1:11 Later the Lord asked me, “What do you see, Jeremiah?” I answered, “I see a branch of an almond tree.” 1:12 Then the Lord said, “You have observed correctly. This means 3 I am watching to make sure my threats are carried out.” 4
1:13 The Lord again asked me, “What do you see?” I answered, “I see a pot of boiling water; it is tipped toward us from the north.” 5
2:5 This is what the Lord says:
“What fault could your ancestors 6 have possibly found in me
that they strayed so far from me? 7
They paid allegiance to 8 worthless idols, and so became worthless to me. 9
2:9 “So, once more I will state my case 10 against you,” says the Lord.
“I will also state it against your children and grandchildren. 11
2:30 “It did no good for me to punish your people.
They did not respond to such correction.
You slaughtered your prophets
like a voracious lion.” 12
2:37 Moreover, you will come away from Egypt
with your hands covering your faces in sorrow and shame 13
because the Lord will not allow your reliance on them to be successful
and you will not gain any help from them. 14
3:20 But, you have been unfaithful to me, nation of Israel, 19
like an unfaithful wife who has left her husband,” 20
says the Lord.
4:1 “If you, Israel, want to come back,” says the Lord,
“if you want to come back to me 21
you must get those disgusting idols 22 out of my sight
and must no longer go astray. 23
4:2 You must be truthful, honest and upright
when you take an oath saying, ‘As surely as the Lord lives!’ 24
If you do, 25 the nations will pray to be as blessed by him as you are
and will make him the object of their boasting.” 26
4:3 Yes, 27 the Lord has this to say
to the people of Judah and Jerusalem:
“Like a farmer breaking up hard unplowed ground,
you must break your rebellious will and make a new beginning;
just as a farmer must clear away thorns lest the seed is wasted,
you must get rid of the sin that is ruining your lives. 28
4:9 “When this happens,” 29 says the Lord,
“the king and his officials will lose their courage.
The priests will be struck with horror,
and the prophets will be speechless in astonishment.”
4:17 They will surround Jerusalem 30
like men guarding a field 31
because they have rebelled against me,”
says the Lord.
5:9 I will surely punish them for doing such things!” says the Lord.
“I will surely bring retribution on such a nation as this!” 32
5:10 The Lord commanded the enemy, 33
“March through the vineyards of Israel and Judah and ruin them. 34
But do not destroy them completely.
Strip off their branches
for these people do not belong to the Lord. 35
5:12 “These people have denied what the Lord says. 36
They have said, ‘That is not so! 37
No harm will come to us.
We will not experience war and famine. 38
5:29 I will certainly punish them for doing such things!” says the Lord.
“I will certainly bring retribution on such a nation as this! 39
6:12 Their houses will be turned over to others
as will their fields and their wives.
For I will unleash my power 40
against those who live in this land,”
says the Lord.
6:21 So, this is what the Lord says:
‘I will assuredly 41 make these people stumble to their doom. 42
Parents and children will stumble and fall to their destruction. 43
Friends and neighbors will die.’
6:22 “This is what the Lord says:
‘Beware! An army 44 is coming from a land in the north.
A mighty nation is stirring into action in faraway parts of the earth.
6:27 The Lord said to me, 45
“I have made you like a metal assayer
to test my people like ore. 46
You are to observe them
and evaluate how they behave.” 47
6:28 I reported, 48
“All of them are the most stubborn of rebels! 49
They are as hard as bronze or iron.
They go about telling lies.
They all deal corruptly.
8:1 The Lord says, “When that time comes, 57 the bones of the kings of Judah and its leaders, the bones of the priests and prophets and of all the other people who lived in Jerusalem will be dug up from their graves.
8:5 Why, then, do these people of Jerusalem 60
continually turn away from me in apostasy?
They hold fast to their deception. 61
They refuse to turn back to me. 62
8:7 Even the stork knows
when it is time to move on. 63
The turtledove, swallow, and crane 64
recognize 65 the normal times for their migration.
But my people pay no attention
to 66 what I, the Lord, require of them. 67
8:8 How can you say, “We are wise!
We have the law of the Lord”?
The truth is, 68 those who teach it 69 have used their writings
to make it say what it does not really mean. 70
8:9 Your wise men will be put to shame.
They will be dumbfounded and be brought to judgment. 71
Since they have rejected the word of the Lord,
what wisdom do they really have?
8:17 The Lord says, 72
“Yes indeed, 73 I am sending an enemy against you
that will be like poisonous snakes which cannot be charmed away. 74
And they will inflict fatal wounds on you.” 75
9:2 (9:1) I wish I had a lodging place in the desert
where I could spend some time like a weary traveler. 76
Then I would desert my people
and walk away from them
because they are all unfaithful to God,
a congregation 77 of people that has been disloyal to him. 78
9:7 Therefore the Lord who rules over all says, 79
“I will now purify them in the fires of affliction 80 and test them.
The wickedness of my dear people 81 has left me no choice.
What else can I do? 82
9:13 The Lord answered, “This has happened because these people have rejected my laws which I gave them. They have not obeyed me or followed those laws. 83
9:17 The Lord who rules over all 84 told me to say to this people, 85
“Take note of what I say. 86
Call for the women who mourn for the dead!
Summon those who are the most skilled at it!” 87
10:3 For the religion 88 of these people is worthless.
They cut down a tree in the forest,
and a craftsman makes it into an idol with his tools. 89
10:7 Everyone should revere you, O King of all nations, 90
because you deserve to be revered. 91
For there is no one like you
among any of the wise people of the nations nor among any of their kings. 92
10:9 Hammered-out silver is brought from Tarshish 93
and gold is brought from Uphaz 94 to cover those idols. 95
They are the handiwork of carpenters and goldsmiths. 96
They are clothed in blue and purple clothes. 97
They are all made by skillful workers. 98
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.” 99
10:21 For our leaders 100 are stupid.
They have not sought the Lord’s advice. 101
So they do not act wisely,
and the people they are responsible for 102 have all been scattered.
10:23 Lord, we know that people do not control their own destiny. 103
It is not in their power to determine what will happen to them. 104
11:6 The Lord said to me, “Announce all the following words in the towns of Judah and in the streets of Jerusalem: ‘Listen to the terms of my covenant with you 105 and carry them out!
12:12 A destructive army 110 will come marching
over the hilltops in the desert.
For the Lord will use them as his destructive weapon 111
against 112 everyone from one end of the land to the other.
No one will be safe. 113
12:13 My people will sow wheat, but will harvest weeds. 114
They will work until they are exhausted, but will get nothing from it.
They will be disappointed in their harvests 115
because the Lord will take them away in his fierce anger. 116
13:1 The Lord said to me, “Go and buy some linen shorts 117 and put them on. 118 Do not put them in water.” 119
14:20 Lord, we confess that we have been wicked.
We confess that our ancestors have done wrong. 121
We have indeed 122 sinned against you.
16:21 The Lord said, 123
“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.” 124
17:10 I, the Lord, probe into people’s minds.
I examine people’s hearts. 125
I deal with each person according to how he has behaved.
I give them what they deserve based on what they have done.
17:14 Lord, grant me relief from my suffering
so that I may have some relief.
Rescue me from those who persecute me
so that I may be rescued. 126
17:19 The Lord told me, “Go and stand in the People’s Gate 128 through which the kings of Judah enter and leave the city. Then go and stand in all the other gates of the city of Jerusalem. 129 17:20 As you stand in those places 130 announce, ‘Listen, all you people who pass through these gates. Listen, all you kings of Judah, all you people of Judah and all you citizens of Jerusalem. Listen to what the Lord says. 131 17:21 The Lord says, ‘Be very careful if you value your lives! 132 Do not carry any loads 133 in through 134 the gates of Jerusalem on the Sabbath day. 17:22 Do not carry any loads out of your houses or do any work on the Sabbath day. 135 But observe the Sabbath day as a day set apart to the Lord, 136 as I commanded your ancestors. 137
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!
19:1 The Lord told Jeremiah, 138 “Go and buy a clay jar from a potter. 139 Take with you 140 some of the leaders of the people and some of the leaders 141 of the priests.
20:1 Now Pashhur son of Immer heard Jeremiah prophesy these things. He was the priest who was chief of security 144 in the Lord’s temple. 20:2 When he heard Jeremiah’s prophecy, he had the prophet flogged. 145 Then he put him in the stocks 146 which were at the Upper Gate of Benjamin in the Lord’s temple. 147 20:3 But the next day Pashhur released Jeremiah from the stocks. When he did, Jeremiah said to him, “The Lord’s name for you is not ‘Pashhur’ but ‘Terror is Everywhere.’ 148
20:8 For whenever I prophesy, 149 I must cry out, 150
“Violence and destruction are coming!” 151
This message from the Lord 152 has made me
an object of continual insults and derision.
20:11 But the Lord is with me to help me like an awe-inspiring warrior. 153
Therefore those who persecute me will fail and will not prevail over me.
They will be thoroughly disgraced because they did not succeed.
Their disgrace will never be forgotten.
21:1 The Lord spoke to Jeremiah 154 when King Zedekiah 155 sent to him Pashhur son of Malkijah and the priest Zephaniah son of Maaseiah. 156 Zedekiah sent them to Jeremiah to ask, 157
21:8 “But 158 tell the people of Jerusalem 159 that the Lord says, ‘I will give you a choice between two courses of action. One will result in life; the other will result in death. 160
22:8 “‘People from other nations will pass by this city. They will ask one another, “Why has the Lord done such a thing to this great city?”
22:11 “‘For the Lord has spoken about Shallum son of Josiah, who succeeded his father as king of Judah but was carried off into exile. He has said, “He will never return to this land. 166
22:16 He upheld the cause of the poor and needy.
So things went well for Judah.’ 167
The Lord says,
‘That is a good example of what it means to know me.’ 168
23:6 Under his rule 172 Judah will enjoy safety 173
and Israel will live in security. 174
This is the name he will go by:
‘The Lord has provided us with justice.’ 175
23:12 So the paths they follow will be dark and slippery.
They will stumble and fall headlong.
For I will bring disaster on them.
A day of reckoning is coming for them.” 176
The Lord affirms it! 177
23:18 Yet which of them has ever stood in the Lord’s inner circle 178
so they 179 could see and hear what he has to say? 180
Which of them have ever paid attention or listened to what he has said?
23:19 But just watch! 181 The wrath of the Lord
will come like a storm! 182
Like a raging storm it will rage down 183
on the heads of those who are wicked.
23:20 The anger of the Lord will not turn back
until he has fully carried out his intended purposes. 184
In days to come 185
you people will come to understand this clearly. 186
23:25 The Lord says, 187 “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!’ 188
25:17 So I took the cup from the Lord’s hand. I made all the nations to whom he sent me drink the wine of his wrath. 201
25:32 The Lord who rules over all 204 says,
‘Disaster will soon come on one nation after another. 205
A mighty storm of military destruction 206 is rising up
from the distant parts of the earth.’
25:38 The Lord is like a lion who has left his lair. 207
So their lands will certainly 208 be laid waste
by the warfare of the oppressive nation 209
and by the fierce anger of the Lord.”
26:12 Then Jeremiah made his defense before all the officials and all the people. 212 “The Lord sent me to prophesy everything you have heard me say against this temple and against this city.
26:20 Now there was another man 213 who prophesied as the Lord’s representative 214 against this city and this land just as Jeremiah did. His name was Uriah son of Shemaiah from Kiriath Jearim. 215
28:12 But shortly after the prophet Hananiah had broken the yoke off the prophet Jeremiah’s neck, the Lord spoke to Jeremiah. 28:13 “Go and tell Hananiah that the Lord says, 228 ‘You have indeed broken the wooden yoke. But you have 229 only succeeded in replacing it with an iron one! 230
29:10 “For the Lord says, ‘Only when the seventy years of Babylonian rule 232 are over will I again take up consideration for you. 233 Then I will fulfill my gracious promise to you and restore 234 you to your homeland. 235
30:23 Just watch! The wrath of the Lord
will come like a storm.
Like a raging storm it will rage down
on the heads of those who are wicked.
30:24 The anger of the Lord will not turn back
until he has fully carried out his intended purposes.
In days to come you will come to understand this. 241
31:2 The Lord says,
“The people of Israel who survived
death at the hands of the enemy 242
will find favor in the wilderness
as they journey to find rest for themselves.
31:19 For after we turned away from you we repented.
After we came to our senses 243 we beat our breasts in sorrow. 244
We are ashamed and humiliated
because of the disgraceful things we did previously.’ 245
31:27 “Indeed, a time is coming,” 246 says the Lord, 247 “when I will cause people and animals to sprout up in the lands of Israel and Judah. 248
31:36 The Lord affirms, 249 “The descendants of Israel will not
cease forever to be a nation in my sight.
That could only happen if the fixed ordering of the heavenly lights
were to cease to operate before me.” 250
32:42 “For I, the Lord, say: 258 ‘I will surely bring on these people all the good fortune that I am hereby promising them. I will be just as sure to do that as I have been in bringing all this great disaster on them. 259
33:14 “I, the Lord, affirm: 260 ‘The time will certainly come when I will fulfill my gracious promise concerning the nations of Israel and Judah. 261
34:8 The Lord spoke to Jeremiah after King Zedekiah had made a covenant 271 with all the people in Jerusalem 272 to grant their slaves their freedom.
36:4 So Jeremiah summoned Baruch son of Neriah. Then Jeremiah dictated to Baruch everything the Lord had told him to say and Baruch wrote it all down in a scroll. 275
36:27 The Lord spoke to Jeremiah after Jehoiakim had burned the scroll containing what Jeremiah had spoken and Baruch had written down. 277
42:19 “The Lord has told you people who remain in Judah, ‘Do not go to Egypt.’ Be very sure of this: I warn you 288 here and now. 289
44:24 Then Jeremiah spoke to all the people, particularly to all the women. 292 “Listen to what the Lord has to say all you people of Judah who are in Egypt.
45:4 The Lord told Jeremiah, 295 “Tell Baruch, 296 ‘The Lord says, “I am about to tear down what I have built and to uproot what I have planted. I will do this throughout the whole earth. 297
46:13 The Lord spoke to the prophet Jeremiah about Nebuchadnezzar coming to attack the land of Egypt. 298
46:23 The population of Egypt is like a vast, impenetrable forest.
But I, the Lord, affirm 299 that the enemy will cut them down.
For those who chop them down will be more numerous than locusts.
They will be too numerous to count. 300
47:4 For the time has come
to destroy all the Philistines.
The time has come to destroy all the help
that remains for Tyre 302 and Sidon. 303
For I, the Lord, will 304 destroy the Philistines,
that remnant that came from the island of Crete. 305
47:6 How long will you cry out, 306 ‘Oh, sword of the Lord,
how long will it be before you stop killing? 307
Go back into your sheath!
Stay there and rest!’ 308
47:7 But how can it rest 309
when I, the Lord, have 310 given it orders?
I have ordered it to attack
the people of Ashkelon and the seacoast. 311
48:10 A curse on anyone who is lax in doing the Lord’s work!
A curse on anyone who keeps from carrying out his destruction! 312
48:30 I, the Lord, affirm that 313 I know how arrogant they are.
But their pride is ill-founded.
Their boastings will prove to be false. 314
48:38 On all the housetops in Moab
and in all its public squares
there will be nothing but mourning.
For I will break Moab like an unwanted jar.
I, the Lord, affirm it! 315
49:7 The Lord who rules over all 316 spoke about Edom. 317
“Is wisdom no longer to be found in Teman? 318
Can Edom’s counselors not give her any good advice? 319
Has all of their wisdom turned bad? 320
49:14 I said, 324 “I have heard a message from the Lord.
A messenger has been sent among the nations to say,
‘Gather your armies and march out against her!
Prepare to do battle with her!’” 325
49:18 Edom will be destroyed like Sodom and Gomorrah
and the towns that were around them.
No one will live there.
No human being will settle in it,”
says the Lord.
49:26 For her young men will fall in her city squares.
All her soldiers will be destroyed at that time,”
says the Lord who rules over all. 326
49:28 The Lord spoke about Kedar 327 and the kingdoms of Hazor 328 that King Nebuchadnezzar of Babylon conquered.
“Army of Babylon, 329 go and attack Kedar.
Lay waste those who live in the eastern desert. 330
50:5 They will ask the way to Zion;
they will turn their faces toward it.
They will come 331 and bind themselves to the Lord
in a lasting covenant that will never be forgotten. 332
50:30 So her young men will fall in her city squares.
All her soldiers will be destroyed at that time,”
says the Lord. 333
50:35 “Destructive forces will come against the Babylonians,” 334 says the Lord. 335
“They will come against the people who inhabit Babylonia,
against her leaders and her men of wisdom.
51:1 The Lord says,
“I will cause a destructive wind 336 to blow
against 337 Babylon and the people who inhabit Babylonia. 338
51:14 The Lord who rules over all 339 has solemnly sworn, 340
‘I will fill your land with enemy soldiers.
They will swarm over it like locusts. 341
They will raise up shouts of victory over it.’
51:20 “Babylon, 342 you are my war club, 343
my weapon for battle.
I used you to smash nations. 344
I used you to destroy kingdoms.
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,” 345
says the Lord. 346
51:26 No one will use any of your stones as a cornerstone.
No one will use any of them in the foundation of his house.
For you will lie desolate forever,” 347
says the Lord. 348
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. 349
I will dry up their sea.
I will make their springs run dry. 350
51:39 When their appetites are all stirred up, 351
I will set out a banquet for them.
I will make them drunk
so that they will pass out, 352
they will fall asleep forever,
they will never wake up,” 353
says the Lord. 354
51:45 “Get out of Babylon, my people!
Flee to save your lives
from the fierce anger of the Lord! 355
51:47 “So the time will certainly come 356
when I will punish the idols of Babylon.
Her whole land will be put to shame.
All her mortally wounded will collapse in her midst. 357
51:48 Then heaven and earth and all that is in them
will sing for joy over Babylon.
For destroyers from the north will attack it,”
says the Lord. 358
51:50 You who have escaped the sword, 359
go, do not delay. 360
Remember the Lord in a faraway land.
Think about Jerusalem. 361
51:51 ‘We 362 are ashamed because we have been insulted. 363
Our faces show our disgrace. 364
For foreigners have invaded
the holy rooms 365 in the Lord’s temple.’
51:53 Even if Babylon climbs high into the sky 366
and fortifies her elevated stronghold, 367
I will send destroyers against her,” 368
says the Lord. 369
51:55 For the Lord is ready to destroy Babylon,
and put an end to her loud noise.
Their waves 370 will roar like turbulent 371 waters.
They will make a deafening noise. 372
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.” 373 They took all the bronze to Babylon.
1 tn Or “For you must go and say.” The Hebrew particle כִּי (ki) is likely adversative here after a negative statement (cf. BDB 474 s.v. כִּי 3.e). The
2 tn Heb “Behold, I have put my words in your mouth.” This is an example of the Hebrew “scheduling” perfect or the “prophetic” perfect where a future event is viewed as so certain it is spoken of as past. The Hebrew particle rendered here “assuredly” (Heb הִנֵּה, hinneh) underlines the certitude of the promise for the future. See the translator’s note on v. 6.
sn The passage is reminiscent of Deut 18:18 which refers to the
3 tn This represents the Hebrew particle (כִּי, ki) that is normally rendered “for” or “because.” The particle here is meant to give the significance of the vision, not the rationale for the statement “you have observed correctly.”
4 tn Heb “watching over my word to do it.”
sn There is a play on the Hebrew word for “almond tree” (שָׁקֵד, shaqed), which blossoms in January/February and is the harbinger of spring, and the Hebrew word for “watching” (שֹׁקֵד, shoqed), which refers to someone watching over someone or something in preparation for action. The play on words announces the certainty and imminence of the
5 tn Heb “a blown upon [= heated; boiling] pot and its face from the face of the north [= it is facing away from the north].”
6 tn Heb “fathers.”
7 tn Or “I did not wrong your ancestors in any way. Yet they went far astray from me.” Both translations are an attempt to render the rhetorical question which demands a negative answer.
8 tn Heb “They went/followed after.” This idiom is found most often in Deuteronomy or covenant contexts. It refers to loyalty to God and to his covenant or his commandments (e.g., 1 Kgs 14:8; 2 Chr 34:31) with the metaphor of a path or way underlying it (e.g., Deut 11:28; 28:14). To “follow other gods” was to abandon this way and this loyalty (i.e., to “abandon” or “forget” God, Judg 2:12; Hos 2:13) and to follow the customs or religious traditions of the pagan nations (e.g., 2 Kgs 17:15). The classic text on “following” God or another god is 1 Kgs 18:18, 21 where Elijah taunts the people with “halting between two opinions” whether the
9 tn The words “to me” are not in the Hebrew text but are implicit from the context: Heb “they followed after the worthless thing/things and became worthless.” There is an obvious wordplay on the verb “became worthless” and the noun “worthless thing,” which is probably to be understood collectively and to refer to idols as it does in Jer 8:19; 10:8; 14:22; Jonah 2:8.
10 tn Or “bring charges against you.”
sn The language used here is that of the law court. In international political contexts it was the language of a great king charging his subject with breach of covenant. See for examples in earlier prophets, Isa 1:2-20; Mic 6:1-8.
11 tn The words “your children and” are supplied in the translation to bring out the idea of corporate solidarity implicit in the passage.
sn The passage reflects the Hebrew concept of corporate solidarity: The actions of parents had consequences for their children, grandchildren, and great grandchildren. Compare the usage in the ten commandments, Deut 5:10, and note the execution of the children of Dathan and Abiram, Deut 11:6, and of Achan, Josh 7:24-25.
12 tn Heb “Your sword devoured your prophets like a destroying lion.” However, the reference to the sword in this and many similar idioms is merely idiomatic for death by violent means.
13 tn Heb “with your hands on your head.” For the picture here see 2 Sam 13:19.
14 tn Heb “The
15 tc The translation reads the form as a causative (Hiphil, תַּהֲנֵף, tahanef) with some of the versions in place of the simple stative (Qal, תֶּחֱנַף, tekhenaf) in the MT.
16 tn Heb “because of the lightness of her prostitution, she defiled the land and committed adultery with stone and wood.”
17 tn Heb “And even in all this.”
18 tn Heb “ has not turned back to me with all her heart but only in falsehood.”
19 tn Heb “house of Israel.”
20 tn Heb “a wife unfaithful from her husband.”
21 tn Or “If you, Israel, want to turn [away from your shameful ways (those described in 3:23-25)]…then you must turn back to me.” Or perhaps, “Israel, you must turn back…Yes, you must turn back to me.”
22 tn Heb “disgusting things.”
23 tn Or possibly, “If you get those disgusting idols out of my sight, you will not need to flee.” This is less probable because the normal meaning of the last verb is “to wander,” “ to stray.”
24 tn Heb “If you [= you must, see the translator’s note on the word “do” later in this verse] swear/take an oath, ‘As the
25 tn 4:1-2a consists of a number of “if” clauses, two of which are formally introduced by the Hebrew particle אִם (’im) while the others are introduced by the conjunction “and,” followed by a conjunction (“and” = “then”) with a perfect in 4:2b which introduces the consequence. The translation “You must…. If you do,” was chosen to avoid a long and complicated sentence.
26 tn Heb “bless themselves in him and make their boasts in him.”
27 tn The Hebrew particle is obviously asseverative here since a causal connection appears to make little sense.
28 tn Heb “Plow up your unplowed ground and do not sow among the thorns.” The translation is an attempt to bring out the force of a metaphor. The idea seems to be that they are to plow over the thorns and make the ground ready for the seeds which will produce a new crop where none had been produced before.
29 tn Heb “In that day.”
30 tn Heb “will surround her.” The antecedent is Jerusalem in the preceding verse. The referent is again made explicit in the translation to avoid any possible lack of clarity. The verb form here is a form of the verb that emphasizes the fact as being as good as done (i.e., it is a prophetic perfect).
31 sn There is some irony involved in the choice of the simile since the men guarding a field were there to keep thieves from getting in and stealing the crops. Here the besiegers are guarding the city to keep people from getting out.
32 tn Heb “Should I not punish them…? Should I not bring retribution…?” The rhetorical questions have the force of strong declarations.
33 tn These words to not appear in the Hebrew text but have been added in the translation for the sake of clarity to identify the implied addressee.
34 tn Heb “through her vine rows and destroy.” No object is given but “vines” must be implicit. The word for “vineyards” (or “vine rows”) is a hapax legomenon and its derivation is debated. BDB 1004 s.v. שּׁוּרָה repoints שָׁרוֹתֶיהָ (sharoteha) to שֻׁרוֹתֶיהָ (shuroteha) and relates it to a Mishnaic Hebrew and Palestinian Aramaic word meaning “row.” HALOT 1348 s.v. שּׁוּרָה also repoints to שֻׁרוֹתֶיהָ and relates it to a noun meaning “wall,” preferring to see the reference here to the walled terraces on which the vineyards were planted. The difference in meaning is minimal.
35 tn Heb “for they do not belong to the
36 tn Heb “have denied the
37 tn Or “he will do nothing”; Heb “Not he [or it]!”
38 tn Heb “we will not see the sword and famine.”
39 tn Heb “Should I not punish…? Should I not bring retribution…?” The rhetorical questions function as emphatic declarations.
sn These words are repeated from 5:9 to give a kind of refrain justifying again the necessity of punishment in the light of such sins.
40 tn Heb “I will reach out my hand.” This figure involves both comparing God to a person (anthropomorphism) and substitution (metonymy) where hand is put for the actions or exertions of the hand. A common use of “hand” is for the exertion of power or strength (cf. BDB 290 s.v. יָד 2 and 289-90 s.v. יָד 1.e(2); cf. Deut 34:12; Ps 78:42; Jer 16:21).
41 tn This is an attempt to render the Hebrew particle rendered “behold” joined to the first person pronoun.
42 tn Heb “I will put stumbling blocks in front of these people.” In this context the stumbling blocks are the invading armies.
43 tn The words “and fall to their destruction” are implicit in the metaphor and are supplied in the translation for clarity.
44 tn Heb “people.”
45 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.
46 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.
47 tn Heb “test their way.”
48 tn These words are not in the text but are supplied in the translation for clarity. Some takes these words to be the continuation of the
49 tn Or “arch rebels,” or “hardened rebels.” Literally “rebels of rebels.”
50 tn Heb “over which my name is called.” For this nuance of this idiom cf. BDB 896 s.v. קָרָא Niph.2.d(4) and see the usage in 2 Sam 12:28.
51 tn Heb “Is this house…a den/cave of robbers in your eyes?”
52 tn Heb “Behold!”
53 tn The word “mourn” is not in the text. It is supplied in the translation for clarity to explain the significance of the words “Cut your hair and throw it away.”
sn Cf. Mic 1:16; Job 1:20 for other examples of this practice which was involved in mourning.
54 tn The words, “you people of this nation” are not in the text. Many English versions supply, “Jerusalem.” The address shifts from second masculine singular addressing Jeremiah (vv. 27-28a) to second feminine singular. It causes less disruption in the flow of the context to see the nation as a whole addressed here as a feminine singular entity (as, e.g., in 2:19, 23; 3:2, 3; 6:26) than to introduce a new entity, Jerusalem.
55 tn The verbs here are the Hebrew scheduling perfects. For this use of the perfect see GKC 312 §106.m.
56 tn Heb “the generation of his wrath.”
57 tn Heb “At that time.”
58 tn Heb “Death will be chosen rather than life by the remnant who are left from this wicked family in all the places where I have banished them.” The sentence is broken up and restructured to avoid possible confusion because of the complexity of the English to some modern readers. There appears to be an extra “those who are left” that was inadvertently copied from the preceding line. It is missing from one Hebrew
59 tn Heb “Yahweh of armies.”
sn For the significance of this title see the notes at 2:19 and 7:3.
60 tc The text is quite commonly emended, changing שׁוֹבְבָה הָעָם (shovÿvah ha’am) to שׁוֹבָב הָעָם (shovav ha’am) and omitting יְרוּשָׁלַםִ (yÿrushalaim); this is due to the anomaly of a feminine singular verb with a masculine singular subject and the fact that the word “Jerusalem” is absent from one Hebrew
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
61 tn Or “to their allegiance to false gods,” or “to their false professions of loyalty”; Heb “to deceit.” Either “to their mistaken beliefs” or “to their allegiance to false gods” would fit the preceding context. The former is more comprehensive than the latter and was chosen for that reason.
62 sn There is a continuing play on the same root word used in the preceding verse. Here the words “turn away from me,” “apostasy,” and “turn back to me” are all forms from the root that was translated “go the wrong way” and “turn around” in v. 4. The intended effect is to contrast Judah’s recalcitrant apostasy with the usual tendency to try and correct one’s mistakes.
63 tn Heb “its appointed time.” The translation is contextually motivated to avoid lack of clarity.
64 tn There is debate in the commentaries and lexicons about the identification of some of these birds, particularly regarding the identification of the “swallow” which is more likely the “swift” and the “crane” which some identify with the “thrush.” For a discussion see the Bible encyclopedias and the UBS handbook Fauna and Flora of the Bible. The identity of the individual birds makes little difference to the point being made and “swallow” is more easily identifiable to the average reader than the “swift.”
65 tn Heb “keep.” Ironically birds, which do not think, obey the laws of nature, but Israel does not obey the laws of God.
66 tn Heb “do not know.” But here as elsewhere the word “know” is more than an intellectual matter. It is intended here to summarize both “know” and “follow” (Heb “observe”) in the preceding lines.
67 tn Heb “the ordinance/requirement of the
68 tn Heb “Surely, behold!”
69 tn Heb “the scribes.”
70 tn Heb “The lying pen of the scribes have made [it] into a lie.” The translation is an attempt to make the most common interpretation of this passage understandable for the average reader. This is, however, a difficult passage whose interpretation is greatly debated and whose syntax is capable of other interpretations. The interpretation of the NJPS, “Assuredly, for naught has the pen labored, for naught the scribes,” surely deserves consideration within the context; i.e. it hasn’t done any good for the scribes to produce a reliable copy of the law, which the people have refused to follow. That interpretation has the advantage of explaining the absence of an object for the verb “make” or “labored” but creates a very unbalanced poetic couplet.
71 tn Heb “be trapped.” However, the word “trapped” generally carries with it the connotation of divine judgment. See BDB 540 s.v. לָכַד Niph.2, and compare usage in Jer 6:11 for support. The verbs in the first two lines are again the form of the Hebrew verb that emphasizes that the action is as good as done (Hebrew prophetic perfects).
72 tn These words which are at the end of the Hebrew verse are brought forward to show at the outset the shift in speaker.
73 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.
74 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.
75 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.
76 tn Heb “I wish I had in the desert a lodging place [inn, or place to spend the night] for travelers.”
77 tn Or “bunch,” but this loses the irony; the word is used for the solemn assemblies at the religious feasts.
78 tn Heb “they are all adulterers, a congregation of unfaithful people.” However, spiritual adultery is, of course, meant, not literal adultery. So the literal translation would be misleading.
79 tn Heb “Yahweh of armies.”
sn For the significance of this title see the notes at 2:19 and 7:3.
80 tn Heb “I will refine/purify them.” The words “in the fires of affliction” are supplied in the translation to give clarity to the metaphor.
81 tn Heb “daughter of my people.” For the translation given here see 4:11 and the note on the phrase “dear people” there.
82 tc Heb “For how else shall I deal because of the wickedness of the daughter of my people.” The MT does not have the word “wickedness.” The word, however, is read in the Greek version. This is probably a case of a word dropping out because of its similarities to the consonants preceding or following it (i.e., haplography). The word “wickedness” (רַעַת, ra’at) has dropped out before the words “my dear people” (בַּת־עַמִּי, bat-’ammi). The causal nuance which is normal for מִפְּנֵי (mippÿne) does not make sense without some word like this, and the combination of רַעַת מִפְּנֵי (mippÿne ra’at) does occur in Jer 7:12 and one very like it occurs in Jer 26:3.
83 tn Heb “and they have not walked in it (with “it” referring to “my law”).
84 tn Heb “Yahweh of armies.”
sn For the significance of this title see the notes at 2:19 and 7:3.
85 tn Heb “Thus says Yahweh of armies.” However, without some addition it is not clear to whom the command is addressed. The words are supplied in the translation for clarity and to help resolve a rather confusing issue of who is speaking throughout vv. 16-21. As has been evident throughout the translation, the speaker is not always indicated. Sometimes it is not even clear who the speaker is. In general the translation and the notes have reflected the general consensus in identifying who it is. Here, however, there is a good deal of confusion about who is speaking in vv. 18, 20-21. The Greek translation has the
86 tn Heb “Consider!”
87 tn Heb “Call for the mourning women that they may come and send for the wise/skilled women that they may come.” The verbs here are masculine plural, addressed to the people.
88 tn Heb “statutes.” According to BDB 350 s.v. חֻקָּה 2.b it refers to the firmly established customs or practices of the pagan nations. Compare the usage in Lev 20:23; 2 Kgs 17:8. Here it is essentially equivalent to דֶּרֶךְ (derekh) in v. 1, which has already been translated “religious practices.”
89 sn This passage is dripping with sarcasm. It begins by talking about the “statutes” of the pagan peoples as a “vapor” using a singular copula and singular predicate. Then it suppresses the subject, the idol, as though it were too horrible to mention, using only the predications about it. The last two lines read literally: “[it is] a tree which one cuts down from the forest; the work of the hands of a craftsman with his chisel.”
90 tn Heb “Who should not revere you…?” The question is rhetorical and expects a negative answer.
91 tn Heb “For it is fitting to you.”
92 tn Heb “their royalty/dominion.” This is a case of substitution of the abstract for the concrete “royalty, royal power” for “kings” who exercise it.
93 tc Two Qumran scrolls of Jeremiah (4QJera and 4QJerb) reflect a Hebrew text that is very different than the traditional MT from which modern Bibles have been translated. The Hebrew text in these two manuscripts is similar to that from which LXX was translated. This is true both in small details and in major aspects where the LXX differs from MT. Most notably, 4QJera, 4QJerb and LXX present a version of Jeremiah about 13% shorter than the longer version found in MT. One example of this shorter text is Jer 10:3-11 in which MT and 4QJera both have all nine verses, while LXX and 4QJerb both lack vv. 6-8 and 10, which extol the greatness of God. In addition, the latter part of v. 9 is arranged differently in LXX and 4QJerb. The translation here follows MT which is supported by 4QJera.
94 tn This is a place of unknown location. It is mentioned again in Dan 10:5. Many emend the word to “Ophir” following the Syriac version and the Aramaic Targum. Ophir was famous for its gold (cf. 1 Kgs 9:28; Job 28:16).
95 tn The words “to cover those idols” are not in the text but are implicit from the context. They are supplied in the translation for clarity.
96 tn The words “They are” are not in the text. The text reads merely, “the work of the carpenter and of the hands of the goldsmith.” The words are supplied in the translation for clarity.
97 tn Heb “Blue and purple their clothing.”
98 sn There is an ironic pun in this last line. The Hebrew word translated “skillful workers” is the same word that is translated “wise people” in v. 7. The artisans do their work skillfully but they are not “wise.”
99 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.
100 tn Heb “the shepherds.”
101 tn Heb “They have not sought the
sn The idiom translated sought the
102 tn Heb “all their flock (or “pasturage”).”
sn This verse uses the figure of rulers as shepherds and the people they ruled as sheep. It is a common figure in the Bible. See Ezek 34 for an extended development of this metaphor.
103 tn Heb “Not to the man his way.” For the nuance of “fate, destiny, or the way things turn out” for the Hebrew word “way” see Hag 1:5, Isa 40:27 and probably Ps 49:13 (cf. KBL 218 s.v. דֶּרֶךְ 5). For the idea of “control” or “hold in one’s power” for the preposition “to” see Ps 3:8 (cf. BDB 513 s.v. לְ 5.b[a]).
104 tn Heb “Not to a man the walking and the establishing his step.”
105 tn Heb “the terms of this covenant.” However, this was a separate message and the ambiguity of “this” could still cause some confusion.
106 tn Heb “Therefore, thus, says the
107 tn Heb “Yahweh of armies.”
sn For the significance of the term see the notes at 2:19 and 7:3.
108 tn Heb “Behold I will.” For the function of this particle see the translator’s note on 1:6.
109 tn Heb “will die by the sword.” Here “sword” stands contextually for “battle” while “starvation” stands for death by starvation during siege.
110 tn Heb “destroyers.”
111 tn Heb “It is the
112 tn Heb “For a sword of the
113 tn Heb “There is no peace to all flesh.”
114 sn Invading armies lived off the land, using up all the produce and destroying everything they could not consume.
115 tn The pronouns here are actually second plural: Heb “Be ashamed/disconcerted because of your harvests.” Because the verb form (וּבֹשׁוּ, uvoshu) can either be Qal perfect third plural or Qal imperative masculine plural many emend the pronoun on the noun to third plural (see, e.g., BHS). However, this is the easier reading and is not supported by either the Latin or the Greek which have second plural. This is probably another case of the shift from description to direct address that has been met with several times already in Jeremiah (the figure of speech called apostrophe; for other examples see, e.g., 9:4; 11:13). As in other cases the translation has been leveled to third plural to avoid confusion for the contemporary English reader. For the meaning of the verb here see BDB 101 s.v. בּוֹשׁ Qal.2 and compare the usage in Jer 48:13.
116 tn Heb “be disappointed in their harvests from the fierce anger of the
117 tn The term here (אֵזוֹר, ’ezor) has been rendered in various ways: “girdle” (KJV, ASV), “waistband” (NASB), “waistcloth” (RSV), “sash” (NKJV), “belt” (NIV, NCV, NLT), and “loincloth” (NAB, NRSV, NJPS, REB). The latter is more accurate according to J. M. Myers, “Dress and Ornaments,” IDB 1:870, and W. L. Holladay, Jeremiah (Hermeneia), 1:399. It was a short, skirt-like garment reaching from the waist to the knees and worn next to the body (cf. v. 9). The modern equivalent is “shorts” as in TEV/GNB, CEV.
sn The linen shorts (Heb “loincloth”) were representative of Israel and the wearing of them was to illustrate the
118 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, IDB, “Loins,” 3:149.
119 tn Or “Do not ever put them in water,” i.e., “Do not even wash them.”
sn The fact that the garment was not to be put in water is not explained. A possible explanation within the context is that it was to be worn continuously, not even taken off to wash it. That would illustrate that the close relationship that the
120 tn Heb “Get from there.” The words “from there” are not necessary to the English sentence. They would lead to a redundancy later in the verse, i.e., “from there…bury there.”
121 tn Heb “We acknowledge our wickedness [and] the iniquity of our [fore]fathers.” For the use of the word “know” to mean “confess,” “acknowledge” cf. BDB 394 s.v. יָדַע, Qal.1.f and compare the usage in Jer 3:13.
sn For a longer example of an individual identifying with the nation and confessing their sins and the sins of their forefathers see Ps 106.
122 tn This is another example of the intensive use of כִּי (ki). See BDB 472 s.v. כִּי 1.e.
123 tn The words “The
124 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
125 tn The term rendered “mind” here and in the previous verse is actually the Hebrew word for “heart.” However, in combination with the word rendered “heart” in the next line, which is the Hebrew for “kidneys,” it is best rendered “mind” because the “heart” was considered the center of intellect, conscience, and will and the “kidneys” the center of emotions.
sn For an earlier reference to this motif see Jer 11:20. For a later reference see Jer 20:12. See also Ps 17:2-3.
126 tn The translation fills in the details of the metaphor from a preceding context (15:18) and from the following context (17:18). The literal translation “Heal me and I will be healed. Rescue me and I will be rescued.” does not make much sense if these details are not filled in. The metaphor is filled in for clarity for the average reader.
127 sn Observance of the Sabbath day (and the Sabbatical year) appears to have been a litmus test of the nation’s spirituality since it is mentioned in a number of passages besides this one (cf., e.g., Isa 56:2, 6; 58:13; Neh 13:15-18). Perhaps this is because the Sabbath day was the sign of the Mosaic covenant (Exod 31:13-17) just as the rainbow was the sign of the Noahic covenant (Gen 9:12, 13, 17) and circumcision was the sign of the Abrahamic covenant (Gen 17:11). This was not the only command they failed to obey, nor was their failure to obey this one the sole determining factor in the
128 sn The identity and location of the People’s Gate is uncertain since it is mentioned nowhere else in the Hebrew Bible. Some identify it with the Benjamin Gate mentioned in Jer 37:13; 38:7 (cf. NAB), but there is no textual support for this in the Hebrew Bible or in any of the ancient versions.
129 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
130 tn The words “As you stand there” are not in the text but are implicit in the connection. They are supplied in the translation for clarity.
131 tn Heb “Listen to the word of the
132 tn Heb “Be careful at the risk of your lives.” The expression with the preposition בְּ (bet) is unique. Elsewhere the verb “be careful” is used with the preposition לְ (lamed) in the sense of the reflexive. Hence the word “soul” cannot be simply reflexive here. BDB 1037 s.v. שָׁמַר Niph.1 understands this as a case where the preposition בְּ introduces the cost or price (cf. BDB 90 s.v. בּ III.3.a).
133 sn Comparison with Neh 13:15-18 suggests that these loads were merchandise or agricultural produce which were being brought in for sale. The loads that were carried out of the houses in the next verse were probably goods for barter.
134 tn Heb “carry loads on the Sabbath and bring [them] in through.” The two verbs “carry” and “bring in” are an example of hendiadys (see the note on “Be careful…by carrying”). This is supported by the next line where only “carry out” of the houses is mentioned.
135 tn Heb “Do not carry any loads out of your houses on the Sabbath day and do not do any work.” Translating literally might give the wrong impression that they were not to work at all. The phrase “on the Sabbath day” is, of course, intended to qualify both prohibitions.
136 tn Heb “But sanctify [or set apart as sacred] the Sabbath day.” The idea of setting it apart as something sacred to the
137 tn Heb “fathers.”
138 tn The word “Jeremiah” is not in the text. Some Hebrew
139 tn Heb “an earthenware jar of the potter.”
sn The word translated “clay” here refers to a clay which has been baked or fired in a kiln. In Jer 18 the clay was still soft and pliable, capable of being formed into different kinds of vessels. Here the clay is set, just as Israel is set in its ways. The word for jar refers probably to a water jug or decanter and is onomatopoeic, baqbuq, referring to the gurgling sound made by pouring out the water.
140 tc The words “Take with you” follow the reading of the Syriac version and to a certain extent the reading of the Greek version (the latter does not have “with you”). The Hebrew text does not have these words but they are undoubtedly implicit.
141 tn Heb “elders” both here and before “of the people.”
sn The civil and religious leaders are referred to here. They were to be witnesses of the symbolic act and of the message that Jeremiah proclaimed to the leaders of Jerusalem and its citizens (see v. 3).
142 tn This phrase (Heb “Oracle of the
143 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.
144 tn Heb “chief overseer/officer.” The translation follows the suggestion of P. C. Craigie, P. H. Kelley, J. F. Drinkard, Jeremiah 1-25 (WBC), 267, based on the parallel passage in 29:26-27 where this official appears to have been in charge of maintaining order in the temple.
sn Judging from a comparison of this passage with Jer 29:26-27 and that passage in turn with 2 Kgs 25:18, Pashhur held an office second in rank only to the high priest. He was in charge of keeping order in the temple and took offense at what he heard Jeremiah saying.
145 tn Heb “And Pashhur son of Immer, the priest and he [= who] was chief overseer [or officer] in the house of the
146 tn The meaning of this word is uncertain. It occurs only here, in 29:26 where it is followed by a parallel word that occurs only there and is generally translated “collar,” and in 2 Chr 16:10 where it is preceded by the word “house of.” It is most often translated “stocks” and explained as an instrument of confinement for keeping prisoners in a crooked position (from its relation to a root meaning “to turn.” See BDB 246 s.v. מַהְפֶּכֶת and KBL 500 s.v. מַהְפֶּכֶת for definition and discussion.) For a full discussion including the interpretation of the ancient versions see W. L. Holladay, Jeremiah (Hermeneia), 1:542-43.
147 sn A comparison of Ezek 8:3 and 9:2 in their contexts will show that this probably refers to the northern gate to the inner court of the temple. It is called Upper because it was on higher ground above the gate in the outer court. It is qualified by “in the
148 tn This name is translated rather than transliterated to aid the reader in understanding this name and connect it clearly with the explanation that follows in the next verse. For a rather complete discussion on the significance of this name and an attempt to explain it as a pun on the name “Pashhur” see J. A. Thompson, Jeremiah (NICOT), 455, n. 35.
sn The name Pashhur is essentially a curse pronounced by Jeremiah invoking the
149 tn Heb “speak,” but the speaking is in the context of speaking as a prophet.
150 tn Heb “I cry out, I proclaim.”
151 tn Heb “Violence and destruction.”
sn The words “Violence and destruction…” are a synopsis of his messages of judgment. Jeremiah is lamenting that his ministry up to this point has been one of judgment and has brought him nothing but ridicule because the
152 tn Heb “the word of the
153 sn This line has some interesting ties with Jer 15:20-21 where Jeremiah is assured by God that he is indeed with him as he promised him when he called him (1:8, 19) and will deliver him from the clutches of wicked and violent people. The word translated here “awe-inspiring” is the same as the word “violent people” there. Jeremiah is confident that his “awe-inspiring” warrior will overcome “violent people.” The statement of confidence here is, by the way, a common element in the psalms of petition in the Psalter. The common elements of that type of psalm are all here: invocation (v. 7), lament (vv. 7-10), confession of trust/confidence in being heard (v. 11), petition (v. 12), thanksgiving or praise (v. 13). For some examples of this type of psalm see Pss 3, 7, 26.
154 tn Heb “The word which came to Jeremiah from the
155 sn Zedekiah was the last king of Judah. He ruled from 597
156 sn The Pashhur son of Malkijah referred to here is not the same as the Pashhur referred to in 20:1-6 who was the son of Immer. This Pashhur is referred to later in 38:1. The Zephaniah referred to here was the chief of security referred to later in Jer 29:25-26. He appears to have been favorably disposed toward Jeremiah.
157 tn Heb “sent to him…Maaseiah, saying,….”
158 tn Heb “And/But unto this people you shall say…” “But” is suggested here by the unusual word order which offsets what they are to say to Zedekiah (v. 3).
159 tn Heb “these people.”
160 tn Heb “Behold I am setting before you the way of life and the way of death.”
161 tn Heb “oracle of the
162 tn Heb “I have set my face against this city for evil [i.e., disaster] and not for good [i.e., well-being].” For the use of the idiom “set one’s face against/toward” see, e.g., usage in 1 Kgs 2:15; 2 Kgs 2:17; Jer 42:15, 17 and note the interesting interplay of usage in Jer 44:11-12.
163 tn Heb “he will burn it with fire.”
164 tn Heb “who sits on David’s throne.”
165 tn Heb “Hear the word of the
166 tn Heb “For thus said the
167 tn The words “for Judah” are not in the text, but the absence of the preposition plus object as in the preceding verse suggests that this is a more general statement, i.e., “things went well for everyone.”
168 tn Heb “Is that not what it means to know me.” The question is rhetorical and expects a positive answer. It is translated in the light of the context.
sn Comparison of the usage of the words “know me” in their context in Jer 2:8; 9:3, 6, 24 and here will show that more than mere intellectual knowledge is involved. It involves also personal commitment to God and obedience to the demands of the agreements with him. The word “know” is used in ancient Near Eastern treaty contexts of submission to the will of the overlord. See further the notes on 9:3.
169 tn Heb “shepherds.”
170 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
171 tn Heb “Oracle of the
172 tn Heb “In his days [= during the time he rules].”
173 tn Parallelism and context (cf. v. 4) suggest this nuance for the word often translated “be saved.” For this nuance elsewhere see Ps 119:117; Prov 28:18 for the verb (יָשַׁע [yasha’] in the Niphal); and Ps 12:6; Job 5:4, 11 for the related noun (יֶשַׁע, yesha’).
174 sn It should be noted that this brief oracle of deliverance implies the reunification of Israel and Judah under the future Davidic ruler. Jeremiah has already spoken about this reunification earlier in 3:18 and will have more to say about it in 30:3; 31:27, 31. This same ideal was espoused in the prophecies of Hosea (1:10-11 [2:1-2 HT]), Isaiah (11:1-4, 10-12), and Ezekiel (37:15-28) all of which have messianic and eschatological significance.
175 tn Heb “his name will be called ‘The
sn The Hebrew word translated “justice” here is very broad in its usage, and it is hard to catch all the relevant nuances for this word in this context. It is used for “vindication” in legal contexts (see, e.g., Job 6:29), for “deliverance” or “salvation” in exilic contexts (see, e.g., Isa 58:8), and in the sense of ruling, judging with “justice” (see, e.g., Lev 19:15; Isa 32:1). Here it probably sums up the justice that the
176 tn For the last two lines see 11:23 and the notes there.
177 tn Heb “Oracle of the
178 tn Or “has been the
sn The
179 tn The form here is a jussive with a vav of subordination introducing a purpose after a question (cf. GKC 322 §109.f).
180 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
181 tn Heb “Behold!”
182 tn The syntax of this line has generally been misunderstood, sometimes to the point that some want to delete the word wrath. Both here and in 30:23 where these same words occur the word “anger” stands not as an accusative of attendant circumstance but an apposition, giving the intended referent to the figure. Comparison should be made with Jer 25:15 where “this wrath” is appositional to “the cup of wine” (cf. GKC 425 §131.k).
183 tn The translation is deliberate, intending to reflect the repetition of the Hebrew root which is “swirl/swirling.”
184 tn Heb “until he has done and until he has carried out the purposes of his heart.”
185 tn Heb “in the latter days.” However, as BDB 31 s.v. אַחֲרִית b suggests, the meaning of this idiom must be determined from the context. Sometimes it has remote, even eschatological, reference and other times it has more immediate reference as it does here and in Jer 30:23 where it refers to the coming days of Babylonian conquest and exile.
186 tn The translation is intended to reflect a Hebrew construction where a noun functions as the object of a verb from the same root word (the Hebrew cognate accusative).
187 tn The words, “The
188 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
189 tn Heb “Is not my message like a fire?” The rhetorical question expects a positive answer that is made explicit in the translation. The words “that purges dross” are not in the text but are implicit to the metaphor. They are supplied in the translation for clarity.
190 tn Heb “Is it not like a hammer that breaks a rock in pieces?” See preceding note.
191 tn Heb “Oracle of the
192 tn See the note on v. 35.
sn As noted in v. 35 the prophet is Jeremiah. The message is directed against the prophet, priest, or common people who have characterized his message as a “burden from the
193 tn For the idiom involved here see the notes at 7:13 and 11:7.
194 tn The vav consecutive with the perfect in a past narrative is a little unusual. Here it is probably indicating repeated action in past time in keeping with the idiom that precedes and follows it. See GKC 332 §112.f for other possible examples.
195 tn Heb “inclined your ear to hear.” This is idiomatic for “paying attention.” It is often parallel with “listen” as here or with “pay attention” (see, e.g., Prov 4:20; 51:1).
196 tn Heb “Oracle of the
197 tn This is a rather clear case where the Hebrew particle לְמַעַן (lÿma’an) introduces a consequence and not a purpose, contrary to the dictum of BDB 775 s.v. מַעַן note 1. They have not listened to him in order to make him angry but with the result that they have made him angry by going their own way. Jeremiah appears to use this particle for result rather than purpose on several other occasions (see, e.g., 7:18, 19; 27:10, 15; 32:29).
198 tn Heb “make me angry with the work of your hands.” The term “work of your own hands” is often interpreted as a reference to idolatry as is clearly the case in Isa 2:8; 37:19. However, the parallelism in 25:14 and the context in 32:30 show that it is more general and refers to what they have done. That is likely the meaning here as well.
199 tn Heb “make slaves of them.” The verb form here indicates that the action is as good as done (the Hebrew prophetic perfect). For the use of the verb rendered “makes slaves” see parallel usage in Lev 25:39, 46 (cf. BDB 713 s.v. עָבַד 3).
200 tn Heb “according to their deeds and according to the work of their hands.” The two phrases are synonymous; it would be hard to represent them both in translation without being redundant. The translation attempts to represent them by the qualifier “all” before the first phrase.
201 tn The words “the wine of his wrath” are not in the text but are implicit in the metaphor (see vv. 15-16). They are supplied in the translation for clarity.
202 tn Heb “Tell them, ‘Thus says the
203 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.)
204 tn Heb “Yahweh of armies.”
sn See the study notes on 2:19 and 7:3 for explanation of this extended title.
205 tn Heb “will go forth from nation to nation.”
206 tn The words “of military destruction” have been supplied in the translation to make the metaphor clear. The metaphor has shifted from that of God as a lion, to God as a warrior, to God as a judge, to God as the author of the storm winds of destruction.
sn For the use of this word in a literal sense see Jonah 1:4. For its use to refer to the wrath of the
207 tn Heb “Like a lion he has left his lair.”
sn The text returns to the metaphor alluded to in v. 30. The bracketing of speeches with repeated words or motifs is a common rhetorical device in ancient literature.
208 tn This is a way of rendering the Hebrew particle כִּי (ki) which is probably here for emphasis rather than indicating cause (see BDB 473 s.v. כִּי 1.e and compare usage in Jer 22:22).
209 tc Heb “by the sword of the oppressors.” The reading here follows a number of Hebrew
sn The connection between “war” (Heb “the sword”) and the wrath or anger of the
210 tn Heb “thus says the
211 tn Heb “by walking in my law which I set before you.”
sn Examples of those laws are found in Jer 7:5-6, 9. The law was summarized or epitomized in the ten commandments which are called the “words of the covenant” in Exod 34:28, but it contained much more. However, when Israel is taken to task by God, it often relates to their failure to live up to the standards of the ten commandments (Heb “the ten words”; see Hos 4:1-3; Jer 7:9).
212 tn Heb “Jeremiah said to all the leaders and all the people….” See the note on the word “said” in the preceding verse.
213 sn This is a brief parenthetical narrative about an otherwise unknown prophet who was executed for saying the same things Jeremiah did. It is put here to show the real danger that Jeremiah faced for saying what he did. There is nothing in the narrative here to show any involvement by Jehoiakim. This was a “lynch mob” instigated by the priests and false prophets which was stymied by the royal officials supported by some of the elders of Judah. Since it is disjunctive or parenthetical it is unclear whether this incident happened before or after that in the main narrative being reported.
214 tn Heb “in the name of the
215 tn Heb “Now also a man was prophesying in the name of the
216 tn Heb “from Egypt.”
sn A standard part of international treaties at this time was a stipulation of mutual extradition of political prisoners. Jehoiakim was a vassal of Pharaoh Necho (see 2 Kgs 23:34-35) and undoubtedly had such a treaty with him.
217 sn The burial place of the common people was the public burial grounds, distinct from the family tombs, where poor people without any distinction were buried. It was in the Kidron Valley east of Jerusalem (2 Kgs 23:6). The intent of reporting this is to show the ruthlessness of Jehoiakim.
218 tn Heb “with/by the sword.”
219 tn Heb “Why should you and your people die…?” The rhetorical question expects the answer made explicit in the translation, “There is no reason!”
220 tn Heb “…disease according to what the
221 tn Heb “Yahweh of armies.” For the significance of this title see the note at 2:19.
222 tn The words “two bronze” are not in the text. They have been supplied in the translation to help identify the referent.
sn The two bronze pillars are the two free-standing pillars at the entrance of the temple (Jakin and Boaz) described in 1 Kgs 7:15-22.
223 tn The words “the large bronze basin called” are not in the text. They have been supplied in the translation to help identify the referent.
sn “The Sea” refers to the large basin that was mounted on twelve bronze bulls. It stood in front of the temple and contained water for the priests to bathe themselves (2 Chr 4:6; cf. Exod 30:17-21). It is described in 1 Kgs 7:23-26.
224 tn The words “movable bronze” are not in the text. They have been supplied in the translation to help identify the referent. See the study note for further reference.
sn The bronze stands are the movable bronze stands described in 1 Kgs 7:27-37. They were the stands for the bronze basins described in 1 Kgs 7:38-39. According to 2 Chr 4:6 the latter were used to wash the burnt offerings. The priests would have been very concerned especially about the big bronze basin and the movable stands and their basins because they involved their ritual purification apart from which they would have had no sanctity. These articles (or furnishings in this case) were broken up and the bronze carried away to Babylon along with all the other bronze, silver, and gold furnishings when the temple and the city were destroyed in 587
225 tn This verb is a little difficult to render here. The word is used in the sense of taking note of something and acting according to what is noticed. It is the word that has been translated several times throughout Jeremiah as “punish [someone].” It is also used in the opposite of sense of taking note and “show consideration for” (or “care for;” see, e.g., Ruth 1:6). Here the nuance is positive and is further clarified by the actions that follow, bringing them back and restoring them.
226 tn Heb “oracle of the
227 tn The verbs in this verse are to be interpreted as iterative imperfects in past time rather than as futures because of the explicit contrast that is drawn in the two verses by the emphatic syntactical construction of the two verses. Both verses begin with a casus pendens construction to throw the two verses into contrast: Heb “The prophets who were before me and you from ancient times, they prophesied…The prophet who prophesied peace, when the word of that prophet came true, that prophet was known that the
228 tn Heb “Hananiah, ‘Thus says the
229 tn The Greek version reads “I have made/put” rather than “you have made/put.” This is the easier reading and is therefore rejected.
230 tn Heb “the yoke bars of wood you have broken, but you have made in its stead yoke bars of iron.”
sn This whole incident (and the preceding one in Jer 28) is symbolic. Jeremiah’s wearing of the yoke was symbolic of the
231 tn Or “You are giving these people false assurances.”
232 sn See the study note on Jer 25:11 for the reckoning of the seventy years.
233 tn See the translator’s note on Jer 27:22 for this term.
234 tn Verse 10 is all one long sentence in the Hebrew original: “According to the fullness of Babylon seventy years I will take thought of you and I will establish my gracious word to you by bringing you back to this place.” The sentence has been broken up to conform better to contemporary English style.
235 tn Heb “this place.” The text has probably been influenced by the parallel passage in 27:22. The term appears fifteen times in Jeremiah and is invariably a reference to Jerusalem or Judah.
sn See Jer 27:22 for this promise.
236 tn Heb “But thus says the
sn Jeremiah answers their claims that the
237 tn The words “of Jerusalem” are not in the text but are supplied in the translation to identify the referent and avoid the possible confusion that “this city” refers to Babylon.
238 tn Heb “Yahweh of armies.” See the study note on 2:19 for explanation of this title.
239 tn Heb “the sword.”
240 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.
241 sn Jer 30:23-24 are almost a verbatim repetition of 23:19-20. There the verses were addressed to the people of Jerusalem as a warning that the false prophets had no intimate awareness of the
242 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
243 tn For this meaning of the verb see HAL 374 s.v. יָדַע Nif 5 or W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 129. REB translates “Now that I am submissive” relating the verb to a second root meaning “be submissive.” (See HALOT 375 s.v. II יָדַע and J. Barr, Comparative Philology and the Text of the Old Testament, 19-21, for evidence for this verb. Other passages cited with this nuance are Judg 8:16; Prov 10:9; Job 20:20.)
244 tn Heb “I struck my thigh.” This was a gesture of grief and anguish (cf. Ezek 21:12 [21:17 HT]). The modern equivalent is “to beat the breast.”
245 tn Heb “because I bear the reproach of my youth.” For the plural referents see the note at the beginning of v. 18.
sn The expression the disgraceful things we did in our earlier history refers to the disgrace that accompanied the sins that Israel did in her earlier years before she learned the painful lesson of submission to the
246 tn Heb “Behold days are coming!” The particle “Behold” is probably used here to emphasize the reality of a fact. See the translator’s note on 1:6.
sn This same expression is found in the introduction to the Book of Consolation (Jer 30:1-3) and in the introduction to the promise of a new covenant (or covenant; 31:31). In all three passages it is emphasized that the conditions apply to both Israel and Judah. The
247 tn Heb “Oracle of the
248 tn Heb “Behold, the days are coming and [= when] I will sow the house of Israel and the house of Judah with the seed of people and of animals.” For the significance of the metaphor see the study note.
sn The metaphor used here presupposes that drawn in Hos 2:23 (2:25 HT) which is in turn based on the wordplay with Jezreel (meaning “God sows”) in Hos 2:22. The figure is that of plant seed in the ground which produces a crop; here what are sown are the “seeds of people and animals.” For a similar picture of the repopulating of Israel and Judah see Ezek 36:10-11. The promise here reverses the scene of devastation that Jeremiah had depicted apocalyptically and hyperbolically in Jer 4:23-29 as judgment for Judah’s sins.
249 tn Heb “Oracle of the
250 tn Heb “‘If these fixed orderings were to fail to be present before me,’ oracle of the
251 tn This is the verb (פָּקַד, paqad) that has been met with several times in the book of Jeremiah, most often in the ominous sense of “punish” (e.g., 6:15; 11:22; 23:24) but also in the good sense of “resume concern for” (e.g., 27:22; 29:10). Here it is obviously in the ominous sense referring to his imprisonment and ultimate death (52:11).
sn Compare Jer 34:2-3 for this same prophecy. The incident in Jer 34:1-7 appears to be earlier than this one. Here Jeremiah is confined to the courtyard of the guardhouse; there he appears to have freedom of movement.
252 tn Heb “Oracle of the
253 sn The pronouns are plural here, referring to the people of Judah and Jerusalem. Jeremiah had counseled that they surrender (cf. 27:12; 21:8-10) because they couldn’t succeed against the Babylonian army even under the most favorable circumstances (37:3-10).
254 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
255 tn Heb “Thus says the
256 tn Heb “Behold, I will give this city into the hand of…”
257 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
258 tn Heb “For thus says the
259 tn Heb “As I have brought all this great disaster on these people so I will bring upon them all the good fortune which I am promising them.” The translation has broken down the longer Hebrew sentence to better conform to English style.
sn See the same guarantee in Jer 31:27.
260 tn Heb “Oracle of the
261 sn This refers at the very least to the promises of Jer 23:5-6, 7-8; 30:3; 31:27, 31 where the same formula “The time will certainly come (Heb “Behold the days are coming”)” occurs. Reference may also be to the promises through the earlier prophets of what is alluded to here, i.e., the restoration of Israel and Judah under a Davidic ruler and the revival of the offerings (cf. Hos 1:10-11; 3:4-5; Amos 9:11-12; Isa 11:1-5, 10-16; Jer 30:9, 21 for the former and Jer 31:14; 33:11 for the latter).
262 tn For the translation of this term in this context see the parallel context in 23:6 and consult the translator’s note there.
263 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
264 tn Heb “And this is what will be called to it: ‘The
sn For the significance of this title see the study note on the parallel text in 23:6. Other titles by which Jerusalem is to be known are found in Isa 62:2-4; Jer 3:17; Ezek 48:35; Zech 8:3 emphasizing that the
265 tn Heb “Thus says the
266 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).
267 tn Heb “you.” The pronoun is plural as in 32:36, 43; 33:10.
268 tn Heb “Thus says the
269 tn Heb “However, hear the word of the
270 tn Heb “by the sword.”
sn The contrast is between death in battle or by execution and death in the normal course of life. Zedekiah was captured, had to witness the execution of his sons, had his eyes put out, and was taken to Babylon where he died after a lengthy imprisonment (Jer 52:10-11).
271 tn Usually translated “covenant.” See the study note on 11:2 for the rationale for the translation here.
sn There are no details regarding the nature of this covenant, but it was probably a parity covenant in which the people agreed to free their slaves in exchange for some concessions from the king (see the study note on 11:2 for more details on the nature of ancient Near Eastern covenants). More details about this covenant are given in vv. 15, 18-19 where it is said to have been made before the
272 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
273 tn Heb “the house of the Rechabites.” “House” is used here in terms of “household” or “family” (cf. BDB 109 s.v. בַּיִת 5.a, b).
sn Nothing is known about the Rechabite community other than what is said about them in this chapter. From vv. 7-8 it appears that they were a nomadic tribe that had resisted settling down and taking up farming. They had also agreed to abstain from drinking wine. Most scholars agree in equating the Jonadab son of Rechab mentioned as the leader who had instituted these strictures as the same Jonadab who assisted Jehu in his religious purge of Baalism following the reign of Ahab (2 Kgs 10:15, 23-24). If this is the case, the Rechabites followed these same rules for almost 250 years because Jehu’s purge of Baalism and the beginning of his reign was in 841
274 sn This refers to one of the rooms built on the outside of the temple that were used as living quarters for the priests and for storage rooms (cf. Neh 13:4-5; 1 Kgs 6:5; 1 Chr 28:12; 2 Chr 31:11 and compare Ezek 41:1-14).
275 tn Heb “Then Baruch wrote down on a scroll from the mouth of Jeremiah all the words of the
276 tn Heb “the son of the king.” Many of the commentaries express doubt that this actually refers to Jehoiakim’s own son since Jehoiakim was only about thirty at this time and one of his sons would not have been old enough to have been in such a position of authority. The same doubt is expressed about the use of this term in 38:6 and in 1 Kgs 22:26. The term need not refer to the ruling king’s own son but one of the royal princes.
277 tn Heb “Then the word of the
278 sn These two verses (37:1-2) are introductory to chs. 37–38 and are intended to characterize Zedekiah and his regime as disobedient just like Jehoiakim and his regime had been (Jer 36:27; cf. 2 Kgs 24:19-20). This characterization is important because Zedekiah is portrayed in the incidents that follow in 37–38 as seeking the
279 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.
280 tn Heb “Thus says the
281 tn The words “They had also heard him say,” are not in the Hebrew text. They are supplied in the translation for clarity so as to avoid any possible confusion that might be created by saying merely “And the
282 sn See Jer 21:10; 32:28; 34:2; 37:8 for this same prophecy. Jeremiah had repeatedly said this or words to the same effect.
283 tn Heb “Please listen to the voice of the
284 tn Heb “your life [or you yourself] will live.” Compare v. 17 and the translator’s note there for the idiom.
285 sn Heb “you will not fall by the sword.” In the context this would include death in battle and execution as a prisoner of war.
286 tn Heb “your life will be to you for spoil.” For the meaning of this idiom see the study note on 21:9 and compare the usage in 21:9; 38:2; 45:4.
287 tn Heb “Oracle of the
288 tn Heb “Know for certain that I warn you…” The idea of “for certain” is intended to reflect the emphatic use of the infinitive absolute before the volitive use of the imperfect (see IBHS 587-88 §35.3.1h and 509 §31.5b). The substitution “of this:” for “that” has been made to shorten the sentence in conformity with contemporary English style.
289 tn Heb “today.”
290 tn See 7:13 for an explanation of this idiom and compare 7:25; 25:4; 26:5; 29:19; 35:15 for similar references to the persistent warnings of the prophets.
291 tn Heb “sent…over again, saying, ‘Do not do this terrible thing that I hate.’” The indirect quote has been used to shorten the sentence and eliminate one level of embedded quotes.
sn This refers to the worship of other gods mentioned in the previous verse.
292 tn Heb “and to all the women.” The “and” (ו, vav) is to be explained here according to BDB 252 s.v. וַ 1.a. The focus of the address that follows is on the women. See the translator’s note on the next verse.
293 tn Heb “Woe to me!” See the translator’s note on 4:13 and 10:19 for the rendering of this term.
294 sn From the context it appears that Baruch was feeling sorry for himself (v. 5) as well as feeling anguish for the suffering that the nation would need to undergo according to the predictions of Jeremiah that he was writing down.
295 tn The words, “The
296 tn Heb “Thus you shall say to him [i.e., Baruch].”
297 tn Heb “and this is with regard to the whole earth.” The feminine pronoun הִיא (hi’) at the end refers to the verbal concepts just mentioned, i.e., this process (cf. GKC 459 §144.b and compare the use of the feminine singular suffix in the same function GKC 440-41 §135.p). The particle אֶת (’et) is here functioning to introduce emphatically the object of the action (cf. BDB 85 s.v. I אֵת 3.α). There is some debate whether אֶרֶץ (’erets) here applies to the whole land of Israel or to the whole earth. However, the reference to “all mankind” (Heb “all flesh”) in the next verse as well as “anywhere you go” points to “the whole earth” as the referent.
298 tn Heb “The word which the
sn Though there is much debate in the commentaries regarding the dating and reference of this prophecy, it most likely refers to a time shortly after 604
299 tn Heb “Oracle of the
300 tn The precise meaning of this verse is uncertain. The Hebrew text reads: “They [those who enter in great force] will cut down her forest, oracle of the
301 tn Heb “Oracle of the
302 map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.
303 map For location see Map1-A1; JP3-F3; JP4-F3.
304 tn Heb “For the
305 sn All the help that remains for Tyre and Sidon and that remnant that came from the island of Crete appear to be two qualifying phrases that refer to the Philistines, the last with regard to their origin and the first with regard to the fact that they were allies that Tyre and Sidon depended on. “Crete” is literally “Caphtor” which is generally identified with the island of Crete. The Philistines had come from there (Amos 9:7) in the wave of migration from the Aegean Islands during the twelfth and eleventh century and had settled on the Philistine plain after having been repulsed from trying to enter Egypt.
306 tn The words “How long will you cry out” are not in the text but some such introduction seems necessary because the rest of the speech assumes a personal subject.
307 tn Heb “before you are quiet/at rest.”
308 sn The passage is highly figurative. The sword of the
309 tn The reading here follows the Greek, Syriac, and Latin versions. The Hebrew text reads “how can you rest” as a continuation of the second person in v. 6.
310 tn Heb “When the
311 tn Heb “Against Ashkelon and the sea coast, there he has appointed it.” For the switch to the first person see the preceding translator’s note. “There” is poetical and redundant and the idea of “attacking” is implicit in “against.”
312 tn Heb “who withholds his sword from bloodshed.” This verse is an editorial aside (or apostrophe) addressed to the Babylonian destroyers to be diligent in carrying out the work of the
313 tn Heb “Oracle of the
314 tn The meaning of this verse is somewhat uncertain: Heb “I know, oracle of the
315 tn Heb “Oracle of the
316 tn Heb “Yahweh of armies.” See the study note on 2:19 for this title.
317 sn Edom was a kingdom to the south and east of Judah. Its borders varied over time but basically Edom lay in the hundred mile strip between the Gulf of Aqaba on the south and the Zered River on the north. It straddled the Arabah leading down from the Dead Sea to the Gulf of Aqaba, having as its northern neighbors both Judah and Moab. A long history of hostility existed between Israel and Edom, making Edom one of the favorite objects of the prophets’ oracles of judgment (cf., e.g., Isa 21:11-12; 34:5-15; 63:1-6; Amos 1:11-12; Ezek 25:12-14; 35:1-15; Obad 1-16). Not much is known about Edom at this time other than the fact that they participated in the discussions regarding rebellion against Nebuchadnezzar in 594
318 sn Teman was the name of one of Esau’s descendants, the name of an Edomite clan and the name of the district where they lived (Gen 36:11, 15, 34). Like the name Bozrah, it is used poetically for all of Edom (Jer 49:20; Ezek 25:13).
319 tn Heb “Has counsel perished from men of understanding?”
320 tn The meaning of this last word is based on the definition given in KBL 668 s.v. II סָרַח Nif and HALOT 726 s.v. II סָרַח Nif, which give the nuance “to be [or become] corrupt” rather than that of BDB 710 s.v. סָרַח Niph who give the nuance “let loose (i.e., to be dismissed; to be gone)” from a verb that is elsewhere used of the overhanging of a curtains or a cliff.
321 tn Heb “I swear by myself.” See 22:5 and the study note there.
322 sn Bozrah appears to have been the chief city in Edom, its capital city (see its parallelism with Edom in Isa 34:6; 63:1; Jer 49:22). The reference to “its towns” (translated here “all the towns around it”) could then be a reference to all the towns in Edom. It was located about twenty-five miles southeast of the southern end of the Dead Sea apparently in the district of Teman (see the parallelism in Amos 1:12).
323 tn See the study note on 24:9 for the rendering of this term.
324 tn The words “I said” are not in the text but it is generally agreed that the words that follow are Jeremiah’s. These words are supplied in the translation to make clear that the speaker has shifted from the
325 tn Heb “Rise up for battle.” The idea “against her” is implicit from the context and has been supplied in the translation for clarity.
326 tn Heb “Oracle of Yahweh of armies.” For this title for God see the study note on 2:19.
327 sn Kedar appears to refer to an Arabic tribe of nomads descended from Ishmael (Gen 25:13). They are associated here with the people who live in the eastern desert (Heb “the children of the east”; בְּנֵי־קֶדֶם, bÿne-qedem). In Isa 21:16 they are associated with the Temanites and the Dedanites, Arabic tribes in the north Arabian desert. They were sheep breeders (Isa 60:7) who lived in tents (Ps 120:5) and unwalled villages (Isa 42:11). According to Assyrian records they clashed with Assyria from the time of Shalmaneser in 850 until the time of Esarhaddon and Ashurbanipal in the late seventh century. According to the Babylonian Chronicles, Nebuchadnezzar defeated them in 599
328 sn Hazor. Nothing is know about this Hazor other than what is said here in vv. 28, 30, 33. They appear to also be nomadic tent dwellers who had a loose association with the Kedarites.
329 tn The words “Army of Babylon” are not in the Hebrew text but are implicit from the context. They are supplied in the translation for clarity.
330 sn Heb “the children of the east.” Nothing much is known about them other than their association with the Midianites and Amalekites in their attack on Israel in the time of Gideon (Judg 6:3, 33) and the fact that God would let tribes from the eastern desert capture Moab and Ammon in the future (Ezek 25:4, 10). Midian and Amalek were consider to be located in the region in north Arabia east of Ezion Geber. That would put them in the same general locality as the region of Kedar. The parallelism here suggests that they are the same as the people of Kedar. The words here are apparently addressed to the armies of Nebuchadnezzar.
331 tc The translation here assumes that the Hebrew בֹּאוּ (bo’u; a Qal imperative masculine plural) should be read בָּאוּ (ba’u; a Qal perfect third plural). This reading is presupposed by the Greek version of Aquila, the Latin version, and the Targum (see BHS note a, which mistakenly assumes that the form must be imperfect).
332 sn See Jer 32:40 and the study note there for the nature of this lasting agreement.
333 tn Heb “Oracle of the
334 tn Heb “the Chaldeans.” For explanation of the rendering see the study note on 21:4. There is no verb in this clause. Therefore it is difficult to determine whether this should be understood as a command or as a prediction. The presence of vav (ו) consecutive perfects after a similar construction in vv. 36b, d, 37c, 38a and the imperfects after “therefore” (לָכֵן, lakhen) all suggest the predictive or future nuance. However, the vav consecutive perfect could be used to carry on the nuance of command (cf. GKC 333 §112.q) but not in the sense of purpose as NRSV, NJPS render them.
sn Heb “A sword against the Chaldeans.” The “sword” here is metaphorical for destructive forces in the persons of the armies of the north (vv. 3, 9) which the
335 tn Heb “Oracle of the
336 sn The destructive wind is a figurative reference to the “foreign people” who will “winnow” Babylon and drive out all the people (v. 2). This figure has already been used in 4:11-12 and in 49:36. See the study note on 4:11-12 and the translator’s notes on 22:22 and 49:36.
337 tn Or “I will arouse the spirit of hostility of a destroying nation”; Heb “I will stir up against Babylon…a destroying wind [or the spirit of a destroyer].” The word רוּחַ (ruakh) can refer to either a wind (BDB 924 s.v. רוּחַ 2.a) or a spirit (BDB 925 s.v. רוּחַ 2.g). It can be construed as either a noun followed by an adjectival participle (so, “a destroying wind”) or a noun followed by another noun in the “of” relationship (a construct or genitival relationship; so, “spirit of a destroyer”). The same noun with this same verb is translated “stir up the spirit of” in 1 Chr 5:26; 2 Chr 21:16; 36:22; Hag 1:14; and most importantly in Jer 51:11 where it refers to the king of the Medes. However, the majority of the exegetical tradition (all the commentaries consulted and all the English versions except NASB and NIV) opt for the “destructive wind” primarily because of the figure of winnowing that is found in the next verse. The translation follows the main line exegetical tradition here for that same reason.
338 sn Heb “the people who live in Leb-qamai.” “Leb-qamai” is a code name for “Chaldeans” formed on the principle of substituting the last letter of the alphabet for the first, the next to the last for the second, and so on. This same principle is used in referring to Babylon in 25:26 and 51:41 as “Sheshach.” See the study note on 25:26 where further details are given. There is no consensus on why the code name is used because the terms Babylon and Chaldeans (= Babylonians) have appeared regularly in this prophecy or collection of prophecies.
339 tn Heb “Yahweh of armies.” For an explanation of this rendering see the study note on 2:19.
340 tn Heb “has sworn by himself.” See the study note on 22:5 for background.
341 tn Heb “I will fill you with men like locusts.” The “you” refers to Babylon (Babylon is both the city and the land it ruled, Babylonia) which has been alluded to in the preceding verses under descriptive titles. The words “your land” have been used because of the way the preceding verse has been rendered, alluding to people rather than to the land or city. The allusion of “men” is, of course, to enemy soldiers and they are here compared to locusts both for their quantity and their destructiveness (see Joel 1:4). For the use of the particles כִּי אִם (ki ’im) to introduce an oath see BDB 475 s.v. כִּי אִם 2.c and compare usage in 2 Kgs 5:20; one would normally expect אִם לֹא (cf. BDB 50 s.v. אִם 1.b[2]).
342 tn Or “Media.” The referent is not identified in the text; the text merely says “you are my war club.” Commentators in general identify the referent as Babylon because Babylon has been referred to as a hammer in 50:23 and Babylon is referred to in v. 25 as a “destroying mountain” (compare v. 20d). However, S. R. Driver, Jeremiah, 317, n. c maintains that v. 24 speaks against this. It does seem a little inconsistent to render the vav consecutive perfect at the beginning of v. 24 as future while rendering those in vv. 20b-23 as customary past. However, change in person from second masculine singular (vv. 20b-23) to the second masculine plural in “before your very eyes” and its position at the end of the verse after “which they did in Zion” argue that a change in address occurs there. Driver has to ignore the change in person and take “before your eyes” with the verb “repay” at the beginning to maintain the kind of consistency he seeks. The vav (ו) consecutive imperfect can be used for either the customary past (GKC 335-36 §112.dd with cross reference back to GKC 331-32 §112.e) or the future (GKC 334 §112.x). Hence the present translation has followed the majority of commentaries (and English versions like TEV, NCV, CEV, NIrV) in understanding the referent as Babylon and v. 24 being a transition to vv. 25-26 (cf., e.g., J. Bright, Jeremiah [AB], 356-57, and J. A. Thompson, Jeremiah [NICOT], 756-57). If the referent is understood as Media then the verbs in vv. 20-23 should all be translated as futures. See also the translator’s note on v. 24.
343 tn This Hebrew word (מַפֵּץ, mappets) only occurs here in the Hebrew Bible, but its meaning is assured from the use of the verbs that follow which are from the same root (נָפַץ, nafats) and there is a cognate noun מַפָּץ (mappats) that occurs in Ezek 9:2 in the sense of weapon of “smashing.”
344 tn Heb “I smash nations with you.” This same structure is repeated throughout the series in vv. 20c-23.
345 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.
346 tn Heb “Oracle of the
347 tn This is a fairly literal translation of the original which reads “No one will take from you a stone for a cornerstone nor a stone for foundations.” There is no unanimity of opinion in the commentaries, many feeling that the figure of the burned mountain continues and others feeling that the figure here shifts to a burned city whose stones are so burned that they are useless to be used in building. The latter is the interpretation adopted here (see, e.g., F. B. Huey, Jeremiah, Lamentations [NAC], 423; W. L. Holladay, Jeremiah [Hermeneia], 2:426; NCV).
sn The figure here shifts to that of a burned-up city whose stones cannot be used for building. Babylon will become a permanent heap of ruins.
348 tn Heb “Oracle of the
349 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.
350 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.
351 tn Heb “When they are hot.”
352 tc The translation follows the suggestion of KBL 707 s.v. עָלַז and a number of modern commentaries (e.g., Bright, J. A. Thompson, and W. L. Holladay) in reading יְעֻלְּפוּ (ye’ullÿfu) for יַעֲלֹזוּ (ya’alozu) in the sense of “swoon away” or “grow faint” (see KBL 710 s.v. עָלַף Pual). That appears to be the verb that the LXX (the Greek version) was reading when they translated καρωθῶσιν (karwqwsin, “they will be stupefied”). For parallel usage KBL cites Isa 51:20. This fits the context much better than “they will exult” in the Hebrew text.
353 sn The central figure here is the figure of the cup of the
354 tn Heb “Oracle of the
355 tn Heb “Go out from her [Babylon’s] midst, my people. Save each man his life from the fierce anger of the
sn Compare Jer 50:8-10; 51:6 where the significance of saving oneself from the fierce anger of the
356 tn Heb “That being so, look, days are approaching.” לָכֵן (lakhen) often introduces the effect of an action. That may be the case here, the turmoil outlined in v. 46 serving as the catalyst for the culminating divine judgment described in v. 47. Another possibility is that לָכֵן here has an asseverative force (“certainly”), as in Isa 26:14 and perhaps Jer 5:2 (see the note there). In this case the word almost has the force of “for, since,” because it presents a cause for an accompanying effect. See Judg 8:7 and the discussion of Isa 26:14 in BDB 486-87 s.v. כֵּן 3.d.
357 tn Or “all her slain will fall in her midst.” In other words, her people will be overtaken by judgment and be unable to escape. The dead will lie in heaps in the very heart of the city and land.
358 tn Heb “Oracle of the
359 sn God’s exiled people are told to leave doomed Babylon (see v. 45).
360 tn Heb “don’t stand.”
361 tn Heb “let Jerusalem go up upon your heart.” The “heart” is often viewed as the seat of one’s mental faculties and thought life.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
362 sn The exiles lament the way they have been humiliated.
363 tn Heb “we have heard an insult.”
364 tn Heb “disgrace covers our face.”
365 tn Or “holy places, sanctuaries.”
366 tn Or “ascends [into] heaven.” Note the use of the phrase in Deut 30:12; 2 Kgs 2:11; and Amos 9:2.
367 tn Heb “and even if she fortifies her strong elevated place.”
368 tn Heb “from me destroyers will go against her.”
369 tn Heb “Oracle of the
370 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.
371 tn Or “mighty waters.”
372 tn Heb “and the noise of their sound will be given,”
373 sn For discussion of the items listed here, see the study notes at Jer 27:19.