¹ tn These words are not in the text but are supplied in the translation to show clearly the shift in speaker. Jeremiah has been speaking; now the Lord answers, giving the reason for the devastation Jeremiah foresees.

² tn Heb “For….” This gives the explanation for the destruction envisaged in 4:20 to which Jeremiah responds in 4:19, 21.

³ tn Heb “They are senseless children.”

⁴ tn These words are not in the text but are supplied in the translation to show that this line is parallel with the preceding.

⁵ 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.

⁶ 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.

⁷ tn The words “Then the Lord said” are not in the text but are supplied in the translation for clarity.

⁸ tn Heb “As for you.” The personal name Jeremiah is supplied in the translation for clarity.

⁹ tn The words “to save them” are not in the text but are implicit from the context. They are supplied in the translation for clarity.

¹⁰ tn Heb “you.”

¹¹ tn The words “to save them” are not in the text but are implicit from the context. They are supplied in the translation for clarity.

sn Cf. Jer 7:16 where this same command is addressed to Jeremiah.

¹² tc The rendering “when disaster strikes them” is based on reading “at the time of” (בְּעֵת, bÿ’et) with a number of Hebrew mss and the versions instead of “on account of” (בְּעַד, bÿ’ad). W. L. Holladay (Jeremiah [Hermeneia], 1:347) is probably right in assuming that the MT has been influenced by “for them” (בַעֲדָם, va’adam) earlier in the verse.

¹³ tn Heb “Give glory/respect to the Lord your God.” For this nuance of the word “glory” (כָּבוֹד, kavod), see BDB 459 s.v. כָּבוֹד 6.b and compare the usage in Mal 1:6 and Josh 7:19.

¹⁴ tn The words “of disaster” are not in the text. They are supplied in the translation to explain the significance of the metaphor to readers who may not be acquainted with the metaphorical use of light and darkness for salvation and joy and distress and sorrow respectively.

sn For the metaphorical use of these terms the reader should consult O. A. Piper, “Light, Light and Darkness,” IDB 3:130-32. For the association of darkness with the Day of the Lord, the time when he will bring judgment, see, e.g., Amos 5:18-20. For the association of darkness with exile see Isa 9:1-2 (8:23-9:1 HT).

¹⁵ tn Heb “your feet stumble.”

¹⁶ tn Heb “you stumble on the mountains at twilight.” The added words are again supplied in the translation to help explain the metaphor to the uninitiated reader.

¹⁷ tn Heb “and while you hope for light he will turn it into deep darkness and make [it] into gloom.” The meaning of the metaphor is again explained through the addition of the “of” phrases for readers who are unacquainted with the metaphorical use of these terms.

sn For the meaning and usage of the term “deep darkness” (צַלְמָוֶת, tsalmavet), see the notes on Jer 2:6. For the association of the term with exile see Isa 9:2 (9:1 HT). For the association of the word gloom with the Day of the Lord see Isa 60:2; Joel 2:2; Zeph 1:15.

¹⁸ tn The word הֶבֶל (hevel), often translated “vanities”, is a common pejorative epithet for idols or false gods. See already in 8:19 and 10:8.

¹⁹ tn Heb “Is it not you, O Lord our God?” The words “who does” are supplied in the translation for English style.

²⁰ tn The rhetorical negatives are balanced by a rhetorical positive.

²¹ tn Heb “from the hand [or power] of.”

²² tn Heb “aliens, orphans, or widows” treating the terms as generic or collective. However, the term “alien” carries faulty connotations and the term “orphan” is not totally appropriate because the Hebrew term does not necessarily mean that both parents have died.

sn These were classes of people who had no one to look out for their rights. The laws of Israel, however, were careful to see that their rights were guarded (cf. Deut 10:18) and that provision was made for meeting their needs (cf. Deut 24:19-21). The Lord promised to protect them (cf. Ps 146:9) and a curse was called down on any who deprived them of justice (cf. Deut 27:19).

²³ tn Heb “Do not shed innocent blood.”

sn Do not kill innocent people. For an example of one of the last kings who did this see Jer 36:20-23. Manasseh was notorious for having done this and the book of 2 Kgs attributes the ultimate destruction of Judah to this crime and his sin of worshiping false gods (2 Kgs 21:16; 24:4).

²⁴ tn Heb “will turn from his wicked way.”

²⁵ tn For the idiom and translation of terms involved here see 18:8 and the translator’s note there.

sn The Lord is being consistent in the application of the principle laid down in Jer 18:7-8 that reformation of character will result in the withdrawal of the punishment of “uprooting, tearing down, destroying.” His prophecies of doom are conditional threats, open to change with change in behavior.

²⁶ tn Heb “because of the wickedness of their deeds.”

²⁷ tn Heb “Raise a banner against the walls of Babylon.”

²⁸ tn Heb “Strengthen the watch.”

²⁹ tn Heb “Station the guards.”

³⁰ 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).

³¹ tn Heb “For the Lord has both planned and done what he said concerning the people living in Babylon,” i.e., “he has carried out what he planned.” Here is an obvious case where the perfects are to be interpreted as prophetic; the commands imply that the attack is still future.