestors 176 trusted.’ 177
50:33 The Lord who rules over all 178 says,
“The people of Israel are oppressed.
So too are the people of Judah. 179
All those who took them captive are holding them prisoners.
They refuse to set them free.
50:38 A drought will come upon her land;
her rivers and canals will be dried up. 180
All of this will happen because her land is filled with idols. 181
Her people act like madmen because of 182 those idols they fear. 183
51:7 Babylonia had been a gold cup in the Lord’s hand.
She had made the whole world drunk.
The nations had drunk from the wine of her wrath. 184
So they have all gone mad. 185
51:24 “But I will repay Babylon
and all who live in Babylonia
for all the wicked things they did in Zion
right before the eyes of you Judeans,” 186
says the Lord. 187
51:28 Prepare the nations to do battle against her. 188
Prepare the kings of the Medes.
Prepare their governors and all their leaders. 189
Prepare all the countries they rule to do battle against her. 190
51:31 One runner after another will come to the king of Babylon.
One messenger after another will come bringing news. 191
They will bring news to the king of Babylon
that his whole city has been captured. 192
51:36 Therefore the Lord says,
“I will stand up for your cause.
I will pay the Babylonians back for what they have done to you. 193
I will dry up their sea.
I will make their springs run dry. 194
51:55 For the Lord is ready to destroy Babylon,
and put an end to her loud noise.
Their waves 195 will roar like turbulent 196 waters.
They will make a deafening noise. 197
51:57 “I will make her officials and wise men drunk,
along with her governors, leaders, 198 and warriors.
They will fall asleep forever and never wake up,” 199
says the King whose name is the Lord who rules over all. 200
The prophecies of Jeremiah end here. 202
52:17 The Babylonians broke the two bronze pillars in the temple of the Lord, as well as the movable stands and the large bronze basin called the “The Sea.” 203 They took all the bronze to Babylon.
1 tn Heb “See!” The Hebrew imperative of the verb used here (רָאָה, ra’ah) functions the same as the particle in v. 9. See the translator’s note there.
2 tn Heb “I appoint you today over nations and kingdoms to uproot….” The phrase refers to the
3 sn These three pairs represent the twofold nature of Jeremiah’s prophecies, prophecies of judgment and restoration. For the further programmatic use of these pairs for Jeremiah’s ministry see 18:7-10 and 31:27-28.
4 sn Heb “the first fruits of his harvest.” Many commentators see the figure here as having theological significance for the calling of the Gentiles. It is likely, however, that in this context the metaphor – here rendered as a simile – is intended to bring out the special relationship and inviolability that Israel had with God. As the first fruits were the special possession of the
5 tn Heb “have exchanged their glory [i.e., the God in whom they glory].” This is a case of a figure of speech where the attribute of a person or thing is put for the person or thing. Compare the common phrase in Isaiah, the Holy One of Israel, obviously referring to the
6 tn Heb “what cannot profit.” The verb is singular and the allusion is likely to Baal. See the translator’s note on 2:8 for the likely pun or wordplay.
7 tn Heb “house of Israel.”
8 tn The words “for what they have done” are implicit in the comparison and are supplied in the translation for clarification.
9 tn Heb “In those days.”
10 tn Heb “the house of Judah will walk together with the house of Israel.”
11 tn Heb “the land that I gave your [fore]fathers as an inheritance.”
12 tn The words, “that have been caught” are not in the text but are implicit in the comparison.
13 tn Heb “are filled with deceit.” The translation assumes a figure of speech of cause for effect (metonymy). Compare the same word in the same figure in Zeph 1:9.
14 tn Heb “therefore they have gotten great and rich.”
15 tn Heb “they shall rule at their hands.” Since the word “hand” can be used figuratively for authority or mean “side” and the pronoun “them” can refer to the priests themselves or the prophets, the following translations have also been suggested: “the priests rule under their [the prophets’] directions,” or “the priests rule in league with them [the prophets].” From the rest of the book it would appear that the prophets did not exercise authority over the priests nor did they exercise the same authority over the people that the priests did. Hence it probably mean “by their own hand/power/authority.”
16 tn Heb “But what will you do at its end?” The rhetorical question implies a negative answer: “Nothing!”
17 tn These words are not in the text but are implicit in the interchange of pronouns in the Hebrew of vv. 16-17. They are supplied in the translation here for clarity.
18 tn Heb “I appointed watchmen over you.”
19 tn Heb “Pay attention to the sound of the trumpet.” The word “warning” is not in the Hebrew text, but is implied.
20 tn These words are not in the text but are supplied in the translation for clarity. Note “I have appointed you.” Compare Jer 1:18.
21 tn Heb “I have made you an assayer of my people, a tester [?].” The meaning of the words translated “assayer” (בָּחוֹן, bakhon) and “tester” (מִבְצָר, mivtsar) is uncertain. The word בָּחוֹן (bakhon) can mean “tower” (cf. BDB 103 s.v. בָּחוֹן; cf. Isa 23:13 for the only other use) or “assayer” (cf. BDB 103 s.v. בָּחוֹן). The latter would be the more expected nuance because of the other uses of nouns and verbs from this root. The word מִבְצָר (mivtsar) normally means “fortress” (cf. BDB 131 s.v. מִבְצָר), but most modern commentaries and lexicons deem that nuance inappropriate here. HALOT follows a proposal that the word is to be repointed to מְבַצֵּר (mÿvatser) and derived from a root בָּצַר (batsar) meaning “to test” (cf. HALOT 143 s.v. IV בָּצַר). That proposal makes the most sense in the context, but the root appears nowhere else in the OT.
22 tn Heb “test their way.”
23 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.
24 tn Heb “have done the evil in my eyes.”
25 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).
26 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.
27 tn These words which are at the end of the Hebrew verse are brought forward to show at the outset the shift in speaker.
28 tn Heb “Indeed [or For] behold!” The translation is intended to convey some of the connection that is suggested by the Hebrew particle כִּי (ki) at the beginning of the verse.
29 tn Heb “I am sending against you snakes, poisonous ones which cannot be charmed.” In the light of the context literal snakes are scarcely meant. So the metaphor is turned into a simile to prevent possible confusion. For a similar metaphorical use of animals for enemies see 5:6.
30 tn Heb “they will bite you.” There does not appear to be any way to avoid the possible confusion that literal snakes are meant here except to paraphrase. Possibly one could say “And they will attack you and ‘bite’ you,” but the enclosing of the word “bite” in quotations might lead to even further confusion.
31 sn Beginning with 9:1, the verse numbers through 9:26 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 9:1 ET = 8:23 HT, 9:2 ET = 9:1 HT, 9:3 ET = 9:2 HT, etc., through 9:26 ET = 9:25 HT. Beginning with 10:1 the verse numbers in the ET and HT are again the same.
32 tn Heb “I wish that my head were water.”
33 tn Heb “daughter of my people.” For the translation given here see 4:11 and the note on the phrase “dear people” there.
34 tc This reading follows the Masoretic consonants (the Kethib, a Qal active participle from שָׁחַט, shakhat). The Masoretes preferred to read “a sharpened arrow” (the Qere, a Qal passive participle from the same root or a homonym, meaning “hammered, beaten”). See HALOT 1354 s.v. II שָׁחַט for discussion. The exact meaning of the word makes little difference to the meaning of the metaphor itself.
35 tn Heb “They speak deceit.”
36 tn Heb “With his mouth a person speaks peace to his neighbor, but in his heart he sets an ambush for him.”
37 tn Heb “fathers.”
38 tn Heb “I will send the sword after them.” The sword here is probably not completely literal but refers to death by violent means, including death by the sword.
39 sn He will destroy them but not completely. See Jer 5:18; 30:11; 46:28.
40 tn The words “They will wail” are not in the text. They are supplied in the translation to make clear that this is the wailing that will be heard.
sn The destruction is still in the future, but it is presented graphically as though it had already taken place.
41 tn Heb “How we are ruined!”
42 tn The order of these two lines has been reversed for English stylistic reasons. The text reads in Hebrew “because we have left our land because they have thrown down our dwellings.” The two clauses offer parallel reasons for the cries “How ruined we are! [How] we are greatly disgraced!” But the first line must contain a prophetic perfect (because the lament comes from Jerusalem) and the second a perfect referring to a destruction that is itself future. This seems the only way to render the verse that would not be misleading.
43 tn The meaning of this last line is somewhat uncertain: Heb “I will cause them distress in order that [or with the result that] they will find.” The absence of an object for the verb “find” has led to conjecture that the text is wrong. Some commentators follow the lead of the Greek and Latin versions which read the verb as a passive: “they will be found,” i.e., be caught and captured. Others follow a suggestion by G. R. Driver (“Linguistic and Textual Problems: Jeremiah,” JQR 28 [1937-38]: 107) that the verb be read not as “they will find” (יִמְצָאוּ [yimtsa’u] from מָצָא [matsa’]) but “they will be squeezed/ drained” (יִמְצוּ [yimtsu] from מָצָה [matsah]). The translation adopted assumes that this is an example of the ellipsis of the object supplied from the context (cf. E. W. Bullinger, Figures of Speech, 8-12). For a similar nuance for the verb “find” = “feel/experience” see BDB 592 s.v. מָצָא Qal.1.f and compare the usage in Ps 116:3.
44 tn Heb “Therefore thus says the
45 tn Heb “the men of Anathoth.” However, this does not involve all of the people, only the conspirators. The literal might lead to confusion later since v. 21 mentions that there will not be any of them left alive. However, it is known from Ezra 2:23 that there were survivors.
46 tc The MT reads the 2nd person masculine singular suffix “your life,” but LXX reflects an alternative reading of the 1st person common singular suffix “my life.”
47 tn Heb “who were seeking my life, saying…” The sentence is broken up in conformity with contemporary English style.
48 tn Heb “or you will die by our hand.”
49 tn Heb “You,
sn Jeremiah appears to be complaining like Job that God cares nothing about the prosperity of the wicked, but watches his every move. The reverse ought to be true. Jeremiah shouldn’t be suffering the onslaughts of his fellow countrymen as he is. The wicked who are prospering should be experiencing punishment.
50 tn Heb “set aside for them a day of killing.”
51 tn See the note on the previous verse.
52 tn Heb “have become to me like a lion.”
53 tn Heb “have given against me with her voice.”
54 tn Or “so I will reject her.” The word “hate” is sometimes used in a figurative way to refer to being neglected, i.e., treated as though unloved. In these contexts it does not have the same emotive connotations that a typical modern reader would associate with hate. See Gen 29:31, 33 and E. W. Bullinger, Figures of Speech, 556.
55 tn For the use of this verb see the notes on 12:4. Some understand the homonym here meaning “it [the desolated land] will mourn to me.” However, the only other use of the preposition עַל (’al) with this root means “to mourn over” not “to” (cf. Hos 10:5). For the use of the preposition here see BDB 753 s.v. עַל II.1.b and compare the use in Gen 48:7.
56 tn Heb “But there is no man laying it to heart.” For the idiom here see BDB 525 s.v. לֵב II.3.d and compare the usage in Isa 42:25; 47:7.
sn There is a very interesting play on words and sounds in this verse that paints a picture of desolation and the pathos it evokes. Part of this is reflected in the translation. The same Hebrew word referring to a desolation or a waste (שְׁמֵמָה, shÿmemah) is repeated three times at the end of three successive lines and the related verb is found at the beginning of the fourth (נָשַׁמָּה, nashammah). A similar sounding word is found in the second of the three successive lines (שָׁמָהּ, shamah = “he [they] will make it”). This latter word is part of a further play because it is repeated in a different form in the last line (שָׁם, sham = “laying”); they lay it waste but no one lays it to heart. There is also an interesting contrast between the sorrow the
57 tn Heb “The towns of the Negev will be shut.”
58 tn Heb “There is no one to open them.” The translation is based on the parallel in Josh 6:1 where the very expression in the translation is used. Opening the city would have permitted entrance (of relief forces) as well as exit (of fugitives).
59 sn The statements are poetic exaggerations (hyperbole), as most commentaries note. Even in the exile of 587
60 tn Heb “Judah mourns, its gates pine away, they are in mourning on the ground.” There are several figures of speech involved here. The basic figure is that of personification where Judah and it cities are said to be in mourning. However, in the third line the figure is a little hard to sustain because “they” are in mourning on the ground. That presses the imagination of most moderns a little too far. Hence the personification has been interpreted “people of” throughout. The term “gates” here is used as part for whole for the “cities” themselves as in several other passages in the OT (cf. BDB 1045 s.v. שַׁעַר 2.b, c and see, e.g., Isa 14:31).
61 tn The words “to me” are not in the text. They are implicit from the fact that the
62 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
63 tn For the use of the verb “is cracked” here see BDB 369 s.v. חָתַת Qal.1 and compare the usage in Jer 51:56 where it refers to broken bows. The form is a relative clause without relative pronoun (cf., GKC 486-87 §155.f). The sentence as a whole is related to the preceding through a particle meaning “because of” or “on account of.” Hence the subject and verb have been repeated to make the connection.
64 tn The word “Jeremiah” is not in the text but the address is to a second person singular and is a continuation of 14:14 where the quote starts. The word is supplied in the translation for clarity.
65 tn Many of the English versions and commentaries render this an indirect or third person imperative, “Let my eyes overflow…” because of the particle אַל (’al) which introduces the phrase translated “without ceasing” (אַל־תִּדְמֶינָה, ’al-tidmenah). However, this is undoubtedly an example where the particle introduces an affirmation that something cannot be done (cf. GKC 322 §109.e). Clear examples of this are found in Pss 41:2 (41:3 HT); 50:3; Job 40:32 (41:8). God here is describing again a lamentable situation and giving his response to it. See 14:1-6 above.
sn Once again it is the
66 tn Heb “virgin daughter, my people.” The last noun here is appositional to the first two (genitive of apposition). Hence it is not ‘literally’ “virgin daughter of my people.”
sn This is a metaphor which occurs several times with regard to Israel, Judah, Zion, and even Sidon and Babylon. It is the poetic personification of the people, the city, or the land. Like other metaphors the quality of the comparison being alluded to must be elicited from the context. This is easy in Isa 23:12 (oppressed) and Isa 47:1 (soft and delicate) but not so easy in other places. From the nature of the context the suspicion here is that the protection the virgin was normally privileged to is being referred to and there is a reminder that the people are forfeiting it by their actions. Hence God laments for them.
67 tn This is a poetic personification. To translate with the plural “serious wounds” might mislead some into thinking of literal wounds.
sn Compare Jer 10:19 for a similar use of this metaphor.
68 tn Heb “because of your hand.”
69 sn These were apparently pagan customs associated with mourning (Isa 15:2; Jer 47:5) which were forbidden in Israel (Lev 19:8; 21:5) but apparently practiced anyway (Jer 41:5).
70 tn Heb “all these words/things.”
sn The actions of the prophet would undoubtedly elicit questions about his behavior and he would have occasion to explain the reason.
71 tn The words “The
72 tn Or “So I will make known to those nations, I will make known to them at this time my power and my might. Then they will know that my name is the
tn There is a decided ambiguity in this text about the identity of the pronoun “them.” Is it his wicked people he has been predicting judgment upon or the nations that have come to recognize the folly of idolatry? The nearer antecedent would argue for that. However, usage of “hand” (translated here “power”) in 6:12; 15:6 and later 21:5 and especially the threatening motif of “at this time” (or “now”) in 10:18 suggest that the “So” goes back logically to vv. 16-18, following a grounds of judgment with the threatened consequence as it has in at least 16 out of 18 occurrences thus far. Moreover it makes decidedly more sense that the Jews will know that his name is the
73 tn Or “They are plotting to kill me”; Heb “They have dug a pit for my soul.” This is a common metaphor for plotting against someone. See BDB 500 s.v. כָּרָה Qal and for an example see Pss 7:16 (7:15 HT) in its context.
74 tn Heb “to speak good concerning them” going back to the concept of “good” being paid back with evil.
75 tn Heb “to turn back your anger from them.”
sn See Jer 14:7-9, 19-21 and 15:1-4 for the idea.
76 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.
77 tn This phrase (Heb “Oracle of the
78 tn Heb “it will no longer be called to this place Topheth or the Valley of Ben Hinnom but the Valley of Slaughter.”
sn See Jer 7:31-32 for an almost word for word repetition of vv. 5-6.
79 tn Heb “Yahweh of armies.”
sn See the study note on 2:19 for explanation of this title for God.
80 tn Heb “
sn This verse is almost an exact duplication of the petition in one of Jeremiah’s earlier prayers and complaints. See Jer 11:20 and notes there for explanation of the Hebrew psychology underlying the use of “kidneys and heart” here. For the thoughts expressed here see Ps 17.
81 tn Heb “his life will be to him for spoil.”
sn Spoil was what was carried off by the victor (see, e.g., Judg 5:30). Those who surrendered to the Babylonians would lose their property, their freedom, and their citizenship but would at least escape with their lives. Jeremiah was branded a traitor for this counsel (cf. 38:4) but it was the way of wisdom since the
82 sn Heb “I will sanctify destroyers against it.” If this is not an attenuated use of the term “sanctify” the traditions of Israel’s holy wars are being turned against her. See also 6:4. In Israel’s early wars in the wilderness and in the conquest, the
83 tn Heb “my sheep.”
84 tn Heb “their fold.”
85 tn Heb “shepherds.”
86 tn There are various nuances of the word פָּקַד (paqad) represented in vv. 2, 4. See Ps 8:4 (8:5 HT) and Zech 10:3 for “care for/take care of” (cf. BDB 823 s.v. פָּקַד Qal.A.1.a). See Exod 20:5; Amos 3:2; Jer 9:24; 11:22 for “punish” (cf. BDB 823 s.v. פָּקַד Qal.A.3). See 1 Kgs 20:39 and 2 Kgs 10:19 for “be missing” (cf. BDB 823 s.v. פָּקַד Niph.1).
sn There is an extended play on the Hebrew word פָּקַד which is a word with rather broad English equivalents. Here the word refers to the fault of the shepherds/rulers who have not “taken care” of the sheep/people (v. 2), the “punishment” for the evil they have done in not taking care of them (v. 2), and the fact that after the
87 tn Heb “Oracle of the
88 tn The words “The
89 map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1.
90 tn According to BDB 1074 s.v. תִּפְלָּה this word means “unseemly, unsavory.” The related adjective is used in Job 6:6 of the tastelessness of something that is unseasoned.
91 tn Heb “by Baal.”
sn Prophesying in the name of the god Baal was a clear violation of Mosaic law and punishable by death (see Deut 13:1-5). For an example of the apostasy encouraged by prophets of Baal in the northern kingdom of Israel see 1 Kgs 18:16-40.
92 tn Or “has been the
sn The
93 tn The form here is a jussive with a vav of subordination introducing a purpose after a question (cf. GKC 322 §109.f).
94 tc Heb “his word.” In the second instance (“what he has said” at the end of the verse) the translation follows the suggestion of the Masoretes (Qere) and many Hebrew
95 tn The words, “The
96 sn To have had a dream was not an illegitimate means of receiving divine revelation. God had revealed himself in the past to his servants through dreams (e.g., Jacob [Gen 31:10-11] and Joseph [Gen 37:6, 7, 9]) and God promised to reveal himself through dreams (Num 12:6; Joel 2:28 [3:1 HT]). What was illegitimate was to use the dream to lead people away from the
97 tn Heb “Tell them, ‘Thus says the
98 tn The translation attempts to reflect the emphatic construction of the infinitive absolute preceding the finite verb which is here an obligatory imperfect. (See Joüon 2:371-72 §113.m and 2:423 §123.h, and compare usage in Gen 15:13.)
99 tn Heb “their pastures,” i.e., the place where they “shepherd” their “flocks.” The verb tenses in this section are not as clear as in the preceding. The participle in this verse is followed by a vav consecutive perfect like the imperatives in v. 34. The verbs in v. 38 are perfects but they can be and probably should be understood as prophetic like the perfect in v. 31 (נְתָנָם, nÿtanam) which is surrounded by imperfects, participles, and vav consecutive perfects.
sn Jer 25:36-38 shifts to the future as though the action were already accomplished or going on. It is the sound that Jeremiah hears in his “prophetic ears” of something that has begun (v. 29) but will find its culmination in the future (vv. 13, 16, 27, 30-35).
100 tn Heb “Then the officials and all the people said to the priests and the prophets…”
101 sn Contrast v. 11.
102 tn Heb “For in the name of the
sn The priests and false prophets claimed that they were speaking in the
103 tn Heb “Yahweh of armies.” See the study note on 2:19 for explanation of this title.
104 tn Heb “the sword.”
105 tn The meaning of this word is somewhat uncertain. It occurs only here in the Hebrew Bible. BDB 1045 s.v. שֹׁעָר relates it to the noun “horrible thing” (translated “something shocking”) in Jer 5:30; 23:14 and defines it as “horrid, disgusting.” HALOT 1495 s.v. שֹׁעָר relates it to the same noun and define it as “rotten; corrupt.” That nuance is accepted here.
sn Compare Jer 24:8-10 in its context for the figure here.
106 tn Heb “For he has sent to us in Babylon, saying….” The quote, however, is part of the earlier letter.
107 sn See v. 5.
108 tn Heb “forgotten you.”
109 tn Heb “attacked you like…with the chastening of a cruel one because of the greatness of your iniquity [and because] your sins are many.” The sentence has been broken down to conform to contemporary English style and better poetic scansion.
110 tn Heb “who survived the sword.”
sn This refers to the remnant of northern Israel who had not been killed when Assyria conquered Israel in 722
111 tn The word “old” is not in the text but is implicit in the use of the word “new.” It is supplied in the translation for greater clarity.
112 tn Heb “fathers.”
sn This refers to the Mosaic covenant which the nation entered into with God at Sinai and renewed on the plains of Moab. The primary biblical passages explicating this covenant are Exod 19–24 and the book of Deuteronomy; see as well the study note on Jer 11:2 for the form this covenant took and its relation to the warnings of the prophets. The renewed document of Deuteronomy was written down and provisions made for periodic public reading and renewal of commitment to it (Deut 31:9-13). Josiah had done this after the discovery of the book of the law (which was either Deuteronomy or a synopsis of it) early in the ministry of Jeremiah (2 Kgs 23:1-4; the date would be near 622
113 tn Heb “when I took them by the hand and led them out.”
114 tn Or “I was their master.” See the study note on 3:14.
sn The metaphor of Yahweh as husband and Israel as wife has been used already in Jer 3 and is implicit in the repeated allusions to idolatry as spiritual adultery or prostitution. The best commentary on the faithfulness of God to his “husband-like” relation is seen in the book of Hosea, especially in Hos 1-3.
115 tn Heb “Oracle of the
116 tn Heb “I will give to them one heart and one way to [= in order that they may] fear me all the days for good to them.” The phrase “one heart” refers both to unanimity of will and accord (cf. 1 Chr 12:38 [12:39 HT]; 2 Chr 30:12) and to singleness of purpose or intent (cf. Ezek 11:19 and see BDB 525 s.v. ֵלב 4 where reference is made to “inclinations, resolutions, and determinations of the will”). The phrase “one way” refers to one way of life or conduct (cf. BDB 203 s.v. דֶּרֶךְ 6.a where reference is made to moral action and character), a way of life that is further qualified by the goal of showing “fear, reverence, respect” for the
sn Other passages also speak about the “single-minded purpose” (Heb “one heart”) and “living in a way that shows respect for me.” Deut 30:6-8 speaks of a circumcised heart that will love him, obey him, and keep his commands. Ezek 11:20-21 speaks of the removal of a stony heart and the giving of a single-minded, “fleshy” heart and a new spirit that will follow his decrees and keep his laws. Ezek 36:26-27 speaks of the removal of a stony heart and the giving of a new, “fleshy” heart and a new spirit and an infusion of God’s own spirit so that they will be able to follow his decrees and keep his laws. Jer 24:7 speaks of the giving of a (new) heart so that they might “know” him. And Jer 31:33 speaks of God writing his law on their hearts. All this shows that there is a new motivation and a new enablement for fulfilling the old stipulations, especially that of whole-hearted devotion to him (cf. Deut 6:4-6).
117 tn Heb “an everlasting covenant.” For the rationale for the rendering “agreement” and the nature of the biblical covenants see the study note on 11:2.
sn For other references to the lasting (or everlasting) nature of the new covenant see Isa 55:3; 61:8; Jer 50:5; Ezek 16:60; 37:26. The new covenant appears to be similar to the ancient Near Eastern covenants of grants whereby a great king gave a loyal vassal a grant of land or dynastic dominion over a realm in perpetuity in recognition of past loyalty. The right to such was perpetual as long as the great king exercised dominion, but the actual enjoyment could be forfeited by individual members of the vassal’s dynasty. The best example of such an covenant in the OT is the Davidic covenant where the dynasty was given perpetual right to rule over Israel. Individual kings might be disciplined and their right to enjoy dominion taken away, but the dynasty still maintained the right to rule (see 2 Sam 23:5; Ps 89:26-37 and note especially 1 Kgs 11:23-39). The new covenant appears to be the renewal of God’s promise to Abraham to always be the God of his descendants and for his descendants to be his special people (Gen 17:7) something they appear to have forfeited by their disobedience (see Hos 1:9). However, under the new covenant he promises to never stop doing them good and grants them a new heart, a new spirit, the infusion of his own spirit, and the love and reverence necessary to keep from turning away from him. The new covenant is not based on their past loyalty but on his gracious forgiveness and his gifts.
118 tn Or “stop being gracious to them” or “stop blessing them with good”; Heb “turn back from them to do good to them.”
119 tn Or “I will make them want to fear and respect me so much that”; Heb “I will put the fear of me in their hearts.” However, as has been noted several times, “heart” in Hebrew is more the center of the volition (and intellect) than the center of emotions as it is in English. Both translations are intended to reflect the difference in psychology.
120 tn The words “never again” are not in the text but are implicit from the context and are supplied not only by this translation but by a number of others.
121 tn Heb “Thus says the
122 tn The word יוֹמָם (yomam) is normally an adverb meaning “daytime, by day, daily.” However, here and in v. 25 and in Jer 15:9 it means “day, daytime” (cf. BDB 401 s.v. יוֹמָם 1).
123 tn Heb “you.” The pronoun is plural as in 32:36, 43; 33:10.
124 tn Heb “And the army of the king of Babylon was fighting against Jerusalem and against all the cities of Judah which were left, [namely] against Lachish and Azekah for they alone were left of the cities of Judah as fortified cities.” The intent of this sentence is to serve as a circumstantial sentence to v. 6 (= “while the army…”). That thought is picked up by “he did this while….” The long complex sentence in v. 7 has been broken down and qualifying material placed in the proper places to convey the same information in shorter English sentences in conformity with contemporary English style.
125 tn Heb “Thus says the
126 tn Heb “fathers” (also in vv. 14, 15).
127 tn Heb “out of the house of bondage.”
sn This refers to the Mosaic covenant, initiated at Mount Sinai and renewed on the plains of Moab. The statement “I brought you out of Egypt, out of the house of bondage” functions as the “historical prologue” in the Ten Commandments which is the
128 tn Heb “made a covenant, saying.” This was only one of several stipulations of the covenant. The form used here has been chosen as an indirect way of relating the specific stipulation that is being focused upon to the general covenant that is referred to in v. 13.
129 sn The verb at the beginning of v. 15 and v. 16 are the same in the Hebrew. They had two changes of heart (Heb “you turned”), one that was pleasing to him (Heb “right in his eyes”) and one that showed they did not honor him (Heb “profaned [or belittled] his name”).
130 sn Heb “you profaned my name.” His name had been invoked in the oath confirming the covenant. Breaking the covenant involved taking his name in vain (cf. Exod 20:7; Deut 5:11; Jer 5:2). Hence the one who bore the name was not treated with the special honor and reverence due him (see the study note on 23:27 for the significance of “name” in the OT).
131 tn Heb “and you brought them into subjection to be to you for male and female slaves.” See the translator’s note on v. 11 for the same redundant repetition which is not carried over into the contemporary English sentence.
132 tn Heb “the Chaldeans.” See the study note on 21:4 for the rendering “Babylonian.” The word “forces” is supplied in the translation here for the sake of clarity.
133 tn Heb “Thus says the
134 tn Heb “all the army of the Chaldeans.” For the rendering “Babylonian” in place of Chaldean see the study note on 21:4.
135 tn The length and complexity of this English sentence violates the more simple style that has been used to conform such sentences to contemporary English style. However, there does not seem to be any alternative that would enable a simpler style and still retain the causal and conditional connections that give this sentence the rhetorical force that it has in the original. The condition is, of course, purely hypothetical and the consequence a poetic exaggeration. The intent is to assure Zedekiah that there is absolutely no hope of the city being spared.
136 tn The name is spelled “Jucal” in the Hebrew text here rather than “Jehucal” as in Jer 37:3. The translation uses the same spelling throughout so that the English reader can identify these as the same individual.
sn Jehucal was a member of the delegation sent to Jeremiah by Zedekiah in Jer 37:3.
137 sn Pashhur was a member of the delegation sent to Jeremiah in 21:2. For the relative sequence of these two delegations see the study note on 21:1.
138 tn J. Bright (Jeremiah [AB], 226, 30) is probably correct in translating the verbs here as pluperfects and in explaining that these words are prophecies that Jeremiah uttered before his arrest not prophecies that were being delivered to the people through intermediaries sent by Jeremiah who was confined in the courtyard of the guardhouse. For the use of the vav consecutive + imperfect to denote the pluperfect see the discussion and examples in IBHS 552-53 §33.2.3a and see the usage in Exod 4:19. The words that are cited in v. 2 are those recorded in 21:9 on the occasion of the first delegation and those in v. 3 are those recorded in 21:10; 34:2; 37:8; 32:28 all except the last delivered before Jeremiah was confined in the courtyard of the guardhouse.
139 tn Heb “by sword, by starvation, or by disease.”
140 tn Heb “those who go out to the Chaldeans.” For the rendering “Babylonians” for “Chaldeans” see the study note on 21:4.
141 tn Heb “his life will be to him for spoil and he will live.” For the meaning of this idiom see the study note on 21:9. The words and “he will live” have been left out of the translation because they are redundant after “will live” and “they will escape with their lives.”
sn See Jer 21:9 for this prophecy.
142 tn Heb “Chaldeans.” See the study note on 21:4 for explanation.
143 tn Heb “will not escape from their hand.”
sn Zedekiah held out this hope of escape until the end and attempted to do so but was unsuccessful (cf. 39:4-5).
144 tn Heb “Chaldeans.” See the study note on 21:4 for explanation.
145 tn Or “and they will badly abuse me.” For the usage of this verb in the situation presupposed see Judg 19:25 and 1 Sam 31:4.
146 tn Heb “All the officials came to Jeremiah and questioned him.”
147 tn Heb “And he reported to them according to all these words which the king had commanded.”
148 tn Heb “And they were silent from him because the word/matter [i.e., the conversation between Jeremiah and the king] had not been heard.” According to BDB 578 s.v. מִן 1.a the preposition “from” is significant in this construction, implying a verb of motion. I.e., “they were [fell] silent [and turned away] from him.”
149 sn Gedaliah. This is the first reference to this individual whom Nebuchadnezzar appointed governor over the people who were left to live in Judah (cf. 40:5; 2 Kgs 25:22). His father was the man who spoke up for Jeremiah when he was accused of being a false prophet by some of the priests and prophets (26:24). His grandfather was the royal secretary under Josiah who brought the discovery of the book of the law to Josiah’s attention, read it to him, and was involved in helping Josiah institute his reforms (2 Kgs 22:8-10).
150 tn The meaning of the last phrase is uncertain. An alternate translation is “to take him home with him.” The text reads literally “to bring him into the house.” However, it is unclear whether “the house” refers to Jeremiah’s house or to Gedaliah’s. The fact that Nebuzaradan later offers Jeremiah the option of going back to Gedaliah (40:5) suggests that the house is here Gedaliah’s where Jeremiah would be looked out for in accord with Nebuchadnezzar’s command (v. 12).
151 tn Many translate this last clause as a conclusion or summary remark, “So Jeremiah stayed…” However, it is better to translate it as an adversative because it probably refers to the fact that rather than staying with Gedaliah in the governor’s residence Jeremiah stayed among the people. That is how he wound up being led off as a prisoner to Ramah. See further the study note on 40:1. According to IBHS 550 §33.2.1d the vav (ו) consecutive can have either of these values (see examples 11 and 12 for the adversative or contrastive nuance).
152 tn The translation is intended to reflect the emphasizing infinitive absolute before the finite verb.
153 tn The words “and threw their bodies” result from the significant use of the preposition אֶל (’el, so GKC 384 §119.gg and BDB 39 s.v. אֶל 1). Hence the suggestion in BHS (fn a) that the Syriac and two Greek
154 tn Verses 16-18a are a long complex sentence in the Hebrew text with some rather awkward placement of qualifying terms. In the Hebrew text these verses read: “41:16 And he took, Johanan…and all the army officers with him, all the people who were left alive which he [Johanan] had taken back from Ishmael son of Nethaniah from Mizpah after he [Ishmael] had killed Gedaliah…men, men of war, and women and children and court officials which he [Johanan] had brought back from Gibeon 41:17 and they went and they stayed at Geruth Kimham…to go to enter Egypt 41:18 because of the Chaldean because they were afraid of them because Ishmael…” The sentence has been broken down and restructured to reflect all the relevant data in shorter sentences which better conform with contemporary English style. There are a couple of places where the text and syntax are debated. Many modern English versions and commentaries read “They led off/took control of/took all survivors of the people whom Ishmael…had taken captive [reading שָׁבָה ֹאתָם (shavah ’otam) in place of הֵשִׁיב מֵאֵת (heshiv me’et), “whom he (Johanan) had taken back/rescued from Ishmael] from Mizpah after he had…” This is a decidedly smoother text but there is no manuscript or versional evidence for it and so it has been rejected here. Some commentators and English versions see the words “men of war” (“soldiers”) following the word “men” as appositional to that word and hence see only one category. However, there are no parallels to these words used in this kind of apposition. So the translation reflects two categories.
155 tn Heb “do according to all the word which.”
156 tn Or “is inciting you against us.”
157 tn Heb “in order to give us into the hands of the Chaldeans.” The substitution “he wants to” as the equivalent of the purpose clause has been chosen to shorten the sentence to better conform with contemporary English style.
158 tn Heb “Chaldeans.” See the study note on 21:4 for explanation.
159 sn These are the people who are referred to in Jer 40:11-12.
160 tn Heb “Yahweh of armies, the God of Israel.” Compare 7:3 and see the study note on 2:19 for explanation and translation of this title.
161 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
162 tn Heb “Behold, they are in ruins this day and there is no one living in them.”
163 tn Heb “Oracle of the
164 tn Heb “Therefore, behold the days are coming, oracle of Yahweh, when I will send against him decanters [those who pour from one vessel to another] and they will decant him [pour him out] and they will empty his vessels and break their jars in pieces.” The verse continues the metaphor from the preceding verse where Moab/the people of Moab are like wine left undisturbed in a jar, i.e., in their native land. In this verse the picture is that of the decanter emptying the wine from the vessels and then breaking the jars. The wine represents the people and the vessels the cities and towns where the people lived. The verse speaks of the exile of the people and the devastation of the land. The metaphor has been interpreted so it conveys meaning to the average reader.
165 tn Heb “Oracle of the
166 tn Heb “were they caught among thieves?”
167 tn Heb “that you shook yourself.” But see the same verb in 18:16 in the active voice with the object “head” in a very similar context of contempt or derision.
168 tc The reading here presupposes the emendation of דְבָרֶיךָ (dÿvarekha, “your words”) to דַבֶּרְךָ (dabberkha, “your speaking”), suggested by BHS (cf. fn c) on the basis of one of the Greek versions (Symmachus). For the idiom cf. BDB 191 s.v. דַּי 2.c.α.
169 tn The meaning of this verse is very uncertain. The ambiguity of the syntax and the apparent elliptical nature of this text makes the meaning of this verse uncertain. The Hebrew text reads: “From the cry of Heshbon unto Elealeh unto Jahaz they utter their voice from Zoar unto Horonaim Eglath Shelishiyah.” The translation and interpretation here are based on interpreting the elliptical syntax here by the parallel passage in Isaiah 15:4-6 where cries of anguish rise from Heshbon and Elealeh which are heard all the way to Jahaz. The people flee southward arriving at Zoar and Eglath Shelishiyah where they voice the news of the destruction in the north. Hence, the present translation interprets the phrase “from the cry of Heshbon unto Elealeh” to be parallel to “Heshbon and Elealeh cry out” and take the preposition “from” with the verb “they utter their voice,” i.e., with the cry of Heshbon and Elealeh. The impersonal “they raise their voice” is then treated as a passive and made the subject of the whole verse. There is some debate about the identification of the waters of Nimrim. They may refer to the waters of the Wadi Nimrim which enters the Jordan about eight miles north of the Dead Sea or those of the Wadi en-Numeirah which flows into the southern tip of the Dead Sea from about ten miles south. Most commentators take the reference to be the latter because of association with Zoar. However, if the passage is talking about the destruction in the north which is reported in the south by the fleeing refugees, the reference is probably to the Wadi Nimrim in the north.
sn Elealeh was about two miles (3.3 km) north of Heshbon. Jahaz was about twenty miles (33 km) south of it. These three cities were in the north and Zoar, Horonaim, and Eglath Shelishiyah were apparently in the south. The verse is speaking about the news of destruction in the north spreading to the south. Comparison should be made with the parallel passage in Isa 15:4-6.
170 sn This verse is very similar to Jer 19:8 where the same judgment is pronounced on Jerusalem. For the meaning of some of the terms here (“hiss out their scorn” and “all the disasters that have happened to it”) see the notes on that verse.
171 tn The words “The
172 sn Damascus is a city in Syria, located below the eastern slopes of the Anti-lebanon Mountains. It was the capital of the Aramean state that was in constant hostility with Israel from the time of David until its destruction by the Assyrians in 732
173 tn Heb “Hamath and Arpad.” There is no word for people in the text. The cities are being personified. However, since it is really the people who are involved and it is clearer for the modern reader, the present translation supplies the words “people of” both here and in v. 24. The verbs in vv. 23-25 are all to be interpreted as prophetic perfects, the tense of the Hebrew verb that views an action as though it were as good as done. The verbs are clearly future in vv. 26-27 which begin with a “therefore.”
sn Hamath was a city on the Orontes River about 110 miles (183 km) north of Damascus. Arpad was a city that was 95 miles (158 km) farther north from there. These two cities were in the path of the northern descent of the kings of Assyria and Babylonia and had been conquered earlier under the Assyrian kings (Isa 10:9; 36:19; 37:13). The apparent reference here is to their terror and loss of courage when they hear the news that Nebuchadnezzar’s armies are on the move toward them and Damascus. They would have been in the path of Nebuchadnezzar as he chased Necho south after the battle of Carchemish.
174 tc The meaning of this verse is very uncertain. The Hebrew text apparently reads “Hamath and Arpad are dismayed. They melt away because they have heard bad news. Anxiety is in the sea; it [the sea] cannot be quiet.” Many commentaries and English versions redivide the verse and read “like the sea” for “in the sea” (כַּיָּם [kayyam] for בַּיָּם [bayyam]) and read the feminine singular noun דְּאָגָה (dÿ’agam) as though it were the third masculine plural verb דָּאֲגוּ (da’agu): “They are troubled like the sea.” The translation follows the emendation proposed in BHS and accepted by a number of commentaries (e.g., J. Bright, Jeremiah [AB], 333; J. A. Thompson, Jeremiah [NICOT], 723, n. 1). That emendation involves reading נָמֹג לִבָּם מִדְּאָגָה (namog libbam middÿ’agah) instead of נָמֹגוּ בַּיָּם דְּאָגָה (namogu bayyam dÿ’agah). The translation also involves a double reading of “heart,” for the sake of English style, once in the sense of courage (BDB 525 s.v. לֵב 10) because that is the nuance that best fits “melts” in the English idiom and once in the more general sense of hearts as the seat of fear, anxiety, worry. The double translation is a concession to English style.
175 tn This same Hebrew phrase “the habitation of righteousness” is found in Jer 31:23 in relation to Jerusalem in the future as “the place where righteousness dwells.” Here, however, it refers to the same entity as “their resting place” in v. 6 and means “true pasture.” For the meaning of “pasture” for the word נָוֶה (naveh) see 2 Sam 7:8 and especially Isa 65:10 where it is parallel with “resting place” for the flocks. For the meaning of “true” for צֶדֶק (tsedeq) see BDB 841 s.v. צֶדֶק 1. For the interpretation adopted here see G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 365. The same basic interpretation is reflected in NRSV, NJPS, and God’s Word.
176 tn Heb “fathers.”
177 sn These two verses appear to be a poetical summary of the argument of Jer 2 where the nation is accused of abandoning its loyalty to God and worshiping idols. Whereas those who tried to devour Israel were liable for punishment when Israel was loyal to God (2:3), the enemies of Israel who destroyed them (i.e., the Babylonians [but also the Assyrians], 50:17) argue that they are not liable for punishment because the Israelites have sinned against the
178 tn Heb “Yahweh of armies.” For an explanation of this title see the study note on 2:19.
179 tn Heb “Oppressed are the people of Israel and the people of Judah together,” i.e., both the people of Israel and Judah are oppressed. However, neither of these renderings is very poetic. The translation seeks to achieve the same meaning with better poetic expression.
180 tc Heb “a drought against her waters and they will dry up.” Several of the commentaries and modern English versions accept the emendation proposed by BHS and read here “sword” (חֶרֶב [kherev] in place of חֹרֶב [khorev], the change of only one vowel) in keeping with the rest of the context. According to BHS this reading is supported by the Lucianic and Hexaplaric recensions of the LXX (the Greek version) and the Syriac version. In this case the drying up of the waters (of the canals) is attributed to neglect brought about by war conditions. However, it is just as likely that these versions are influenced by the repetition of the word “sword” as the Hebrew and the other versions are influenced by the concept of “drying up” of the waters to read “drought.” Hence the present translation, along with the majority of modern English versions, retains the Hebrew “drought.”
181 tn Heb “for it is a land of idols.” The “for,” however, goes back to the whole context not just to the preceding prediction (cf. BDB 473-74 s.v. כִּי 1.c and compare usage in Isa 21:6 listed there).
182 tc Or “Her people boast in.” This translation is based on the reading of the majority of Hebrew
183 tn Heb “by the terrors.” However, as HALOT 40 s.v. אֵימָה indicates these are “images that cause terror” (a substitution of the effect for the cause). The translation of this line follows the interpretation of the majority of modern English versions and all the commentaries consulted. NIV, NCV, and God’s Word reflect a different syntax, understanding the subject to be the idols just mentioned rather than “her people” which is supplied here for the sake of clarity (the Hebrew text merely says “they.”) Following that lead, one could render “but those idols will go mad with terror.” This makes excellent sense in the context which often refers to effects (vv. 36b, d, 37c, 38b) of the war that is coming. However, that interpretation does not fit as well with the following “therefore/so,” which basically introduces a judgment or consequence after an accusation of sin.
184 tn The words “of her wrath” are not in the Hebrew text but are supplied in the translation to help those readers who are not familiar with the figure of the “cup of the
sn The figure of the cup of the
185 tn Heb “upon the grounds of such conditions the nations have gone mad.”
186 tn Or “Media, you are my war club…I will use you to smash…leaders. So before your very eyes I will repay…for all the wicked things they did in Zion.” For explanation see the translator’s note on v. 20. The position of the phrase “before your eyes” at the end of the verse after “which they did in Zion” and the change in person from second masculine singular in vv. 20b-23 (“I used you to smite”) to second masculine plural in “before your eyes” argue that a change in referent/addressee occurs in this verse. To maintain that the referent in vv. 20-23 is Media/Cyrus requires that this position and change in person be ignored; “before your eyes” then is attached to “I will repay.” The present translation follows J. A. Thompson (Jeremiah [NICOT], 757) and F. B. Huey (Jeremiah, Lamentations [NAC], 423) in seeing the referent as the Judeans who had witnessed the destruction of Zion/Jerusalem. The word “Judean” has been supplied for the sake of identifying the referent for the modern reader.
187 tn Heb “Oracle of the
188 tn See the first translator’s note on 51:27 and compare also 6:4 and the study note there.
189 tn See the translator’s note at 51:23 for the rendering of the terms here.
190 tc The Hebrew text has a confusing switch of possessive pronouns in this verse: “Consecrate the nations against her, the kings of the Medes, her governors and prefects, and all the land of his dominion.” This has led to a number of different resolutions. The LXX (the Greek version) renders the word “kings” as singular and levels all the pronouns to “his,” paraphrasing the final clause and combining it with “king of the Medes” to read “and of all the earth.” The Latin Vulgate levels them all to the third masculine plural, and this is followed by the present translation as well as a number of other modern English versions (NASB, NIV, NRSV, TEV, NCV). The ASV and NJPS understand the feminine to refer to Media, i.e., “her governors and all her prefects” and understand the masculine in the last line to be a distributive singular referring back to the lands each of the governors and prefects ruled over. This is probably correct but since governors and prefects refer to officials appointed over provinces and vassal states it amounts to much the same interpretation that the Latin Vulgate, the present translation, and other modern English versions have given.
191 tn Heb “Runner will run to meet runner and…” The intent is to portray a relay of runners carrying the news that follows on in vv. 31d-33 to the king of Babylon. The present translation attempts to spell out the significance.
192 tn Heb “Runner will run to meet runner and messenger to meet messenger to report to the king of Babylon that his city has been taken in [its] entirety.” There is general agreement among the commentaries that the first two lines refer to messengers converging on the king of Babylon from every direction bringing news the sum total of which is reported in the lines that follow. For the meaning of the last phrase see BDB 892 s.v. קָצֶה 3 and compare the usage in Gen 19:4 and Isa 56:11. The sentence has been broken down and restructured to better conform with contemporary English style.
193 tn Heb “I will avenge your vengeance [= I will take vengeance for you; the phrase involves a verb and a cognate accusative].” The meaning of the phrase has been spelled out in more readily understandable terms.
194 tn Heb “I will dry up her [Babylon’s] sea and make her fountain dry.” “Their” has been substituted for “her” because “Babylonians” has been inserted in the previous clause and is easier to understand than the personification of Babylon = “her.”
sn The reference to their sea is not clear. Most interpreters understand it to be a figurative reference to the rivers and canals surrounding Babylon. But some feel it refers to the reservoir that the wife of Nebuchadnezzar, Queen Nictoris, had made.
195 tn The antecedent of the third masculine plural pronominal suffix is not entirely clear. It probably refers back to the “destroyers” mentioned in v. 53 as the agents of God’s judgment on Babylon.
196 tn Or “mighty waters.”
197 tn Heb “and the noise of their sound will be given,”
198 sn For discussion of the terms “governors” and “leaders” see the note at Jer 51:23.
199 sn See the note at Jer 51:39.
200 tn For the title “Yahweh of armies” see the study note on Jer 2:19.
201 tn Or “disaster”; or “calamity.”
202 sn The final chapter of the book of Jeremiah does not mention Jeremiah or record any of his prophecies.
203 sn For discussion of the items listed here, see the study notes at Jer 27:19.