Discovery BoxJeremiah 4:14 
Context4:14 “Oh people of Jerusalem, purify your hearts from evil 1
so that you may yet be delivered.
How long will you continue to harbor up
wicked schemes within you?
Jeremiah 5:26
Context5:26 “Indeed, there are wicked scoundrels among my people.
They lie in wait like bird catchers hiding in ambush. 2
They set deadly traps 3 to catch people.
Jeremiah 7:26
Context7:26 But your ancestors 4 did not listen to me nor pay attention to me. They became obstinate 5 and were more wicked than even their own forefathers.’”
Jeremiah 14:20
Context14:20 Lord, we confess that we have been wicked.
We confess that our ancestors have done wrong. 6
We have indeed 7 sinned against you.
Jeremiah 16:12
Context16:12 And you have acted even more wickedly than your ancestors! Each one of you has followed the stubborn inclinations of your own wicked heart and not obeyed me. 8
Jeremiah 16:17
Context16:17 For I see everything they do. Their wicked ways are not hidden from me. Their sin is not hidden away where I cannot see it. 9
Jeremiah 30:23
Context30:23 Just watch! The wrath of the Lord
will come like a storm.
Like a raging storm it will rage down
on the heads of those who are wicked.
1 tn Heb “Oh, Jerusalem, wash your heart from evil.”
2 tn The meaning of the last three words is uncertain. The pointing and meaning of the Hebrew word rendered “hiding in ambush” is debated. BDB relates the form (כְּשַׁךְ, kÿshakh) to a root שָׁכַךְ (shakhakh), which elsewhere means “decrease, abate” (cf. BDB 1013 s.v. שָׁכַךְ), and notes that this is usually understood as “like the crouching of fowlers,” but they say this meaning is dubious. HALOT 1345 s.v. I שׁוֹר questions the validity of the text and offers three proposals; the second appears to create the least textual modification, i.e., reading כְּשַׂךְ (kesakh, “as in the hiding place of (bird catchers)”; for the word שַׂךְ (sakh) see HALOT 1236 s.v. שׂךְ 4 and compare Lam 2:6 for usage. The versions do not help. The Greek does not translate the first two words of the line. The proposal given in HALOT is accepted with some hesitancy.
3 tn Heb “a destroying thing.”
4 tn Or “But your predecessors…”; Heb “But they….” There is a confusing interchange in the pronouns in vv. 25-26 which has led to some leveling in the ancient versions and the modern English versions. What is involved here are four levels of referents, the “you” of the present generation (vv. 21-22a), the ancestors who were delivered from Egypt (i.e., the “they” of vv. 22b-24), the “you” of v. 25 which involves all the Israelites from the Exodus to the time of speaking, and the “they” of v. 26 which cannot be the ancestors of vv. 22-24 (since they cannot be more wicked than themselves) but must be an indefinite entity which is a part of the “you” of v. 25, i.e., the more immediate ancestors of the present generation. If this is kept in mind, there is no need to level the pronouns to “they” and “them” or to “you” and “your” as some of the ancient versions and modern English versions have done.
5 tn Heb “hardened [or made stiff] their neck.”
6 tn Heb “We acknowledge our wickedness [and] the iniquity of our [fore]fathers.” For the use of the word “know” to mean “confess,” “acknowledge” cf. BDB 394 s.v. יָדַע, Qal.1.f and compare the usage in Jer 3:13.
sn For a longer example of an individual identifying with the nation and confessing their sins and the sins of their forefathers see Ps 106.
7 tn This is another example of the intensive use of כִּי (ki). See BDB 472 s.v. כִּי 1.e.
8 sn For the argumentation here compare Jer 7:23-26.
9 tn Heb “For my eyes are upon all their ways. They are not hidden from before me. And their sin is not hidden away from before my eyes.”
