¹ tn This is again an attempt to render the Hebrew particle כִּי (ki) contextually. The nuance is a little hard to establish due to the nature of the rhetoric of the passage which utilizes the figure of apostrophe where the Lord turns from talking about Judah to addressing her directly, probably in condemnatory tones. Something like “the very idea that you should…” might best represent the mood. The כִּי is probably asseverative or intensive (cf. BDB 472 s.v. כִּי 1.e).

² sn Cf. Jer 2:28.

³ tn Heb “For [or Indeed] the number of your [sing.] cities are your [sing.] gods, Judah, and the number of the streets of Jerusalem [or perhaps (your) streets, Jerusalem] you [plur.] have set up altars to the shameful thing, altars to sacrifice to Baal.” This passage involves a figure of speech where the speaker turns from describing something about someone to addressing him/her directly (a figure called apostrophe). This figure is not common in contemporary English literature or conversation and translating literally would lead to confusion on the part of some readers. Hence, the translation retains the third person in keeping with the rest of the context. The shift from singular “your cities” to plural “you have set up” is interpreted contextually to refer to a shift in addressing Judah to addressing the citizens of Jerusalem whose streets are being talked about. The appositional clause, “altars to sacrifice to Baal” has been collapsed with the preceding clause to better identify what the shameful thing is and to eliminate a complex construction. The length of this sentence runs contrary to the usual practice of breaking up long complex sentences in Hebrew into shorter equivalent ones in English. However, breaking up this sentence and possibly losing the connecting link with the preceding used to introduce it might lead to misunderstanding.

⁴ sn For the argumentation here compare Jer 7:23-26.

⁵ tn For the translation of this particle, which is normally translated “therefore” and often introduces an announcement of judgment, compare the usage at Jer 16:14 and the translator’s note there. Here as there it introduces a contrast, a rather unexpected announcement of salvation. For a similar use see also Hos 2:14 (2:16 HT). Recognition of this usage makes the proposed emendation of BHS of לָכֵן כָּל (lakhen kol) to וְכָל (vÿkhol) unnecessary.

⁶ sn With the exception of the second line there is a definite attempt at wordplay in each line to underline the principle of lex talionis on a national and political level. This principle has already been appealed to in the case of the end of Babylonian sovereignty in 25:14; 27:7.

⁷ tn Or “They did not do everything that you commanded them to do.” This is probably a case where the negative (לֹא, lo’) negates the whole category indicated by “all” (כָּל, kol; see BDB 482 s.v. כָּל 1.e(c) and compare usage in Deut 12:16; 28:14). Jeremiah has repeatedly emphasized that the history of Israel since their entry into the land has been one of persistent disobedience and rebellion (cf., e.g. 7:22-26; 11:7-8). The statement, of course, is somewhat hyperbolical as all categorical statements of this kind are.