Jeremiah 2:7

2:7 I brought you 1  into a fertile land

so you could enjoy 2  its fruits and its rich bounty.

But when you entered my land, you defiled it; 3 

you made the land I call my own 4  loathsome to me.

Jeremiah 7:27

7:27 Then the Lord said to me, 5  “When you tell them all this, they will not listen to you. When you call out to them, they will not respond to you.

Jeremiah 9:17

9:17 The Lord who rules over all 6  told me to say to this people, 7 

“Take note of what I say. 8 

Call for the women who mourn for the dead!

Summon those who are the most skilled at it!” 9 

Jeremiah 12:8

12:8 The people I call my own 10  have turned on me

like a lion 11  in the forest.

They have roared defiantly 12  at me.

So I will treat them as though I hate them. 13 

1 sn Note how contemporary Israel is again identified with her early ancestors. See the study note on 2:2.

2 tn Heb “eat.”

3 sn I.e., made it ceremonially unclean. See Lev 18:19-30; Num 35:34; Deut 21:23.

4 tn Heb “my inheritance.” Or “the land [i.e., inheritance] I gave you,” reading the pronoun as indicating source rather than possession. The parallelism and the common use in Jeremiah of the term to refer to the land or people as the Lord’s (e.g., 12:7, 8, 9; 16:18; 50:11) make the possessive use more likely here.

sn The land belonged to the Lord; it was given to the Israelites in trust (or usufruct) as their heritage. See Lev 25:23.

5 tn The words, “Then the Lord said to me” are not in the text but are implicit in the shift from the second and third person plural pronouns in vv. 21-26 and the second singular in this verse. The words are supplied in the translation for clarity.

6 tn Heb “Yahweh of armies.”

sn For the significance of this title see the notes at 2:19 and 7:3.

7 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 Lord speaking throughout with second plural pronouns in vv. 18, 21 and the absence of the first line in v. 22. It would be hard to explain how the MT arose if it were the original text. Critical commentators such as J. Bright, W. Holladay, and W. McKane resolve the issue by dropping out the introductory formula in v. 17 and the first line of v. 22 and assigning the whole lament to Jeremiah. It seems obvious from the first plural pronouns and the content of v. 18 (and probably v. 21 as well) and the fact that the Lord is referred to in other than the first person in v. 20 that he is not the speaker of those verses. I have attempted to resolve the issue by having Jeremiah report the Lord’s command in v. 17 and have the rest of the speech be essentially that of Jeremiah. It should be admitted, however, that the issue is far from resolved. Most English versions simply ignore the problem. The GNB (= TEV) is a rare exception.

8 tn Heb “Consider!”

9 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.

10 tn See the note on the previous verse.

11 tn Heb “have become to me like a lion.”

12 tn Heb “have given against me with her voice.”

13 tn Or “so I will reject her.” The word “hate” is sometimes used in a figurative way to refer to being neglected, i.e., treated as though unloved. In these contexts it does not have the same emotive connotations that a typical modern reader would associate with hate. See Gen 29:31, 33 and E. W. Bullinger, Figures of Speech, 556.