Jeremiah 35:15

35:15 I sent all my servants the prophets to warn you over and over again. They said, “Every one of you, stop doing the evil things you have been doing and do what is right. Do not pay allegiance to other gods and worship them. Then you can continue to live in this land that I gave to you and your ancestors.” But you did not pay any attention or listen to me.

Jeremiah 40:5

40:5 Before Jeremiah could turn to leave, the captain of the guard added, “Go back to Gedaliah, the son of Ahikam and grandson of Shaphan, whom the king of Babylon appointed to govern the towns of Judah. Go back and live with him among the people. Or go wherever else you choose.” Then the captain of the guard gave Jeremiah some food and a present and let him go.

Jeremiah 44:17

44:17 Instead we will do everything we vowed we would do. We will sacrifice and pour out drink offerings to the goddess called the Queen of Heaven just as we and our ancestors, our kings, and our leaders previously did in the towns of Judah and in the streets of Jerusalem. For then we had plenty of food, were well-off, and had no troubles.

Jeremiah 49:2

49:2 Because you did that,

I, the Lord, affirm that a time is coming

when I will make Rabbah, the capital city of Ammon,

hear the sound of the battle cry.

It will become a mound covered with ruins. 10 

Its villages will be burned to the ground. 11 

Then Israel will take back its land

from those who took their land from them.

I, the Lord, affirm it! 12 

Jeremiah 49:19

49:19 “A lion coming up from the thick undergrowth along the Jordan 13 

scatters the sheep in the pastureland around it. 14 

So too I will chase the Edomites off their land. 15 

Then I will appoint over it whomever I choose. 16 

For there is no one like me, and there is no one who can call me to account. 17 

There is no 18  ruler 19  who can stand up against me.

Jeremiah 50:44

50:44 “A lion coming up from the thick undergrowth along the Jordan

scatters the sheep in the pastureland around it.

So too I will chase the Babylonians off of their land.

Then I will appoint over it whomever I choose.

For there is no one like me.

There is no one who can call me to account.

There is no ruler that can stand up against me.


tn Heb “Turn, each of you, from his [= your] wicked way and make good your deeds.” Compare 18:11 where the same idiom occurs with the added term of “make good your ways.”

tn Heb “Don’t go after/follow other gods.” See the translator’s note on 2:5 for an explanation of the idiom and see 11:10; 13:10; 25:6 for the same idiom.

tc Or “Before Jeremiah could answer, the captain of the guard added.” Or “But if you remain, then go back.” The meaning of the first part of v. 5 is uncertain. The text is either very cryptic here or is corrupt, perhaps beyond restoration. The Hebrew text reads, “and he was not yet turning and return to Gedaliah” (וְעוֹדֶנּוּ לֹא־יָשׁוּב וְשֻׁבָה אֶל־גְּדַלְיָה) which is very cryptic. The Greek version lacks everything in v. 4 after “I will look out for you” and begins v. 5 with “But if not, run, return to Gedaliah” (= וְאִם לֹא רוּץ וְשֻׁבָה אֶל־גְּדַלְיָה). The Latin version reads the same as the Hebrew in v. 4 but reads “and don’t come with me but stay with Gedaliah” (= a possible Hebrew text of וְעִמָּדִי לֹא תָּשׁוּב וְשֵׁבָה אֶת־גְּדַלְיָה). The Syriac version reads “But if you are remaining then return to Gedaliah” (reading a possible Hebrew text of יֹשֵׁב וְשֻׁבָה אֶל־גְּדַלְיָה וְעוֹדְךָ לֻא with an abnormal writing of a conditional particle normally written לוּ [lu] and normally introducing conditions assumed to be untrue or reading וְעוֹדְךָ לְיֹשֵׁב וְשֻׁבָה אֶל־גְּדַלְיָה with an emphatic לְ [lÿ, see IBHS 211-12 §11.2.10i] and an informally introduced condition). NRSV does not explain the Hebrew base for its reading but accepts the Syriac as the original. It does appear to be the most likely alternative if the Hebrew is not accepted. However, the fact that none of the versions agree and all appear to be smoother than the Hebrew text suggests that they were dealing with an awkward original that they were trying to smooth out. Hence it is perhaps best to retain the Hebrew and make the best sense possible out of it. The most common reading of the Hebrew text as it stands is “and while he was not yet turning [= but before he was able to turn (to go)] [Nebuzaradan continued], ‘Go back to Gedaliah.’” (The imperfect in this case is an imperfect of capability [see IBHS 507 §31.4c, examples 2, 4, 5].) That is the reading that is adopted here. REB and TEV appear to accept a minor emendation of the verb “turn to leave” (יָשׁוּב, yashuv, a Qal imperfect) to “answer” (יָשִׁיב, yashiv, a Hiphil imperfect with an elided object [see BDB 999 s.v. שׁוּב Hiph.3 and compare 2 Chr 10:16]). All of this shows that the meaning of the text at this point is very uncertain.

tn Heb “set him over/ made him overseer over.” See BDB 823-24 s.v. פָּקִיד Hiph.1 and compare usage in Gen 39:4-5.

tn Heb “Go back to Gedaliah…and live with him among the people.” The long Hebrew sentence has been restructured to better conform with contemporary English style.

tn Heb “that went out of our mouth.” I.e., everything we said, promised, or vowed.

tn Heb “sacrifice to the Queen of Heaven and pour out drink offerings to her.” The expressions have been combined to simplify and shorten the sentence. The same combination also occurs in vv. 18, 19.

sn See the translator’s note and the study note on 7:18 for the problem of translation and identification of the term translated here “the goddess called the Queen of Heaven.”

tn Heb “saw [or experienced] no disaster/trouble/harm.”

tn Heb “oracle of the Lord.”

10 tn Heb “a desolate tel.” For the explanation of what a “tel” is see the study note on 30:18.

11 tn Heb “Its daughters will be burned with fire.” For the use of the word “daughters” to refer to the villages surrounding a larger city see BDB 123 s.v. I בַּת 4 and compare the usage in Judg 1:27.

12 tn Heb “says the Lord.” The first person is used to maintain the first person address throughout.

13 tn See the study note on Jer 12:5 for the rendering of this term.

14 tn “The pasture-ground on the everflowing river” according to KBL 42 s.v. I אֵיתָן 1. The “everflowing river” refers to the Jordan.

15 tn Heb “Behold, like a lion comes up from the thicket of the Jordan into the pastureland of everflowing water so [reading כֵּן (ken) for כִּי (ki); or “indeed” (reading כִּי as an asseverative particle with J. A. Thompson, Jeremiah [NICOT], 719, n. 6)] I will suddenly chase him [Edom] from upon it [the land].” The sentence has been restructured to better conform with contemporary English style and the significance of the simile drawn from the comparison has been spelled out for the sake of clarity. The form אַרְגִּיעָה (’argiah) is functioning here as an adverbial modifier in a verbal hendiadys (cf. GKC 386 §120.g).

16 tn For the use of the interrogative מִי (mi) in the sense of “whoever” and functioning like an adjective see BDB 567 s.v. מִי g and compare the usage in Prov 9:4, 16.

17 tn For the meaning of this verb in the sense of “arraign” or “call before the bar of justice” compare Job 9:19 and see BDB 417 s.v. יָעַד Hiph.

18 tn The interrogative מִי (mi) is rendered “there is no one” in each of the last three occurrences in this verse because it is used in a rhetorical question that expects the answer “no one” or “none” and is according to BDB 566 s.v. מִי f(c) equivalent to a rhetorical negative.

19 tn The word “shepherd” (רֹעֶה, roeh) has been used often in the book of Jeremiah to refer metaphorically to the ruler or leader (cf. BDB 945 s.v. I רָעָה Qal.1.d(2) and compare usage, e.g., in Jer 2:8; 23:1).