Jeremiah 4:31

4:31 In fact, ¹  I hear a cry like that of a woman in labor,

a cry of anguish like that of a woman giving birth to her first baby.

It is the cry of Daughter Zion ²  gasping for breath,

reaching out for help, ³  saying, “I am done in! ⁴ 

My life is ebbing away before these murderers!”

Jeremiah 17:13

17:13 You are the one in whom Israel may find hope. ⁵ 

All who leave you will suffer shame.

Those who turn away from you ⁶  will be consigned to the nether world. ⁷ 

For they have rejected you, the Lord, the fountain of life. ⁸ 

Jeremiah 38:16-17

38:16 So King Zedekiah made a secret promise to Jeremiah and sealed it with an oath. He promised, ⁹  “As surely as the Lord lives who has given us life and breath, ¹⁰  I promise you this: I will not kill you or hand you over to those men who want to kill you.” ¹¹ 

38:17 Then Jeremiah said to Zedekiah, “The Lord, the God who rules over all, the God of Israel, ¹²  says, ‘You must surrender to the officers of the king of Babylon. If you do, your life will be spared ¹³  and this city will not be burned down. Indeed, you and your whole family will be spared.

Jeremiah 45:5

45:5 Are you looking for great things for yourself? Do not look for such things. For I, the Lord, affirm ¹⁴  that I am about to bring disaster on all humanity. ¹⁵  But I will allow you to escape with your life ¹⁶  wherever you go.”’”

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¹ tn The particle כִּי (ki) is more likely asseverative here than causal.

² sn Jerusalem is personified as a helpless maiden.

³ tn Heb “spreading out her hands.” The idea of asking or pleading for help is implicit in the figure.

⁴ tn Heb “Woe, now to me!” See the translator’s note on 4:13 for the usage of “Woe to…”

⁵ tn Heb “O glorious throne, O high place from the beginning, O hope of Israel, O Lord.” Commentators and translators generally understand these four lines (which are three in the Hebrew original) as two predications, one eulogizing the temple and the other eulogizing God. However, that does not fit the context very well and does not take into account the nature of Jeremiah’s doxology in Jeremiah 16:19-20 (and compare also 10:6-7). There the doxology is context motivated, focused on God, and calls on relevant attributes in the form of metaphorical epithets. That fits nicely here as well. For the relevant parallel passages see the study note.

sn As King and Judge seated on his heavenly throne on high the Lord metes out justice. For examples of this motif see Jer 25:30; Ps 11:4; 9:4, 7 (9:5, 8 HT). As the place of sanctuary he offers refuge for those who are fleeing for safety. Ezek 11:16 and Isa 18:1-4 are examples of passages using that motif. Finally, the Lord has been referred to earlier as the object of Israel’s hope (Jer 14:8). All of these are relevant to the choices that the Lord has placed before them, trust or turn away, and the threat that as all-knowing Judge he will reward people according to their behavior.

⁶ tc The translation is based on an emendation suggested in W. L. Holladay, Jeremiah (Hermeneia), 1:500, n. b-b. The emendation involves following the reading preferred by the Masoretes (the Qere) and understanding the preposition with the following word as a corruption of the suffix on it. Thus the present translation reads וּסוּרֶיךָ אֶרֶץ (usurekha ’erets) instead of וּסוּרַי בָּאֶרֶץ (usuray ba’erets, “and those who leave me will be written in the earth”), a reading which is highly improbable since all the other pronouns are second singular.

⁷ tn Or “to the world of the dead.” An alternative interpretation is: “will be as though their names were written in the dust”; Heb “will be written in the dust.” The translation follows the nuance of “earth” listed in HALOT 88 s.v. אֶרֶץ 4 and found in Jonah 2:6 (2:7 HT); Job 10:21-22. For the nuance of “enrolling, registering among the number” for the verb translated here “consign” see BDB 507 s.v. כָּתַב Qal.3 and 508 s.v. Niph.2 and compare usage in Ezek 13:9 and Ps 69:28 (69:29 HT).

⁸ tn Heb “The fountain of living water.” For an earlier use of this metaphor and the explanation of it see Jer 2:13 and the notes there. There does not appear to be any way to retain this metaphor in the text without explaining it. In the earlier text the context would show that literal water was not involved. Here it might still be assumed that the Lord merely gives life-giving water.

⁹ tn Heb “So King Zedekiah secretly swore an oath to Jeremiah, saying.”

¹⁰ tn Heb “who has made this life/soul/ breath [נֶפֶשׁ, nefesh] for us.” The Hebrew term נֶפֶשׁ refers to the living, breathing substance of a person which constitutes his very life (cf. BDB 659 s.v. נֶפֶשׁ 1; 3).

¹¹ tn Heb “who are seeking your life.”

¹² tn Heb “Yahweh, the God of armies, the God of Israel.” Compare 7:3 and 35:17 and see the study note on 2:19.

¹³ tn Heb “Your life/soul will live.” The quote is a long condition-consequence sentence with compound consequential clauses. It reads, “If you will only go out to the officers of the king of Babylon, your soul [= you yourself; BDB 660 s.v. נֶפֶשׁ 4.a] will live and this city will not be burned with fire and you and your household will live.” The sentence has been broken down and restructured to better conform with contemporary English style. The infinitive absolute in the condition emphasizes the one condition, i.e., going out or surrendering (cf. Joüon 2:423 §123.g, and compare usage in Exod 15:26). For the idiom “go out to” = “surrender to” see the full idiom in 21:9 “go out and fall over to” which is condensed in 38:2 to “go out to.” The expression here is the same as in 38:2.

¹⁴ tn Heb “oracle of the Lord.”

¹⁵ sn Compare Jer 25:31, 33. The reference here to universal judgment also forms a nice transition to the judgments on the nations that follow in Jer 46-51 which may be another reason for the placement of this chapter here, out of its normal chronological order (see also the study note on v. 1).

¹⁶ tn Heb “I will give you your life for a spoil.” For this idiom see the translator’s note on 21:9 and compare the usage in 21:9; 38:2; 39:18.