Yeremia 2:7
Konteks2:7 I brought you 1 into a fertile land
so you could enjoy 2 its fruits and its rich bounty.
But when you entered my land, you defiled it; 3
you made the land I call my own 4 loathsome to me.
Yeremia 4:29
Konteks4:29 At the sound of the approaching horsemen and archers
the people of every town will flee.
Some of them will hide in the thickets.
Others will climb up among the rocks.
All the cities will be deserted.
No one will remain in them.
Yeremia 16:5
Konteks16:5 “Moreover I, the Lord, tell you: 5 ‘Do not go into a house where they are having a funeral meal. Do not go there to mourn and express your sorrow for them. For I have stopped showing them my good favor, 6 my love, and my compassion. I, the Lord, so affirm it! 7
Yeremia 17:25
Konteks17:25 If you do this, 8 then the kings and princes who follow in David’s succession 9 and ride in chariots or on horses will continue to enter through these gates, as well as their officials and the people of Judah and the citizens of Jerusalem. 10 This city will always be filled with people. 11
Yeremia 21:13
Konteks21:13 Listen, you 12 who sit enthroned above the valley on a rocky plateau.
I am opposed to you,’ 13 says the Lord. 14
‘You boast, “No one can swoop down on us.
No one can penetrate into our places of refuge.” 15
Yeremia 22:4
Konteks22:4 If you are careful to 16 obey these commands, then the kings who follow in David’s succession and ride in chariots or on horses will continue to come through the gates of this palace, as will their officials and their subjects. 17
Yeremia 33:5
Konteks33:5 ‘The defenders of the city will go out and fight with the Babylonians. 18 But they will only fill those houses and buildings with the dead bodies of the people that I will kill in my anger and my wrath. 19 That will happen because I have decided to turn my back on 20 this city on account of the wicked things they have done. 21
[2:7] 1 sn Note how contemporary Israel is again identified with her early ancestors. See the study note on 2:2.
[2:7] 3 sn I.e., made it ceremonially unclean. See Lev 18:19-30; Num 35:34; Deut 21:23.
[2:7] 4 tn Heb “my inheritance.” Or “the land [i.e., inheritance] I gave you,” reading the pronoun as indicating source rather than possession. The parallelism and the common use in Jeremiah of the term to refer to the land or people as the
[2:7] sn The land belonged to the
[16:5] 5 tn Heb “For thus says the
[16:5] 6 tn Heb “my peace.” The Hebrew word שְׁלוֹמִי (shÿlomi) can be translated “peace, prosperity” or “well-being” (referring to wholeness or health of body and soul).
[16:5] 7 tn Heb “Oracle of the
[17:25] 8 tn Heb “If you will carefully obey me by not bringing…and by sanctifying…by not doing…, then kings will….” The structure of prohibitions and commands followed by a brief “if” clause has been used to break up a long condition and consequence relationship which is contrary to contemporary English style.
[17:25] 9 tn Heb “who sit [or are to sit] on David’s throne.”
[17:25] 10 tn Heb “There will come through the gates of this city the kings and princes…riding in chariots and on horses, they and their officials…” The structure of the original text is broken up here because of the long compound subject which would make the English sentence too long. The term “princes” is often omitted as a supposed double writing of the word that follows it and looks somewhat like it (the Hebrew reads here וְשָׂרִים יֹשְׁבִים, vÿsarim yoshÿvim) or the same word which occurs later in the verse and is translated “officials” (the word can refer to either). It is argued that “princes” are never said to sit on the throne of David (translated here “follow in the succession of David”). However, the word is in all texts and versions and the concept of sitting on the throne of someone is descriptive of both past, present, and future and is even used with the participle in a proleptic sense of “the one who is to sit on the throne” (cf. Exod 11:5; 12:29).
[17:25] 11 tn Heb “will be inhabited forever.”
[21:13] 12 tn Or “Listen, Jerusalem, you…”; Heb text of v. 21a-b reads, “Behold I am against you [fem. sg.], O inhabitant [fem. sg.] of the valley [and of] the rock of the plain, oracle of the
[21:13] 13 tn Heb “I am against you.”
[21:13] 14 tn Heb “oracle of the
[21:13] 15 tn Heb “Who can swoop…Who can penetrate…?” The questions are rhetorical and expect a negative answer. They are rendered as negative affirmations for clarity.
[21:13] sn What is being expressed here is the belief in the inviolability of Zion/Jerusalem carried to its extreme. Signal deliverances of Jerusalem such as those experienced under Jehoshaphat (2 Chr 20) and Hezekiah (Isa 37:36-37) in the context of promises to protect it (Isa 31:4-5; 37:33-35; 38:6) led to a belief that Zion was unconquerable. This belief found expression in several of Israel’s psalms (Pss 46, 48, 76) and led to the mistaken assumption that God would protect it regardless of how the people treated God or one another. Micah and Jeremiah both deny that (cf. Mic 3:8-12; Jer 21:13-14).
[22:4] 16 tn The translation here reflects the emphasizing infinitive absolute before the verb.
[22:4] 17 tn Heb “There will come through the gates of this city the kings…riding in chariots and on horses, they and their officials…” The structure of the original text is broken up here because of the long compound subject which would make the English sentence too long. Compare 17:25 for the structure and wording of this sentence.
[33:5] 18 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
[33:5] 19 sn This refers to the tearing down of buildings within the city to strengthen the wall or to fill gaps in it which had been broken down by the Babylonian battering rams. For a parallel to this during the siege of Sennacherib in the time of Hezekiah see Isa 22:10; 2 Chr 32:5. These torn-down buildings were also used as burial mounds for those who died in the fighting or through starvation and disease during the siege. The siege prohibited them from taking the bodies outside the city for burial and leaving them in their houses or in the streets would have defiled them.
[33:5] 20 tn Heb “Because I have hidden my face from.” The modern equivalent for this gesture of rejection is “to turn the back on.” See Ps 13:1 for comparable usage. The perfect is to be interpreted as a perfect of resolve (cf. IBHS 488-89 §30.5.1d and compare the usage in Ruth 4:3).
[33:5] 21 tn The translation and meaning of vv. 4-5 are somewhat uncertain. The translation and precise meaning of vv. 4-5 are uncertain at a number of points due to some difficult syntactical constructions and some debate about the text and meaning of several words. The text reads more literally, “33:4 For thus says the