Jeremiah 7:1-15

¹ tn Heb “The word which came to Jeremiah from the Lord.”

² tn Heb “Proclaim there…” The adverb is unnecessary in English style.

³ sn That is, all those who have passed through the gates of the outer court and are standing in the courtyard of the temple.

⁴ tn Heb “Yahweh of armies, the God Israel.”

sn Compare the use of similar titles in 2:19; 5:14; 6:6 and see the explanation in the study note at 2:19. In this instance the title appears to emphasize the Lord as the heavenly King who drags his disobedient vassals into court (and threatens them with judgment).

⁵ tn Or “Make good your ways and your actions.” J. Bright’s translation (“Reform the whole pattern of your conduct”; Jeremiah [AB], 52) is excellent.

⁶ tn Heb “place” but this might be misunderstood to refer to the temple.

⁷ tn Heb “Stop trusting in lying words which say.”

⁸ tn The words “We are safe!” are not in the text but are supplied in the translation for clarity.

⁹ tn Heb “The temple of the Lord, the temple of the Lord, the temple of the Lord are these (i.e., these buildings).” Elsewhere triple repetition seems to mark a kind of emphasis (cf. Isa 6:3; Jer 22:29; Ezek 21:27 [32 HT]). The triple repetition that follows seems to be Jeremiah’s way of mocking the (false) sense of security that people had in the invincibility of Jerusalem because God dwelt in the temple. They appeared to be treating the temple as some kind of magical charm. A similar feeling had grown up around the ark in the time of the judges (cf. 1 Sam 3:3) and the temple and city of Jerusalem in Micah’s day (cf. Mic 3:11). It is reflected also in some of the Psalms (cf., e.g., Ps 46, especially v. 5).

¹⁰ tn The infinitive absolute precedes the finite verb for emphasis.

¹¹ tn Heb “you must do justice between a person and his fellow/neighbor.” The infinitive absolute precedes the finite verb for emphasis.

¹² tn Heb “Stop oppressing foreigner, orphan, and widow.”

¹³ tn Heb “Stop shedding innocent blood.”

¹⁴ tn Heb “going/following after.” See the translator’s note at 2:5 for an explanation of the idiom involved here.

¹⁵ tn Heb “going after other gods to your ruin.”

¹⁶ tn The translation uses imperatives in vv. 5-6 followed by the phrase, “If you do all this,” to avoid the long and complex sentence structure of the Hebrew sentence which has a series of conditional clauses in vv. 5-6 followed by a main clause in v. 7.

¹⁷ tn Heb “live in this place, in this land.”

¹⁸ tn Heb “gave to your fathers [with reference to] from ancient times even unto forever.”

¹⁹ tn Heb “Behold!”

²⁰ tn Heb “You are trusting in lying words.” See the similar phrase in v. 4 and the note there.

²¹ tn Heb “not profit [you].”

²² tn Heb “Will you steal…then say, ‘We are safe’?” Verses 9-10 are one long sentence in the Hebrew text.

²³ tn Heb “You go/follow after.” See the translator’s note at 2:5 for an explanation of the idiom involved here.

²⁴ tn Heb “over which my name is called.” For this nuance of this idiom cf. BDB 896 s.v. קָרָא Niph.2.d(4) and see the usage in 2 Sam 12:28.

²⁵ tn Or “‘We are safe!’ – safe, you think, to go on doing all those hateful things.” Verses 9-10 are all one long sentence in the Hebrew text. It has been broken up for English stylistic reasons. Somewhat literally it reads “Will you steal…then come and stand…and say, ‘We are safe’ so as to/in order to do…” The Hebrew of v. 9 has a series of infinitives which emphasize the bare action of the verb without the idea of time or agent. The effect is to place a kind of staccato like emphasis on the multitude of their sins all of which are violations of one of the Ten Commandments. The final clause in v. 8 expresses purpose or result (probably result) through another infinitive. This long sentence is introduced by a marker (ה interrogative in Hebrew) introducing a rhetorical question in which God expresses his incredulity that they could do these sins, come into the temple and claim the safety of his protection, and then go right back out and commit the same sins. J. Bright (Jeremiah [AB], 52) catches the force nicely: “What? You think you can steal, murder…and then come and stand…and say, ‘We are safe…’ just so that you can go right on…”

²⁶ tn Heb “over which my name is called.” For this nuance of this idiom cf. BDB 896 s.v. קָרָא Niph.2.d(4) and see the usage in 2 Sam 12:28.

²⁷ tn Heb “Is this house…a den/cave of robbers in your eyes?”

²⁸ tn Heb “Behold!”

²⁹ tn Heb “where I caused my name to dwell.” The translation does not adequately represent the theology of the Lord’s deliberate identification with a place where he chose to manifest his presence and desired to be worshiped (cf. Exod 20:25; Deut 16:2, 6, 11).

³⁰ sn The place in Shiloh…see what I did to it. This refers to the destruction of Shiloh by the Philistines circa 1050 b.c. (cf. Ps 78:60). The destruction of Shiloh is pertinent to the argument. The presence of the tabernacle and ark of the covenant did not prevent Shiloh from being destroyed when Israel sinned. The people of Israel used the ark as a magic charm but it did not prevent them from being defeated or the ark being captured (1 Sam 4:3, 11, 21-22).

³¹ tn This reflects a Hebrew idiom (e.g., 7:25; 11:7; 25:3, 4), i.e., an infinitive of a verb meaning “to do something early [or eagerly]” followed by an infinitive of another verb of action. Cf. HALOT 1384 s.v. שָׁכַם Hiph.2.

³² tn Heb “I called to you and you did not answer.” The words “to repent” are not in the text but are supplied in the translation for clarity.

³³ tn Heb “over which my name is called.” For this nuance of this idiom cf. BDB 896 s.v. קָרָא Niph.2.d(4) and see the usage in 2 Sam 12:28.

³⁴ tn Heb “fathers” (also in vv. 22, 25, 26).

³⁵ tn Heb “I will do to this house which I…in which you put…and to this place which…as I did to Shiloh.”

³⁶ tn Heb “the descendants of Ephraim.” However, Ephraim here stands (as it often does) for all the northern tribes of Israel.