5:13 The prophets will prove to be full of wind. 1
The Lord has not spoken through them. 2
So, let what they say happen to them.’”
17:15 Listen to what they are saying to me. 3
They are saying, “Where are the things the Lord threatens us with?
Come on! Let’s see them happen!” 4
31:6 Yes, a time is coming
when watchmen 5 will call out on the mountains of Ephraim,
“Come! Let us go to Zion
to worship the Lord our God!”’” 6
38:24 Then Zedekiah told Jeremiah, “Do not let anyone know about the conversation we have had. 8 If you do, you will die. 9
46:17 There at home they will say, ‘Pharaoh king of Egypt is just a big noise! 10
He has let the most opportune moment pass by.’ 11
50:27 Kill all her soldiers! 12
Let them be slaughtered! 13
They are doomed, 14 for their day of reckoning 15 has come,
the time for them to be punished.”
1 tn Heb “will be wind.”
sn There is a wordplay on the Hebrew word translated “wind” (רוּחַ, ruakh) which also means “spirit.” The prophets spoke by inspiration of the Spirit of the
2 tc Heb “the word is not in them.” The MT has a highly unusual form here, the Piel perfect with the definite article (הַדִּבֵּר, haddibber). It is undoubtedly best to read with the LXX (Greek version) and one Hebrew
3 tn Heb “Behold, they are saying to me.”
4 tn Heb “Where is the word of the
5 sn Watchmen were stationed at vantage points to pass on warning of coming attack (Jer 6:17; Ezek 33:2, 6) or to spread the news of victory (Isa 52:8). Here reference is made to the watchmen who signaled the special times of the year such as the new moon and festival times when Israel was to go to Jerusalem to worship. Reference is not made to these in the Hebrew Bible but there is a good deal of instruction regarding them in the later Babylonian Talmud.
6 sn Not only will Israel and Judah be reunited under one ruler (cf. 23:5-6), but they will share a unified place and practice of worship once again in contrast to Israel using the illicit places of worship, illicit priesthood, and illicit feasts instituted by Jeroboam (1 Kgs 12:26-31) and continued until the downfall of Samaria in 722
7 tn The verbs here are both direct imperatives but it sounds awkward to say “You and Jeremiah, go and hide” in contemporary English. The same force is accomplished by phrasing the statement as strong advice.
8 tn Heb “about these words.”
9 tn Or “so that you will not die.” Or “or you will die.” See the similar construction in 37:20 and the translator’s note there.
sn This is probably not a threat that the king himself will kill Jeremiah, but a premonition that if the pro-Egyptian party that was seeking to kill Jeremiah found out about the conversation they would go ahead and kill Jeremiah (cf. 38:2-4).
10 tn Heb “is a noise.” The addition of “just a big” is contextually motivated and is supplied in the translation to suggest the idea of sarcasm. The reference is probably to his boast in v. 8.
11 tn Heb “he has let the appointed time pass him by.” It is unclear what is meant by the reference to “appointed time” other than the fact that Pharaoh has missed his opportunity to do what he claimed to be able to do. The Greek text is again different here. It reads “Call the name of Pharaoh Necho king of Egypt Saon esbeie moed,” reading קִרְאוּ שֵׁם (qir’u shem) for קָרְאוּ שָׁם (qor’u) and transliterating the last line.
12 tn Heb “Kill all her young bulls.” Commentators are almost universally agreed that the reference to “young bulls” is figurative here for the princes and warriors (cf. BDB 831 s.v. פַּר 2.f, which compares Isa 34:7 and Ezek 39:18). This is virtually certain because of the reference to the time coming for them to be punished; this would scarcely fit literal bulls. For the verb rendered “kill” here see the translator’s note on v. 21.
13 tn Heb “Let them go down to the slaughter.”
14 tn Or “How terrible it will be for them”; Heb “Woe to them.” See the study note on 22:13 and compare the usage in 23:1; 48:1.
15 tn The words “of reckoning” are not in the text but are implicit from the context. They are supplied in the translation for clarity.