Yeremia 7:29
Konteks7:29 So, mourn, 1 you people of this nation. 2 Cut off your hair and throw it away. Sing a song of mourning on the hilltops. For the Lord has decided to reject 3 and forsake this generation that has provoked his wrath!’” 4
Yeremia 10:12
Konteks10:12 The Lord is the one who 5 by his power made the earth.
He is the one who by his wisdom established the world.
And by his understanding he spread out the skies.
Yeremia 25:31
Konteks25:31 The sounds of battle 6 will resound to the ends of the earth.
For the Lord will bring charges against the nations. 7
He will pass judgment on all humankind
and will hand the wicked over to be killed in war.’ 8
The Lord so affirms it! 9
Yeremia 40:3
Konteks40:3 Now he has brought it about. The Lord has done just as he threatened to do. This disaster has happened because you people sinned against the Lord and did not obey him. 10
Yeremia 50:25
Konteks50:25 I have opened up the place where my weapons are stored. 11
I have brought out the weapons for carrying out my wrath. 12
For I, the Lord God who rules over all, 13
have work to carry out in the land of Babylonia. 14
Yeremia 51:29
Konteks51:29 The earth will tremble and writhe in agony. 15
For the Lord will carry out his plan.
He plans to make the land of Babylonia 16
a wasteland where no one lives. 17
[7:29] 1 tn The word “mourn” is not in the text. It is supplied in the translation for clarity to explain the significance of the words “Cut your hair and throw it away.”
[7:29] sn Cf. Mic 1:16; Job 1:20 for other examples of this practice which was involved in mourning.
[7:29] 2 tn The words, “you people of this nation” are not in the text. Many English versions supply, “Jerusalem.” The address shifts from second masculine singular addressing Jeremiah (vv. 27-28a) to second feminine singular. It causes less disruption in the flow of the context to see the nation as a whole addressed here as a feminine singular entity (as, e.g., in 2:19, 23; 3:2, 3; 6:26) than to introduce a new entity, Jerusalem.
[7:29] 3 tn The verbs here are the Hebrew scheduling perfects. For this use of the perfect see GKC 312 §106.m.
[7:29] 4 tn Heb “the generation of his wrath.”
[10:12] 5 tn The words “The
[25:31] 6 tn For the use of this word see Amos 2:2; Hos 10:14; Ps 74:23. See also the usage in Isa 66:6 which is very similar to the metaphorical usage here.
[25:31] 7 tn Heb “the
[25:31] 8 tn Heb “give the wicked over to the sword.”
[25:31] sn There is undoubtedly a deliberate allusion here to the reference to the “wars” (Heb “sword”) that the
[25:31] 9 tn Heb “Oracle of the
[40:3] 10 tn Heb “Because you [masc. pl.] sinned against the
[50:25] 11 tn Or “I have opened up my armory.”
[50:25] 12 tn Heb “The
[50:25] sn The weapons are the nations which God is bringing from the north against them. Reference has already been made in the study notes that Assyria is the “rod” or “war club” by which God vents his anger against Israel (Isa 10:5-6) and Babylon a hammer or war club with which he shatters the nations (Jer 50:23; 51:20). Now God will use other nations as weapons to execute his wrath against Babylon. For a similar idea see Isa 13:2-5 where reference is made to marshaling the nations against Babylon. Some of the nations that the
[50:25] 13 tn Heb “the Lord Yahweh of armies.” For an explanation of this rendering and the significance of this title see the study note on 2:19.
[50:25] 14 tn The words “of Babylonia” are not in the text but are implicit from the context. They have been supplied in the translation to clarify the referent.
[50:25] sn The verbs in vv. 22-25 are all descriptive of the present but, all of this is really to take place in the future. Hebrew poetry has a way of rendering future actions as though they were already accomplished. The poetry of this section makes it difficult, however, to render the verbs as future as the present translation has regularly done.
[51:29] 15 sn The figure here is common in the poetic tradition of the
[51:29] 16 tn Heb “For the plans of the
[51:29] 17 tn The verbs in this verse and v. 30 are all in the past tense in Hebrew, in the tense that views the action as already as good as done (the Hebrew prophetic perfect). The verb in v. 31a, however, is imperfect, viewing the action as future; the perfects that follow are all dependent on that future. Verse 33 looks forward to a time when Babylon will be harvested and trampled like grain on the threshing floor and the imperatives imply a time in the future. Hence the present translation has rendered all the verbs in vv. 29-30 as future.