2:4 Now listen to what the Lord has to say, you descendants 6 of Jacob,
all you family groups from the nation 7 of Israel.
2:12 Be amazed at this, O heavens! 8
Be shocked and utterly dumbfounded,”
says the Lord.
2:29 “Why do you try to refute me? 9
All of you have rebelled against me,”
says the Lord.
4:8 So put on sackcloth!
Mourn and wail, saying,
‘The fierce anger of the Lord
has not turned away from us!’” 11
4:27 All this will happen because the Lord said, 12
“The whole land will be desolate;
however, I will not completely destroy it.
5:11 For the nations of Israel and Judah 13
have been very unfaithful to me,”
says the Lord.
5:18 Yet even then 14 I will not completely destroy you,” says the Lord.
5:23 But these people have stubborn and rebellious hearts.
They have turned aside and gone their own way. 15
6:30 They are regarded as ‘rejected silver’ 16
because the Lord rejects them.”
9:6 They do one act of violence after another,
and one deceitful thing after another. 19
They refuse to pay attention to me,” 20
says the Lord.
9:9 I will certainly punish them for doing such things!” says the Lord.
“I will certainly bring retribution on such a nation as this!” 21
9:25 The Lord says, “Watch out! 22 The time is soon coming when I will punish all those who are circumcised only in the flesh. 23
10:6 I said, 24
“There is no one like you, Lord. 25
You are great.
And you are renowned for your power. 26
10:8 The people of those nations 27 are both stupid and foolish.
Instruction from a wooden idol is worthless! 28
10:24 Correct us, Lord, but only in due measure. 29
Do not punish us in anger or you will reduce us to nothing. 30
11:9 The Lord said to me, “The people of Judah and the citizens of Jerusalem have plotted rebellion against me! 31
17:15 Listen to what they are saying to me. 35
They are saying, “Where are the things the Lord threatens us with?
Come on! Let’s see them happen!” 36
22:1 The Lord told me, 37 “Go down 38 to the palace of the king of Judah. Give him a message from me there. 39
23:1 The Lord says, 42 “The leaders of my people are sure to be judged. 43 They were supposed to watch over my people like shepherds watch over their sheep. But they are causing my people to be destroyed and scattered. 44
25:8 “Therefore, the Lord who rules over all 45 says, ‘You have not listened to what I said. 46
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. 47
26:1 The Lord spoke to Jeremiah 49 at the beginning of the reign 50 of Josiah’s son, King Jehoiakim of Judah.
26:7 The priests, the prophets, and all the people heard Jeremiah say these things in the Lord’s temple.
27:1 The Lord spoke to Jeremiah 51 early in the reign of Josiah’s son, King Zedekiah of Judah. 52
28:5 Then the prophet Jeremiah responded to the prophet Hananiah in the presence of the priests and all the people who were standing in the Lord’s temple.
29:15 “You say, ‘The Lord has raised up prophets of good news 55 for us here in Babylon.’
30:5 Yes, 57 here is what he says:
“You hear cries of panic and of terror;
there is no peace in sight. 58
30:12 Moreover, 59 the Lord says to the people of Zion, 60
“Your injuries are incurable;
your wounds are severe. 61
31:11 For the Lord will rescue the descendants of Jacob.
He will secure their release 62 from those who had overpowered them. 63
31:14 I will provide the priests with abundant provisions. 64
My people will be filled to the full with the good things I provide.”
31:17 Indeed, there is hope for your posterity. 65
Your children will return to their own territory.
I, the Lord, affirm it! 66
32:1 In the tenth year that Zedekiah was ruling over Judah the Lord spoke to Jeremiah. 67 That was the same as the eighteenth year of Nebuchadnezzar.
32:16 “After I had given the copies of the deed of purchase to Baruch son of Neriah, I prayed to the Lord,
33:1 The Lord spoke 69 to Jeremiah a second time while he was still confined in the courtyard of the guardhouse. 70
35:1 The Lord spoke to Jeremiah when Jehoiakim 73 son of Josiah was ruling over Judah. 74
36:1 The Lord spoke to Jeremiah in the fourth year 75 that Jehoiakim son of Josiah was ruling over Judah. 76
36:11 Micaiah, who was the son of Gemariah and the grandson of Shaphan, heard Baruch read from the scroll everything the Lord had said. 78
39:15 79 Now the Lord had spoken to Jeremiah while he was still confined in the courtyard of the guardhouse, 80
46:17 There at home they will say, ‘Pharaoh king of Egypt is just a big noise! 84
He has let the most opportune moment pass by.’ 85
46:20 Egypt is like a beautiful young cow.
But northern armies will attack her like swarms of stinging flies. 86
47:1 The Lord spoke to the prophet Jeremiah 87 about the Philistines before Pharaoh attacked Gaza. 88
48:40 For the Lord says,
“Look! Like an eagle with outspread wings
a nation will swoop down on Moab. 91
48:43 Terror, pits, and traps 92 are in store
for the people who live in Moab. 93
I, the Lord, affirm it! 94
49:34 Early in the reign 95 of King Zedekiah of Judah, the Lord spoke to the prophet Jeremiah about Elam. 96
49:35 The Lord who rules over all said,
“I will kill all the archers of Elam,
who are the chief source of her military might. 97
49:38 I will establish my sovereignty over Elam. 98
I will destroy their king and their leaders,” 99 says the Lord. 100
49:39 “Yet in days to come
I will reverse Elam’s ill fortune.” 101
says the Lord. 102
50:1 The Lord spoke concerning Babylon and the land of Babylonia 103 through the prophet Jeremiah. 104
50:10 Babylonia 105 will be plundered.
Those who plunder it will take all they want,”
says the Lord. 106
1 sn The translation reflects the ancient Jewish tradition of substituting the word for “Lord” for the proper name for Israel’s God which is now generally agreed to have been Yahweh. Jewish scribes wrote the consonants
2 tn Heb “to whom the word of the
3 tn Heb “be afraid of them.” The antecedent is the “whomever” in v. 7.
4 tn Heb “rescue.”
5 tn There is nothing in the Hebrew text for these words but it is implicit in the connection. Once again the significance of the vision is spelled out. Compare the translator’s note on v. 12.
6 tn Heb “house.”
7 tn Heb “house.”
8 sn In earlier literature the heavens (and the earth) were called on to witness Israel’s commitment to the covenant (Deut 30:12) and were called to serve as witnesses to Israel’s fidelity or infidelity to it (Isa 1:2; Mic 6:1).
9 sn This is still part of the
10 tn Heb “Wayward Israel has proven herself to be more righteous than unfaithful Judah.”
sn A comparison is drawn here between the greater culpability of Judah, who has had the advantage of seeing how God disciplined her sister nation for having sinned and yet ignored the warning and committed the same sin, and the culpability of Israel who had no such advantage.
11 tn Or “wail because the fierce anger of the
12 tn Heb “For this is what the
13 tn Heb “the house of Israel and the house of Judah.”
14 tn Heb “in those days.”
15 tn The words, “their own way” are not in the text but are implicit and are supplied in the translation for clarity.
16 tn This translation is intended to reflect the wordplay in the Hebrew text where the same root word is repeated in the two lines.
17 tn Heb “Is it I whom they provoke?” The rhetorical question expects a negative answer which is made explicit in the translation.
18 tn Heb “Is it not themselves to their own shame?” The rhetorical question expects a positive answer which is made explicit in the translation.
19 tc An alternate reading for vv. 5d-6b is: “They wear themselves out doing wrong. Jeremiah, you live in the midst of deceitful people. They deceitfully refuse to take any thought of/acknowledge me.” The translation which has been adopted is based on a redivision of the lines, a redivision of some of the words, and a revocalization of some of the consonants. The MT reads literally “doing wrong they weary themselves. Your sitting in the midst of deceit; in deceit they refuse to know me” (הַעֲוֵה נִלְאוּ׃ שִׁבְתְּךָ בְּתוֹךְ מִרְמָה בְּמִרְמָה מֵאֲנוּ דַעַת־אוֹתִי). The Greek version reads literally “they do wrong and they do not cease to turn themselves around. Usury upon usury and deceit upon deceit. They do not want to know me.” This suggests that one should read the Hebrew text as שֻׁב׃ תֹּךְ בְּתוֹךְ מִרְ־מָה בְּמִרְ־מָה מֵאֲנוּ דַעַת אוֹתִי הַעֲוֵה נִלְאוּ, which translated literally yields “doing evil [= “they do evil” using the Hiphil infinitive absolute as a finite verb (cf. GKC 346 §113.ff)] they are not able [cf. KBL 468 s.v. לָאָה Niph.3 and see Exod 7:18 for parallel use] to repent. Oppression on oppression [cf. BDB 1067 s.v. תֹּךְ, II תּוֹךְ]; deceit on deceit. They refuse to know me.” This reading has ancient support and avoids the introduction of an unexpected second masculine suffix into the context. It has been adopted here along with a number of modern commentaries (cf., e.g., W. McKane, Jeremiah [ICC], 1:201) and English versions as the more likely reading.
20 tn Or “do not acknowledge me”; Heb “do not know me.” See the note on the phrase “do not take any thought of me” in 9:3.
21 tn Heb “Should I not punish them…? Should I not bring retribution…?” The rhetorical questions function as emphatic declarations.
sn See 5:9, 29. This is somewhat of a refrain at the end of a catalog of Judah’s sins.
22 tn Heb “Behold!”
23 tn Heb “punish all who are circumcised in the flesh.” The translation is contextually motivated to better bring out the contrast that follows.
24 tn The words “I said” are not in the Hebrew text, but there appears to be a shift in speaker. Someone is now addressing the
25 tn The form that introduces this line has raised debate. The form מֵאֵין (me’en) normally means “without” and introduces a qualification of a term expressing desolation or “so that not” and introduces a negative result (cf. BDB 35 s.v. II אַיִן 6.b). Neither of these nuances fit either this verse or the occurrence in v. 7. BDB 35 s.v. II אַיִן 6.b.γ notes that some have explained this as a strengthened form of אַיִן (’ayin) which occurs in a similar phrase five other times (cf., e.g., 1 Kgs 8:23). Though many including BDB question the validity of this solution it is probably better than the suggestion that BDB gives of repointing to מֵאַיִן (me’ayin, “whence”), which scarcely fits the context of v. 7, or the solution of HALOT 41 s.v. I אַיִן, which suggests that the מ (mem) is a double writing (dittograph) of the final consonant from the preceding word. That would assume that the scribe made the same error twice or was influenced the second time by the first erroneous writing.
26 tn Heb “Great is your name in power.”
27 tn Or “Those wise people and kings are…” It is unclear whether the subject is the “they” of the nations in the preceding verse, or the wise people and kings referred to. The text merely has “they.”
28 tn Heb “The instruction of vanities [worthless idols] is wood.” The meaning of this line is a little uncertain. Various proposals have been made to make sense, most of which involve radical emendation of the text. For some examples see J. A. Thompson, Jeremiah (NICOT), 323-24, fn 6. However, this is probably a case of the bold predication that discussed in GKC 452 §141.d, some examples of which may be seen in Ps 109:4 “I am prayer,” and Ps 120:7 “I am peace.”
29 tn Heb “with justice.”
30 tn The words, “to almost nothing” are not in the text. They are implicit from the general context and are supplied by almost all English versions.
31 tn Heb “Conspiracy [a plot to rebel] is found [or exists] among the men of Judah and the inhabitants of Jerusalem.”
32 tn Heb “But if they will not listen, I will uproot that nation, uprooting and destroying.” IBHS 590-91 §35.3.2d is likely right in seeing the double infinitive construction here as an intensifying infinitive followed by an adverbial infinitive qualifying the goal of the main verb, “uproot it in such a way as to destroy it.” However, to translate that way “literally” would not be very idiomatic in contemporary English. The translation strives for the equivalent. Likewise, to translate using the conditional structure of the original seems to put the emphasis of the passage in its context on the wrong point.
33 tn Heb “according to the word of the
34 tn Heb “upon your loins.” The “loins” were the midriff of the body from the waist to the knees. For a further discussion including the figurative uses see R. C. Dentan, “Loins,” IDB 3:149-50.
35 tn Heb “Behold, they are saying to me.”
36 tn Heb “Where is the word of the
37 tn The word “me “ is not in the text. It is, however, implicit and is supplied in the translation for clarity.
38 sn The allusion here is to going down from the temple to the palace which was on a lower eminence. See 36:12 in its context.
39 tn Heb “And speak there this word:” The translation is intended to eliminate an awkward and lengthy sentence.
40 sn Heb “I swear by myself.” Oaths were guaranteed by invoking the name of a god or swearing by “his life.” See Jer 12:16; 44:26. Since the
41 tn Heb “Oracle of the
42 tn Heb “Oracle of the
43 sn Heb This particle once again introduces a judgment speech. The indictment is found in v. 1 and the announcement of judgment in v. 2. This leads into an oracle of deliverance in vv. 3-4. See also the note on the word “judged” in 22:13.
44 tn Heb “Woe to the shepherds who are killing and scattering the sheep of my pasture.” See the study note on 22:13 for the significance of “Sure to be judged” (Heb “Woe”) See the study note for the significance of the metaphor introduced here.
sn Verses 1-4 of ch. 23 are an extended metaphor in which the rulers are compared to shepherds and the people are compared to sheep. This metaphor has already been met with in 10:21 and is found elsewhere in the context of the
45 tn Heb “Yahweh of armies.”
sn See the study note on 2:19 for an explanation of this title.
46 tn Heb “You have not listened to my words.”
47 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).
48 sn Beginning with Jer 26 up to Jer 45 the book narrates in third person style incidents in the life of Jeremiah and prophecies (or sermons) he gave in obedience to the
49 tn The words “to Jeremiah” are not in the Hebrew text. They are added by the Old Latin (not the Vulgate) and the Syriac versions. They are implicit, however, to the narrative style which speaks of Jeremiah in the third person (cf. vv. 7, 12). They have been supplied in the translation for clarity.
50 tn It is often thought that the term here is equivalent to a technical term in Akkadian (reshsharruti) which refers to the part of the year remaining from the death or deposing of the previous king until the beginning of the calendar year when the new king officially ascended the throne. In this case it would refer to the part of the year between September, 609
51 sn The names of Jeremiah and of Nebuchadnezzar are spelled differently in the Hebrew of chapter 27-29. That and other literary features show that these three chapters are all closely related. The events of these three chapters all take place within the space of one year (cf. 28:1; 29:17).
52 tc The reading here is based on a few Hebrew
sn If the text of 28:1 is correct, the date here would be sometime in the fourth year of Zedekiah which would be 594/3
53 tn Heb “prophesying lies to you in my name.”
sn For the significance of “in my name” see the study notes on 14:14 and 23:27.
54 tn Heb “Oracle of the
55 tn The words “of good news” are not in the text but are implicit from the context. They are supplied in the translation for clarity.
56 tn Heb “pay attention to the word of the
57 tn The particle כִּי (ki) is functioning here as loosely causal or epexegetical of the preceding introduction. For this usage cf. BDB 473-74 s.v. כִּי 3.c. This nuance borders on that of the intensive use of כִּי. See the discussion in BDB 472 s.v. כִּי note and כִּי 1.e.
58 tn Heb “We have heard the sound of panic and of fear, and there is no peace.” It is generally agreed that the person of the verb presupposes that this is an unintroduced quote of the people.
59 tn The particle כִּי (ki) here is parallel to the one in v. 5 that introduces the first oracle. See the discussion in the translator’s note there.
60 tn The pronouns in vv. 10-17 are second feminine singular referring to a personified entity. That entity is identified in v. 17 as Zion, which here stands for the people of Zion.
61 sn The wounds to the body politic are those of the incursions from the enemy from the north referred to in Jer 4:6; 6:1 over which Jeremiah and even God himself have lamented (Jer 8:21; 10:19; 14:17). The enemy from the north has been identified as Babylon and has been identified as the agent of God’s punishment of his disobedient people (Jer 1:15; 4:6; 25:9).
62 sn Two rather theologically significant metaphors are used in this verse. The Hebrew word translated “will set…free” is a word used in the legal sphere for paying a redemption price to secure the freedom of a person or thing (see, e.g., Exod 13:13, 15). It is used metaphorically and theologically to refer to Israel’s deliverance from Egyptian bondage (Deut 15:15; Mic 6:4) and its deliverance from Babylonian exile (Isa 35:10). The word translated “secure their release” is a word used in the sphere of family responsibility where a person paid the price to free an indentured relative (Lev 25:48, 49) or paid the price to restore a relative’s property seized to pay a debt (Lev 25:25, 33). This word, too, was used to refer metaphorically and theologically to Israel’s deliverance from Egyptian bondage (Exod 6:6) or release from Babylonian exile (Isa 43:1-4; 44:22). These words are traditionally translated “ransom” and “redeem” and are a part of traditional Jewish and Christian vocabulary for physical and spiritual deliverance.
63 tn Heb “from the hand/power of the one too strong for him.”
64 tn Heb “I will satiate the priests with fat.” However, the word translated “fat” refers literally to the fat ashes of the sacrifices (see Lev 1:16; 4:2 and cf. BDB 206 s.v. דֶּשֶׁן 2. The word is used more abstractly for “abundance” or “rich food” (see Job 36:16 and BDB 206 s.v. דֶּשֶׁן 1). The people and the priests were prohibited from eating the fat (Lev 7:23-24).
65 tn For this nuance for the Hebrew word אַחֲרִית (’akharit) see BDB 31 s.v. אַחֲרִית d and compare usage in Pss 37:38; 109:13. Others translate “your future” but the “future” lies with the return of her descendants, her posterity.
66 tn Heb “Oracle of the
67 tn Heb “The word which came to Jeremiah from the
sn The dating formulas indicate that the date was 588/87
68 tn Heb “the house which is called by my name.” Cf. 7:10, 11, 14 and see the translator’s note on 7:10 for the explanation for this rendering.
69 sn The introductory statement here ties this incident in with the preceding chapter which was the first time that the
70 tn Heb “And the word of the
71 tn Heb “a man shall not be cut off to David [i.e., belonging to the Davidic line] sitting on the throne of the house of Israel.”
72 sn It should be noted once again that the reference is to all Israel, not just to Judah (cf. Jer 23:5-6; 30:9).
73 sn The introductory statement here shows that this incident is earlier than those in Jer 32–34 which all take place in the reign of Zedekiah. Jehoiakim ruled from 609/8
74 tn Heb “The word which came to Jeremiah from the
75 sn The fourth year that Jehoiakim…was ruling over Judah would have been 605/4
76 tn Heb “This word came to Jeremiah from the
77 tn Heb “I am restrained; I cannot go into.” The word “restrained” is used elsewhere in Jeremiah of his being confined to the courtyard of the guardhouse (33:1; 39:15). However, that occurred only later during the tenth year of Zedekiah (Jer 32:1-2) and Jeremiah appears here to be free to come and go as he pleased (vv. 19, 26). The word is used in the active voice of the
78 tn Heb “Micaiah son of Gemariah son of Shaphan heard all the words of the
79 sn Jer 39:15-18. This incident is out of chronological order (see Jer 38:7-13). It is placed here either due to a desire not to interrupt the sequential ordering of events centering on Jeremiah’s imprisonment and his release (38:14–39:14) or to contrast God’s care and concern for the faithful (Ebed-Melech who, though a foreigner, trusted in God) with his harsh treatment of the faithless (Zedekiah who, though informed of God’s will, was too weak-willed in the face of opposition by his courtiers to carry it out).
80 tn Heb “Now the word of the
81 sn This had been their intention all along (41:17). Though they consulted the
82 sn Tahpanhes was an important fortress city on the northern border of Egypt in the northeastern Nile delta. It is generally equated with the Greek city of Daphne. It has already been mentioned in 2:16 in conjunction with Memphis (the Hebrew name is “Noph”) as a source of soldiers who did violence to the Israelites in the past.
83 tn Heb “the word [or message] you have spoken to us in the name of the
84 tn Heb “is a noise.” The addition of “just a big” is contextually motivated and is supplied in the translation to suggest the idea of sarcasm. The reference is probably to his boast in v. 8.
85 tn Heb “he has let the appointed time pass him by.” It is unclear what is meant by the reference to “appointed time” other than the fact that Pharaoh has missed his opportunity to do what he claimed to be able to do. The Greek text is again different here. It reads “Call the name of Pharaoh Necho king of Egypt Saon esbeie moed,” reading קִרְאוּ שֵׁם (qir’u shem) for קָרְאוּ שָׁם (qor’u) and transliterating the last line.
86 tn Heb “Egypt is a beautiful heifer. A gadfly from the north will come against her.”
The metaphors have been turned into similes for the sake of clarity. The exact meaning of the word translated “stinging fly” is uncertain due to the fact that it occurs nowhere else in Hebrew literature. For a discussion of the meaning of the word which probably refers to the “gadfly,” which bites and annoys livestock, see W. L. Holladay, Jeremiah (Hermeneia), 2:331, who also suggests, probably correctly, that the word is a collective referring to swarms of such insects (cf. the singular אַרְבֶּה [’arbeh] in v. 23 which always refers to swarms of locusts). The translation presupposes the emendation of the second בָּא (ba’) to בָּהּ (bah) with a number of Hebrew
87 tn Heb “That which came [as] the word of the
88 sn The precise dating of this prophecy is uncertain. Several proposals have been suggested, the most likely of which is that the prophecy was delivered in 609
89 tn Heb “The horn of Moab will be cut off. His arm will be broken.” “Horn” and “arm” are both symbols of strength (see BDB 902 s.v. קֶרֶן 2 [and compare usage in Lam 2:3] and BDB 284 s.v. זְרוֹעַ 2 [and compare usage in 1 Sam 2:31]). The figures have been interpreted for the sake of clarity.
90 tn Heb “Oracle of the
91 tn Heb “Behold! Like an eagle he will swoop and will spread his wings against Moab.” The sentence has been reordered in English to give a better logical flow and the unidentified “he” has been identified as “a nation.” The nation is, of course, Babylon, but it is nowhere identified so the referent has been left ambiguous.
sn Conquering nations are often identified with a swiftly flying eagle swooping down on its victims (cf. Deut 28:49). In this case the eagle is to be identified with the nation (or king) of Babylon (cf. Ezek 17:3, 12 where reference is to the removal of Jehoiachin (Jeconiah) and his replacement with Zedekiah).
92 sn There is an extended use of assonance here and in the parallel passage in Isa 24:17. The Hebrew text reads פַּחַד וָפַחַת וָפָח (pakhad vafakhat vafakh). The assonance is intended to underscore the extensive trouble that is in store for them.
93 tn Heb “are upon you, inhabitant of Moab.” This is another example of the rapid switch in person or direct address (apostrophe) in the midst of a third person description or prediction which the present translation typically keeps in the third person for smoother English style.
94 tn Heb “Oracle of the
95 tn Or “In the beginning of the reign.” For a discussion of the usage of the terms here see the translator’s note on 28:1. If this refers to the accession year the dating would be 598/97
96 tn Heb “That which came [as] the word of the
sn Elam was a country on the eastern side of the Tigris River in what is now southwestern Iran. Its capital city was Susa. It was destroyed in 640
97 tn Heb “I will break the bow of Elam, the chief source of their might.” The phrase does not mean that God will break literal bows or that he will destroy their weapons (synecdoche of species for genus) or their military power (so Hos 1:5). Because of the parallelism, the “bow” here stands for the archers who wield the bow, and were the strongest force (or chief contingent) in their military.
98 tn Or “I will sit in judgment over Elam”; Heb “I will set up my throne in Elam.” Commentators are divided over whether this refers to a king sitting in judgment over his captured enemies or whether it refers to formally establishing his rule over the country. Those who argue for the former idea point to the supposed parallels in 1:15 (which the present translation understands not to refer to this but to setting up siege) and 43:8-13. The parallelism in the verse here, however, argues that it refers to the
99 tn Heb “I will destroy king and leaders from there.”
100 tn Heb “Oracle of the
101 tn See Jer 29:14; 30:3 and the translator’s note on 29:14 for the idiom used here.
sn See a similar note on the reversal of Moab’s fortunes in Jer 48:47 and compare also 46:26 for a future restoration of Egypt.
102 tn Heb “Oracle of the
103 tn Heb “the land of the Chaldeans.” See the study note on 21:4 for explanation.
104 tn Heb “The word which the
105 tn Heb “The land of the Chaldeans.” See the study note on 21:4 for explanation.
106 tn Heb “Oracle of the
107 tn Heb “what was evil in the eyes of the