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Jeremiah 2:5

Context

2:5 This is what the Lord says:

“What fault could your ancestors 1  have possibly found in me

that they strayed so far from me? 2 

They paid allegiance to 3  worthless idols, and so became worthless to me. 4 

Jeremiah 16:11

Context
16:11 Then tell them that the Lord says, 5  ‘It is because your ancestors 6  rejected me and paid allegiance to 7  other gods. They have served them and worshiped them. But they have rejected me and not obeyed my law. 8 

Jeremiah 18:20

Context

18:20 Should good be paid back with evil?

Yet they are virtually digging a pit to kill me. 9 

Just remember how I stood before you

pleading on their behalf 10 

to keep you from venting your anger on them. 11 

Jeremiah 22:21

Context

22:21 While you were feeling secure I gave you warning. 12 

But you said, “I refuse to listen to you.”

That is the way you have acted from your earliest history onward. 13 

Indeed, you have never paid attention to me.

Jeremiah 23:18

Context

23:18 Yet which of them has ever stood in the Lord’s inner circle 14 

so they 15  could see and hear what he has to say? 16 

Which of them have ever paid attention or listened to what he has said?

Jeremiah 26:5

Context
26:5 You must pay attention to the exhortations of my servants the prophets. I have sent them to you over and over again. 17  But you have not paid any attention to them.

1 tn Heb “fathers.”

2 tn Or “I did not wrong your ancestors in any way. Yet they went far astray from me.” Both translations are an attempt to render the rhetorical question which demands a negative answer.

3 tn Heb “They went/followed after.” This idiom is found most often in Deuteronomy or covenant contexts. It refers to loyalty to God and to his covenant or his commandments (e.g., 1 Kgs 14:8; 2 Chr 34:31) with the metaphor of a path or way underlying it (e.g., Deut 11:28; 28:14). To “follow other gods” was to abandon this way and this loyalty (i.e., to “abandon” or “forget” God, Judg 2:12; Hos 2:13) and to follow the customs or religious traditions of the pagan nations (e.g., 2 Kgs 17:15). The classic text on “following” God or another god is 1 Kgs 18:18, 21 where Elijah taunts the people with “halting between two opinions” whether the Lord was the true God or Baal was. The idiom is often found followed by “to serve and to worship” or “they served and worshiped” such and such a god or entity (see, e.g., Jer 8:2; 11:10; 13:10; 16:11; 25:6; 35:15).

4 tn The words “to me” are not in the Hebrew text but are implicit from the context: Heb “they followed after the worthless thing/things and became worthless.” There is an obvious wordplay on the verb “became worthless” and the noun “worthless thing,” which is probably to be understood collectively and to refer to idols as it does in Jer 8:19; 10:8; 14:22; Jonah 2:8.

5 tn These two sentences have been recast in English to break up a long Hebrew sentence and incorporate the oracular formula “says the Lord (Heb ‘oracle of the Lord’)” which occurs after “Your fathers abandoned me.” In Hebrew the two sentences read: “When you tell them these things and they say, ‘…’, then tell them, ‘Because your ancestors abandoned me,’ oracle of the Lord.”

6 tn Heb “fathers” (also in vv. 12, 13, 15, 19).

7 tn Heb “followed after.” See the translator’s note at 2:5 for the explanation of the idiom.

8 tn Heb “But me they have abandoned and my law they have not kept.” The objects are thrown forward to bring out the contrast which has rhetorical force. However, such a sentence in English would be highly unnatural.

9 tn Or “They are plotting to kill me”; Heb “They have dug a pit for my soul.” This is a common metaphor for plotting against someone. See BDB 500 s.v. כָּרָה Qal and for an example see Pss 7:16 (7:15 HT) in its context.

10 tn Heb “to speak good concerning them” going back to the concept of “good” being paid back with evil.

11 tn Heb “to turn back your anger from them.”

sn See Jer 14:7-9, 19-21 and 15:1-4 for the idea.

12 tn Heb “I spoke to you in your security.” The reference is to the sending of the prophets. Compare this context with the context of 7:25. For the nuance “security” for this noun (שַׁלְוָה, shalvah) rather than “prosperity” as many translate see Pss 122:7; 30:6 and the related adjective (שָׁלֵו, shalev) in Jer 49:31; Job 16:2; 21:23.

13 tn Heb “from your youth.” Compare the usage in 2:2; 3:24 and compare a similar idea in 7:25.

14 tn Or “has been the Lord’s confidant.”

sn The Lord’s inner circle refers to the council of angels (Ps 89:7 [89:8 HT]; 1 Kgs 22:19-22; Job 1-2; Job 15:8) where God made known his counsel/plans (Amos 3:7). They and those they prophesied to will find out soon enough what the purposes of his heart are, and they are not “peace” (see v. 20). By their failure to announce the impending doom they were not turning the people away from their wicked course (vv. 21-22).

15 tn The form here is a jussive with a vav of subordination introducing a purpose after a question (cf. GKC 322 §109.f).

16 tc Heb “his word.” In the second instance (“what he has said” at the end of the verse) the translation follows the suggestion of the Masoretes (Qere) and many Hebrew mss rather than the consonantal text (Kethib) of the Leningrad Codex.

17 tn See the translator’s note on 7:13 for the idiom here.



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