Jeremiah 2:2
Context2:2 “Go and declare in the hearing of the people of Jerusalem: 1 ‘This is what the Lord says: “I have fond memories of you, 2 how devoted you were to me in your early years. 3 I remember how you loved me like a new bride; you followed me through the wilderness, through a land that had never been planted.
Jeremiah 2:27
Context2:27 They say to a wooden idol, 4 ‘You are my father.’
They say to a stone image, ‘You gave birth to me.’ 5
Yes, they have turned away from me instead of turning to me. 6
Yet when they are in trouble, they say, ‘Come and save us!’
Jeremiah 3:1-2
Context3:1 “If a man divorces his wife
and she leaves him and becomes another man’s wife,
he may not take her back again. 7
Doing that would utterly defile the land. 8
But you, Israel, have given yourself as a prostitute to many gods. 9
So what makes you think you can return to me?” 10
says the Lord.
3:2 “Look up at the hilltops and consider this. 11
You have had sex with other gods on every one of them. 12
You waited for those gods like a thief lying in wait in the desert. 13
You defiled the land by your wicked prostitution to other gods. 14
Jeremiah 4:10
Context4:10 In response to all this 15 I said, “Ah, Lord God, 16 you have surely allowed 17 the people of Judah and Jerusalem 18 to be deceived by those who say, ‘You will be safe!’ 19 But in fact a sword is already at our throats.” 20
Jeremiah 5:3
Context5:3 Lord, I know you look for faithfulness. 21
But even when you punish these people, they feel no remorse. 22
Even when you nearly destroy them, they refuse to be corrected.
They have become as hardheaded as a rock. 23
They refuse to change their ways. 24
Jeremiah 5:5-6
Context5:5 I will go to the leaders 25
and speak with them.
Surely they know what the Lord demands. 26
Surely they know what their God requires of them.” 27
Yet all of them, too, have rejected his authority
and refuse to submit to him. 28
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. 29
For they have rebelled so much
and done so many unfaithful things. 30
Jeremiah 5:14
Context5:14 Because of that, 31 the Lord, the God who rules over all, 32 said to me, 33
“Because these people have spoken 34 like this, 35
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.” 36
Jeremiah 5:28
Context5:28 That is how 37 they have grown fat and sleek. 38
There is no limit to the evil things they do. 39
They do not plead the cause of the fatherless in such a way as to win it.
They do not defend the rights of the poor.
Jeremiah 7:31
Context7:31 They have also built places of worship 40 in a place called Topheth 41 in the Valley of Ben Hinnom so that they can sacrifice their sons and daughters by fire. That is something I never commanded them to do! Indeed, it never even entered my mind to command such a thing! 42
Jeremiah 8:14
Context“Why are we just sitting here?
Let us gather together inside the fortified cities. 44
Let us at least die there fighting, 45
since the Lord our God has condemned us to die.
He has condemned us to drink the poison waters of judgment 46
because we have sinned against him. 47
Jeremiah 9:10
Context“I will weep and mourn 49 for the grasslands on the mountains, 50
I will sing a mournful song for the pastures in the wilderness
because they are so scorched no one travels through them.
The sound of livestock is no longer heard there.
Even the birds in the sky and the wild animals in the fields
have fled and are gone.”
Jeremiah 10:5
Context10:5 Such idols are like scarecrows in a cucumber field.
They cannot talk.
They must be carried
because they cannot walk.
Do not be afraid of them
because they cannot hurt you.
And they do not have any power to help you.” 51
Jeremiah 11:12
Context11:12 Then those living in the towns of Judah and in Jerusalem will 52 go and cry out for help to the gods to whom they have been sacrificing. However, those gods will by no means 53 be able to save them when disaster strikes them.
Jeremiah 11:20
Context11:20 So I said to the Lord, 54
“O Lord who rules over all, 55 you are a just judge!
You examine people’s hearts and minds. 56
I want to see you pay them back for what they have done
because I trust you to vindicate my cause.” 57
Jeremiah 13:10
Context13:10 These wicked people refuse to obey what I have said. 58 They follow the stubborn inclinations of their own hearts and pay allegiance 59 to other gods by worshiping and serving them. So 60 they will become just like these linen shorts which are good for nothing.
Jeremiah 14:10
Context14:10 Then the Lord spoke about these people. 61
“They truly 62 love to go astray.
They cannot keep from running away from me. 63
So I am not pleased with them.
I will now call to mind 64 the wrongs they have done 65
and punish them for their sins.”
Jeremiah 14:18
Context14:18 If I go out into the countryside,
I see those who have been killed in battle.
If I go into the city,
I see those who are sick because of starvation. 66
For both prophet and priest go about their own business
in the land without having any real understanding.’” 67
Jeremiah 15:19
Context15:19 Because of this, the Lord said, 68
“You must repent of such words and thoughts!
If you do, I will restore you to the privilege of serving me. 69
If you say what is worthwhile instead of what is worthless,
I will again allow you to be my spokesman. 70
They must become as you have been.
You must not become like them. 71
Jeremiah 16:5
Context16:5 “Moreover I, the Lord, tell you: 72 ‘Do not go into a house where they are having a funeral meal. Do not go there to mourn and express your sorrow for them. For I have stopped showing them my good favor, 73 my love, and my compassion. I, the Lord, so affirm it! 74
Jeremiah 17:4
Context17:4 You will lose your hold on the land 75
which I gave to you as a permanent possession.
I will make you serve your enemies in a land that you know nothing about.
For you have made my anger burn like a fire that will never be put out.” 76
Jeremiah 17:13
Context17:13 You are the one in whom Israel may find hope. 77
All who leave you will suffer shame.
Those who turn away from you 78 will be consigned to the nether world. 79
For they have rejected you, the Lord, the fountain of life. 80
Jeremiah 19:5
Context19:5 They have built places here 81 for worship of the god Baal so that they could sacrifice their children as burnt offerings to him in the fire. Such sacrifices 82 are something I never commanded them to make! They are something I never told them to do! Indeed, such a thing never even entered my mind!
Jeremiah 19:8
Context19:8 I will make this city an object of horror, a thing to be hissed at. All who pass by it will be filled with horror and will hiss out their scorn 83 because of all the disasters that have happened to it. 84
Jeremiah 21:4
Context21:4 that the Lord, the God of Israel, says, 85 ‘The forces at your disposal 86 are now outside the walls fighting against King Nebuchadnezzar of Babylon and the Babylonians 87 who have you under siege. I will gather those forces back inside the city. 88
Jeremiah 22:6
Context22:6 “‘For the Lord says concerning the palace of the king of Judah,
“This place looks like a veritable forest of Gilead to me.
It is like the wooded heights of Lebanon in my eyes.
But I swear that I will make it like a wilderness
whose towns have all been deserted. 89
Jeremiah 23:15
Context23:15 So then I, the Lord who rules over all, 90
have something to say concerning the prophets of Jerusalem: 91
‘I will make these prophets eat the bitter food of suffering
and drink the poison water of judgment. 92
For the prophets of Jerusalem are the reason 93
that ungodliness 94 has spread throughout the land.’”
Jeremiah 23:33
Context23:33 The Lord said to me, “Jeremiah, 95 when one of these people, or a prophet, or a priest asks you, ‘What burdensome message 96 do you have from the Lord?’ Tell them, ‘You are the burden, 97 and I will cast you away. 98 I, the Lord, affirm it! 99
Jeremiah 24:8
Context24:8 “I, the Lord, also solemnly assert: ‘King Zedekiah of Judah, his officials, and the people who remain in Jerusalem 100 or who have gone to live in Egypt are like those bad figs. I consider them to be just like those bad figs that are so bad they cannot be eaten. 101
Jeremiah 25:26
Context25:26 all the kings of the north, whether near or far from one another; and all the other kingdoms which are on the face of the earth. After all of them have drunk the wine of the Lord’s wrath, 102 the king of Babylon 103 must drink it.
Jeremiah 25:33
Context25:33 Those who have been killed by the Lord at that time
will be scattered from one end of the earth to the other.
They will not be mourned over, gathered up, or buried. 104
Their dead bodies will lie scattered over the ground like manure.
Jeremiah 26:3
Context26:3 Maybe they will pay attention and each of them will stop living the evil way they do. 105 If they do that, then I will forgo destroying them 106 as I had intended to do because of the wicked things they have been doing. 107
Jeremiah 26:11
Context26:11 Then the priests and the prophets made their charges before the officials and all the people. They said, 108 “This man should be condemned to die 109 because he prophesied against this city. You have heard him do so 110 with your own ears.”
Jeremiah 27:8
Context27:8 But suppose a nation or a kingdom will not be subject to King Nebuchadnezzar of Babylon. Suppose it will not submit to the yoke of servitude to 111 him. I, the Lord, affirm that 112 I will punish that nation. I will use the king of Babylon to punish it 113 with war, 114 starvation, and disease until I have destroyed it. 115
Jeremiah 29:14
Context29:14 I will make myself available to you,’ 116 says the Lord. 117 ‘Then I will reverse your plight 118 and will regather you from all the nations and all the places where I have exiled you,’ says the Lord. 119 ‘I will bring you back to the place from which I exiled you.’
Jeremiah 30:6
Context30:6 Ask yourselves this and consider it carefully: 120
Have you ever seen a man give birth to a baby?
Why then do I see all these strong men
grabbing their stomachs in pain like 121 a woman giving birth?
And why do their faces
turn so deathly pale?
Jeremiah 31:18
Context31:18 I have indeed 122 heard the people of Israel 123 say mournfully,
‘We were like a calf untrained to the yoke. 124
You disciplined us and we learned from it. 125
Let us come back to you and we will do so, 126
for you are the Lord our God.
Jeremiah 31:20
Context31:20 Indeed, the people of Israel are my dear children.
They are the children I take delight in. 127
For even though I must often rebuke them,
I still remember them with fondness.
So I am deeply moved with pity for them 128
and will surely have compassion on them.
I, the Lord, affirm it! 129
Jeremiah 31:34
Context31:34 “People will no longer need to teach their neighbors and relatives to know me. 130 For all of them, from the least important to the most important, will know me,” 131 says the Lord. “For 132 I will forgive their sin and will no longer call to mind the wrong they have done.”
Jeremiah 31:37
Context31:37 The Lord says, “I will not reject all the descendants of Israel
because of all that they have done. 133
That could only happen if the heavens above could be measured
or the foundations of the earth below could all be explored,” 134
says the Lord. 135
Jeremiah 32:24
Context32:24 Even now siege ramps have been built up around the city 136 in order to capture it. War, 137 starvation, and disease are sure to make the city fall into the hands of the Babylonians 138 who are attacking it. 139 Lord, 140 you threatened that this would happen. Now you can see that it is already taking place. 141
Jeremiah 32:29
Context32:29 The Babylonian soldiers 142 that are attacking this city will break into it and set it on fire. They will burn it down along with the houses where people have made me angry by offering sacrifices to the god Baal and by pouring out drink offerings to other gods on their rooftops. 143
Jeremiah 32:36
Context32:36 “You and your people 144 are right in saying, ‘War, 145 starvation, and disease are sure to make this city fall into the hands of the king of Babylon.’ 146 But now I, the Lord God of Israel, have something further to say about this city: 147
Jeremiah 32:42
Context32:42 “For I, the Lord, say: 148 ‘I will surely bring on these people all the good fortune that I am hereby promising them. I will be just as sure to do that as I have been in bringing all this great disaster on them. 149
Jeremiah 33:26
Context33:26 Just as surely as I have done this, so surely will I never reject the descendants of Jacob. Nor will I ever refuse to choose one of my servant David’s descendants to rule over the descendants of Abraham, Isaac, and Jacob. Indeed, 150 I will restore them 151 and show mercy to them.”
Jeremiah 34:5
Context34:5 You will die a peaceful death. They will burn incense at your burial just as they did at the burial of your ancestors, the former kings who preceded you. 152 They will mourn for you, saying, “Poor, poor master!” 153 Indeed, you have my own word on this. 154 I, the Lord, affirm it!’” 155
Jeremiah 34:15
Context34:15 Recently, however, you yourselves 156 showed a change of heart and did what is pleasing to me. You granted your fellow countrymen their freedom and you made a covenant to that effect in my presence in the house that I have claimed for my own. 157
Jeremiah 34:17-18
Context34:17 So I, the Lord, say: “You have not really obeyed me and granted freedom to your neighbor and fellow countryman. 158 Therefore, I will grant you freedom, the freedom 159 to die in war, or by starvation or disease. I, the Lord, affirm it! 160 I will make all the kingdoms of the earth horrified at what happens to you. 161 34:18 I will punish those people who have violated their covenant with me. I will make them like the calf they cut in two and passed between its pieces. 162 I will do so because they did not keep the terms of the covenant they made in my presence. 163
Jeremiah 34:21
Context34:21 I will also hand King Zedekiah of Judah and his officials over to their enemies who want to kill them. I will hand them over to the army of the king of Babylon, even though they have temporarily withdrawn from attacking you. 164
Jeremiah 36:31
Context36:31 I will punish him and his descendants and the officials who serve him for the wicked things they have done. 165 I will bring on them, the citizens of Jerusalem, 166 and the people of Judah all the disaster that I threatened to do to them. I will punish them because I threatened them but they still paid no heed.”’” 167
Jeremiah 38:25
Context38:25 The officials may hear that I have talked with you. They may come to you and say, ‘Tell us what you said to the king and what the king said to you. 168 Do not hide anything from us. If you do, we will kill you.’ 169
Jeremiah 40:10
Context40:10 I for my part will stay at Mizpah to represent you before the Babylonians 170 whenever they come to us. You for your part go ahead and harvest the wine, the dates, the figs, 171 and the olive oil, and store them in jars. Go ahead and settle down in the towns that you have taken over.” 172
Jeremiah 40:15
Context40:15 Then Johanan son of Kareah spoke privately to Gedaliah there at Mizpah, “Let me go and kill Ishmael the son of Nethaniah before anyone knows about it. Otherwise he will kill you 173 and all the Judeans who have rallied around you will be scattered. Then what remains of Judah will disappear.”
Jeremiah 41:8
Context41:8 But there were ten men among them who said 174 to Ishmael, “Do not kill us. For we will give you the stores of wheat, barley, olive oil, and honey we have hidden in a field. 175 So he spared their lives and did not kill 176 them along with the rest. 177
Jeremiah 42:10
Context42:10 ‘If you will just stay 178 in this land, I will build you up. I will not tear you down. I will firmly plant you. 179 I will not uproot you. For I am filled with sorrow because of the disaster that I have brought on you.
Jeremiah 43:10
Context43:10 Then tell them, 180 ‘The Lord God of Israel who rules over all 181 says, “I will bring 182 my servant 183 King Nebuchadnezzar of Babylon. I will set his throne over these stones which I 184 have buried. He will pitch his royal tent 185 over them.
Jeremiah 44:14
Context44:14 None of the Judean remnant who have come to live in the land of Egypt will escape or survive to return to the land of Judah. Though they long to return and live there, none of them shall return except a few fugitives.’” 186
Jeremiah 44:25
Context44:25 The Lord God of Israel who rules over all says, ‘You women 187 have confirmed by your actions what you vowed with your lips! You said, “We will certainly carry out our vows to sacrifice and pour out drink offerings to the Queen of Heaven.” Well, then fulfill your vows! Carry them out!’ 188
Jeremiah 44:28
Context44:28 Some who survive in battle will return to the land of Judah from the land of Egypt. But they will be very few indeed! 189 Then the Judean remnant who have come to live in the land of Egypt will know whose word proves true, 190 mine or theirs.’
Jeremiah 49:1
Context49:1 The Lord spoke about the Ammonites. 191
“Do you think there are not any people of the nation of Israel remaining?
Do you think there are not any of them remaining to reinherit their land?
Is that why you people who worship the god Milcom 192
have taken possession of the territory of Gad and live in his cities? 193
Jeremiah 49:16
Context49:16 The terror you inspire in others 194
and the arrogance of your heart have deceived you.
You may make your home in the clefts of the rocks;
you may occupy the highest places in the hills. 195
But even if you made your home where the eagles nest,
I would bring you down from there,”
says the Lord.
Jeremiah 49:37
Context49:37 I will make the people of Elam terrified of their enemies,
who are seeking to kill them.
I will vent my fierce anger
and bring disaster upon them,” 196 says the Lord. 197
“I will send armies chasing after them 198
until I have completely destroyed them.
Jeremiah 50:13
Context50:13 After I vent my wrath on it Babylon will be uninhabited. 199
It will be totally desolate.
All who pass by will be filled with horror and will hiss out their scorn
because of all the disasters that have happened to it. 200
1 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
2 tn Heb “I remember to/for you.”
3 tn Heb “the loyal love of your youth.”
sn The Hebrew word translated “how devoted you were” (חֶסֶד, khesed) refers metaphorically to the devotion of a new bride to her husband. In typical Hebraic fashion, contemporary Israel is identified with early Israel after she first entered into covenant with (= married) the
4 tn Heb “wood…stone…”
5 sn The reference to wood and stone is, of course, a pejorative reference to idols made by human hands. See the next verse where reference is made to “the gods you have made.”
6 tn Heb “they have turned [their] backs to me, not [their] faces.”
7 tn Heb “May he go back to her again?” The question is rhetorical and expects a negative answer.
sn For the legal background for the illustration that is used here see Deut 24:1-4.
8 tn Heb “Would the land not be utterly defiled?” The stative is here rendered actively to connect better with the preceding. The question is rhetorical and expects a positive answer.
9 tn Heb “But you have played the prostitute with many lovers.”
10 tn Heb “Returning to me.” The form is the bare infinitive which the KJV and ASV have interpreted as an imperative “Yet, return to me!” However, it is more likely that a question is intended, expressing surprise in the light of the law alluded to and the facts cited. For the use of the infinitive absolute in the place of a finite verb, cf. GKC 346 §113.ee. For the introduction of a question without a question marker, cf. GKC 473 §150.a.
11 tn Heb “and see.”
12 tn Heb “Where have you not been ravished?” The rhetorical question expects the answer “nowhere,” which suggests she has engaged in the worship of pagan gods on every one of the hilltops.
13 tn Heb “You sat for them [the lovers, i.e., the foreign gods] beside the road like an Arab in the desert.”
14 tn Heb “by your prostitution and your wickedness.” This is probably an example of hendiadys where, when two nouns are joined by “and,” one expresses the main idea and the other qualifies it.
15 tn The words “In response to all this” are not in the text but are supplied in the translation to clarify the connection.
16 tn Heb “Lord Yahweh.” The translation follows the ancient Jewish tradition of substituting the Hebrew word for God for the proper name Yahweh.
17 tn Or “You have deceived.” The Hiphil of נָשָׁא (nasha’, “to deceive”) is understood in a tolerative sense here: “to allow [someone] to be deceived.” IBHS 446 §27.5c notes that this function of the hiphil describes caused activity that is welcome to the undersubject, but unacceptable or disagreeable to a third party. Jerusalem and Judah welcomed the assurances of false prophets who deceived them. Although this was detestable to God, he allowed it.
18 tn Heb “this people and Jerusalem.”
19 tn Heb “Jerusalem, saying, ‘You will have peace’”; or “You have deceived the people of Judah and Jerusalem, saying, ‘You will have peace.’” The words “you will be safe” are, of course, those of the false prophets (cf., Jer 6:14; 8:11; 14:13; 23:16-17). It is difficult to tell whether the charge here is meant literally as the emotional outburst of the prophet (compare for example, Jer 15:18) or whether it is to be understood as a figure of speech in which a verb of direct causation is to be understood as permissive or tolerative, i.e., God did not command the prophets to say this but allowed them to do so. While it is not beyond God to use false prophets to accomplish his will (cf., e.g., 1 Kgs 22:19-23), he elsewhere in the book of Jeremiah directly denies having sent the false prophets to say such things as this (cf., e.g., Jer 14:14-15; 23:21, 32). For examples of the use of this figure of speech, see E. W. Bullinger, Figures of Speech, 571, 823 and compare Ezek 20:25. The translation given attempts to resolve the issue.
20 tn Heb “touches the throat/soul.” For this use of the word usually translated “soul” or “life” cf. HALOT 672 s.v. נֶפֶשׁ 1, 2 and compare the use in Ps 105:18.
21 tn Heb “O
22 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.
23 tn Heb “They made their faces as hard as a rock.”
24 tn Or “to repent”; Heb “to turn back.”
25 tn Or “people in power”; Heb “the great ones.”
26 tn Heb “the way of the
27 tn Heb “the judgment [or ordinance] of their God.”
28 tn Heb “have broken the yoke and torn off the yoke ropes.” Compare Jer 2:20 and the note there.
29 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.
30 tn Heb “their rebellions are so many and their unfaithful acts so numerous.”
31 tn Heb “Therefore.”
32 tn Heb “The
sn Here the emphasis appears to be on the fact that the
33 tn The words, “to me” are not in the text but are implicit in the connection. They are supplied in the translation for clarification.
34 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.
35 tn Heb “this word.”
36 tn Heb “like wood and it [i.e., the fire I put in your mouth] will consume them.”
37 tn These words are not in the text but are supplied in the translation to show that this line is parallel with the preceding.
38 tn The meaning of this word is uncertain. This verb occurs only here. The lexicons generally relate it to the word translated “plate” in Song 5:14 and understand it to mean “smooth, shiny” (so BDB 799 s.v. I עֶשֶׁת) or “fat” (so HALOT 850 s.v. II עֶשֶׁת). The word in Song 5:14 more likely means “smooth” than “plate” (so TEV). So “sleek” is most likely here.
39 tn Heb “they cross over/transgress with respect to matters of evil.”
sn There is a wordplay in the use of this word which has twice been applied in v. 22 to the sea not crossing the boundary set for it by God.
40 tn Heb “high places.”
sn These places of worship were essentially open air shrines often located on hills or wooded heights. They were generally connected with pagan worship and equipped with altars of sacrifice and of incense and cult objects such as wooden poles and stone pillars which were symbols of the god and/or goddess worshiped at the sight. The Israelites were commanded to tear down these Canaanite places of worship (Num 33:52) but they did not do so, often taking over the site for the worship of Yahweh but even then incorporating some of the pagan cult objects and ritual into their worship of Yahweh (1 Kgs 12:31, 32; 14:23). The prophets were especially opposed to these places and to this kind of syncretism (Hos 10:8; Amos 7:9) and to the pagan worship that was often practiced at them (Jer 7:31; 19:5; 32:35).
41 tn Heb “the high places of [or in] Topheth.”
sn The noun Topheth is generally explained as an artificial formation of a word related to the Aramaic word for “cooking stove” combined with the vowels for the word for “shame.” Hence, Jewish piety viewed it as a very shameful act, one that was contrary to the law (see Lev 18:21; 20:2-6). Child sacrifice was practiced during the reigns of the wicked kings Ahaz and Manasseh and apparently during Jeremiah’s day (cf. 2 Kgs 16:3; 21:6; Jer 32:35).
42 tn Heb “It never entered my heart.” The words “to command such a thing” do not appear in the Hebrew but are added for the sake of clarity.
43 tn The words “The people say” are not in the text but are implicit in the shift of speakers between vv. 4-13 and vv. 14-16. They are supplied in the translation for clarity.
44 tn Heb “Gather together and let us enter into the fortified cities.”
45 tn Heb “Let us die there.” The words “at least” and “fighting” are intended to bring out the contrast of passive surrender to death in the open country and active resistance to the death implicit in the context.
46 tn The words “of judgment” are not in the text but are intended to show that “poison water” is not literal but figurative of judgment at the hands of God through the agency of the enemy mentioned in v. 16.
47 tn Heb “against the
48 tn The words “I said” are not in the text, but there is general agreement that Jeremiah is the speaker. Cf. the lament in 8:18-9:1. These words are supplied in the translation for clarity. Some English versions follow the Greek text which reads a plural imperative here. Since this reading would make the transition between 9:10 and 9:11 easier it is probably not original but a translator’s way of smoothing over a difficulty.
49 tn Heb “I will lift up weeping and mourning.”
50 tn Heb “for the mountains.” However, the context makes clear that it is the grasslands or pastures on the mountains that are meant. The words “for the grasslands” are supplied in the translation for clarity.
51 tn Heb “And it is not in them to do good either.”
52 tn Heb “Then the towns of Judah and those living in Jerusalem will…”
53 tn The Hebrew construction is emphatic involving the use of an infinitive of the verb before the verb itself (Heb “saving they will not save”). For this construction to give emphasis to an antithesis, cf. GKC 343 §113.p.
54 tn The words “So I said to the
55 tn Heb “Yahweh of armies.”
sn For the significance of the term see the notes at 2:19 and 7:3.
56 tn Heb “
57 tn Heb “Let me see your retribution [i.e., see you exact retribution] from them because I reveal my cause [i.e., plea for justice] to you.”
58 tn Heb “to listen to my words.”
59 tn Heb “and [they follow] after.” See the translator’s note at 2:5 for the idiom.
60 tn The structure of this verse is a little unusual. It consists of a subject, “this wicked people” qualified by several “which” clauses preceding a conjunction and a form which would normally be taken as a third person imperative (a Hebrew jussive; וִיהִי, vihi). This construction, called casus pendens by Hebrew grammarians, lays focus on the subject, here calling attention to the nature of Israel’s corruption which makes it rotten and useless to God. See GKC 458 §143.d for other examples of this construction.
61 tn Heb “Thus said the
sn The
62 tn It is difficult to be certain how the particle כֵּן (ken, usually used for “thus, so”) is to be rendered here. BDB 485 s.v. כֵּן 1.b says that the force sometimes has to be elicited from the general context and points back to the line of v. 9. IHBS 666 §39.3.4e states that when there is no specific comparative clause preceding a general comparison is intended. They point to Judg 5:31 as a parallel. Ps 127:2 may also be an example if כִּי (ki) is not to be read (cf. BHS fn). “Truly” seemed the best way to render this idea in contemporary English.
63 tn Heb “They do not restrain their feet.” The idea of “away from me” is implicit in the context and is supplied in the translation for clarity.
64 tn Heb “remember.”
65 tn Heb “their iniquities.”
66 tn The word “starvation” has been translated “famine” elsewhere in this passage. It is the word which refers to hunger. The “starvation” here may be war induced and not simply that which comes from famine per se. “Starvation” will cover both.
67 tn The meaning of these last two lines is somewhat uncertain. The meaning of these two lines is debated because of the uncertainty of the meaning of the verb rendered “go about their business” (סָחַר, sakhar) and the last phrase translated here “without any real understanding.” The verb in question most commonly occurs as a participle meaning “trader” or “merchant” (cf., e.g., Ezek 27:21, 36; Prov 31:14). It occurs as a finite verb elsewhere only in Gen 34:10, 21; 42:34 and there in a literal sense of “trading,” “doing business.” While the nuance is metaphorical here it need not extend to “journeying into” (cf., e.g., BDB 695 s.v. סָחַר Qal.1) and be seen as a reference to exile as is sometimes assumed. That seems at variance with the causal particle which introduces this clause, the tense of the verb, and the surrounding context. People are dying in the land (vv. 17-18a) not because prophet and priest have gone (the verb is the Hebrew perfect or past) into exile but because prophet and priest have no true knowledge of God or the situation. The clause translated here “without having any real understanding” (Heb “and they do not know”) is using the verb in the absolute sense indicated in BDB 394 s.v. יָדַע Qal.5 and illustrated in Isa 1:3; 56:10. For a more thorough discussion of the issues one may consult W. McKane, Jeremiah (ICC), 1:330-31.
sn For the “business” of the prophets and priest see 2:8; 5:13; 6:13; 8:10. In the context it refers to the prophets prophesying lies (see vv. 13-15).
68 tn Heb “So the
69 tn Heb “If you return [ = repent], I will restore [more literally, ‘cause you to return’] that you may stand before me.” For the idiom of “standing before” in the sense of serving see BDB 764 s.v. עָמַד Qal.1.e and compare the usage in 1 Kgs 10:8; 12:8; 17:1; Deut 10:8.
70 tn Heb “you shall be as my mouth.”
sn For the classic statement of the prophet as God’s “mouth/mouthpiece,” = “spokesman,” see Exod 4:15-16; 7:1-2.
71 tn Heb “They must turn/return to you and you must not turn/return to them.”
sn Once again the root “return” (שׁוּב, shuv) is being played on as in 3:1–4:4. See the threefold call to repentance in 3:12, 14, 22. The verb is used here four times “repent,” “restore,” and “become” twice. He is to serve as a model of repentance, not an imitator of their apostasy. In accusing God of being unreliable he was coming dangerously close to their kind of behavior.
72 tn Heb “For thus says the
73 tn Heb “my peace.” The Hebrew word שְׁלוֹמִי (shÿlomi) can be translated “peace, prosperity” or “well-being” (referring to wholeness or health of body and soul).
74 tn Heb “Oracle of the
75 tc Or “Through your own fault you will lose the land…” As W. McKane (Jeremiah [ICC], 1:386) notes the ancient versions do not appear to be reading וּבְךָ (uvÿkha) as in the MT but possibly לְבַדְּךָ (lÿvaddÿkha; see BHS fn). The translation follows the suggestion in BHS fn that יָדְךָ (yadÿkha, literally “your hand”) be read for MT וּבְךָ. This has the advantage of fitting the idiom of this verb with “hand” in Deut 15:2 (see also v. 3 there). The Hebrew text thus reads “You will release your hand from your heritage.”
76 tc A few Hebrew
tn Heb “you have started a fire in my anger which will burn forever.”
77 tn Heb “O glorious throne, O high place from the beginning, O hope of Israel, O
sn As King and Judge seated on his heavenly throne on high the
78 tc The translation is based on an emendation suggested in W. L. Holladay, Jeremiah (Hermeneia), 1:500, n. b-b. The emendation involves following the reading preferred by the Masoretes (the Qere) and understanding the preposition with the following word as a corruption of the suffix on it. Thus the present translation reads וּסוּרֶיךָ אֶרֶץ (usurekha ’erets) instead of וּסוּרַי בָּאֶרֶץ (usuray ba’erets, “and those who leave me will be written in the earth”), a reading which is highly improbable since all the other pronouns are second singular.
79 tn Or “to the world of the dead.” An alternative interpretation is: “will be as though their names were written in the dust”; Heb “will be written in the dust.” The translation follows the nuance of “earth” listed in HALOT 88 s.v. אֶרֶץ 4 and found in Jonah 2:6 (2:7 HT); Job 10:21-22. For the nuance of “enrolling, registering among the number” for the verb translated here “consign” see BDB 507 s.v. כָּתַב Qal.3 and 508 s.v. Niph.2 and compare usage in Ezek 13:9 and Ps 69:28 (69:29 HT).
80 tn Heb “The fountain of living water.” For an earlier use of this metaphor and the explanation of it see Jer 2:13 and the notes there. There does not appear to be any way to retain this metaphor in the text without explaining it. In the earlier text the context would show that literal water was not involved. Here it might still be assumed that the
81 tn The word “here” is not in the text. However, it is implicit from the rest of the context. It is supplied in the translation for clarity.
82 tn The words “such sacrifices” are not in the text. The text merely says “to burn their children in the fire as burnt offerings to Baal which I did not command.” The command obviously refers not to the qualification “to Baal” but to burning the children in the fire as burnt offerings. The words are supplied in the translation to avoid a possible confusion that the reference is to sacrifices to Baal. Likewise the words should not be translated so literally that they leave the impression that God never said anything about sacrificing their children to other gods. The fact is he did. See Lev 18:21; Deut 12:30; 18:10.
83 sn See 18:16 and the study note there.
84 tn Heb “all its smitings.” This word has been used several times for the metaphorical “wounds” that Israel has suffered as a result of the blows from its enemies. See, e.g., 14:17. It is used in the Hebrew Bible of scourging, both literally and metaphorically (cf. Deut 25:3; Isa 10:26), and of slaughter and defeat (1 Sam 4:10; Josh 10:20). Here it refers to the results of the crushing blows at the hands of her enemies which has made her the object of scorn.
85 tn Heb “Tell Zedekiah, ‘Thus says the
86 tn Heb “the weapons which are in your hand.” Weapons stands here by substitution for the soldiers who wield them.
87 sn The Babylonians (Heb “the Chaldeans”). The Chaldeans were a group of people in the country south of Babylon from which Nebuchadnezzar came. The Chaldean dynasty his father established became the name by which the Babylonians are regularly referred to in the book of Jeremiah. Jeremiah’s contemporary Ezekiel uses both terms.
88 tn The structure of the Hebrew sentence of this verse is long and complex and has led to a great deal of confusion and misunderstanding. There are two primary points of confusion: 1) the relation of the phrase “outside the walls,” and 2) the antecedent of “them” in the last clause of the verse that reads in Hebrew: “I will gather them back into the midst of the city.” Most take the phrase “outside the walls” with “the Babylonians….” Some take it with “turn back/bring back” to mean “from outside….” However, the preposition “from” is part of the idiom for “outside….” The phrase goes with “fighting” as J. Bright (Jeremiah [AB], 215) notes and as NJPS suggests. The antecedent of “them” has sometimes been taken mistakenly to refer to the Babylonians. It refers rather to “the forces at your disposal” which is literally “the weapons which are in your hands.” This latter phrase is a figure involving substitution (called metonymy) as Bright also correctly notes. The whole sentence reads in Hebrew: “I will bring back the weapons of war which are in your hand with which you are fighting Nebuchadrezzar the King of Babylon and the Chaldeans who are besieging you outside your wall and I will gather them into the midst of the city.” The sentence has been restructured to better reflect the proper relationships and to make the sentence conform more to contemporary English style.
89 tn Heb “Gilead you are to me, the height of Lebanon, but I will surely make you a wilderness [with] cities uninhabited.” The points of comparison are made explicit in the translation for the sake of clarity. See the study note for further explanation. For the use of the preposition לְ (lamed) = “in my eyes/in my opinion” see BDB 513 s.v. לְ 5.a(d) and compare Jonah 3:3; Esth 10:3. For the use of the particles אִם לֹא (’im lo’) to introduce an emphatic oath see BDB 50 s.v. אִם 1.b(2).
sn Lebanon was well known for its cedars and the palace (and the temple) had used a good deal of such timber in its construction (see 1 Kgs 5:6, 8-10; 7:2-3). In this section several references are made to cedar (see vv. 7, 14, 15, 23) and allusion has also been made to the paneled and colonnade armory of the Forest of Lebanon (2:14). It appears to have been a source of pride and luxury, perhaps at the expense of justice. Gilead was also noted in antiquity for its forests as well as for its fertile pastures.
90 tn Heb “Yahweh of armies.”
sn See the study note on 2:19 for explanation of this title.
91 tn Heb “Therefore, thus says the
92 tn Heb “I will feed this people wormwood and make them drink poison water.” For these same words of judgment on another group see 9:15 (9:14 HT). “Wormwood” and “poison water” are not to be understood literally here but are symbolic of judgment and suffering. See, e.g., BDB 542 s.v. לַעֲנָה.
93 tn The compound preposition מֵאֵת (me’et) expresses source or origin (see BDB 86 s.v. אֵת 4.c). Context shows that the origin is in their false prophesying which encourages people in their evil behavior.
94 sn A word that derives from this same Hebrew word is used in v. 11 at the beginning of the
95 tn The words “The
96 tn The meaning of vv. 33-40 is debated. The translation given here follows the general direction of NRSV and REB rather than that of NIV and the related direction taken by NCV and God’s Word. The meaning of vv. 33-40 are debated because of (1) the ambiguity involved in the word מָשָּׂא (masa’), which can mean either “burden” (as something carried or weighing heavily on a person; see, e.g., Exod 23:5; Num 4:27; 2 Sam 15:33; Ps 38:4) or “oracle” (of doom; see, e. g., Isa 13:1; Nah 1:1); (the translation is debated due to etymological concerns), (2) the ambiguity of the line in v. 36 which has been rendered “For what is ‘burdensome’ really pertains rather to what a person himself says” (Heb “the burden is to the man his word”), and (3) the text in v. 33 of “you are the burden.” Many commentaries see a wordplay on the two words “burden” and “oracle” which are homonyms. However, from the contrasts that are drawn in the passage, it is doubtful whether the nuance of “oracle” ever is in view. The word is always used in the prophets of an oracle of doom or judgment; it is not merely revelation of God which one of the common people would have been uttering (contra NIV). Jeremiah never uses the word in that sense nor does anyone else in the book of Jeremiah.
sn What is in view here is the idea that the people consider Jeremiah’s views of loyalty to God and obedience to the covenant “burdensome.” I.e., what burdensome demands is the
97 tc The translation follows the Latin and Greek versions. The Hebrew text reads “What burden [i.e., burdensome message]?” The syntax of “what message?” is not in itself objectionable; the interrogative can function as an adjective (cf. BDB 552 s.v. מָה 1.a[a]). What is objectionable to virtually all the commentaries and lexicons is the unparalleled use of the accusative particle in front of the interrogative and the noun (see, e.g., BDB 672 s.v. III מָשָּׂא and GKC 365-66 §117.m, n. 3). The emendation only involves the redivision and revocalization of the same consonants: אֶת־מַה־מַשָּׂא (’et-mah-masa’) becomes אַתֶּם הַמָּשָּׂא (’atem hammasa’). This also makes a much more natural connection for the vav consecutive perfect that follows (cf. GKC 334 §112.x and compare Isa 6:7; Judg 13:3).
98 tn The meaning “cast you away” is questioned by some because the word is regularly used of “forsaking” or “abandoning” (see, e.g., Jer 7:29; 12:7; 15:6). However, it is clearly use of “casting down” or “throwing away” in Ezek 29:5; 32:4 and that meaning is virtually assured in v. 39 where the verb is combined with the phrase “from my presence” which is elsewhere used in rejection contexts with verbs like “send away,” “throw out,” or “remove” (see BDB 819 s.v. פָּנֶה II.8.a). This is another example of the bracketing effect of a key word and should be rendered the same in the two passages. Moreover, it fits in nicely with the play on “burden” here.
99 tn Heb “Oracle of the
100 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
101 tn Heb “Like the bad figs which cannot be eaten from badness [= because they are so bad] surely [emphatic כִּי, ki] so I regard Zedekiah, king of Judah, and his officials and the remnant of Jerusalem which remains in this land and those who are living in Egypt.” The sentence has been restructured in the translation to conform more to contemporary English style. For the use of נָתַן (natan) meaning “regard” or “treat like” see BDB 681 s.v. נָתַן 3.c and compare the usage in Ezek 28:6;Gen 42:30.
102 tn The words “have drunk the wine of the
103 tn Heb “the king of Sheshach.” “Sheshach” is a code name for Babylon formed on the principle of substituting the last letter of the alphabet for the first, the next to the last for the second, and so on. On this principle Hebrew שׁ (shin) is substituted for Hebrew ב (bet) and Hebrew כ (kaf) is substituted for Hebrew ל (lamed). On the same principle “Leb Kamai” in Jer 51:1 is a code name for Chasdim or Chaldeans which is Jeremiah’s term for the Babylonians. No explanation is given for why the code names are used. The name “Sheshach” for Babylon also occurs in Jer 51:41 where the term Babylon is found in parallelism with it.
104 sn The intent here is to emphasize the large quantity of those who are killed – there will be too many to insure proper mourning rites and proper burial.
105 tn Heb “will turn from his wicked way.”
106 tn For the idiom and translation of terms involved here see 18:8 and the translator’s note there.
sn The
107 tn Heb “because of the wickedness of their deeds.”
108 tn Heb “the priests and prophets said to the leaders and the people….” The long sentence has been broken up to conform better with contemporary English style and the situational context is reflected in “laid their charges.”
109 tn Heb “a sentence of death to this man.”
110 tn Heb “it.”
111 tn Heb “put their necks in the yoke of.” See the study note on v. 2 for the figure.
112 tn Heb “oracle of the
113 tn Heb “The nation and/or the kingdom which will not serve him, Nebuchadnezzar the king of Babylon, and which will not put its neck in the yoke of the king of Babylon, by sword, starvation, and disease I will punish [or more literally, “visit upon”] that nation, oracle of the
114 tn Heb “with/by the sword.”
115 tc The verb translated “destroy” (תָּמַם, tamam) is usually intransitive in the stem of the verb used here. It is found in a transitive sense elsewhere only in Ps 64:7. BDB 1070 s.v. תָּמַם 7 emends both texts. In this case they recommend תִּתִּי (titi): “until I give them into his hand.” That reading is suggested by the texts of the Syriac and Targumic translations (see BHS fn c). The Greek translation supports reading the verb “destroy” but treats it as though it were intransitive “until they are destroyed by his hand” (reading תֻּמָּם [tummam]). The MT here is accepted as the more difficult reading and support is seen in the transitive use of the verb in Ps 64:7.
tn Heb “I will punish that nation until I have destroyed them [i.e., its people] by his hand.” “Hand” here refers to agency. Hence, “I will use him.”
116 tn Heb “I will let myself be found by you.” For this nuance of the verb see BDB 594 s.v. מָצָא Niph.1.f and compare the usage in Isa 65:1; 2 Chr 15:2. The Greek version already noted that nuance when it translated the phrase “I will manifest myself to you.”
117 tn Heb “Oracle of the
118 tn Heb “restore your fortune.” Alternately, “I will bring you back from exile.” This idiom occurs twenty-six times in the OT and in several cases it is clearly not referring to return from exile but restoration of fortunes (e.g., Job 42:10; Hos 6:11–7:1; Jer 33:11). It is often followed as here by “regather” or “bring back” (e.g., Jer 30:3; Ezek 29:14) so it is often misunderstood as “bringing back the exiles.” The versions (LXX, Vulg., Tg., Pesh.) often translate the idiom as “to go away into captivity,” deriving the noun from שְׁבִי (shÿvi, “captivity”). However, the use of this expression in Old Aramaic documents of Sefire parallels the biblical idiom: “the gods restored the fortunes of the house of my father again” (J. A. Fitzmyer, The Aramaic Inscriptions of Sefire [BibOr], 100-101, 119-20). The idiom means “to turn someone's fortune, bring about change” or “to reestablish as it was” (HALOT 1386 s.v. 3.c). In Ezek 16:53 it is paralleled by the expression “to restore the situation which prevailed earlier.” This amounts to restitutio in integrum, which is applicable to the circumstances surrounding the return of the exiles.
119 tn Heb “Oracle of the
120 tn Heb “Ask and see/consider.”
121 tn Heb “with their hands on their loins.” The word rendered “loins” refers to the area between the ribs and the thighs.
122 tn The use of “indeed” is intended to reflect the infinitive absolute which precedes the verb for emphasis (see IBHS 585-86 §35.3.1f).
123 tn Heb “Ephraim.” See the study note on 31:9. The more familiar term is used, the term “people” added to it, and plural pronouns used throughout the verse to aid in understanding.
124 tn Heb “like an untrained calf.” The metaphor is that of a calf who has never been broken to bear the yoke (cf. Hos 4:16; 10:11).
sn Jer 2:20; 5:5 already referred to Israel’s refusal to bear the yoke of loyalty and obedience to the
125 tn The verb here is from the same root as the preceding and is probably an example of the “tolerative Niphal,” i.e., “I let myself be disciplined/I responded to it.” See IBHS 389-90 §23.4g and note the translation of some of the examples there, especially Isa 19:22; 65:1.
126 tn Heb “Bring me back in order that I may come back.” For the use of the plural pronouns see the marginal note at the beginning of the verse. The verb “bring back” and “come back” are from the same root in two different verbal stems and in the context express the idea of spiritual repentance and restoration of relationship not physical return to the land. (See BDB 999 s.v. שׁוּב Hiph.2.a for the first verb and 997 s.v. Qal.6.c for the second.) For the use of the cohortative to express purpose after the imperative see GKC 320 §108.d or IBHS 575 §34.5.2b.
sn There is a wordplay on several different nuances of the same Hebrew verb in vv. 16-19. The Hebrew verb shub refers both to their turning away from God (v. 19) and to their turning back to him (v. 18). It is also the word that is used for their return to their homeland (vv. 16-17).
127 tn Heb “Is Ephraim a dear son to me or a child of delight?” For the substitution of Israel for Ephraim and the plural pronouns for the singular see the note on v. 18. According to BDB 210 s.v. הֲ 1.c the question is rhetorical having the force of an impassioned affirmation. See 1 Sam 2:27; Job 41:9 (41:1 HT) for parallel usage.
128 tn Heb “my stomach churns for him.” The parallelism shows that this refers to pity or compassion.
129 tn Heb “Oracle of the
130 tn Heb “teach…, saying, ‘Know the
sn As mentioned in the translator’s note on 9:3 (9:2 HT) “knowing” God in covenant contexts like this involves more than just an awareness of who he is (9:23 [9:22 HT]). It involves an acknowledgment of his sovereignty and whole hearted commitment to obedience to him. This is perhaps best seen in the parallelisms in Hos 4:1; 6:6 where “the knowledge of God” is parallel with faithfulness and steadfast love and in the context of Hos 4 refers to obedience to the
131 sn This statement should be understood against the background of Jer 8:8-9 where class distinctions were drawn and certain people were considered to have more awareness and responsibility for knowing the law and also Jer 5:1-5 and 9:3-9 where the sinfulness of Israel was seen to be universal across these class distinctions and no trust was to be placed in friends, neighbors, or relatives because all without distinction had cast off God’s yoke (i.e., refused to submit themselves to his authority).
132 tn The Hebrew particle כִּי (ki) that introduces this clause refers to more than just the preceding clause (i.e., that all will know the
133 sn This answers Jeremiah’s question in 14:19.
134 tn Heb “If the heavens above could be measured or the foundations of the earth below be explored, then also I could reject all the seed of Israel for all they have done.”
135 tn Heb “Oracle of the
136 tn Heb “Siege ramps have come up to the city to capture it.”
137 tn Heb “sword.”
138 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
139 tn Heb “And the city has been given into the hands of the Chaldeans who are fighting against it because of the sword, starvation, and disease.” The verb “has been given” is one of those perfects that view the action as good as done (the perfect of certainty or prophetic perfect).
140 tn The word “
141 tn Heb “And what you said has happened and behold you see it.”
142 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
144 tn Heb “you.” However, the pronoun is plural and is addressed to more than just Jeremiah (v. 26). It includes Jeremiah and those who have accepted his prophecy of doom.
145 tn Heb “sword.”
146 sn Compare Jer 32:24, 28. In 32:24 this is Jeremiah’s statement just before he expresses his perplexity about the
147 tn Heb “And now therefore thus says the
148 tn Heb “For thus says the
149 tn Heb “As I have brought all this great disaster on these people so I will bring upon them all the good fortune which I am promising them.” The translation has broken down the longer Hebrew sentence to better conform to English style.
sn See the same guarantee in Jer 31:27.
150 tn The Hebrew particle כִּי (ki) is probably intensive here as it has been on a number of occasions in the book of Jeremiah (see BDB 472 s.v. כִּי 1.e for the category).
151 tn Or “I will make them prosperous once again,” or “I will bring them back from captivity.”
sn For the meaning of this idiom see the translator’s note on Jer 29:14 and compare the usage in 29:14; 30:3, 18; 31:23; 32:44; 33:7, 11. This has been the emphasis on this section which is called by some commentators “The Book of Consolation.” Jeremiah’s emphasis up until chapters 30-33 had been on judgment but he was also called to be the prophet of restoration (cf. Jer 1:10). Promises of restoration though rare up to this point have, however, occurred on occasion (see, e.g., Jer 3:18; 23:5-7; 24:6-7; 29:10-14).
152 tn Heb “And like the burning [of incense] for your fathers, the former kings who were before you, so will they burn [incense] for you.” The sentence has been reversed for easier style and the technical use of the terms interpreted.
sn For the custom referred to compare 2 Chr 16:14; 21:19.
153 sn The intent of this oracle may have been to contrast the fate of Zedekiah with that of Jehoiakim who was apparently executed, went unmourned, and was left unburied (contrast Jer 22:18-19).
154 tn Heb “For [or Indeed] I myself have spoken [this] word.”
155 tn Heb “Oracle of the
156 tn The presence of the independent pronoun in the Hebrew text is intended to contrast their actions with those of their ancestors.
157 sn This refers to the temple. See Jer 7:10, 11, 14, 30 and see the translator’s note on 7:10 and the study note on 10:25 for the explanation of the idiom involved here.
158 tn The Hebrew text has a compound object, the two terms of which have been synonyms in vv. 14, 15. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 189) make the interesting observation that these two terms (Heb “brother” and “neighbor”) emphasize the relationships that should have taken precedence over their being viewed as mere slaves.
159 sn This is, of course, a metaphorical and ironical use of the term “to grant freedom to.” It is, however, a typical statement of the concept of talionic justice which is quite often operative in God’s judgments in the OT (cf., e.g., Obad 15).
160 tn Heb “Oracle of the
161 sn Compare Jer 15:4; 24:9; 29:18.
162 sn See the study note on v. 8 for explanation and parallels.
163 tn There is a little confusion in the syntax of this section because the noun “the calf” does not have any formal conjunction or preposition with it showing how it relates to the rest of the sentence. KJV treats it and the following words as though they were a temporal clause modifying “covenant which they made.” The majority of modern English versions and commentaries, however, understand it as a second accusative after the verb + object “I will make the men.” This fits under the category of what GKC 375 §118.r calls an accusative of comparison (compare usage in Isa 21:8; Zech 2:8). Stated baldly, “I will make the people…the calf,” it is, however, more forceful than the formal use of the noun + preposition כְּ just as metaphors are generally more forceful than similes. The whole verse is one long, complex sentence in Hebrew: “I will make the men who broke my covenant [referring to the Mosaic covenant containing the stipulation to free slaves after six years] [and] who did not keep the terms of the covenant which they made before me [referring to their agreement to free their slaves] [like] the calf which they cut in two and passed between its pieces.” The sentence has been broken down into shorter sentences in conformity with contemporary English style.
164 tn Heb “And Zedekiah king of Judah and his officials I will give into the hand of their enemies and into the hand of those who seek their lives and into the hands of the army of the king of Babylon which has gone up from against them.” The last two “and into the hand” phrases are each giving further explication of “their enemies” (the conjunction is explicative [cf. BDB 252 s.v. וְ 1.b]). The sentence has been broken down into shorter English sentences in conformity with contemporary English style.
sn This refers to the relief offered by the withdrawal of the Babylonian troops to fight against the Egyptians which were coming to Zedekiah’s aid (cf. 37:5, 7, 11).
165 tn Heb “for their iniquity.”
166 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
167 tn Heb “all the disaster which I spoke against them and they did not listen [or obey].”
168 tn The phrase “and what the king said to you” is actually at the end of the verse, but most commentators see it as also under the governance of “tell us” and many commentaries and English versions move the clause forward for the sake of English style as has been done here.
169 tn Or “lest we kill you”; Heb “and we will not kill you,” which as stated in the translator’s note on 37:20 introduces a negative purpose (or result) clause. See 37:20, 38:24 for parallel usage.
170 tn Heb “Chaldeans.” See the study note on 21:4 for explanation.
171 tn Heb “summer fruit.” “Summer fruit” is meaningless to most modern readers; dates and figs are what is involved.
172 tn This plus “Things will go well with you” is in essence the substance of the oath. The pronouns are emphatic, “And I, behold I will stay…and you, you may gather.” The imperatives in the second half of the verse are more a form of permission than of command or advice (cf. NJPS, REB, TEV and compare the usage in 40:4 and the references in the translator’s note there).
173 tn Heb “Why should he kill you?” However, this is one of those cases listed in BDB 554 s.v. מָה 4.d(b) where it introduces a question introducing rhetorically the reason why something should not be done. In cases like this BDB notes that it approximates the meaning “lest” and is translated in Greek by μήποτε (mhpote) or μή (mh) as the Greek version does here. Hence it is separated from the preceding and translated “otherwise” for the sake of English style.
174 tn Heb “But there were ten men found among them and they said.” However, for the use of “were found” = “be, happened to be” see BDB 594 s.v. מָצָא 2.c and compare the usage in 41:3.
175 tn This sentence is a good example of the elliptical nature of some of the causal connections in the Hebrew Bible. All the Hebrew says literally is “For we have hidden stores of wheat, barley, olive oil, and honey in a field.” However, it is obvious that they are using this as their bargaining chip to prevent Ishmael and his men from killing them. For the use of “for” (כִּי, ki) for such elliptical thoughts see BDB 473-74 s.v. כִּי 3.c.
176 tn Or “So he refrained from killing them”; Heb “he refrained and did not kill them.”
177 tn Heb “in the midst of their brothers/fellow countrymen.”
178 tn The word “just” is intended to reflect the infinitive absolute before the finite verb emphasizing here the condition rather than the verb root (see Joüon 2:423 §123.g, and compare the usage in Exod 15:26). The form looks like the infinitive absolute of the verb שׁוּב (shuv), but all the versions interpret it as though it is from יָשַׁב (yashav) which is the root of the verb that follows it. Either this is a textual error of the loss of a י (yod) or this is one of the cases that GKC 69 §19.i list as the possible loss of a weak consonant at the beginning of a word.
179 tn Or “I will firmly plant you in the land,” or “I will establish you.” This is part of the metaphor that has been used of God (re)establishing Israel in the land. See 24:6; 31:28; 32:41.
180 sn This is another of those symbolic prophecies of Jeremiah which involved an action and an explanation. Compare Jer 19, 27.
181 tn Heb “Yahweh of armies, the God of Israel.” Compare 7:3 and see the study note on 2:19 for explanation of the translation and significance of this title.
182 tn Heb “send and take/fetch.”
183 sn See the study note on Jer 25:9 for the use of this epithet for foreign rulers. The term emphasizes God’s sovereignty over history.
184 tn The Greek version reads the verbs in this sentence as third person, “he will set,” and second person, “you have buried.” This fits the context better but it is difficult to explain how the Hebrew could have arisen from this smoother reading. The figure of substitution (metonymy of cause for effect) is probably involved: “I will have him set” and “I have had you bury.” The effect of these substitutions is to emphasize the sovereignty of God.
185 tn The meaning of this word is uncertain. The word here (שַׁפְרִירוֹ [shafriro] Qere, שַׁפְרוּרוֹ [shafruro] Kethib) occurs only here in the Hebrew Bible. According to the lexicons it refers to either the carpet for his throne or the canopy over it. See, e.g., HALOT 1510 s.v. שַׁפְרִיר.
186 tn Heb “There shall not be an escapee or a survivor to the remnant of Judah who came to sojourn there in the land of Egypt even to return to the land of Judah which they are lifting up their souls [= “longing/desiring” (BDB 672 s.v. נָשָׂא Piel.2)] to return to live there; for none shall return except fugitives.” The long, complex Hebrew original has been broken up and restructured to better conform with contemporary English style. Another possible structure would be “None of the Judean remnant who have come to live in the land of Egypt will escape or survive. None of them will escape or survive to return to the land of Judah where they long to return to live. Indeed (emphatic use of כִּי [ki]; cf. BDB 472 s.v. כִּי 1.e) none of them shall return except a few fugitives.” This verse is a good example of rhetorical hyperbole where a universal negative does not apply to absolutely all the particulars. Though the
187 tn Or “You and your wives.” The text and referent here is uncertain because of the confusing picture that the alternation of pronouns presents in this verse. Three of the main verbs are second feminine plurals and one of them is second masculine plural. All the pronominal suffixes on the nouns are second masculine plurals. The Hebrew text reads: “You [masc. pl.] and your [masc. pl.] wives have spoken [2nd fem. pl.; תְּדַבֵּרְנָה, tÿdabberÿnah] with your [masc. pl.] mouth and you have fulfilled [masc. pl.; מִלֵּאתֶם, mille’tem] with your [masc. pl.] hands, saying, ‘We [common gender] will certainly carry out….’ Indeed fulfill [2nd fem. pl.; תָּקִימְנָה, taqimnah] your [masc. pl.] vows and indeed carry out [2nd fem. pl.; תַעֲשֶׂינָה, ta’asenah] your [masc. pl.] vows.” Older commentaries, such as K&D 22:165, explain the feminine verbs as a matter of the women being the principle subject. Most all modern commentaries (e.g., J. A. Thompson, J. Bright, W. L. Holladay, and G. L. Keown, P. J. Scalise, T. G. Smothers) follow the reading of the Greek version which reads “you women” (= אַתֵּנָה הַנָּשִּׁים, [’attenah hannashim]) in place of “you and your wives” (אַתֶּם וּנְשֵׁיכֶם, ’attem unÿshekhem) in the Hebrew. None of them, however, explain the use of the 2nd masc. plurals here. This is possibly a case where the masculine forms are used in the place of the feminine due to the dislike of Hebrew to use the feminine plural forms (cf. GKC 459 §144.a and 466 §145.t). This seems all the more probable when 2nd fem. pl. verbs are qualified by nouns with 2nd masc. pl. suffixes. The translation here follows this interpretation of the masc. pl. forms and reads “you women” with the Greek version in place of “you and your wives” and sees the referents throughout as the women.
188 tn Heb “Carry out your vows!”
sn The commands here are, of course, sarcastic and not meant to be taken literally.
189 tn Heb “The survivors of the sword will return from the land of Egypt to the land of Judah few in number [more literally, “men of number”; for the idiom see BDB 709 s.v. מִסְפָּר 1.a].” The term “survivors of the sword” may be intended to represent both those who survive death in war or death by starvation or disease, a synecdoche of species for all three genera.
sn This statement shows that the preceding “none,” “never again,” “all” in vv. 26-27 are rhetorical hyperbole. Not all but almost all; very few would survive. The following statement implies that the reason that they are left alive is to bear witness to the fact that the
190 tn Heb “will stand,” i.e., in the sense of being fulfilled, proving to be true, or succeeding (see BDB 878 s.v. קוּם 7.g).
191 sn Ammonites. Ammon was a small kingdom to the north and east of Moab which was in constant conflict with the Transjordanian tribes of Reuben, Gad, and Manasseh over territorial rights to the lands north and south of the Jabbok River. Ammon mainly centered on the city of Rabbah which is modern Amman. According to Judg 11:13 the Ammonites claimed the land between the Jabbok and the Arnon but this was land taken from them by Sihon and Og and land that the Israelites captured from the latter two kings. The Ammonites attempted to expand into the territory of Israel in the Transjordan in the time of Jephthah (Judg 10-11) and the time of Saul (1 Sam 11). Apparently when Tiglath Pileser carried away the Israelite tribes in Transjordan in 733
192 tc The reading here and in v. 3 follows the reading of the Greek, Syriac, and Latin versions and 1 Kgs 11:5, 33; 2 Kgs 23:13. The Hebrew reads “Malcom” both here, in v. 3, and Zeph 1:5. This god is to be identified with the god known elsewhere as Molech (cf. 1 Kgs 11:7).
193 tn Heb “Does not Israel have any sons? Does not he have any heir [or “heirs” as a collective]? Why [then] has Malcom taken possession of Gad and [why] do his [Malcom’s] people live in his [Gad’s] land?” A literal translation here will not produce any meaning without major commentary. Hence the meaning that is generally agreed on is reflected in an admittedly paraphrastic translation. The reference is to the fact that the Ammonites had taken possession of the cities that had been deserted when the Assyrians carried off the Transjordanian tribes in 733
194 tn The meaning of this Hebrew word (תִּפְלֶצֶת, tifletset) is uncertain because it occurs only here. However, it is related to a verb root that refers to the shaking of the pillars (of the earth) in Job 9:6 and a noun (מִפְלֶצֶת, mifletset) that refers to “horror” or “shuddering” used in Job 21:6; Isa 21:4; Ezek 7:18; Ps 55:6. This is the nuance that is accepted by BDB, KBL, HAL and a majority of the modern English versions. The suffix is an objective genitive. The fact that the following verb is masculine singular suggests that the text here (הִשִּׁיא אֹתָךְ, hishi’ ’otakh) is in error for הִשִּׁיאָתָךְ (hishi’atakh; so G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 327, n. 16.a).
195 tn The Hebrew text of the first four lines reads: “Your terror [= the terror you inspire] has deceived you, [and] the arrogance of your heart, you who dwell in the clefts of the rock, who occupy the heights of the hill.” The sentence is broken up and restructured to better conform with English style.
196 tn Heb “I will bring disaster upon them, even my fierce anger.”
197 tn Heb “Oracle of the
198 tn Heb “I will send the sword after them.”
199 tn Heb “From [or Because of] the wrath of the
200 sn Compare Jer 49:17 and the study note there and see also the study notes on 18:16 and 19:8.