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Jeremiah 6:7

Context

6:7 As a well continually pours out fresh water

so it continually pours out wicked deeds. 1 

Sounds of violence and destruction echo throughout it. 2 

All I see are sick and wounded people.’ 3 

Jeremiah 7:23

Context
7:23 I also explicitly commanded them: 4  “Obey me. If you do, I 5  will be your God and you will be my people. Live exactly the way I tell you 6  and things will go well with you.”

Jeremiah 9:1

Context

9:1 (8:23) 7  I wish that my head were a well full of water 8 

and my eyes were a fountain full of tears!

If they were, I could cry day and night

for those of my dear people 9  who have been killed.

Jeremiah 22:16

Context

22:16 He upheld the cause of the poor and needy.

So things went well for Judah.’ 10 

The Lord says,

‘That is a good example of what it means to know me.’ 11 

Jeremiah 23:17

Context

23:17 They continually say 12  to those who reject what the Lord has said, 13 

‘Things will go well for you!’ 14 

They say to all those who follow the stubborn inclinations of their own hearts,

‘Nothing bad will happen to you!’

Jeremiah 38:20

Context
38:20 Then Jeremiah answered, “You will not be handed over to them. Please obey the Lord by doing what I have been telling you. 15  Then all will go well with you and your life will be spared. 16 

Jeremiah 52:17

Context

52:17 The Babylonians broke the two bronze pillars in the temple of the Lord, as well as the movable stands and the large bronze basin called the “The Sea.” 17  They took all the bronze to Babylon.

1 tc Heb “As a well makes cool/fresh its water, she makes cool/fresh her wickedness.” The translation follows the reading proposed by the Masoretes (Qere) which reads a rare form of the word “well” (בַּיִר [bayir] for בְּאֵר [bÿer]) in place of the form written in the text (Kethib, בּוֹר [bor]), which means “cistern.” The latter noun is masculine and the pronoun “its” is feminine. If indeed בַּיִר (bayir) is a byform of בְּאֵר (beer), which is feminine, it would agree in gender with the pronoun. It also forms a more appropriate comparison since cisterns do not hold fresh water.

2 tn Heb “Violence and destruction are heard in it.”

3 tn Heb “Sickness and wound are continually before my face.”

4 tn Verses 22-23a read in Hebrew, “I did not speak with your ancestors and I did not command them when I brought them out of Egypt about words/matters concerning burnt offering and sacrifice, but I commanded them this word:” Some modern commentators have explained this passage as an evidence for the lateness of the Pentateuchal instruction regarding sacrifice or a denial that sacrifice was practiced during the period of the wilderness wandering. However, it is better explained as an example of what R. de Vaux calls a dialectical negative, i.e., “not so much this as that” or “not this without that” (Ancient Israel, 454-56). For other examples of this same argument see Isa 1:10-17; Hos 6:4-6; Amos 5:21-25.

5 tn Heb “Obey me and I will be.” The translation is equivalent syntactically but brings out the emphasis in the command.

6 tn Heb “Walk in all the way that I command you.”

7 sn Beginning with 9:1, the verse numbers through 9:26 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 9:1 ET = 8:23 HT, 9:2 ET = 9:1 HT, 9:3 ET = 9:2 HT, etc., through 9:26 ET = 9:25 HT. Beginning with 10:1 the verse numbers in the ET and HT are again the same.

8 tn Heb “I wish that my head were water.”

9 tn Heb “daughter of my people.” For the translation given here see 4:11 and the note on the phrase “dear people” there.

10 tn The words “for Judah” are not in the text, but the absence of the preposition plus object as in the preceding verse suggests that this is a more general statement, i.e., “things went well for everyone.”

11 tn Heb “Is that not what it means to know me.” The question is rhetorical and expects a positive answer. It is translated in the light of the context.

sn Comparison of the usage of the words “know me” in their context in Jer 2:8; 9:3, 6, 24 and here will show that more than mere intellectual knowledge is involved. It involves also personal commitment to God and obedience to the demands of the agreements with him. The word “know” is used in ancient Near Eastern treaty contexts of submission to the will of the overlord. See further the notes on 9:3.

12 tn The translation reflects an emphatic construction where the infinitive absolute follows a participle (cf. GKC 343 §113.r).

13 tc The translation follows the Greek version. The Hebrew text reads, “who reject me, ‘The Lord has spoken, “Things…”’” The Greek version is to be preferred here because of (1) the parallelism of the lines “reject what the Lord has said” // “follow the stubborn inclinations of their own hearts;” (2) the preceding context which speaks of “visions of their own imaginations not of what the Lord has given them;” (3) the following context which denies that they have ever had access to the Lord’s secrets; (4) the general contexts earlier regarding false prophecy where rejection of the Lord’s word is in view (6:14 [see there v. 10]; 8:11 [see there v. 9]); (5) the meter of the poetic lines (the Hebrew meter is 3/5/4/3; the meter presupposed by the translation is 5/3/4/3 with the 3’s being their words). The difference is one of vocalization of the same consonants. The vocalization of the MT is יְהוָה מְנַאֲצַי דִּבֶּר [mÿnaatsay dibber yÿhvah]; the Hebrew Vorlage behind the Greek would be vocalized as מְנַאֲצֵי דְּבַר יְהוָה (mÿnaatsey dÿvar yÿhvah).

14 tn Heb “You will have peace.” But see the note on 14:13. See also 6:14 and 8:11.

15 tn Heb “Please listen to the voice of the Lord with regard to what I have been telling you.” For the idiom “listen to the voice” = “obey” see BDB 1034 s.v. שָׁמַע 1.m. Obedience here is expressed by following the advice in the qualifying clause, i.e., what I have been telling you.

16 tn Heb “your life [or you yourself] will live.” Compare v. 17 and the translator’s note there for the idiom.

17 sn For discussion of the items listed here, see the study notes at Jer 27:19.



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