Yeremia 10:20
Konteks10:20 But our tents have been destroyed.
The ropes that held them in place have been ripped apart. 1
Our children are gone and are not coming back. 2
There is no survivor to put our tents back up,
no one left to hang their tent curtains in place.
Yeremia 12:6
Konteks12:6 As a matter of fact, 3 even your own brothers
and the members of your own family have betrayed you too.
Even they have plotted to do away with you. 4
So do not trust them even when they say kind things 5 to you.
Yeremia 13:19
Konteks13:19 The gates of the towns in southern Judah will be shut tight. 6
No one will be able to go in or out of them. 7
All Judah will be carried off into exile.
They will be completely carried off into exile.’” 8
Yeremia 14:7
Konteks“O Lord, intervene for the honor of your name 10
even though our sins speak out against us. 11
Indeed, 12 we have turned away from you many times.
We have sinned against you.
Yeremia 15:11
Konteks15:11 The Lord said,
“Jerusalem, 13 I will surely send you away for your own good.
I will surely 14 bring the enemy upon you in a time of trouble and distress.
Yeremia 25:1
Konteks25:1 In the fourth year that Jehoiakim son of Josiah was king of Judah, the Lord spoke to Jeremiah 15 concerning all the people of Judah. (That was the same as the first year that Nebuchadnezzar was king of Babylon.) 16
Yeremia 25:38
Konteks25:38 The Lord is like a lion who has left his lair. 17
So their lands will certainly 18 be laid waste
by the warfare of the oppressive nation 19
and by the fierce anger of the Lord.”
Yeremia 31:3
Konteks31:3 In a far-off land the Lord will manifest himself to them.
He will say to them, ‘I have loved you with an everlasting love.
That is why I have continued to be faithful to you. 20
Yeremia 32:3
Konteks32:3 For King Zedekiah 21 had confined Jeremiah there after he had reproved him for prophesying as he did. He had asked Jeremiah, “Why do you keep prophesying these things? Why do you keep saying that the Lord says, ‘I will hand this city over to the king of Babylon? I will let him capture it. 22
Yeremia 32:25
Konteks32:25 The city is sure to fall into the hands of the Babylonians. 23 Yet, in spite of this, 24 you, Lord God, 25 have said to me, “Buy that field with silver and have the transaction legally witnessed.”’” 26
Yeremia 34:21
Konteks34:21 I will also hand King Zedekiah of Judah and his officials over to their enemies who want to kill them. I will hand them over to the army of the king of Babylon, even though they have temporarily withdrawn from attacking you. 27
Yeremia 37:6
Konteks37:6 The Lord gave the prophet Jeremiah a message for them. He told him to tell them, 28
Yeremia 43:6
Konteks43:6 They also led off all the men, women, children, and royal princesses 29 that Nebuzaradan, the captain of the royal guard, had left with Gedaliah, 30 the son of Ahikam and grandson of Shaphan. This included the prophet Jeremiah and Baruch son of Neriah.
Yeremia 46:21
Kontekswill prove to be like pampered, 32 well-fed calves.
For they too will turn and run away.
They will not stand their ground
when 33 the time for them to be destroyed comes,
the time for them to be punished.
Yeremia 48:33
Konteks48:33 Joy and gladness will disappear
from the fruitful land of Moab. 34
I will stop the flow of wine from the winepresses.
No one will stomp on the grapes there and shout for joy. 35
The shouts there will be shouts of soldiers,
not the shouts of those making wine. 36
Yeremia 48:36
Konteks48:36 So my heart moans for Moab
like a flute playing a funeral song.
Yes, like a flute playing a funeral song,
my heart moans for the people of Kir Heres.
For the wealth they have gained will perish.
Yeremia 51:24
Konteks51:24 “But I will repay Babylon
and all who live in Babylonia
for all the wicked things they did in Zion
right before the eyes of you Judeans,” 37
says the Lord. 38
Yeremia 51:61
Konteks51:61 Then Jeremiah said to Seraiah, “When you arrive in Babylon, make sure 39 you read aloud all these prophecies. 40
[10:20] 1 tn Heb “My tent has been destroyed and my tent cords have been ripped apart.” For a very similar identification of Jeremiah’s plight with the plight of the personified community see 4:20 and the notes there.
[10:20] 2 tn Heb “my children have gone from me and are no more.”
[10:20] sn What is being referred to is the exile of the people of the land. This passage could refer to the exiles of 605
[12:6] 3 tn This is an attempt to give some contextual sense to the particle “for, indeed” (כִּי, ki).
[12:6] sn If the truth be known, Jeremiah wasn’t safe even in the context of his own family. They were apparently part of the plot by the people of Anathoth to kill him.
[12:6] 4 tn Heb “they have called after you fully”; or “have lifted up loud voices against you.” The word “against” does not seem quite adequate for the preposition “after.” The preposition “against” would be Hebrew עַל (’al). The idea appears to be that they are chasing after him, raising their voices along with those of the conspirators to have him killed.
[12:6] 5 tn Heb “good things.” See BDB 373 s.v. II טוֹב 2 for this nuance and compare Prov 12:25 for usage.
[13:19] 6 tn Heb “The towns of the Negev will be shut.”
[13:19] 7 tn Heb “There is no one to open them.” The translation is based on the parallel in Josh 6:1 where the very expression in the translation is used. Opening the city would have permitted entrance (of relief forces) as well as exit (of fugitives).
[13:19] 8 sn The statements are poetic exaggerations (hyperbole), as most commentaries note. Even in the exile of 587
[14:7] 9 tn The words “Then I said” are not in the text. However, it cannot be a continuation of the
[14:7] 10 tn Heb “Act for the sake of your name.” The usage of “act” in this absolute, unqualified sense cf. BDB 794 s.v. עָוֹשָׂה Qal.I.r and compare the usage, e.g., in 1 Kgs 8:32 and 39. For the nuance of “for the sake of your name” compare the usage in Isa 48:9 and Ezek 20:9, 14.
[14:7] 11 tn Or “bear witness against us,” or “can be used as evidence against us,” to keep the legal metaphor. Heb “testify against.”
[14:7] 12 tn The Hebrew particle כִּי (ki) can scarcely be causal here; it is either intensive (BDB 472 s.v. כִּי 1.e) or concessive (BDB 473 s.v. כִּי 2.c). The parallel usage in Gen 18:20 argues for the intensive force as does the fact that the concessive has already been expressed by אִם (’im).
[15:11] 13 tn The word “Jerusalem” is not in the text. It is supplied in the translation for clarity to identify the referent of “you.” A comparison of three or four English versions will show how difficult this verse is to interpret. The primary difficulty is with the meaning of the verb rendered here as “I will surely send you out [שֵׁרִותִךָ, sherivtikha].” The text and the meaning of the word are debated (for a rather full discussion see W. L. Holladay, Jeremiah [Hermeneia], 1:446-47, n. b-b). Tied up with that is the meaning of the verb in the second line and the identification of who the speaker and addressee are. One of two approaches are usually followed. Some follow the Greek version which has Jeremiah speaking and supporting his complaint that he has been faithful. In this case the word “said” is left out, the difficult verb is taken to mean “I have served you” (שֵׁרַתִּיךָ [sheratikha] from שָׁרַת [sharat; BDB 1058 s.v. שָׁרַת]) and the parallel verb means “I have made intercession for my enemies.” The second tack is to suppose that God is speaking and is promising Jeremiah deliverance from his detractors. In this case the troublesome word is taken to mean “deliver” (cf. BDB 1056 s.v. I שָׁרָה), “strengthen” (see BDB’s discussion) or read as a noun “remnant” (שֵׁרִיתְךָ = שְׁאֵרִיתְךָ [sheritekha = shÿ’eritekha]; again see BDB’s discussion). In this case the parallel verb is taken to mean “I will cause your enemies to entreat you,” a meaning it has nowhere else. Both of these approaches are probably wrong. The Greek text is the only evidence for leaving out “said.” The problem with making Jeremiah the addressee is twofold. First, the word “enemy” is never used in the book of Jeremiah’s foes, always of political enemies. Second, and more troublesome, one must assume a shift in the addressee between v. 11 and vv.13-14 or assume that the whole is addressed. The latter would be odd if he is promised deliverance from his detractors only to be delivered to captivity. If, however, one assumes that the whole is addressed to Jerusalem, there is no such problem. A check of earlier chapters will show that the second masculine pronoun is used for Judah/Jerusalem in 2:28-29; 4:1-2; 5:17-18; 11:13. In 2:28-28 and 4:1-2 the same shift from second singular to second plural takes place as does here in vv. 13-14. Moreover, vv. 13-14 continue much of the same vocabulary and is addressed to Jerusalem. The approach followed here is similar to that taken in REB except “for good” is taken in the way it is always used rather to mean “utterly.” The nuance suggested by BDB 1056 s.v. I שָׁרָה is assumed and the meaning of the parallel verb is assumed to be similar to that in Isa 53:6 (see BDB 803 s.v. פָּגַע Hiph.1). The MT is retained with demonstrable meanings. For the concept of “for good” see Jer 24:5-6. This assumes that the ultimate goal of God’s discipline is here announced.
[15:11] sn The
[15:11] 14 tn “Surely” represents a construct in Hebrew that indicates a strong oath of affirmation. Cf. BDB 50 s.v. אִם 1.b(2) and compare usage in 2 Kgs 9:26.
[25:1] 15 tn Heb “The word was to Jeremiah.” It is implicit from the context that it was the
[25:1] 16 sn The year referred to would be 605
[25:38] 17 tn Heb “Like a lion he has left his lair.”
[25:38] sn The text returns to the metaphor alluded to in v. 30. The bracketing of speeches with repeated words or motifs is a common rhetorical device in ancient literature.
[25:38] 18 tn This is a way of rendering the Hebrew particle כִּי (ki) which is probably here for emphasis rather than indicating cause (see BDB 473 s.v. כִּי 1.e and compare usage in Jer 22:22).
[25:38] 19 tc Heb “by the sword of the oppressors.” The reading here follows a number of Hebrew
[25:38] sn The connection between “war” (Heb “the sword”) and the wrath or anger of the
[31:3] 20 tn Or “The people of Israel who survived the onslaughts of Egypt and Amalek found favor in the wilderness as they journeyed to find rest. At that time long ago the
[32:3] 21 tn Heb “Zedekiah king of Judah.”
[32:3] 22 tn The translation represents an attempt to break up a very long Hebrew sentence with several levels of subordination and embedded quotations and also an attempt to capture the rhetorical force of the question “Why…” which is probably an example of what E. W. Bullinger (Figures of Speech, 953-54) calls a rhetorical question of expostulation or remonstrance (cf. the note on 26:9 and compare also the question in 36:29. In all three of these cases NJPS translates “How dare you…” which captures the force nicely). The Hebrew text reads, “For Zedekiah king of Judah had confined him, saying, ‘Why are you prophesying, saying, “Thus says the
[32:25] 23 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
[32:25] 24 tn Heb “And you, Lord Yahweh, have said to me, ‘Buy the field for…’ even though the city will be given into the hands of the Babylonians.” The sentence has been broken up and the order reversed for English stylistic purposes. For the rendering “is sure to fall into the hands of” see the translator’s note on the preceding verse.
[32:25] 25 tn Heb “Lord
[32:25] 26 tn Heb “call in witnesses to witness.”
[34:21] 27 tn Heb “And Zedekiah king of Judah and his officials I will give into the hand of their enemies and into the hand of those who seek their lives and into the hands of the army of the king of Babylon which has gone up from against them.” The last two “and into the hand” phrases are each giving further explication of “their enemies” (the conjunction is explicative [cf. BDB 252 s.v. וְ 1.b]). The sentence has been broken down into shorter English sentences in conformity with contemporary English style.
[34:21] sn This refers to the relief offered by the withdrawal of the Babylonian troops to fight against the Egyptians which were coming to Zedekiah’s aid (cf. 37:5, 7, 11).
[37:6] 28 tn Heb “And the word of the
[43:6] 29 tn Heb “the daughters of the king.” See the translator’s note on 41:10.
[43:6] 30 sn This refers to the group mentioned in Jer 40:7 and 41:10. The two groups together constituted all the people who were at Mizpah when Gedaliah was murdered, had been taken captive by Ishmael, had been rescued by Johanan and the other army officers, and had consulted Jeremiah at Geruth Chimham.
[46:21] 31 tn Heb “her hirelings in her midst.”
[46:21] 32 tn The word “pampered” is not in the text. It is supplied in the translation to explain the probable meaning of the simile. The mercenaries were well cared for like stall-fed calves, but in the face of the danger they will prove no help because they will turn and run away without standing their ground. Some see the point of the simile to be that they too are fattened for slaughter. However, the next two lines do not fit that interpretation too well.
[46:21] 33 tn The temporal use of the particle כִּי (ki; BDB 472 s.v. כִּי 2.a) seems more appropriate to the context than the causal use.
[48:33] 34 tn Heb “from the garden land, even from the land of Moab.” Comparison with the parallel passage in Isa 16:10 and the translation of the Greek text here (which has only “the land of Moab”) suggest that the second phrase is appositional to the first.
[48:33] 35 tn Heb “no one will tread [the grapes] with shout of joy.”
[48:33] 36 tn Heb “shouts will not be shouts.” The text has been expanded contextually to explain that the shouts of those treading grapes in winepresses will come to an end (v. 33a-d) and be replaced by the shouts of the soldiers who trample down the vineyards (v. 32e-f). Compare 25:30 and 51:41 for the idea.
[51:24] 37 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.
[51:24] 38 tn Heb “Oracle of the