Discovery BoxJeremiah 2:23 
Context2:23 “How can you say, ‘I have not made myself unclean.
I have not paid allegiance to 1 the gods called Baal.’
Just look at the way you have behaved in the Valley of Hinnom! 2
Think about the things you have done there!
You are like a flighty, young female camel
that rushes here and there, crisscrossing its path. 3
Jeremiah 3:1
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. 4
Doing that would utterly defile the land. 5
But you, Israel, have given yourself as a prostitute to many gods. 6
So what makes you think you can return to me?” 7
says the Lord.
Jeremiah 13:12
Context13:12 “So tell them, 8 ‘The Lord, the God of Israel, says, “Every wine jar is made to be filled with wine.”’ 9 And they will probably say to you, ‘Do you not think we know 10 that every wine jar is supposed to be filled with wine?’
Jeremiah 20:9
Context20:9 Sometimes I think, “I will make no mention of his message.
I will not speak as his messenger 11 any more.”
But then 12 his message becomes like a fire
locked up inside of me, burning in my heart and soul. 13
I grow weary of trying to hold it in;
I cannot contain it.
Jeremiah 22:15
Context22:15 Does it make you any more of a king
that you outstrip everyone else in 14 building with cedar?
Just think about your father.
He was content that he had food and drink. 15
He did what was just and right. 16
So things went well with him.
Jeremiah 49:12
Context49:12 For the Lord says, “If even those who did not deserve to drink from the cup of my wrath must drink from it, do you think you will go unpunished? You will not go unpunished, but must certainly drink from the cup of my wrath. 17
1 tn Heb “I have not gone/followed after.” See the translator’s note on 2:5 for the meaning and usage of this idiom.
2 tn Heb “Look at your way in the valley.” The valley is an obvious reference to the Valley of Hinnom where Baal and Molech were worshiped and child sacrifice was practiced.
3 sn The metaphor is intended to depict Israel’s lack of clear direction and purpose without the
4 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.
5 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.
6 tn Heb “But you have played the prostitute with many lovers.”
7 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.
8 tn Heb “So you shall say this word [or message] to them.”
9 tn Heb “Every wine jar is supposed to be filled with wine.”
sn Some scholars understand this as a popular proverb like that in Jer 31:29 and Ezek 18:2. Instead this is probably a truism; the function of wine jars is to be filled with wine. This may relate to the preceding where the
10 tn This is an attempt to render a construction which involves an infinitive of a verb being added before the same verb in a question which expects a positive answer. There may, by the way, be a pun being passed back and forth here involving the sound play been “fool” (נָבָל, naval) and “wine bottle” (נֶבֶל, nebel).
11 tn Heb “speak in his name.” This idiom occurs in passages where someone functions as the messenger under the authority of another. See Exod 5:23; Deut 18:19, 29:20; Jer 14:14. The antecedent in the first line is quite commonly misidentified as being “him,” i.e., the
12 tn The English sentence has again been restructured for the sake of English style. The Hebrew construction involves two vav consecutive perfects in a condition and consequence relation, “If I say to myself…then it [his word] becomes.” See GKC 337 §112.kk for the construction.
13 sn Heb “It is in my heart like a burning fire, shut up in my bones.” In addition to standing as part for the whole, the “bones” for the person (e.g., Ps 35:10), the bones were associated with fear (e.g., Job 4:14) and with pain (e.g., Job 33:19, Ps 102:3 [102:4 HT]) and joy or sorrow (e.g., Ps 51:8 [51:10 HT]). As has been mentioned several times, the heart was connected with intellectual and volitional concerns.
14 tn For the use of this verb see Jer 12:5 where it is used of Jeremiah “competing” with horses. The form is a rare Tiphel (see GKC 153 §55.h).
15 tn Heb “Your father, did he not eat and drink and do justice and right.” The copulative vav in front of the verbs here (all Hebrew perfects) shows that these actions are all coordinate not sequential. The contrast drawn here between the actions of Jehoiakim and Josiah show that the phrase eating and drinking should be read in the light of the same contrasts in Eccl 2 which ends with the note of contentment in Eccl 2:24 (see also Eccl 3:13; 5:18 [5:17 HT]; 8:15). The question is, of course, rhetorical setting forth the positive role model against which Jehoiakim’s actions are to be condemned. The key terms here are “then things went well with him” which is repeated in the next verse after the reiteration of Josiah’s practice of justice.
16 sn The father referred to here is the godly king Josiah. He followed the requirements for kings set forth in 22:3 in contrast to his son who did not (22:13).
17 tn The words “of my wrath” after “cup” in the first line and “from the cup of my wrath” in the last line are not in the text but are implicit in the metaphor. They have been supplied in the translation for clarity.
sn The reference here is to the cup of God’s wrath which is connected with the punishment of war at the hands of the Babylonians referred to already in Jer 25:15-29. Those who do not deserve to drink are the innocent victims of war who get swept away with the guilty. Edom was certainly not one of the innocent victims as is clear from this judgment speech and those referred to in the study note on 49:7.
