6:21 So, this is what the Lord says:
‘I will assuredly 1 make these people stumble to their doom. 2
Parents and children will stumble and fall to their destruction. 3
Friends and neighbors will die.’
9:21 ‘Death has climbed in 4 through our windows.
It has entered into our fortified houses.
It has taken away our children who play in the streets.
It has taken away our young men who gather in the city squares.’
14:17 “Tell these people this, Jeremiah: 7
‘My eyes overflow with tears
day and night without ceasing. 8
For my people, my dear children, 9 have suffered a crushing blow.
They have suffered a serious wound. 10
31:4 I will rebuild you, my dear children Israel, 13
so that you will once again be built up.
Once again you will take up the tambourine
and join in the happy throng of dancers. 14
31:16 The Lord says to her, 15
“Stop crying! Do not shed any more tears! 16
For your heartfelt repentance 17 will be rewarded.
Your children will return from the land of the enemy.
I, the Lord, affirm it! 18
38:23 “All your wives and your children will be turned over to the Babylonians. 23 You yourself will not escape from them but will be captured by the 24 king of Babylon. This city will be burned down.” 25
47:3 Fathers will hear the hoofbeats of the enemies’ horses,
the clatter of their chariots and the rumbling of their wheels.
They will not turn back to save their children
because they will be paralyzed with fear. 26
49:10 But I will strip everything away from Esau’s descendants.
I will uncover their hiding places so they cannot hide.
Their children, relatives, and neighbors will all be destroyed.
Not one of them will be left!
1 tn This is an attempt to render the Hebrew particle rendered “behold” joined to the first person pronoun.
2 tn Heb “I will put stumbling blocks in front of these people.” In this context the stumbling blocks are the invading armies.
3 tn The words “and fall to their destruction” are implicit in the metaphor and are supplied in the translation for clarity.
4 sn Here Death is personified (treated as though it were a person). Some have seen as possible background to this lament an allusion to Mesopotamian mythology where the demon Lamastu climbs in through the windows of houses and over their walls to kill children and babies.
5 tn Or “children along with their parents”; Heb “fathers and children together.”
6 tn Heb “I will not show…so as not to destroy them.”
7 tn The word “Jeremiah” is not in the text but the address is to a second person singular and is a continuation of 14:14 where the quote starts. The word is supplied in the translation for clarity.
8 tn Many of the English versions and commentaries render this an indirect or third person imperative, “Let my eyes overflow…” because of the particle אַל (’al) which introduces the phrase translated “without ceasing” (אַל־תִּדְמֶינָה, ’al-tidmenah). However, this is undoubtedly an example where the particle introduces an affirmation that something cannot be done (cf. GKC 322 §109.e). Clear examples of this are found in Pss 41:2 (41:3 HT); 50:3; Job 40:32 (41:8). God here is describing again a lamentable situation and giving his response to it. See 14:1-6 above.
sn Once again it is the
9 tn Heb “virgin daughter, my people.” The last noun here is appositional to the first two (genitive of apposition). Hence it is not ‘literally’ “virgin daughter of my people.”
sn This is a metaphor which occurs several times with regard to Israel, Judah, Zion, and even Sidon and Babylon. It is the poetic personification of the people, the city, or the land. Like other metaphors the quality of the comparison being alluded to must be elicited from the context. This is easy in Isa 23:12 (oppressed) and Isa 47:1 (soft and delicate) but not so easy in other places. From the nature of the context the suspicion here is that the protection the virgin was normally privileged to is being referred to and there is a reminder that the people are forfeiting it by their actions. Hence God laments for them.
10 tn This is a poetic personification. To translate with the plural “serious wounds” might mislead some into thinking of literal wounds.
sn Compare Jer 10:19 for a similar use of this metaphor.
11 tn Heb “For thus says the
12 tn Heb “Thus says the
13 tn Heb “Virgin Israel.”
sn For the significance of this metaphor see the note on Jer 14:17. Here the emphasis appears on his special love and care for his people and the hint (further developed in vv. 21-22) that, though guilty of sin, he considers them like an innocent young virgin.
14 sn Contrast Jer 7:34 and 25:10.
15 tn The words “to her” are not in the text but are implicit from the context. They are supplied in the translation for clarity.
16 tn Heb “Refrain your voice from crying and your eyes from tears.”
17 tn Heb “your work.” Contextually her “work” refers to her weeping and refusing to be comforted, that is, signs of genuine repentance (v. 15).
18 tn Heb “Oracle of the
19 tn Or “to thousands of generations.” The contrast of showing steadfast love to “thousands” to the limitation of punishing the third and fourth generation of children for their parents’ sins in Exod 20:5-6; Deut 5:9-10; Exod 34:7 has suggested to many commentators and translators (cf., e.g., NRSV, TEV, NJPS) that reference here is to “thousands of generations.” The statement is, of course, rhetorical emphasizing God’s great desire to bless as opposed to the reluctant necessity to punish. It is part of the attributes of God spelled out in Exod 34:6-7.
20 tn Heb “pays back into the bosom of their children the sin of their parents.”
21 tn Heb “Nothing is too hard for you who show…and who punishes…the great [and] powerful God whose name is Yahweh of armies, [you who are] great in counsel…whose eyes are open…who did signs…” Jer 32:18-22 is a long series of relative clauses introduced by participles or relative pronouns in vv. 18-20a followed by second person vav consecutive imperfects carrying on the last of these relative clauses in vv. 20b-22. This is typical of hymnic introductions to hymns of praise (cf., e.g., Ps 136) but it is hard to sustain the relative subordination which all goes back to the suffix on “hard for you.” The sentences have been broken up but the connection with the end of v. 17 has been sacrificed for conformity to contemporary English style.
22 tn Heb “I will give to them one heart and one way to [= in order that they may] fear me all the days for good to them.” The phrase “one heart” refers both to unanimity of will and accord (cf. 1 Chr 12:38 [12:39 HT]; 2 Chr 30:12) and to singleness of purpose or intent (cf. Ezek 11:19 and see BDB 525 s.v. ֵלב 4 where reference is made to “inclinations, resolutions, and determinations of the will”). The phrase “one way” refers to one way of life or conduct (cf. BDB 203 s.v. דֶּרֶךְ 6.a where reference is made to moral action and character), a way of life that is further qualified by the goal of showing “fear, reverence, respect” for the
sn Other passages also speak about the “single-minded purpose” (Heb “one heart”) and “living in a way that shows respect for me.” Deut 30:6-8 speaks of a circumcised heart that will love him, obey him, and keep his commands. Ezek 11:20-21 speaks of the removal of a stony heart and the giving of a single-minded, “fleshy” heart and a new spirit that will follow his decrees and keep his laws. Ezek 36:26-27 speaks of the removal of a stony heart and the giving of a new, “fleshy” heart and a new spirit and an infusion of God’s own spirit so that they will be able to follow his decrees and keep his laws. Jer 24:7 speaks of the giving of a (new) heart so that they might “know” him. And Jer 31:33 speaks of God writing his law on their hearts. All this shows that there is a new motivation and a new enablement for fulfilling the old stipulations, especially that of whole-hearted devotion to him (cf. Deut 6:4-6).
23 tn Heb “Chaldeans.” See the study note on 21:4 for explanation.
24 tn Heb “you yourself will not escape from their hand but will be seized by [caught in] the hand of the king of Babylon.” Neither use of “hand” is natural to the English idiom.
25 tc This translation follows the reading of the Greek version and a few Hebrew
26 tn Heb “From the noise of the stamping of the hoofs of his stallions, from the rattling of his chariots at the rumbling of their wheels, fathers will not turn to their children from sinking of hands.” According to BDB 952 s.v. רִפָּיוֹן the “sinking of the hands” is figurative of helplessness caused by terror. A very similar figure is seen with a related expression in Isa 35:3-4. The sentence has been restructured to put the subject up front and to suggest through shorter sentences more in keeping with contemporary English style the same causal connections. The figures have been interpreted for the sake of clarity for the average reader.