Yeremia 2:25
Konteks2:25 Do not chase after other gods until your shoes wear out
and your throats become dry. 1
But you say, ‘It is useless for you to try and stop me
because I love those foreign gods 2 and want to pursue them!’
Yeremia 4:1
Konteks4:1 “If you, Israel, want to come back,” says the Lord,
“if you want to come back to me 3
you must get those disgusting idols 4 out of my sight
and must no longer go astray. 5
Yeremia 6:23
Konteks6:23 Its soldiers are armed with bows and spears.
They are cruel and show no mercy.
They sound like the roaring sea
as they ride forth on their horses.
Lined up in formation like men going into battle
to attack you, Daughter Zion.’” 6
Yeremia 22:11
Konteks22:11 “‘For the Lord has spoken about Shallum son of Josiah, who succeeded his father as king of Judah but was carried off into exile. He has said, “He will never return to this land. 7
Yeremia 39:10
Konteks39:10 But he 8 left behind in the land of Judah some of the poor people who owned nothing. He gave them fields and vineyards at that time.
Yeremia 44:3
Konteks44:3 This happened because of the wickedness the people living there did. 9 They made me angry 10 by worshiping and offering sacrifice to 11 other gods whom neither they nor you nor your ancestors 12 previously knew. 13
Yeremia 49:4
Konteks49:4 Why do you brag about your great power?
Your power is ebbing away, 14 you rebellious people of Ammon, 15
who trust in your riches and say,
‘Who would dare to attack us?’
Yeremia 49:23
Konteks49:23 The Lord spoke 16 about Damascus. 17
“The people of Hamath and Arpad 18 will be dismayed
because they have heard bad news.
Their courage will melt away because of worry.
Their hearts will not be able to rest. 19
[2:25] 1 tn Heb “Refrain your feet from being bare and your throat from being dry/thirsty.”
[2:25] 2 tn Heb “It is useless! No!” For this idiom, see Jer 18:12; NEB “No; I am desperate.”
[4:1] 3 tn Or “If you, Israel, want to turn [away from your shameful ways (those described in 3:23-25)]…then you must turn back to me.” Or perhaps, “Israel, you must turn back…Yes, you must turn back to me.”
[4:1] 4 tn Heb “disgusting things.”
[4:1] 5 tn Or possibly, “If you get those disgusting idols out of my sight, you will not need to flee.” This is less probable because the normal meaning of the last verb is “to wander,” “ to stray.”
[6:23] 6 sn Jerualem is personified as a young maiden helpless before enemy attackers.
[22:11] 7 tn Heb “For thus said the
[39:10] 8 tn Heb “Nebuzaradan, the captain of the royal guard.” However, the subject is clear from the preceding and contemporary English style would normally avoid repeating the proper name and title.
[44:3] 9 tn Heb “they.” The referent must be supplied from the preceding, i.e., Jerusalem and all the towns of Judah. “They” are those who have experienced the disaster and are distinct from those being addressed and their ancestors (44:3b).
[44:3] 10 tn Heb “thus making me angry.” However, this is a good place to break the sentence to create a shorter sentence that is more in keeping with contemporary English style.
[44:3] 11 tn Heb “by going to offer sacrifice in serving/worshiping.” The second לְ (lamed) + infinitive is epexegetical of the first (cf. IBHS 608-9 §36.2.3e).
[44:3] 12 tn Heb “fathers” (also in vv. 9, 10, 17, 21).
[44:3] 13 sn Compare Jer 19:4 for the same thought and see also 7:9.
[49:4] 14 tn Or “Why do you brag about your valleys, about the fruitfulness of your valleys.” The meaning of the first two lines of this verse are uncertain primarily due to the ambiguity of the expression זָב עִמְקֵךְ (zav ’imqekh). The form זָב (zav) is either a Qal perfect or Qal participle of a verb meaning flow. It is common in the expression “a land flowing with milk and honey” and is also common to refer to the seminal discharge or discharge of blood which makes a man or woman unclean. BDB 264 s.v. זוּב Qal.2 sees it as an abbreviation of the idea of “flowing with milk and honey” and sees it as referring to the fertility of Ammon’s valley. However, there are no other examples of such an ellipsis. Several of the modern English versions and commentaries have taken the word עֵמֶק (’emeq) not as a reference to a valley but to the homonym cited in the note on 47:5 and see the reference here to the flowing away of Ammon’s strength. That interpretation is followed here. Instead of explaining the plural ending on עֲמָקִים (’amaqim) as being an enclitic ם (mem) as others who follow this interpretation (e.g., J. Bright, Jeremiah [AB], 325), the present translation understands the plural as a plural of amplification (cf. GKC 397-98 §124.e and compare the noun “might” in Isa 40:26).
[49:4] 15 tn Heb “apostate daughter.” This same term is applied to Israel in Jer 31:22 but seems inappropriate here to Ammon because she had never been loyal to the
[49:23] 16 tn The words “The
[49:23] 17 sn Damascus is a city in Syria, located below the eastern slopes of the Anti-lebanon Mountains. It was the capital of the Aramean state that was in constant hostility with Israel from the time of David until its destruction by the Assyrians in 732
[49:23] 18 tn Heb “Hamath and Arpad.” There is no word for people in the text. The cities are being personified. However, since it is really the people who are involved and it is clearer for the modern reader, the present translation supplies the words “people of” both here and in v. 24. The verbs in vv. 23-25 are all to be interpreted as prophetic perfects, the tense of the Hebrew verb that views an action as though it were as good as done. The verbs are clearly future in vv. 26-27 which begin with a “therefore.”
[49:23] sn Hamath was a city on the Orontes River about 110 miles (183 km) north of Damascus. Arpad was a city that was 95 miles (158 km) farther north from there. These two cities were in the path of the northern descent of the kings of Assyria and Babylonia and had been conquered earlier under the Assyrian kings (Isa 10:9; 36:19; 37:13). The apparent reference here is to their terror and loss of courage when they hear the news that Nebuchadnezzar’s armies are on the move toward them and Damascus. They would have been in the path of Nebuchadnezzar as he chased Necho south after the battle of Carchemish.
[49:23] 19 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 and read “like the sea” for “in the sea” (כַּיָּם [kayyam] for בַּיָּם [bayyam]) and read the feminine singular noun דְּאָגָה (dÿ’agam) as though it were the third masculine plural verb דָּאֲגוּ (da’agu): “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 middÿ’agah) instead of נָמֹגוּ בַּיָּם דְּאָגָה (namogu bayyam dÿ’agah). 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 fear, anxiety, worry. The double translation is a concession to English style.