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Jeremiah 1:11

Context
Visions Confirming Jeremiah’s Call and Commission

1:11 Later the Lord asked me, “What do you see, Jeremiah?” I answered, “I see a branch of an almond tree.”

Jeremiah 2:29

Context

2:29 “Why do you try to refute me? 1 

All of you have rebelled against me,”

says the Lord.

Jeremiah 7:5

Context
7:5 You must change 2  the way you have been living and do what is right. You must treat one another fairly. 3 

Jeremiah 7:17

Context
7:17 Do you see 4  what they are doing in the towns of Judah and in the streets of Jerusalem? 5 

Jeremiah 13:2

Context
13:2 So I bought the shorts as the Lord had told me to do 6  and put them on. 7 

Jeremiah 16:8

Context

16:8 “‘Do not go to a house where people are feasting and sit down to eat and drink with them either.

Jeremiah 18:8

Context
18:8 But if that nation I threatened stops doing wrong, 8  I will cancel the destruction 9  I intended to do to it.

Jeremiah 23:23

Context

23:23 Do you people think 10  that I am some local deity

and not the transcendent God?” 11  the Lord asks. 12 

Jeremiah 26:14

Context
26:14 As to my case, I am in your power. 13  Do to me what you deem fair and proper.

Jeremiah 35:9

Context
35:9 We have not built any houses to live in. We do not own any vineyards, fields, or crops.

Jeremiah 42:3

Context
42:3 Pray that the Lord your God will tell us where we should go and what we should do.”

Jeremiah 51:50

Context

51:50 You who have escaped the sword, 14 

go, do not delay. 15 

Remember the Lord in a faraway land.

Think about Jerusalem. 16 

1 sn This is still part of the Lord’s case against Israel. See 2:9 for the use of the same Hebrew verb. The Lord here denies their counter claims that they do not deserve to be punished.

2 tn The infinitive absolute precedes the finite verb for emphasis.

3 tn Heb “you must do justice between a person and his fellow/neighbor.” The infinitive absolute precedes the finite verb for emphasis.

4 tn Or “Just look at…” The question is rhetorical and expects a positive answer.

5 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

6 tn Heb “according to the word of the Lord.”

7 tn Heb “upon your loins.” The “loins” were the midriff of the body from the waist to the knees. For a further discussion including the figurative uses see R. C. Dentan, “Loins,” IDB 3:149-50.

8 tn Heb “turns from its wickedness.”

9 tn There is a good deal of debate about how the word translated here “revoke” should be translated. There is a good deal of reluctance to translate it “change my mind” because some see that as contradicting Num 23:19 and thus prefer “relent.” However, the English word “relent” suggests the softening of an attitude but not necessarily the change of course. It is clear that in many cases (including here) an actual change of course is in view (see, e.g., Amos 7:3, 6; Jonah 3:9; Jer 26:19; Exod 13:17; 32:14). Several of these passages deal with “conditional” prophecies where a change in behavior of the people or the mediation of a prophet involves the change in course of the threatened punishment (or the promised benefit). “Revoke” or “forgo” may be the best way to render this in contemporary English idiom.

sn There is a wordplay here involving the word “evil” (רָעָה, raah) which refers to both the crime and the punishment. This same play is carried further in Jonah 3:10-4:1 where Jonah becomes very displeased (Heb “it was very evil to Jonah with great evil”) when God forgoes bringing disaster (evil) on Nineveh because they have repented of their wickedness (evil).

10 tn The words “Do you people think” at the beginning of this verse and “Do you really think” at the beginning of the next verse are not in the text but are a way of trying to convey the nature of the rhetorical questions which expect a negative answer. They are also a way of trying to show that the verses are still connected with the preceding discussion addressed to the people (cf. 23:16, 20).

11 tn Heb “Am I a god nearby and not a god far off?” The question is sometimes translated as though there is an alternative being given in v. 23, one that covers both the ideas of immanence and transcendence (i.e., “Am I only a god nearby and not also a god far off?”). However, the hey interrogative (הַ) at the beginning of this verse and the particle (אִם, ’im) at the beginning of the next show that the linkage is between the question in v. 23 and that in v. 24a. According to BDB 210 s.v. הֲ 1.d both questions in this case expect a negative answer.

sn The thought that is expressed here must be viewed against the background of ancient Near Eastern thought where gods were connected with different realms, e.g., Baal, the god of wind, rain, and fertility, Mot, the god of drought, infertility, and death, Yam, the god of the sea and of chaos. Moreover, Baal was worshiped in local manifestations as the Baal of Peor, Baal of Gad, etc. Hence, Baal is sometimes spoken of in the singular and sometimes in the plural. The Lord is the one true God (Deut 6:4). Moreover, he is the maker of heaven and earth (Gen 14:12; 2 Kgs 19:15; Ps 115:15), sees into the hearts of all men (Ps 33:13-15), and judges men according to what they do (Ezek 7:3, 7, 27). There is no hiding from him (Job 34:22; Ps 139:7-12) and no escape from his judgment (Amos 9:2-4). God has already spoken to the people and their leaders through Jeremiah along these lines (Jer 16:17; 21:14). Lurking behind the thoughts expressed here is probably Deut 29:19-21 where God warns that one “bad apple” who thinks he can get away with sinning against the covenant can lead to the destruction of all. The false prophets were the “bad apples” that were encouraging the corruption of the whole nation by their words promoting a false sense of security unconnected with loyalty to God and obedience to his covenant. The first question deals with the issue of God’s transcendence, the second with his omniscience, and the third with his omnipresence.

12 tn Heb “Oracle of the Lord.”

13 tn Heb “And I, behold I am in your hand.” Hand is quite commonly used for “power” or “control” in biblical contexts.

14 sn God’s exiled people are told to leave doomed Babylon (see v. 45).

15 tn Heb “don’t stand.”

16 tn Heb “let Jerusalem go up upon your heart.” The “heart” is often viewed as the seat of one’s mental faculties and thought life.

map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.



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