Yeremia 2:13
Konteks2:13 “Do so because my people have committed a double wrong:
they have rejected me,
the fountain of life-giving water, 1
and they have dug cisterns for themselves,
cracked cisterns which cannot even hold water.”
Yeremia 7:10
Konteks7:10 Then you come and stand in my presence in this temple I have claimed as my own 2 and say, “We are safe!” You think you are so safe that you go on doing all those hateful sins! 3
Yeremia 18:10
Konteks18:10 But if that nation does what displeases me and does not obey me, then I will cancel the good I promised to do to it.
Yeremia 25:6
Konteks25:6 Do not pay allegiance to 4 other gods and worship and serve them. Do not make me angry by the things that you do. 5 Then I will not cause you any harm.’
Yeremia 32:30
Konteks32:30 This will happen because the people of Israel and Judah have repeatedly done what displeases me 6 from their earliest history until now 7 and because they 8 have repeatedly made me angry by the things they have done. 9 I, the Lord, affirm it! 10
[2:13] 1 tn It is difficult to decide whether to translate “fresh, running water” which the Hebrew term for “living water” often refers to (e.g., Gen 26:19; Lev 14:5), or “life-giving water” which the idiom “fountain of life” as source of life and vitality often refers to (e.g., Ps 36:9; Prov 13:14; 14:27). The contrast with cisterns, which collected and held rain water, suggests “fresh, running water,” but the reality underlying the metaphor contrasts the
[7:10] 2 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.
[7:10] 3 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…”
[25:6] 4 tn Heb “follow after.” See the translator’s note on 2:5 for this idiom.
[25:6] 5 tn Heb “make me angry with the work of your hands.” The term “work of your own hands” is often interpreted as a reference to idolatry as is clearly the case in Isa 2:8; 37:19. However, the parallelism in 25:14 and the context in 32:30 show that it is more general and refers to what they have done. That is likely the meaning here as well.
[32:30] 6 tn Heb “that which is evil in my eyes.” For this idiom see BDB 744 s.v. עַיִן 3.c and compare usage in 18:10.
[32:30] 7 tn Heb “from their youth.”
[32:30] sn Compare Jer 3:24-25; 11:21. The nation is being personified and reference is made to her history from the time she left Egypt onward (cf. 2:2).
[32:30] 8 tn Heb “the people of Israel.” However, since “people of Israel” has been used in the preceding line for the northern kingdom as opposed to the kingdom of Judah, it might lead to confusion to translate literally. Moreover, the pronoun “they” accomplishes the same purpose.
[32:30] 9 tn Heb “by the work of their hands.” See the translator’s note on 25:6 and the parallelism in 25:14 for this rendering rather than referring it to the making of idols as in 1:16; 10:3.
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