Yeremia 7:12

7:12 So, go to the place in Shiloh where I allowed myself to be worshiped ¹  in the early days. See what I did to it ²  because of the wicked things my people Israel did.

Yeremia 20:10

20:10 I ³  hear many whispering words of intrigue against me.

Those who would cause me terror are everywhere! ⁴ 

They are saying, “Come on, let’s publicly denounce him!” ⁵ 

All my so-called friends ⁶  are just watching for

something that would lead to my downfall. ⁷ 

They say, “Perhaps he can be enticed into slipping up,

so we can prevail over ⁸  him and get our revenge on him.

Yeremia 27:6

27:6 I have at this time placed all these nations of yours under the power ⁹  of my servant, ¹⁰  King Nebuchadnezzar of Babylon. I have even made all the wild animals subject to him. ¹¹ 

Yeremia 28:14

28:14 For the Lord God of Israel who rules over all ¹²  says, “I have put an irresistible yoke of servitude on all these nations ¹³  so they will serve King Nebuchadnezzar of Babylon. And they will indeed serve him. I have even given him control over the wild animals.”’” ¹⁴ 

Yeremia 31:20

31:20 Indeed, the people of Israel are my dear children.

They are the children I take delight in. ¹⁵ 

For even though I must often rebuke them,

I still remember them with fondness.

So I am deeply moved with pity for them ¹⁶ 

and will surely have compassion on them.

I, the Lord, affirm it! ¹⁷ 

Yeremia 36:30

36:30 So the Lord says concerning King Jehoiakim of Judah, “None of his line will occupy the throne of David. ¹⁸  His dead body will be thrown out to be exposed to scorching heat by day and frost by night. ¹⁹ 

Yeremia 37:21

37:21 Then King Zedekiah ordered that Jeremiah be committed to the courtyard of the guardhouse. He also ordered that a loaf of bread ²⁰  be given to him every day from the baker’s street until all the bread in the city was gone. So Jeremiah was kept ²¹  in the courtyard of the guardhouse.

Yeremia 38:2

38:2 “The Lord says, ‘Those who stay in this city will die in battle or of starvation or disease. ²²  Those who leave the city and surrender to the Babylonians ²³  will live. They will escape with their lives.’” ²⁴ 

Yeremia 49:1

Judgment Against Ammon

49:1 The Lord spoke about the Ammonites. ²⁵ 

“Do you think there are not any people of the nation of Israel remaining?

Do you think there are not any of them remaining to reinherit their land?

Is that why you people who worship the god Milcom ²⁶ 

have taken possession of the territory of Gad and live in his cities? ²⁷ 

[7:12]  ¹ tn Heb “where I caused my name to dwell.” The translation does not adequately represent the theology of the Lord’s deliberate identification with a place where he chose to manifest his presence and desired to be worshiped (cf. Exod 20:25; Deut 16:2, 6, 11).

[7:12]  ² sn The place in Shiloh…see what I did to it. This refers to the destruction of Shiloh by the Philistines circa 1050 b.c. (cf. Ps 78:60). The destruction of Shiloh is pertinent to the argument. The presence of the tabernacle and ark of the covenant did not prevent Shiloh from being destroyed when Israel sinned. The people of Israel used the ark as a magic charm but it did not prevent them from being defeated or the ark being captured (1 Sam 4:3, 11, 21-22).

[20:10]  ³ tn It would be difficult to render accurately the Hebrew particle כִּי (ki) that introduces this verse without lengthening the English line unduly. It probably means something like “This is true even though I…,” i.e., the particle is concessive (cf. BDB s.v. כִּי 2.c). No other nuance seems appropriate. The particle is left out of the translation, but its presence is acknowledged here.

[20:10]  ⁴ tn The phrase translated “Those who would cause me terror are everywhere” has already occurred in 6:25 in the context of the terror caused by the enemy from the north and in 20:3 in reference to the curse pronounced on Pashhur who would experience it first hand. Some have seen the phrase here not as Jeremiah’s ejaculation of terror but of his assailant’s taunts of his message or even their taunting nickname for him. But comparison of this passage with the first two lines of Ps 31:13 (31:14 HT) which are word for word the same as these two will show that it refers to the terror inspired by the plots of his enemies to do away with him. It is also clear from the context of that passage and the following context here that the “whispering of many” (the literal translation of “many whispering words of intrigue against me) refers to intrigues to take vengeance on him and do away with him.

[20:10]  ⁵ tn Heb “Denounce and let us denounce him.” The verb which is translated “denounce” (נָגַד, nagad) does not take an accusative object of person as it does here very often. When it does it usually means to inform someone. The only relevant passage appears to be Job 17:5 where it means something like “denounce.” What is probably involved here are the attempts to portray Jeremiah as a traitor (Jer 26:10) and a false prophet (see his conflict with Hananiah in Jer 28).

[20:10]  ⁶ tn Heb “the men of my peace [who are concerned about my welfare].” For this phrase compare Ps 41:9 (41:10 HT); Jer 38:22. It is generally agreed that irony is being invoked here, hence “so-called” is supplied in the translation to bring out the irony.

[20:10]  ⁷ tn Heb “watching my stumbling [for me to stumble].” Metaphorically they were watching for some slip-up that would lead to his downfall. Compare the use in Pss 35:15 and 38:17 (38:18 HT).

[20:10]  ⁸ tn All the text says literally is “Perhaps he can be enticed so that we can prevail over him.” However the word “enticed” needs some qualification. As W. McKane (Jeremiah [ICC], 1:479) notes it should probably be read in the context of the “stumbling” (= “something that would lead to my downfall”). Hence “slipping up” has been supplied as an object. It is vague enough to avoid specifics as the original text does but suggests some reference to “something that would lead to my downfall.”

[20:10]  sn There is an interesting ironical play on words here with the earlier use of these same Hebrew words in v. 7 to refer to the Lord coercing him into being his spokesman and overcoming his resistance. Jeremiah is lamenting that it was God’s call to speak his word which he could not (and still cannot) resist that has led ironically to his predicament, which is a source of terror to him.

[27:6]  ⁹ tn Heb “have given…into the hand of.”

[27:6]  ¹⁰ sn See the study note on 25:9 for the significance of the application of this term to Nebuchadnezzar.

[27:6]  ¹¹ tn Heb “I have given…to him to serve him.” The verb “give” in this syntactical situation is functioning like the Hiphil stem, i.e., as a causative. See Dan 1:9 for parallel usage. For the usage of “serve” meaning “be subject to” compare 2 Sam 22:44 and BDB 713 s.v. עָבַד 3.

[27:6]  sn This statement is rhetorical, emphasizing the totality of Nebuchadnezzar’s dominion. Neither here nor in Dan 2:38 is it to be understood literally.

[28:14]  ¹² tn Heb “Yahweh of armies, the God of Israel.” See the study notes on 2:19 and 7:3 for this title.

[28:14]  ¹³ tn Heb “An iron yoke I have put on the necks of all these nations.”

[28:14]  ¹⁴ sn The emphasis is on the absoluteness of Nebuchadnezzar’s control. The statement is once again rhetorical and not to be taken literally. See the study note on 27:6.

[31:20]  ¹⁵ tn Heb “Is Ephraim a dear son to me or a child of delight?” For the substitution of Israel for Ephraim and the plural pronouns for the singular see the note on v. 18. According to BDB 210 s.v. הֲ 1.c the question is rhetorical having the force of an impassioned affirmation. See 1 Sam 2:27; Job 41:9 (41:1 HT) for parallel usage.

[31:20]  ¹⁶ tn Heb “my stomach churns for him.” The parallelism shows that this refers to pity or compassion.

[31:20]  ¹⁷ tn Heb “Oracle of the Lord.”

[36:30]  ¹⁸ sn This prophesy was not “totally” fulfilled because his son Jehoiachin (Jeconiah) did occupy the throne for three months (2 Kgs 23:8). However, his rule was negligible and after his capitulation and exile to Babylon, he himself was promised that neither he nor his successors would occupy the throne of David (cf. Jer 22:30; and see the study notes on 22:24, 30).

[36:30]  ¹⁹ sn Compare the more poetic prophecy in Jer 22:18-19 and see the study note on 22:19.

[37:21]  ²⁰ tn Heb “And/Then King Zedekiah ordered and they committed Jeremiah to [or deposited…in] the courtyard of the guardhouse and they gave to him a loaf of bread.” The translation has been structured the way it has to avoid the ambiguous “they” which is the impersonal subject which is sometimes rendered passive in English (cf. GKC 460 §144.d). This text also has another example of the vav (ו) + infinitive absolute continuing a finite verbal form (וְנָתֹן [vÿnaton] = “and they gave”; cf. GKC 345 §113.y and see Jer 32:44; 36:23).

[37:21]  ²¹ tn Heb “Stayed/Remained/ Lived.”

[38:2]  ²² tn Heb “by sword, by starvation, or by disease.”

[38:2]  ²³ tn Heb “those who go out to the Chaldeans.” For the rendering “Babylonians” for “Chaldeans” see the study note on 21:4.

[38:2]  ²⁴ tn Heb “his life will be to him for spoil and he will live.” For the meaning of this idiom see the study note on 21:9. The words and “he will live” have been left out of the translation because they are redundant after “will live” and “they will escape with their lives.”

[38:2]  sn See Jer 21:9 for this prophecy.

[49:1]  ²⁵ sn Ammonites. Ammon was a small kingdom to the north and east of Moab which was in constant conflict with the Transjordanian tribes of Reuben, Gad, and Manasseh over territorial rights to the lands north and south of the Jabbok River. Ammon mainly centered on the city of Rabbah which is modern Amman. According to Judg 11:13 the Ammonites claimed the land between the Jabbok and the Arnon but this was land taken from them by Sihon and Og and land that the Israelites captured from the latter two kings. The Ammonites attempted to expand into the territory of Israel in the Transjordan in the time of Jephthah (Judg 10-11) and the time of Saul (1 Sam 11). Apparently when Tiglath Pileser carried away the Israelite tribes in Transjordan in 733 b.c., the Ammonites took over possession of their cities (Jer 49:1). Like Moab they appear to have been loyal to Nebuchadnezzar in the early part of his reign, forming part of the contingent that he sent to harass Judah when Jehoiakim rebelled in 598 b.c. (2 Kgs 24:2). But along with Moab and Edom they sent representatives to plot rebellion against Nebuchadnezzar in 594 b.c. (Jer 27:3). The Ammonites were evidently in rebellion against him in 588 b.c. when he had to decide whether to attack Rabbah or Jerusalem first (Ezek 21:18-23 [21:23-28 HT]). They appear to have remained in rebellion after the destruction of Jerusalem because their king Baalis was behind the plot to assassinate Gedaliah and offered refuge to Ishmael after he did it (Jer 40:13; 41:15). According to the Jewish historian Josephus they were conquered in 582 b.c. by Nebuchadnezzar.

[49:1]  ²⁶ tc The reading here and in v. 3 follows the reading of the Greek, Syriac, and Latin versions and 1 Kgs 11:5, 33; 2 Kgs 23:13. The Hebrew reads “Malcom” both here, in v. 3, and Zeph 1:5. This god is to be identified with the god known elsewhere as Molech (cf. 1 Kgs 11:7).

[49:1]  ²⁷ tn Heb “Does not Israel have any sons? Does not he have any heir [or “heirs” as a collective]? Why [then] has Malcom taken possession of Gad and [why] do his [Malcom’s] people live in his [Gad’s] land?” A literal translation here will not produce any meaning without major commentary. Hence the meaning that is generally agreed on is reflected in an admittedly paraphrastic translation. The reference is to the fact that the Ammonites had taken possession of the cities that had been deserted when the Assyrians carried off the Transjordanian tribes in 733 b.c. assuming that the Israelites would not return in sufficient numbers to regain control of it. The thought underlying the expression “Why has Milcom taken possession…” reflects the idea, common in the OT and the ancient Near East, that the god of a people drove out the previous inhabitants, gave their land to his worshipers to possess, and took up residence with them there (cf., e.g., Deut 1:21; Judg 11:24 and line 33-34 of the Moabite stone: “Chemosh said to me, ‘Go down, fight against Hauronen.’ And I went down [and I fought against the town and took it], and Chemosh dwelt there in my time.” [ANET 321]).