2:18 What good will it do you 1 then 2 to go down to Egypt
to seek help from the Egyptians? 3
What good will it do you 4 to go over to Assyria
to seek help from the Assyrians? 5
2:37 Moreover, you will come away from Egypt
with your hands covering your faces in sorrow and shame 6
because the Lord will not allow your reliance on them to be successful
and you will not gain any help from them. 7
16:14 Yet 8 I, the Lord, say: 9 “A new time will certainly come. 10 People now affirm their oaths with ‘I swear as surely as the Lord lives who delivered the people of Israel out of Egypt.’
23:7 “So I, the Lord, say: 11 ‘A new time will certainly come. 12 People now affirm their oaths with “I swear as surely as the Lord lives who delivered the people of Israel out of Egypt.”
44:24 Then Jeremiah spoke to all the people, particularly to all the women. 37 “Listen to what the Lord has to say all you people of Judah who are in Egypt.
46:11 Go up to Gilead and get medicinal ointment, 40
you dear poor people of Egypt. 41
But it will prove useless no matter how much medicine you use; 42
there will be no healing for you.
46:14 “Make an announcement throughout Egypt.
Proclaim it in Migdol, Memphis, and Tahpanhes. 43
‘Take your positions and prepare to do battle.
For the enemy army is destroying all the nations around you.’ 44
46:22 Egypt will run away, hissing like a snake, 45
as the enemy comes marching up in force.
They will come against her with axes
as if they were woodsmen chopping down trees.
46:25 The Lord God of Israel who rules over all 46 says, “I will punish Amon, the god of Thebes. 47 I will punish Egypt, its gods, and its kings. I will punish Pharaoh and all who trust in him. 48 46:26 I will hand them over to Nebuchadnezzar and his troops, who want to kill them. But later on, people will live in Egypt again as they did in former times. I, the Lord, affirm it!” 49
1 tn Heb “What to you to the way.”
2 tn The introductory particle וְעַתָּה (vÿ’attah, “and now”) carries a logical, not temporal, connotation here (cf. BDB 274 s.v. עַתָּה 2.b).
3 tn Heb “to drink water from the Shihor [a branch of the Nile].” The reference is to seeking help through political alliance with Egypt as opposed to trusting in God for help. This is an extension of the figure in 2:13.
4 tn Heb “What to you to the way.”
5 tn Heb “to drink water from the River [a common designation in biblical Hebrew for the Euphrates River].” This refers to seeking help through political alliance. See the preceding note.
6 tn Heb “with your hands on your head.” For the picture here see 2 Sam 13:19.
7 tn Heb “The
8 tn The particle translated here “Yet” (לָכֵן, lakhen) is regularly translated “So” or “Therefore” and introduces a consequence. However, in a few cases it introduces a contrasting set of conditions. Compare its use in Judg 11:8; Jer 48:12; 49:2; 51:52; and Hos 2:14 (2:16 HT).
9 tn Heb “Oracle of the
10 tn Heb “Behold the days are coming.”
11 tn Heb “Oracle of the
12 tn Heb “Behold the days are coming.”
13 tn The meaning of this term and its connection with the preceding is somewhat uncertain. This word is used of the mixture of foreign people who accompanied Israel out of Egypt (Exod 12:38) and of the foreigners that the Israelites were to separate out of their midst in the time of Nehemiah (Neh 13:3). Most commentators interpret it here of the foreign people who were living in Egypt. (See BDB 786 s.v. I עֶרֶב and KBL 733 s.v. II עֶרֶב.)
14 sn The land of Uz was Job’s homeland (Job 1:1). The exact location is unknown but its position here between Egypt and the Philistine cities suggests it is south of Judah, probably in the Arabian peninsula. Lam 4:21 suggests that it was near Edom.
15 sn See further Jer 47:1-7 for the judgment against the Philistines. The Philistine cities were west of Judah.
16 sn The Greek historian Herodotus reports that Ashdod had been destroyed under the Pharaoh who preceded Necho, Psammetichus.
17 tn Heb “all his mighty men/soldiers.” It is unlikely that this included all the army. It more likely was the palace guards or royal bodyguards (see 2 Sam 23 where the same word is used of David’s elite corps).
18 tn Heb “his words.”
19 tn Heb “But Uriah heard and feared and fled and entered Egypt.”
20 tn The word “old” is not in the text but is implicit in the use of the word “new.” It is supplied in the translation for greater clarity.
21 tn Heb “fathers.”
sn This refers to the Mosaic covenant which the nation entered into with God at Sinai and renewed on the plains of Moab. The primary biblical passages explicating this covenant are Exod 19–24 and the book of Deuteronomy; see as well the study note on Jer 11:2 for the form this covenant took and its relation to the warnings of the prophets. The renewed document of Deuteronomy was written down and provisions made for periodic public reading and renewal of commitment to it (Deut 31:9-13). Josiah had done this after the discovery of the book of the law (which was either Deuteronomy or a synopsis of it) early in the ministry of Jeremiah (2 Kgs 23:1-4; the date would be near 622
22 tn Heb “when I took them by the hand and led them out.”
23 tn Or “I was their master.” See the study note on 3:14.
sn The metaphor of Yahweh as husband and Israel as wife has been used already in Jer 3 and is implicit in the repeated allusions to idolatry as spiritual adultery or prostitution. The best commentary on the faithfulness of God to his “husband-like” relation is seen in the book of Hosea, especially in Hos 1-3.
24 tn Heb “Oracle of the
25 tn Or “You did miracles and amazing deeds in the land of Egypt. And you continue to do them until this day both in Israel and among mankind. By this mean you have gained a renown…” The translation here follows the syntactical understanding reflected also in NJPS. The Hebrew text reads: “you did miracles and marvelous acts in the land of Egypt until this day and in Israel and in mankind and you made for yourself a name as this day.” The majority of English versions and commentaries understand the phrases “until this day and in Israel and in mankind” to be an elliptical sentence with the preceding verb and objects supplied as reflected in the alternate translation. However, the emphasis on the miraculous deeds in Egypt in this section both before and after this elliptical phrase and the dominant usage of the terms “signs and wonders” to refer to the plagues and other miraculous signs in Egypt calls this interpretation into question. The key here is understanding “both in Israel and in mankind” as an example of a casus pendens construction (a dangling subject, object, or other modifier) before a conjunction introducing the main clause (cf. GKC 327 §111.h and 458 §143.d and compare the usage in Jer 6:19; 33:24; 1 Kgs 15:13). This verse is the topic sentence which is developed further in v. 21 and initiates a narrative history of the distant past that continues until v. 22b where reference is made to the long history of disobedience which has led to the present crisis.
26 tn Heb “You brought your people Israel out of the land of Egypt with signs and wonders and with a mighty hand and with outstretched arm and with great terror.” For the figurative expressions involved here see the marginal notes on 27:5. The sentence has been broken down to better conform to contemporary English style.
27 tn Heb “Thus says the
28 tn Heb “fathers” (also in vv. 14, 15).
29 tn Heb “out of the house of bondage.”
sn This refers to the Mosaic covenant, initiated at Mount Sinai and renewed on the plains of Moab. The statement “I brought you out of Egypt, out of the house of bondage” functions as the “historical prologue” in the Ten Commandments which is the
30 tn Heb “made a covenant, saying.” This was only one of several stipulations of the covenant. The form used here has been chosen as an indirect way of relating the specific stipulation that is being focused upon to the general covenant that is referred to in v. 13.
31 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.
32 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
33 tn Heb “And the army of Pharaoh had set out from Egypt and the Chaldeans who were besieging Jerusalem heard a report about them and they went up from besieging them.” The sentence has been restructured and reworded to give greater emphasis to the most pertinent fact, i.e., that the siege had been temporarily lifted. The word “temporarily” is not in the text but is implicit from the rest of the context. It is supplied in the translation here to better show that the information in vv. 4-5 is all parenthetical, providing a background for the oracle that will follow. For the meaning “given up their siege against” (Heb “had taken themselves away from against”) see BDB 749 s.v. עָלָה Niph.1.c(2); 759 s.v. עַל IV.2.b.
sn The Pharaoh referred to here is Pharaoh Hophra who is named in Jer 44:30. He ruled from 589-570
34 tn Heb “see [or experience] war.”
35 tn Heb “hear the sound of the trumpet.” The trumpet was used to gather the troops and to sound the alarm for battle.
36 tn Jer 42:13-14 are a long complex condition (protasis) whose consequence (apodosis) does not begin until v. 15. The Hebrew text of vv. 13-14 reads: 42:13 “But if you say [or continue to say (the form is a participle)], ‘We will not stay in this land’ with the result that you do not obey [or “more literally, do not hearken to the voice of] the
37 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.
38 tn Heb “Behold I.” For the use of this particle see the translator’s note on 1:6. Here it announces the reality of a fact.
39 tn Heb “Behold, I am watching over them for evil/disaster/harm not for good/prosperity/ blessing.” See a parallel usage in 31:28.
40 tn Heb “balm.” See 8:22 and the notes on this phrase there.
41 sn Heb “Virgin Daughter of Egypt.” See the study note on Jer 14:17 for the significance of the use of this figure. The use of the figure here perhaps refers to the fact that Egypt’s geographical isolation allowed her safety and protection that a virgin living at home would enjoy under her father’s protection (so F. B. Huey, Jeremiah, Lamentations [NAC], 379). By her involvement in the politics of Palestine she had forfeited that safety and protection and was now suffering for it.
42 tn Heb “In vain you multiply [= make use of many] medicines.”
43 tn Heb “Declare in Egypt and announce in Migdol and announce in Noph [= Memphis] and in Tahpanhes.” The sentence has been restructured to reflect the fact that the first command is a general one, followed by announcements in specific (representative?) cities.
sn For the location of the cities of Migdol, Memphis, and Tahpanhes see the note on Jer 44:1. These were all cities in Lower or northern Egypt that would have been the first affected by an invasion.
44 tn Heb “For the sword devours those who surround you.” The “sword” is again figurative of destructive forces. Here it is a reference to the forces of Nebuchadnezzar which have already destroyed the Egyptian forces at Carchemish and have made victorious forays into the Philistine plain.
45 tn Or “Egypt will rustle away like a snake”; Heb “her sound goes like the snake,” or “her sound [is] like the snake [when] it goes.” The meaning of the simile is debated. Some see a reference to the impotent hiss of a fleeing serpent (F. B. Huey, Jeremiah, Lamentations [NAC], 382), others the sound of a serpent stealthily crawling away when it is disturbed (H. Freedman, Jeremiah [SoBB], 297-98). The translation follows the former interpretation because of the irony involved.
sn Several commentators point out the irony of the snake slithering away (or hissing away) in retreat. The coiled serpent was a part of the royal insignia, signifying its readiness to strike. Pharaoh had boasted of great things (v. 8) but was just a big noise (v. 17); now all he could do was hiss as he beat his retreat (v. 22).
46 tn Heb “Yahweh of armies, the God of Israel.” For the significance of this title see the note at 2:19.
47 tn Heb “Amon of No.”
sn The Egyptian city called No (נֹא, no’) in Hebrew was Thebes. It is located about 400 miles (666 km) south of modern-day Cairo. It was the capital of Upper or southern Egypt and the center for the worship of the God Amon who became the state god of Egypt. Thebes is perhaps best known today for the magnificent temples at Karnak and Luxor on the east bank of the Nile.
48 tc Heb “Behold I will punish Amon of No and Pharaoh and Egypt and its gods and its kings and Pharaoh and all who trust in him.” There appears to be a copyist slip involving a double writing of וְעַל־פַּרְעֹה (vÿ’al-par’oh). The present translation has followed the suggestion of BHS and deleted the first one since the second is necessary for the syntactical connection, “Pharaoh and all who trust in him.”
49 tn Heb “Oracle of the