¹ tn The term here (אֵזוֹר, ʾezor) has been rendered in various ways: “girdle” (KJV, ASV), “waistband” (NASB), “waistcloth” (RSV), “sash” (NKJV), “belt” (NIV, NCV, NLT), and “loincloth” (NAB, NRSV, NJPS, REB). The latter is most accurate according to J. M. Myers, “Dress and Ornaments,” IDB 1:870, and W. L. Holladay, Jeremiah (Hermeneia), 1:399. It was a short, skirt-like garment reaching from the waist to the knees and worn next to the body (cf. v. 9). The modern equivalent is “shorts” as in TEV/GNB, CEV.

⁵ tc Or reading with the Greek version, “God does not see what we are doing.” In place of “what will happen to us (אַחֲרִיתֵנוּ, ʾakharitenu, “our end”) the Greek version understands a Hebrew text which reads “our ways” (אָרְחוֹתֵנו, ʾorkhotenu), which is graphically very close to the MT. The Masoretic is supported by the Latin and is retained here on the basis of external evidence. Either text makes good sense in the context. Some identify the “he” with Jeremiah and understand the text to be saying that the conspirators are certain that they will succeed and he will not live to see his prophecies fulfilled.

² tn Heb “The instruction of vanities [worthless idols] is wood.” The interpretation of this line is a little uncertain. Various proposals have been made, most of which involve radical emendation of the text. For some examples see J. A. Thompson, Jeremiah (NICOT), 323-24, fn 6. However, this is probably a case of the bold predication discussed in GKC 452 §141.d, some examples of which may be seen in Ps 109:4 (“I am prayer”) and Ps 120:7 (“I am peace”).

¹ tn Or vv. 21-22 may read, “‘Death has climbed…city squares. And the dead bodies of people lie scattered…They lie scattered…but has not been gathered.’ The Lord has told me to tell you this.” Or, “For death will climb…It will enter…It will take away…who gather in the city squares. So tell your daughters and neighbors, ‘The Lord wants you to say, “The dead bodies of people lie scattered…They lie scattered…has not been gathered.”’” The main causes of ambiguity are the particle כִּי (ki) introducing v. 21 and the verb form דַּבֵּר (dabber) at the beginning of v. 22. כִּי may be interpreted as introducing a causal sentence giving Jeremiah’s grounds for the commands of v. 19, in which case the verbs would best be understood as prophetic perfects (as in the second alternate translation). Or it may be interpreted as introducing the content of the lament the women are to teach their daughters and neighbors (as in the translation adopted and in the first alternate translation). The form דַּבֵּר may be interpreted as a Piel masculine singular imperative addressed to Jeremiah (as in the first alternate translation, where it is placed at the end for the sake of clarity) or as a Piel infinitive absolute either explaining what the woman are to teach their daughters and neighbors (as in the second alternate translation; cf. GKC 341 §113.h, i for this use of the infinitive absolute) or as equivalent to an imperative addressed to the women, telling them to tell their daughters and neighbors the reason for the lament, i.e., the Lord’s promise of widespread death (cf. GKC 346 §113.bb for this use of the infinitive absolute). The translation chosen has opted for v. 21 as the content of the lament and v. 22 as the further explanation that Jeremiah has the women pass on to their neighbors and daughters. This appears to this interpreter to create the least confusion and dislocation in the flow of the passage.

³ sn Cf., e.g., 2 Kgs 21:3, 5, 7; 23:4, 6 and Ezek 8:3, 5, 10-12, 16. Manasseh had desecrated the temple by building altars, cult symbols, and idols in it. Josiah had purged the temple of these pagan elements. But it is obvious from both Jeremiah and Ezekiel that they had been replaced shortly after Josiah’s death. They were a primary cause of Judah’s guilt and punishment (see beside this passage, 19:5; 32:34-35).

⁶ tn Heb “and they followed after those things [the word is plural] which do not profit.” The poetic structure of the verse, four lines in which a distinct subject appears at the beginning followed by a fifth line beginning with a prepositional phrase and no distinct subject, argues that this line is climactic and refers to all four classes enumerated in the preceding lines. See W. L. Holladay, Jeremiah (Hermeneia), 1:88-89. There may be a play or pun in the Hebrew text on the name for the god Baal (בַּעַל, baʿal) and the verb “cannot help you” (Heb “do not profit”) which is spelled יַעַל (yaʿal).

¹ tn Or “Media, you are my war club…I will use you to smash…leaders. So before your very eyes I will repay…for all the wicked things they did in Zion.” For explanation see the translator’s note on v. 20. The position of the phrase “before your eyes” at the end of the verse after “which they did in Zion,” and the change in person from second masculine singular in vv. 20b-23 (“I used you to smite”) to second masculine plural in “before your eyes,” argue that a change in referent/addressee occurs in this verse. To maintain that the referent in vv. 20-23 is Media/Cyrus requires that this position and change in person be ignored; “before your eyes” then is attached to “I will repay.” The present translation follows J. A. Thompson (Jeremiah [NICOT], 757) and F. B. Huey (Jeremiah, Lamentations [NAC], 423) in seeing the referent as the Judeans who had witnessed the destruction of Zion/Jerusalem. The word “Judean” has been supplied for the sake of identifying the referent for the modern reader.

⁴ tc The meaning of this verse is very uncertain. The Hebrew text apparently reads, “Hamath and Arpad are dismayed. They melt away because they have heard bad news. Anxiety is in the sea; it [the sea] cannot be quiet.” Many commentaries and English versions redivide the verse, have “like the sea” for “in the sea” (כַּיָּם [kayyam] for בַּיָּם [bayyam]), and read the feminine singular noun דְּאָגָה (d^eʾagah) as though it were the third masculine plural verb דָּאֲגוּ (daʾagu): “They are troubled like the sea.” The translation follows the emendation proposed in BHS and accepted by a number of commentaries (e.g., J. Bright, Jeremiah [AB], 333; J. A. Thompson, Jeremiah [NICOT], 723, n. 1). That emendation involves reading נָמֹג לִבָּם מִדְּאָגָה (namog libbam midd^eʾagah) instead of נָמֹגוּ בַּיָּם דְּאָגָה (namogu bayyam d^eʾagah). The translation also involves a double reading of “heart,” for the sake of English style, once in the sense of courage (BDB 525 s.v. לֵב 10), because that is the nuance that best fits “melts” in the English idiom, and once in the more general sense of hearts as the seat of fears, anxieties, and worries. The double translation is a concession to English style.

² tn The meaning of this verse is somewhat uncertain: Heb “I know, oracle of the Lord,/ his arrogance and [that it is?] not true; // his boastings accomplish that which is not true.” Several modern English versions and commentaries redivide the verse and read something like, “I know his insolence…his boastings are false; his deeds are false” (NRSV, REB). However, the word translated “deeds” in the last line is a verb in the third person plural and can only have as its logical grammatical subject the word “boastings.” The adjective כֵּן (ken) + the negative לֹא (lo’) are evidently repeated here and applied to two different subjects, “arrogance” and “boasting,” to emphasize that Moab’s arrogant boasts will prove “untrue” (cf. HALOT 459 s.v. II כֵּן 2.c for the meaning “untrue” for both this passage and the parallel one in Isa 16:6). There is some difference of opinion about the identification of the “I” in this verse. Most commentators see it as referring to the prophet. However, F. B. Huey (Jeremiah, Lamentations [NAC], 395) is probably correct in seeing it refer to the Lord. He points to the fact that the “I” in vv. 33, 35, 38 can only refer to God. The “I know” in v. 30 also clearly has the Lord as its subject. There are other cases in the book of Jeremiah where the Lord expresses his lament over the fate of a people (cf. 14:1-6, 17-18).

² tn Or “you who are left alive on the Philistine plain.” Or “you who remain of the Anakim.” The translation follows the suggestion of several of the modern commentaries that the word עֵמֶק (ʿemeq) means “strength” or “power” here (see J. A. Thompson, Jeremiah [NICOT], 698; J. Bright, Jeremiah [AB], 310; and see also HALOT 803 s.v. II עֵמֶק). It is a rare homonym of the word that normally means “valley,” which seems to be an inappropriate designation of the Philistine plain. Many of the modern English versions and commentaries follow the Greek version, which reads here “remnant of the Anakim” (עֲנָקִים [ʿanaqim] instead of עִמְקָם [ʿimqam], a confusion of basically one letter). This emendation is followed by both BDB 771 s.v. עֵמֶק and KBL 716 s.v. עֵמֶק. The Anakim were generally associated with the southern region around Hebron, but an enclave of them was known to have settled in Gaza, Gath, and Ekron, three of the Philistine cities (cf. Josh 11:22). However, the facts that this judgment is directed against the Philistines, not the Anakim, and that this homonym apparently appears also in Jer 49:4 make the reading of “power” more likely here.

¹ sn Jeremiah was called to be a prophet not only to Judah and Jerusalem but to the nations (1:5, 10). The prophecies or oracles that are collected here in Jer 46-51 are found after 25:13a in the Greek version, where they are also found in a different order and with several textual differences. The issue of which represents the original writing is part of the broader issue of the editorial or redactional history of the book of Jeremiah, which went through several editions, two of which are referred to in Jer 36, i.e., the two scrolls written in the fourth year of Jehoiakim (605 b.c.). A third edition included all the preceding plus the material down to the time of the fall of Jerusalem (cf. the introduction in 1:1-3), and a fourth included all the preceding plus the materials in Jer 40-44. The oracles against the foreign nations collected here are consistent with the note of judgment sounded against all nations (including some not mentioned in Jer 46-51) in Jer 25. See the translator’s note on 25:13 for further details regarding the relationship that the oracles to the foreign nations may have to the judgment speeches in Jer 25.

¹ tn English versions and commentaries differ on the number of officials named here and the exact spelling of their names. For a good discussion of the options see F. B. Huey, Jeremiah, Lamentations (NAC), 341, n. 71. Most commentaries follow the general lead of J. Bright (Jeremiah [AB], 243), as the present translation has done here. However, the second name is not emended on the basis of v. 13, as Bright does, nor is the second Nergal Sharezer regarded as the same man as the first and the information on the two combined, as he does. The first Nergal Sharezer is generally identified, on the basis of Babylonian records, as the man who usurped the throne from Nebuchadnezzar’s son, Awel Marduk, or Evil Merodach as he is known in the OT (Jer 52:31; 2 Kgs 25:27). The present translation renders the two technical Babylonian terms “Rab Saris” (only in Jer 39:3, 13; 2 Kgs 18:17) and “Rab Mag” (only in Jer 39:3, 13) as “chief officer” and “high official,” without knowing precisely what offices they held. This has been done to give the modern reader some feeling of their high position without specifying exactly what their precise positions were (i.e., the generic has been used for the [unknown] specific).

² tn Heb “The men of your friendship incited you and prevailed over you. Your feet are sunk in the mud. They turned backward.” The term “men of your friendship” (cf. BDB 1023 s.v. שָׁלוֹם 5.a) is used to refer to Jeremiah’s “so-called friends” in 20:10, to the trusted friend who deserted the psalmist in Ps 41:10, and to the allies of Edom in Obad 7. According to most commentators it refers here to the false prophets and counselors who urged the king to rebel against Nebuchadnezzar. The verb translated “misled” is a verb that often refers to inciting or instigating someone to do something, frequently with negative connotations (so BDB 694 s.v. סוּת Hiph.2). It is generally translated “deceive” or “mislead” in 2 Kgs 18:32 and 2 Chr 32:11, 15. Here it refers to the fact that his pro-Egyptian counselors induced him to rebel. They proved too powerful for him and prevailed on him (יָכֹל לְ, yakhol l^e; see BDB 408 s.v. יָכֹל 2.b) to follow a policy that would prove detrimental to him, his family, and the city. The phrase “your feet are sunk in the mud” is figurative for being entangled in great difficulties (so BDB 371 s.v. טָבַע Hoph and compare the usage in the highly figurative description of trouble in Ps 69:2 [69:3 HT]).

¹ sn These two verses (37:1-2) are introductory to chs. 37-38 and aim to characterize Zedekiah and his regime as disobedient, just as Jehoiakim and his regime had been (Jer 36:27; cf. 2 Kgs 24:19-20). This characterization is important because Zedekiah is portrayed in the incidents that follow in 37-38 as seeking the Lord’s help or seeking a word from the Lord. However, though he did send to inquire of Jeremiah three times, he did not pay attention to the warnings he received in reply and so was ultimately responsible for the fall of Jerusalem (Jer 39). As elsewhere in this book, Jeconiah’s reign is passed over in silence because it was negligible, and Jeremiah did not wish to legitimize the hopes of many in Israel and Babylon that Jeconiah would return from exile and resume rule over Judah (see further the study notes on 22:24, 30 and 36:30).

² tn There is some debate about the syntax of the words translated “All the people living in Jerusalem and all the people who came into Jerusalem from the towns in Judah.” As the sentence is structured in Hebrew, it looks like these words are the subject of “proclaim a fast.” However, most commentaries point out that the people themselves would hardly proclaim a fast; they would be summoned to fast (cf. 1 Kgs 21:9, 12; Jonah 3:7). Hence many see these words as the object of the verb, which has an impersonal subject “they.” This is most likely unless, as J. Bright thinks (Jeremiah [AB], 180), the word “proclaim” is used in a looser sense as “observed.” The translation has chosen to follow this latter tack rather than use the impersonal (or an equivalent passive) construction in English. For a similar problem see Jonah 3:5, which precedes the official proclamation in 3:7. Jeremiah's Hebrew text reads, “In the fifth year of Jehoiakim son of Josiah king of Judah, in the ninth month they proclaimed a fast before the Lord, all the people in Jerusalem and all the people who came from the cities of Judah into Jerusalem.” The sentence has been broken down and restructured to better conform with contemporary English style.

¹ sn The fourth year that Jehoiakim…was ruling over Judah would have been 605/4 b.c. Jehoiakim began his rule in 609/8 b.c. after his father Josiah was killed by Pharaoh Necho at Megiddo. Necho had installed him as puppet king in place of his brother Jehoahaz, who was deposed by Necho after a reign of only three months (2 Kgs 23:31-35). According to Jer 46:2, that was the year in which Nebuchadnezzar defeated Jehoiakim’s suzerain Necho at Carchemish. That was also the year that Jerusalem came under attack and submitted to Babylonian control after a brief siege (Dan 1:1; see the study note on 25:1 for the reason for the difference in the dating between Jer 25:1; 36:2; and Dan 1:1). These events confirmed what Jeremiah had been saying about the foe from the north (4:6; 6:1; 15:12) and would have provided the impetus for the hopes that the people would repent if they were reminded about what Jeremiah had been saying.

³ sn “Drinking from the cup of wrath” is a common figure to represent being punished by God. Isaiah had used it earlier to refer to the punishment that Judah was to suffer and from which God would deliver her (Isa 51:17, 22). Jeremiah’s contemporary Habakkuk uses it of Babylon “pouring out its wrath” on the nations and in turn being forced to drink the bitter cup herself (Hab 2:15-16). In Jer 51:7 the Lord will identify Babylon as the cup that makes the nations stagger. In v. 16 drinking from the cup will be identified with the sword (i.e., wars) that the Lord will send against the nations. Babylon is also to be identified as the sword (cf. Jer 51:20-23). What is being alluded to in highly figurative language is the judgment that the Lord will wreak through the Babylonians on the nations listed here. The prophecy given here in symbolical form is thus an expansion of the one in vv. 9-11.

³ tn Heb “The burden is [or will be] to a man his word.” There is a good deal of ambiguity regarding how this line is to be rendered. For the major options and the issues involved W. L. Holladay, Jeremiah (Hermeneia), 1:651-52 should be consulted. Most of them are excluded by the observation that מַשָּׂא probably does not mean “oracle” anywhere in this passage (see note on v. 33 regarding the use of this word). Hence it does not mean, “every man’s word becomes his oracle,” as in NIV, or, “for that ‘burden’ [= oracle] is what he entrusts to the man of his word” (W. McKane, Jeremiah [ICC], 1:600-601). The latter is also ruled out by the fact that the antecedent of “his” on “his word” is clearly the word “man” in front of it. This would be the only case where the phrase “man of his word” occurs. There is also no textual reason for repointing the noun with the article as the noun with the interrogative to read, “For how can his word become a burden to anyone?” There are, of course, other options but this is sufficient to show that the translation has been chosen after looking at other alternatives.

² tn The meaning of vv. 33-40 is debated. The translation given here follows the general direction of NRSV and REB rather than that of NIV and the related direction taken by NCV and God’s Word. The meaning of vv. 33-40 are debated because of (1) the etymological ambiguity involved in the word מָשָּׂא (masaʾ), which can mean either “burden” (as something carried or weighing heavily on a person; see, e.g., Exod 23:5; Num 4:27; 2 Sam 15:33; Ps 38:4) or “oracle” (of doom; see, e. g., Isa 13:1; Nah 1:1); (2) the ambiguity of the line in v. 36, which has been rendered, “For what is ‘burdensome’ really pertains rather to what a person himself says” (Heb “the burden is to the man his word”); and (3) the text in v. 33 of “you are the burden.” Many commentaries see a wordplay on the two words “burden” and “oracle,” which are homonyms. However, from the contrasts that are drawn in the passage, it is doubtful whether the nuance of “oracle” ever is in view. The word is always used in the Prophets of an oracle of doom or judgment; it is not merely revelation of God that one of the common people would have been talking about (contra NIV). Jeremiah never uses the word in that sense nor does anyone else in the book of Jeremiah.

² tn The phrase translated “Those who would cause me terror are everywhere” has already occurred in 6:25, in the context of the terror caused by the enemy from the north, and in 20:3, in reference to the curse pronounced on Pashhur, who would experience it firsthand. Some have seen the phrase here not as Jeremiah’s ejaculation of terror but as his assailants’ taunts of his message or even their taunting nickname for him. But comparison of this passage with the first two lines of Ps 31:13 (31:14 HT), which are word for word the same as these two, will show that it refers to the terror inspired by the plots of his enemies to do away with him. It is also clear from the context of that passage and the following context here that the “whispering of many” (the literal translation of “many whispering words of intrigue against me”) refers to intrigues to take vengeance on him by killing him.