Jeremiah 2:31
Context2:31 You people of this generation,
listen to what the Lord says.
“Have I been like a wilderness to you, Israel?
Have I been like a dark and dangerous land to you? 1
Why then do you 2 say, ‘We are free to wander. 3
We will not come to you any more?’
Jeremiah 3:16
Context3:16 In those days, your population will greatly increase 4 in the land. At that time,” says the Lord, “people will no longer talk about having the ark 5 that contains the Lord’s covenant with us. 6 They will not call it to mind, remember it, or miss it. No, that will not be done any more! 7
Jeremiah 15:8
Context15:8 Their widows will become in my sight more numerous 8
than the grains of sand on the seashores.
At noontime I will bring a destroyer
against the mothers of their young men. 9
I will cause anguish 10 and terror
to fall suddenly upon them. 11
Jeremiah 19:11
Context19:11 Tell them the Lord who rules over all says, 12 ‘I will do just as Jeremiah has done. 13 I will smash this nation and this city as though it were a potter’s vessel which is broken beyond repair. 14 The dead will be buried here in Topheth until there is no more room to bury them.’ 15
Jeremiah 20:9
Context20:9 Sometimes I think, “I will make no mention of his message.
I will not speak as his messenger 16 any more.”
But then 17 his message becomes like a fire
locked up inside of me, burning in my heart and soul. 18
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 19 building with cedar?
Just think about your father.
He was content that he had food and drink. 20
He did what was just and right. 21
So things went well with him.
Jeremiah 28:1
Context28:1 The following events occurred in that same year, early in the reign of King Zedekiah of Judah. To be more precise, it was the fifth month of the fourth year of his reign. 22 The prophet Hananiah son of Azzur, who was from Gibeon, spoke to Jeremiah 23 in the Lord’s temple in the presence of the priests and all the people. 24
Jeremiah 31:12
Context31:12 They will come and shout for joy on Mount Zion.
They will be radiant with joy 25 over the good things the Lord provides,
the grain, the fresh wine, the olive oil,
the young sheep and calves he has given to them.
They will be like a well-watered garden
and will not grow faint or weary any more.
Jeremiah 46:23
Context46:23 The population of Egypt is like a vast, impenetrable forest.
But I, the Lord, affirm 26 that the enemy will cut them down.
For those who chop them down will be more numerous than locusts.
They will be too numerous to count. 27
Jeremiah 48:2
Context48:2 People will not praise Moab any more.
The enemy will capture Heshbon 28 and plot 29 how to destroy Moab, 30
saying, ‘Come, let’s put an end to that nation!’
City of Madmen, you will also be destroyed. 31
A destructive army will march against you. 32
Jeremiah 51:12
Context51:12 Give the signal to attack Babylon’s wall! 33
Bring more guards! 34
Post them all around the city! 35
Put men in ambush! 36
For the Lord will do what he has planned.
He will do what he said he would do to the people of Babylon. 37
1 tn Heb “a land of the darkness of Yah [= thick or deep darkness].” The idea of danger is an added connotation of the word in this context.
2 tn Heb “my people.”
3 tn Or more freely, “free to do as we please.” There is some debate about the meaning of this verb (רוּד, rud) because its usage is rare and its meaning is debated in the few passages where it does occur. The key to its meaning may rest in the emended text (reading וְרַדְתִּי [vÿradti] for וְיָרַדְתִּי [vÿyaradti]) in Judg 11:37 where it refers to the roaming of Jephthah’s daughter on the mountains of Israel.
4 tn Heb “you will become numerous and fruitful.”
5 tn Or “chest.”
6 tn Heb “the ark of the covenant.” It is called this because it contained the tables of the law which in abbreviated form constituted their covenant obligations to the
7 tn Or “Nor will another one be made”; Heb “one will not do/make [it?] again.”
8 tn Heb “to me.” BDB 513 s.v. ל 5.a(d) compares the usage of the preposition “to” here to that in Jonah 3:3, “Nineveh was a very great city to God [in God’s estimation].” The NEB/REB interpret as though it were the agent after a passive verb, “I have made widows more numerous.” Most English versions ignore it. The present translation follows BDB though the emphasis on God’s agency has been strong in the passage.
9 tn The translation of this line is a little uncertain because of the double prepositional phrase which is not represented in this translation or most of the others. The Hebrew text reads: “I will bring in to them, against mother of young men, a destroyer at noon time.” Many commentaries delete the phrase with the Greek text. If the preposition read “against” like the following one this would be a case of apposition of nearer definition. There is some evidence of that in the Targum and the Syriac according to BHS. Both nouns “mothers” and “young men” are translated as plural here though they are singular; they are treated by most as collectives. It would be tempting to translate these two lines “In broad daylight I have brought destroyers against the mothers of her fallen young men.” But this may be too interpretive. In the light of 6:4, noontime was a good time to attack. NJPS has “I will bring against them – young men and mothers together – ….” In this case “mother” and “young men” would be a case of asyndetic coordination.
10 tn This word is used only here and in Hos 11:9. It is related to the root meaning “to rouse” (so BDB 735 s.v. I עִיר). Here it refers to the excitement or agitation caused by terror. In Hos 11:9 it refers to the excitement or arousal of anger.
11 tn The “them” in the Hebrew text is feminine referring to the mothers.
12 tn Heb “Thus says Yahweh of armies.” For this title see the study note on 2:19. The translation attempts to avoid the confusion of embedding quotes within quotes by reducing this one to an indirect quote.
13 tn The adverb “Thus” or “Like this” normally points back to something previously mentioned. See, e.g., Exod 29:35; Num 11:15; 15:11; Deut 25:9.
14 tn Heb “Like this I will break this people and this city, just as one breaks the vessel of a potter which is not able to be repaired.”
15 sn See Jer 7:22-23 for parallels.
16 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
17 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.
18 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.
19 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).
20 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.
21 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).
22 tc The original text is unusually full here and deemed by many scholars to be corrupt: Heb “And it happened in that year in the beginning of the reign of Zedekiah king of Judah, in the fourth year, in the fifth month Hananiah…said to…” Many scholars see a contradiction between “in the fourth year” and “in the beginning of the reign.” These scholars point to the fact that the Greek version does not have “in that year” and “in the beginning of the reign of”; it merely reads “in the fourth year of Zedekiah king of Judah, in the fifth month.” These scholars generally also regard the heading at 27:1 to be unoriginal and interpret the heading in the MT here as a faulty harmonization of the original (that in the Greek version) with the erroneous one in the Hebrew of 27:1. However, it is just as possible that the Greek version in both places is an attempt to harmonize the data of 27:1 and 28:1. I.e., it left out both the heading at 27:1, and “in that year” and “at the beginning of the reign of” in the heading here because it thought the data was contradictory. However, it is just as likely that there is really no contradiction here. I.e., the term “beginning of the reign” can include the fourth year. E. H. Merrill has argued that the term here refers not to the accession year (see the translator’s note on 26:1) but to the early years in general (“The ‘Accession Year’ and Davidic Chronology,” JANESCU 19 [1989]: 105-6, and cf. note 18 for bibliography on Akkadian parallels). Hence the phrase has been translated both here and in 27:1 “early in the reign of…” For other attempts at harmonization see the discussion in G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 41, n. 1a.
sn The dating here is very full and precise. “In that same year” ties the events here in with the messages that Jeremiah delivered to the envoys, the king and his court, and the priests and people while wearing the yoke symbolizing servitude to Nebuchadnezzar. The text wants to show that the events here transpired shortly after those in Jer 27 and that Jeremiah is still wearing the yoke. The supplying of the precise month is important because the end of the chapter will show that Jeremiah’s prophecy regarding Hananiah was fulfilled two months later. Hence Jeremiah is the true prophet and Hananiah and the others (27:16) are false. The supplying of the year is perhaps significant because the author states in 51:59 that Zedekiah went to Babylon that same year, probably to pledge his loyalty. The suggestion lies ready to hand that the events of this chapter and the preceding one lead to his dismissal of the false prophet Hananiah’s advice and the acceptance of Jeremiah’s.
23 tn Heb “to me.” The rest of the chapter is all in third person narrative (see vv. 5, 6, 10, 11, 12, 15). Hence, many explain the first person here as a misunderstanding of the abbreviation “to Jeremiah” (אֶל יִרְמִיָּה [’el yirmiyyah] = אֵלַי, [’elay]). It is just as likely that there is a similar kind of disjunction here that was found in 27:1-2 only in the opposite direction. There what started out as a third person report was really a first person report. Here what starts out as a first person report is really a third person report. The text betrays both the hands of the narrator, probably Baruch, and the reportee, Jeremiah, who dictated a synopsis of his messages and his stories to Baruch to write down (Jer 36:4, 32).
24 tn Heb “And it happened in that year in the beginning of the reign of Zedekiah king of Judah, in the fourth year, in the fifth month, Hananiah son of Azzur the prophet who was from Gibeon said to me in…” The sentence has been broken up in conformity with contemporary English style and the flavor given in modern equivalent terms.
25 tn Reading a Qal perfect from the root II נָהַר (nahar; so KBL 509 s.v. and HALOT 639 s.v.) rather than I נָהַר (so BDB 625 s.v.).
26 tn Heb “Oracle of the
27 tn The precise meaning of this verse is uncertain. The Hebrew text reads: “They [those who enter in great force] will cut down her forest, oracle of the
28 sn Heshbon was originally a Moabite city but was captured by Sihon king of Og and made his capital (Num 21:26-30). It was captured from Sihon and originally assigned to the tribe of Reuben (Num 32:37; Josh 13:17). Later it was made a Levitical city and was assigned to the tribe of Gad (Josh 21:39). It formed the northern limits of Moab. It was located about eighteen miles east of the northern tip of the Dead Sea.
29 sn There is a wordplay in Hebrew on the word “Heshbon” and the word “plot” (חָשְׁבוּ, khoshvu).
30 tn Heb “In Heshbon they plot evil against her [i.e., Moab].” The “they” is undefined, but it would scarcely be Moabites living in Heshbon. Hence TEV and CEV are probably correct in seeing a reference to the enemy which would imply the conquest of this city which lay on the northern border of Moab.
31 tn The meaning of this line is somewhat uncertain. The translation here follows all the modern English versions and commentaries in reading the place name “Madmen” even though the place is otherwise unknown and the Greek, Syriac, and Latin version all read this word as an emphasizing infinitive absolute of the following verb “will be destroyed,” i.e. דָּמוֹם יִדֹּמּוּ (damom yiddommu). Some see this word as a variant of the name Dimon in Isa 15:9 which in turn is a playful variant of the place name Dibon. There is once again a wordplay on the word “Madmen” and “will be destroyed”: מַדְמֵן (madmen) and יִדֹּמּוּ (yiddommu). For the meaning of the verb = “perish” or “be destroyed” see Jer 8:14; Ps 31:18.
32 tn Heb “A sword will follow after you.” The sword is again figurative of destructive forces, here the army of the Babylonians.
33 tn Heb “Raise a banner against the walls of Babylon.”
34 tn Heb “Strengthen the watch.”
35 tn Heb “Station the guards.”
36 tn Heb “Prepare ambushes.”
sn The commands are here addressed to the kings of the Medes to fully blockade the city by posting watchmen and setting men in ambush to prevent people from escaping from the city (cf. 2 Kgs 25:4).
37 tn Heb “For the