Yeremia 6:9

6:9 This is what the Lord who rules over all ¹  said to me: ² 

“Those who remain in Israel will be

like the grapes thoroughly gleaned ³  from a vine.

So go over them again, as though you were a grape harvester

passing your hand over the branches one last time.” ⁴ 

Yeremia 9:8

9:8 Their tongues are like deadly arrows. ⁵ 

They are always telling lies. ⁶ 

Friendly words for their neighbors come from their mouths.

But their minds are thinking up ways to trap them. ⁷ 

Yeremia 31:21

31:21 I will say, ⁸  ‘My dear children of Israel, ⁹  keep in mind

the road you took when you were carried off. ¹⁰ 

Mark off in your minds the landmarks.

Make a mental note of telltale signs marking the way back.

Return, my dear children of Israel.

Return to these cities of yours.

Yeremia 34:21

34:21 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 I will hand them over to the army of the king of Babylon, even though they have temporarily withdrawn from attacking you. ¹¹ 

Yeremia 36:21

36:21 The king sent Jehudi to get the scroll. He went and got it from the room of Elishama, the royal secretary. Then he himself ¹²  read it to the king and all the officials who were standing around him.

Yeremia 41:2

41:2 Ishmael son of Nethaniah and the ten men who were with him stood up, pulled out their swords, and killed Gedaliah, the son of Ahikam and grandson of Shaphan. Thus Ishmael killed the man that the king of Babylon had appointed to govern the country.

Yeremia 43:9

43:9 “Take some large stones ¹³  and bury them in the mortar of the clay pavement ¹⁴  at the entrance of Pharaoh’s residence ¹⁵  here in Tahpanhes. Do it while the people of Judah present there are watching. ¹⁶ 

Yeremia 46:22

46:22 Egypt will run away, hissing like a snake, ¹⁷ 

as the enemy comes marching up in force.

They will come against her with axes

as if they were woodsmen chopping down trees.

Yeremia 47:3

47:3 Fathers will hear the hoofbeats of the enemies’ horses,

the clatter of their chariots and the rumbling of their wheels.

They will not turn back to save their children

because they will be paralyzed with fear. ¹⁸ 

[6:9]  ¹ tn Heb “Yahweh of armies.”

[6:9]  sn For an explanation of the significance of this title see the study note on 2:19.

[6:9]  ² tn The words “to me” are not in the text but are supplied in the translation for clarity.

[6:9]  ³ tn Heb “They will thoroughly glean those who are left in Israel like a vine.” That is, they will be carried off by judgment. It is not necessary to read the verb forms here as two imperatives or an infinitive absolute followed by an imperative as some English versions and commentaries do. This is an example of a third plural verb used impersonally and translated as a passive (cf. GKC 460 §144.g).

[6:9]  ⁴ tn Heb “Pass your hand back over the branches like a grape harvester.” The translation is intended to clarify the metaphor that Jeremiah should try to rescue some from the coming destruction.

[9:8]  ⁵ tc This reading follows the Masoretic consonants (the Kethib, a Qal active participle from שָׁחַט, shakhat). The Masoretes preferred to read “a sharpened arrow” (the Qere, a Qal passive participle from the same root or a homonym, meaning “hammered, beaten”). See HALOT 1354 s.v. II שָׁחַט for discussion. The exact meaning of the word makes little difference to the meaning of the metaphor itself.

[9:8]  ⁶ tn Heb “They speak deceit.”

[9:8]  ⁷ tn Heb “With his mouth a person speaks peace to his neighbor, but in his heart he sets an ambush for him.”

[31:21]  ⁸ tn The words “I will say” are not in the text. They are supplied in the translation to mark the transition from the address about Israel in a response to Rachel’s weeping (vv. 15-20) to a direct address to Israel which is essentially the answer to Israel’s prayer of penitence (cf. G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 121.)

[31:21]  sn The Lord here invites Israel to stop dilly-dallying and prepare themselves to return because he is prepared to do something new and miraculous.

[31:21]  ⁹ tn Heb “Virgin Israel.” For the significance see the study note on 31:3.

[31:21]  ¹⁰ tn Heb “Set your mind to the highway, the way which you went.” The phrase “the way you went” has been translated “the road you took when you were carried off” to help the reader see the reference to the exile implicit in the context. The verb “which you went” is another example of the old second feminine singular which the Masoretes typically revocalize (Kethib הָלָכְתִּי [halakhti]; Qere הָלָכְתְּ [halakht]). The vocative has been supplied in the translation at the beginning to help make the transition from third person reference to Ephraim/Israel in the preceding to second person in the following and to identify the referent of the imperatives. Likewise, this line has been moved to the front to show that the reference to setting up sign posts and landmarks is not literal but figurative, referring to making a mental note of the way they took when carried off so that they can easily find their way back. Lines three and four in the Hebrew text read, “Set up sign posts for yourself; set up guideposts/landmarks for yourself.” The word translated “telltale signs marking the way” occurs only here. Though its etymology and precise meaning are unknown, all the lexicons agree in translating it as “sign post” or something similar based on the parallelism.

[34:21]  ¹¹ 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).

[36:21]  ¹² tn Heb “and Jehudi read it.” However, Jehudi has been the subject of the preceding; so it would be awkward in English to use the personal subject. The translation has chosen to bring out the idea that Jehudi himself read it by using the reflexive.

[43:9]  ¹³ tn Heb “Take some large stones in your hands.”

[43:9]  ¹⁴ tn The meaning of the expression “mortar of the clay pavement” is uncertain. The noun translated “mortar” occurs only here and the etymology is debated. Both BDB 572 s.v. מֶלֶט and KBL 529 s.v. מֶלֶט give the meaning “mortar.” The noun translated “clay pavement” is elsewhere used of a “brick mold.” Here BDB 527 s.v. מַלְבֵּן 2 gives “quadrangle” and KBL 527 s.v. מַלְבֵּן 2 gives “terrace of bricks.” HALOT 558 s.v. מֶלֶט and מַלְבֵּן 2 give “loamy soil” for both words, seeing the second noun as a dittography or gloss of the first (see also note c in BHS).

[43:9]  ¹⁵ sn All the commentaries point out that this was not Pharaoh’s (main) palace but a governor’s residence or other government building that Pharaoh occupied when he was in Tahpanhes.

[43:9]  ¹⁶ tn Heb “in Tahpanhes in the eyes of the men of Judah.”

[46:22]  ¹⁷ tn Or “Egypt will rustle away like a snake”; Heb “her sound goes like the snake,” or “her sound [is] like the snake [when] it goes.” The meaning of the simile is debated. Some see a reference to the impotent hiss of a fleeing serpent (F. B. Huey, Jeremiah, Lamentations [NAC], 382), others the sound of a serpent stealthily crawling away when it is disturbed (H. Freedman, Jeremiah [SoBB], 297-98). The translation follows the former interpretation because of the irony involved.

[46:22]  sn Several commentators point out the irony of the snake slithering away (or hissing away) in retreat. The coiled serpent was a part of the royal insignia, signifying its readiness to strike. Pharaoh had boasted of great things (v. 8) but was just a big noise (v. 17); now all he could do was hiss as he beat his retreat (v. 22).

[47:3]  ¹⁸ tn Heb “From the noise of the stamping of the hoofs of his stallions, from the rattling of his chariots at the rumbling of their wheels, fathers will not turn to their children from sinking of hands.” According to BDB 952 s.v. רִפָּיוֹן the “sinking of the hands” is figurative of helplessness caused by terror. A very similar figure is seen with a related expression in Isa 35:3-4. The sentence has been restructured to put the subject up front and to suggest through shorter sentences more in keeping with contemporary English style the same causal connections. The figures have been interpreted for the sake of clarity for the average reader.