8:7 Even the stork knows
when it is time to move on. 5
The turtledove, swallow, and crane 6
recognize 7 the normal times for their migration.
But my people pay no attention
to 8 what I, the Lord, require of them. 9
18:14 Does the snow ever completely vanish from the rocky slopes of Lebanon?
Do the cool waters from those distant mountains ever cease to flow? 10
23:12 So the paths they follow will be dark and slippery.
They will stumble and fall headlong.
For I will bring disaster on them.
A day of reckoning is coming for them.” 14
The Lord affirms it! 15
50:39 Therefore desert creatures and jackals will live there.
Ostriches 19 will dwell in it too. 20
But no people will ever live there again.
No one will dwell there for all time to come. 21
1 tn The word “mourn” is not in the text. It is supplied in the translation for clarity to explain the significance of the words “Cut your hair and throw it away.”
sn Cf. Mic 1:16; Job 1:20 for other examples of this practice which was involved in mourning.
2 tn The words, “you people of this nation” are not in the text. Many English versions supply, “Jerusalem.” The address shifts from second masculine singular addressing Jeremiah (vv. 27-28a) to second feminine singular. It causes less disruption in the flow of the context to see the nation as a whole addressed here as a feminine singular entity (as, e.g., in 2:19, 23; 3:2, 3; 6:26) than to introduce a new entity, Jerusalem.
3 tn The verbs here are the Hebrew scheduling perfects. For this use of the perfect see GKC 312 §106.m.
4 tn Heb “the generation of his wrath.”
5 tn Heb “its appointed time.” The translation is contextually motivated to avoid lack of clarity.
6 tn There is debate in the commentaries and lexicons about the identification of some of these birds, particularly regarding the identification of the “swallow” which is more likely the “swift” and the “crane” which some identify with the “thrush.” For a discussion see the Bible encyclopedias and the UBS handbook Fauna and Flora of the Bible. The identity of the individual birds makes little difference to the point being made and “swallow” is more easily identifiable to the average reader than the “swift.”
7 tn Heb “keep.” Ironically birds, which do not think, obey the laws of nature, but Israel does not obey the laws of God.
8 tn Heb “do not know.” But here as elsewhere the word “know” is more than an intellectual matter. It is intended here to summarize both “know” and “follow” (Heb “observe”) in the preceding lines.
9 tn Heb “the ordinance/requirement of the
10 tn The precise translation of this verse is somewhat uncertain. Two phrases in this verse are the primary cause of discussion and the source of numerous emendations, none of which has gained consensus. The phrase which is rendered here “rocky slopes” is in Hebrew צוּר שָׂדַי (tsur saday), which would normally mean something like “rocky crag of the field” (see BDB 961 s.v. שָׂדַי 1.g). Numerous emendations have been proposed, most of which are listed in the footnotes of J. A. Thompson, Jeremiah (NICOT), 436. The present translation has chosen to follow the proposal of several scholars that the word here is related to the Akkadian word shadu meaning mountain. The other difficulty is the word translated “cease” which in the MT is literally “be uprooted” (יִנָּתְשׁוּ, yinnatshu). The word is usually emended to read יִנָּשְׁתוּ (yinnashtu, “are dried up”) as a case of transposed letters (cf., e.g., BDB 684 s.v. נָתַשׁ Niph). This is probably a case of an error in hearing and the word נָטַשׁ (natash) which is often parallel to עָזַב (’azav), translated here “vanish,” should be read in the sense that it has in 1 Sam 10:2. Whether one reads “are plucked up” and understands it figuratively of ceasing (“are dried” or “cease”), the sense is the same. For the sense of “distant” for the word זָרִים (zarim) see 2 Kgs 19:24.
sn Israel’s actions are contrary to nature. See the same kind of argumentation in Jer 2:11; 8:7.
11 tn Heb “oracle of the
12 tn Heb “I have set my face against this city for evil [i.e., disaster] and not for good [i.e., well-being].” For the use of the idiom “set one’s face against/toward” see, e.g., usage in 1 Kgs 2:15; 2 Kgs 2:17; Jer 42:15, 17 and note the interesting interplay of usage in Jer 44:11-12.
13 tn Heb “he will burn it with fire.”
14 tn For the last two lines see 11:23 and the notes there.
15 tn Heb “Oracle of the
16 tn Or “Today.”
17 tn The words “what he said” are not in the text but are implicit and seem necessary for clarity.
18 tn Heb “But you have not hearkened to the voice of [idiomatic for “obeyed” see BDB 1034 s.v. שָׁמַע Qal.1.m] the
19 tn The identification of this bird has been called into question by G. R. Driver, “Birds in the Old Testament,” PEQ 87 (1955): 137-38. He refers to this bird as an owl. That identification, however, is not reflected in any of the lexicons including the most recent, which still gives “ostrich” (HALOT 402 s.v. יַעֲנָה) as does W. S. McCullough, “Ostrich,” IDB 3:611. REB, NIV, NCV, and God’s Word all identify this bird as “owl/desert owl.”
20 tn Heb “Therefore desert creatures will live with jackals and ostriches will live in it.”
21 tn Heb “It will never again be inhabited nor dwelt in unto generation and generation.” For the meaning of this last phrase compare the usage in Ps 100:5 and Isaiah 13:20. Since the first half of the verse has spoken of animals living there, it is necessary to add “people” and turn the passive verbs into active ones.