5:1 The Lord said, 1
“Go up and down 2 through the streets of Jerusalem. 3
Look around and see for yourselves.
Search through its public squares.
See if any of you can find a single person
who deals honestly and tries to be truthful. 4
If you can, 5 then I will not punish this city. 6
5:2 These people make promises in the name of the Lord. 7
But the fact is, 8 what they swear to is really a lie.” 9
5:3 Lord, I know you look for faithfulness. 10
But even when you punish these people, they feel no remorse. 11
Even when you nearly destroy them, they refuse to be corrected.
They have become as hardheaded as a rock. 12
They refuse to change their ways. 13
5:4 I thought, “Surely it is only the ignorant poor who act this way. 14
They act like fools because they do not know what the Lord demands. 15
They do not know what their God requires of them. 16
5:5 I will go to the leaders 17
and speak with them.
Surely they know what the Lord demands. 18
Surely they know what their God requires of them.” 19
Yet all of them, too, have rejected his authority
and refuse to submit to him. 20
5:6 So like a lion from the thicket their enemies will kill them.
Like a wolf from the desert they will destroy them.
Like a leopard they will lie in wait outside their cities
and totally destroy anyone who ventures out. 21
For they have rebelled so much
and done so many unfaithful things. 22
5:7 The Lord asked, 23
“How can I leave you unpunished, Jerusalem? 24
Your people 25 have rejected me
and have worshiped gods that are not gods at all. 26
Even though I supplied all their needs, 27 they were like an unfaithful wife to me. 28
They went flocking 29 to the houses of prostitutes. 30
5:8 They are like lusty, well-fed 31 stallions.
Each of them lusts after 32 his neighbor’s wife.
5:9 I will surely punish them for doing such things!” says the Lord.
“I will surely bring retribution on such a nation as this!” 33
5:10 The Lord commanded the enemy, 34
“March through the vineyards of Israel and Judah and ruin them. 35
But do not destroy them completely.
Strip off their branches
for these people do not belong to the Lord. 36
5:11 For the nations of Israel and Judah 37
have been very unfaithful to me,”
says the Lord.
5:12 “These people have denied what the Lord says. 38
They have said, ‘That is not so! 39
No harm will come to us.
We will not experience war and famine. 40
5:13 The prophets will prove to be full of wind. 41
The Lord has not spoken through them. 42
So, let what they say happen to them.’”
5:14 Because of that, 43 the Lord, the God who rules over all, 44 said to me, 45
“Because these people have spoken 46 like this, 47
I will make the words that I put in your mouth like fire.
And I will make this people like wood
which the fiery judgments you speak will burn up.” 48
5:15 The Lord says, 49 “Listen, 50 nation of Israel! 51
I am about to bring a nation from far away to attack you.
It will be a nation that was founded long ago
and has lasted for a long time.
It will be a nation whose language you will not know.
Its people will speak words that you will not be able to understand.
5:16 All of its soldiers are strong and mighty. 52
Their arrows will send you to your grave. 53
5:17 They will eat up your crops and your food.
They will kill off 54 your sons and your daughters.
They will eat up your sheep and your cattle.
They will destroy your vines and your fig trees. 55
Their weapons will batter down 56
the fortified cities you trust in.
1 tn These words are not in the text, but since the words at the end are obviously those of the
2 tn It is not clear who is being addressed here. The verbs are plural so they are not addressed to Jeremiah per se. Since the passage is talking about the people of Jerusalem, it is unlikely they are addressed here except perhaps rhetorically. Some have suggested that the heavenly court is being addressed here as in Job 1:6-8; 2:1-3. It is clear from Jer 23:18, 22; Amos 3:7 that the prophets had access to this heavenly counsel through visions (cf. 1 Kgs 22:19-23), so Jeremiah could have been privy to this speech through that means. Though these are the most likely addressee, it is too presumptuous to supply such an explicit addressee without clearer indication in the text. The translation will just have to run the risk of the probable erroneous assumption by most English readers that the addressee is Jeremiah.
3 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
4 tn Heb “who does justice and seeks faithfulness.”
5 tn Heb “squares. If you can find…if there is one person…then I will…”
6 tn Heb “forgive [or pardon] it.”
7 tn Heb “Though they say, ‘As surely as the
8 tc The translation follows many Hebrew
tn Heb “Surely.”
9 tn Heb “they swear falsely.”
10 tn Heb “O
11 tn Commentaries and lexicons debate the meaning of the verb here. The MT is pointed as though from a verb meaning “to writhe in anguish or contrition” (חוּל [khul]; see, e.g., BDB 297 s.v. חוּל 2.c), but some commentaries and lexicons repoint the text as though from a verb meaning “to be sick,” thus “to feel pain” (חָלָה [khalah]; see, e.g., HALOT 304 s.v. חָלָה 3). The former appears more appropriate to the context.
12 tn Heb “They made their faces as hard as a rock.”
13 tn Or “to repent”; Heb “to turn back.”
14 tn Heb “Surely they are poor.” The translation is intended to make clear the explicit contrasts and qualifications drawn in this verse and the next.
15 tn Heb “the way of the
16 tn Heb “the judgment [or ordinance] of their God.”
17 tn Or “people in power”; Heb “the great ones.”
18 tn Heb “the way of the
19 tn Heb “the judgment [or ordinance] of their God.”
20 tn Heb “have broken the yoke and torn off the yoke ropes.” Compare Jer 2:20 and the note there.
21 tn Heb “So a lion from the thicket will kill them. A wolf from the desert will destroy them. A leopard will watch outside their cities. Anyone who goes out from them will be torn in pieces.” However, it is unlikely that, in the context of judgment that Jeremiah has previously been describing, literal lions are meant. The animals are metaphorical for their enemies. Compare Jer 4:7.
22 tn Heb “their rebellions are so many and their unfaithful acts so numerous.”
23 tn These words are not in the text, but are supplied in the translation to make clear who is speaking.
24 tn Heb “How can I forgive [or pardon] you.” The pronoun “you” is second feminine singular, referring to the city. See v. 1.
25 tn Heb “your children.”
26 tn Heb “and they have sworn [oaths] by not-gods.”
27 tn Heb “I satisfied them to the full.”
28 tn Heb “they committed adultery.” It is difficult to decide whether literal adultery with other women or spiritual adultery with other gods is meant. The word for adultery is used for both in the book of Jeremiah. For examples of its use for spiritual adultery see 3:8, 9; 9:2. For examples of its use for literal adultery see 7:9; 23:14. The context here could argue for either. The swearing by other gods and the implicit contradiction in their actions in contrast to the expected gratitude for supplying their needs argues for spiritual adultery. However, the reference to prostitution in the next line and the reference to chasing after their neighbor’s wives argues for literal adultery. The translation opts for spiritual adultery because of the contrast implicit in the concessive clause.
29 tn There is a great deal of debate about the meaning of this word. Most of the modern English versions follow the lead of lexicographers who relate this word to a noun meaning “troop” and understand it to mean “they trooped together” (cf. BDB 151 s.v. גָּדַד Hithpo.2 and compare the usage in Mic 5:1 [4:14 HT]). A few of the modern English versions and commentaries follow the reading of the Greek and read a word meaning “they lodged” (reading ִיתְגּוֹרְרוּ [yitggorÿru] from I גּוּר [gur; cf. HALOT 177 s.v. Hithpo. and compare the usage in 1 Kgs 17:20] instead of יִתְגֹּדָדוּ [yitggodadu]). W. L. Holladay (Jeremiah [Hermeneia], 1:180) sees a reference here to the cultic practice of cutting oneself in supplication to pagan gods (cf. BDB 151 s.v. גָּדַד Hithpo.1 and compare the usage in 1 Kgs 18:28). The houses of prostitutes would then be a reference to ritual prostitutes at the pagan shrines. The translation follows BDB and the majority of modern English versions.
30 tn Heb “to a house of a prostitute.”
sn This could be a reference to cultic temple prostitution connected with the pagan shrines. For allusion to this in the OT, see, e.g., Deut 23:17 and 2 Kgs 23:7.
31 tn The meanings of these two adjectives are uncertain. The translation of the first adjective is based on assuming that the word is a defectively written participle related to the noun “testicle” (a Hiphil participle מַאֲשִׁכִים [ma’ashikhim] from a verb related to אֶשֶׁךְ [’eshekh, “testicle”]; cf. Lev 21:20) and hence “having testicles” (cf. HALOT 1379 s.v. שָׁכָה) instead of the Masoretic form מַשְׁכִּים (mashkim) from a root שָׁכָה (shakhah), which is otherwise unattested in either verbal or nominal forms. The second adjective is best derived from a verb root meaning “to feed” (a Hophal participle מוּזָנִים [muzanim, the Kethib] from a root זוּן [zun; cf. BDB 266 s.v. זוּן] for which there is the cognate noun מָזוֹן [mazon; cf. 2 Chr 11:23]). This is more likely than the derivation from a root יָזַן ([yazan]reading מְיֻזָּנִים [mÿyuzzanim], a Pual participle with the Qere) which is otherwise unattested in verbal or nominal forms and whose meaning is dependent only on a supposed Arabic cognate (cf. HALOT 387 s.v. יָזַן).
32 tn Heb “neighs after.”
33 tn Heb “Should I not punish them…? Should I not bring retribution…?” The rhetorical questions have the force of strong declarations.
34 tn These words to not appear in the Hebrew text but have been added in the translation for the sake of clarity to identify the implied addressee.
35 tn Heb “through her vine rows and destroy.” No object is given but “vines” must be implicit. The word for “vineyards” (or “vine rows”) is a hapax legomenon and its derivation is debated. BDB 1004 s.v. שּׁוּרָה repoints שָׁרוֹתֶיהָ (sharoteha) to שֻׁרוֹתֶיהָ (shuroteha) and relates it to a Mishnaic Hebrew and Palestinian Aramaic word meaning “row.” HALOT 1348 s.v. שּׁוּרָה also repoints to שֻׁרוֹתֶיהָ and relates it to a noun meaning “wall,” preferring to see the reference here to the walled terraces on which the vineyards were planted. The difference in meaning is minimal.
36 tn Heb “for they do not belong to the
37 tn Heb “the house of Israel and the house of Judah.”
38 tn Heb “have denied the
39 tn Or “he will do nothing”; Heb “Not he [or it]!”
40 tn Heb “we will not see the sword and famine.”
41 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
42 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
43 tn Heb “Therefore.”
44 tn Heb “The
sn Here the emphasis appears to be on the fact that the
45 tn The words, “to me” are not in the text but are implicit in the connection. They are supplied in the translation for clarification.
46 tn Heb “you have spoken.” The text here דַּבֶּרְכֶם (dabberkhem, “you have spoken”) is either a case of a scribal error for דַּבֶּרָם (dabberam, “they have spoken”) or an example of the rapid shift in addressee which is common in Jeremiah.
47 tn Heb “this word.”
48 tn Heb “like wood and it [i.e., the fire I put in your mouth] will consume them.”
49 tn Heb “oracle of the
50 tn Heb “Behold!”
51 tn Heb “house of Israel.”
52 tn Heb “All of them are mighty warriors.”
53 tn Heb “his quiver [is] an open grave.” The order of the lines has been reversed to make the transition from “nation” to “their arrows” easier.
54 tn Heb “eat up.”
55 tn Or “eat up your grapes and figs”; Heb “eat up your vines and your fig trees.”
sn It was typical for an army in time of war in the ancient Near East not only to eat up the crops but to destroy the means of further production.
56 tn Heb “They will beat down with the sword.” The term “sword” is a figure of speech (synecdoche) for military weapons in general. Siege ramps, not swords, beat down city walls; swords kill people, not city walls.