Yeremia 6:1
Konteks6:1 “Run for safety, people of Benjamin!
Get out of Jerusalem! 1
Sound the trumpet 2 in Tekoa!
Light the signal fires at Beth Hakkerem!
For disaster lurks 3 out of the north;
it will bring great destruction. 4
Yeremia 7:1--8:22
Konteks7:1 The Lord said to Jeremiah: 5 7:2 “Stand in the gate of the Lord’s temple and proclaim 6 this message: ‘Listen, all you people of Judah who have passed through these gates to worship the Lord. 7 Hear what the Lord has to say. 7:3 The Lord God of Israel who rules over all 8 says: Change the way you have been living and do what is right. 9 If you do, I will allow you to continue to live in this land. 10 7:4 Stop putting your confidence in the false belief that says, 11 “We are safe! 12 The temple of the Lord is here! The temple of the Lord is here! The temple of the Lord is here!” 13 7:5 You must change 14 the way you have been living and do what is right. You must treat one another fairly. 15 7:6 Stop oppressing foreigners who live in your land, children who have lost their fathers, and women who have lost their husbands. 16 Stop killing innocent people 17 in this land. Stop paying allegiance to 18 other gods. That will only bring about your ruin. 19 7:7 If you stop doing these things, 20 I will allow you to continue to live in this land 21 which I gave to your ancestors as a lasting possession. 22
7:8 “‘But just look at you! 23 You are putting your confidence in a false belief 24 that will not deliver you. 25 7:9 You steal. 26 You murder. You commit adultery. You lie when you swear on oath. You sacrifice to the god Baal. You pay allegiance to 27 other gods whom you have not previously known. 7:10 Then you come and stand in my presence in this temple I have claimed as my own 28 and say, “We are safe!” You think you are so safe that you go on doing all those hateful sins! 29 7:11 Do you think this temple I have claimed as my own 30 is to be a hideout for robbers? 31 You had better take note! 32 I have seen for myself what you have done! says the Lord. 7:12 So, go to the place in Shiloh where I allowed myself to be worshiped 33 in the early days. See what I did to it 34 because of the wicked things my people Israel did. 7:13 You also have done all these things, says the Lord, and I have spoken to you over and over again. 35 But you have not listened! You have refused to respond when I called you to repent! 36 7:14 So I will destroy this temple which I have claimed as my own, 37 this temple that you are trusting to protect you. I will destroy this place that I gave to you and your ancestors, 38 just like I destroyed Shiloh. 39 7:15 And I will drive you out of my sight just like I drove out your relatives, the people of Israel.’” 40
7:16 Then the Lord said, 41 “As for you, Jeremiah, 42 do not pray for these people! Do not cry out to me or petition me on their behalf! Do not plead with me to save them, 43 because I will not listen to you. 7:17 Do you see 44 what they are doing in the towns of Judah and in the streets of Jerusalem? 45 7:18 Children are gathering firewood, fathers are building fires with it, and women are mixing dough to bake cakes to offer to the goddess they call the Queen of Heaven. 46 They are also pouring out drink offerings to other gods. They seem to do all this just 47 to trouble me. 7:19 But I am not really the one being troubled!” 48 says the Lord. “Rather they are bringing trouble on themselves to their own shame! 49 7:20 So,” the Lord God 50 says, “my raging fury will be poured out on this land. 51 It will be poured out on human beings and animals, on trees and crops. 52 And it will burn like a fire which cannot be extinguished.”
7:21 The Lord said to the people of Judah, 53 “The Lord God of Israel who rules over all 54 says: ‘You might as well go ahead and add the meat of your burnt offerings to that of the other sacrifices and eat it, too! 55 7:22 Consider this: 56 When I spoke to your ancestors after I brought them out of Egypt, I did not merely give them commands about burnt offerings and sacrifices. 7:23 I also explicitly commanded them: 57 “Obey me. If you do, I 58 will be your God and you will be my people. Live exactly the way I tell you 59 and things will go well with you.” 7:24 But they did not listen to me or pay any attention to me. They followed the stubborn inclinations of their own wicked hearts. They acted worse and worse instead of better. 60 7:25 From the time your ancestors departed the land of Egypt until now, 61 I sent my servants the prophets to you again and again, 62 day after day. 63 7:26 But your ancestors 64 did not listen to me nor pay attention to me. They became obstinate 65 and were more wicked than even their own forefathers.’”
7:27 Then the Lord said to me, 66 “When you tell them all this, they will not listen to you. When you call out to them, they will not respond to you. 7:28 So tell them: ‘This is a nation that has not obeyed the Lord their God and has not accepted correction. Faithfulness is nowhere to be found in it. These people do not even profess it anymore. 67 7:29 So, mourn, 68 you people of this nation. 69 Cut off your hair and throw it away. Sing a song of mourning on the hilltops. For the Lord has decided to reject 70 and forsake this generation that has provoked his wrath!’” 71
7:30 The Lord says, “I have rejected them because 72 the people of Judah have done what I consider evil. 73 They have set up their disgusting idols in the temple 74 which I have claimed for my own 75 and have defiled it. 7:31 They have also built places of worship 76 in a place called Topheth 77 in the Valley of Ben Hinnom so that they can sacrifice their sons and daughters by fire. That is something I never commanded them to do! Indeed, it never even entered my mind to command such a thing! 78 7:32 So, watch out!” 79 says the Lord. “The time will soon come when people will no longer call those places Topheth or the Valley of Ben Hinnom. But they will call that valley 80 the Valley of Slaughter and they will bury so many people in Topheth they will run out of room. 81 7:33 Then the dead bodies of these people will be left on the ground for the birds and wild animals to eat. 82 There will not be any survivors to scare them away. 7:34 I will put an end to the sounds of joy and gladness, or the glad celebration of brides and grooms throughout the towns of Judah and the streets of Jerusalem. For the whole land will become a desolate wasteland.”
8:1 The Lord says, “When that time comes, 83 the bones of the kings of Judah and its leaders, the bones of the priests and prophets and of all the other people who lived in Jerusalem will be dug up from their graves. 8:2 They will be spread out and exposed to the sun, the moon and the stars. 84 These are things they 85 adored and served, things to which they paid allegiance, 86 from which they sought guidance, and worshiped. The bones of these people 87 will never be regathered and reburied. They will be like manure used to fertilize the ground. 88 8:3 However, I will leave some of these wicked people alive and banish them to other places. But wherever these people who survive may go, they will wish they had died rather than lived,” 89 says the Lord who rules over all. 90
“Tell them, ‘The Lord says,
Do people not get back up when they fall down?
Do they not turn around when they go the wrong way? 92
8:5 Why, then, do these people of Jerusalem 93
continually turn away from me in apostasy?
They hold fast to their deception. 94
They refuse to turn back to me. 95
8:6 I have listened to them very carefully, 96
but they do not speak honestly.
None of them regrets the evil he has done.
None of them says, “I have done wrong!” 97
All of them persist in their own wayward course 98
like a horse charging recklessly into battle.
8:7 Even the stork knows
when it is time to move on. 99
The turtledove, swallow, and crane 100
recognize 101 the normal times for their migration.
But my people pay no attention
to 102 what I, the Lord, require of them. 103
8:8 How can you say, “We are wise!
We have the law of the Lord”?
The truth is, 104 those who teach it 105 have used their writings
to make it say what it does not really mean. 106
8:9 Your wise men will be put to shame.
They will be dumbfounded and be brought to judgment. 107
Since they have rejected the word of the Lord,
what wisdom do they really have?
8:10 108 So I will give their wives to other men
and their fields to new owners.
For from the least important to the most important of them,
all of them are greedy for dishonest gain.
Prophets and priests alike,
all practice deceit.
8:11 They offer only superficial help
for the hurt my dear people 109 have suffered. 110
They say, “Everything will be all right!”
But everything is not all right! 111
8:12 Are they ashamed because they have done such disgusting things?
No, they are not at all ashamed!
They do not even know how to blush!
So they will die just like others have died. 112
They will be brought to ruin when I punish them,
says the Lord.
8:13 I will take away their harvests, 113 says the Lord.
There will be no grapes on their vines.
There will be no figs on their fig trees.
Even the leaves on their trees will wither.
The crops that I gave them will be taken away.’” 114
“Why are we just sitting here?
Let us gather together inside the fortified cities. 116
Let us at least die there fighting, 117
since the Lord our God has condemned us to die.
He has condemned us to drink the poison waters of judgment 118
because we have sinned against him. 119
8:15 We hoped for good fortune, but nothing good has come of it.
We hoped for a time of relief, but instead we experience terror. 120
8:16 The snorting of the enemy’s horses
is already being heard in the city of Dan.
The sound of the neighing of their stallions 121
causes the whole land to tremble with fear.
They are coming to destroy the land and everything in it!
They are coming to destroy 122 the cities and everyone who lives in them!”
“Yes indeed, 124 I am sending an enemy against you
that will be like poisonous snakes which cannot be charmed away. 125
And they will inflict fatal wounds on you.” 126
“There is no cure 128 for my grief!
I am sick at heart!
8:19 I hear my dear people 129 crying out 130
throughout the length and breadth of the land. 131
They are crying, ‘Is the Lord no longer in Zion?
Is her divine King 132 no longer there?’”
The Lord answers, 133
“Why then do they provoke me to anger with their images,
with their worthless foreign idols?” 134
8:20 “They cry, 135 ‘Harvest time has come and gone, and the summer is over, 136
and still we have not been delivered.’
8:21 My heart is crushed because my dear people 137 are being crushed. 138
I go about crying and grieving. I am overwhelmed with dismay. 139
8:22 There is still medicinal ointment 140 available in Gilead!
There is still a physician there! 141
Why then have my dear people 142
not been restored to health? 143
Yeremia 11:1-23
Konteks11:1 The Lord said to Jeremiah: 144 11:2 “Hear 145 the terms of the covenant 146 I made with Israel 147 and pass them on 148 to the people of Judah and the citizens of Jerusalem. 149 11:3 Tell them that the Lord, the God of Israel, says, ‘Anyone who does not keep the terms of the covenant will be under a curse. 150 11:4 Those are the terms that I charged your ancestors 151 to keep 152 when I brought them out of Egypt, that place which was like an iron-smelting furnace. 153 I said at that time, 154 “Obey me and carry out the terms of the agreement 155 exactly as I commanded you. If you do, 156 you will be my people and I will be your God. 157 11:5 Then I will keep the promise I swore on oath to your ancestors to give them a land flowing with milk and honey.” 158 That is the very land that you still live in today.’” 159 And I responded, “Amen! Let it be so, 160 Lord!”
11:6 The Lord said to me, “Announce all the following words in the towns of Judah and in the streets of Jerusalem: ‘Listen to the terms of my covenant with you 161 and carry them out! 11:7 For I solemnly warned your ancestors to obey me. 162 I warned them again and again, 163 ever since I delivered them out of Egypt until this very day. 11:8 But they did not listen to me or pay any attention to me! Each one of them followed the stubborn inclinations of his own wicked heart. So I brought on them all the punishments threatened in the covenant because they did not carry out its terms as I commanded them to do.’” 164
11:9 The Lord said to me, “The people of Judah and the citizens of Jerusalem have plotted rebellion against me! 165 11:10 They have gone back to the evil ways 166 of their ancestors of old who refused to obey what I told them. They, too, have paid allegiance to 167 other gods and worshiped them. Both the nation of Israel and the nation of Judah 168 have violated the covenant I made with their ancestors. 11:11 So I, the Lord, say this: 169 ‘I will soon bring disaster on them which they will not be able to escape! When they cry out to me for help, I will not listen to them. 11:12 Then those living in the towns of Judah and in Jerusalem will 170 go and cry out for help to the gods to whom they have been sacrificing. However, those gods will by no means 171 be able to save them when disaster strikes them. 11:13 This is in spite of the fact that 172 the people of Judah have as many gods as they have towns 173 and the citizens of Jerusalem have set up as many altars to sacrifice to that disgusting god, Baal, as they have streets in the city!’ 174 11:14 So, Jeremiah, 175 do not pray for these people. Do not cry out to me or petition me on their behalf. Do not plead with me to save them. 176 For I will not listen to them when they call out to me for help when disaster strikes them.” 177
11:15 The Lord says to the people of Judah, 178
“What right do you have to be in my temple, my beloved people? 179
Many of you have done wicked things. 180
Can your acts of treachery be so easily canceled by sacred offerings 181
that you take joy in doing evil even while you make them? 182
11:16 I, the Lord, once called 183 you a thriving olive tree,
one that produced beautiful fruit.
But I will set you 184 on fire,
fire that will blaze with a mighty roar. 185
Then all your branches will be good for nothing. 186
11:17 For though I, the Lord who rules over all, 187 planted you in the land, 188
I now decree that disaster will come on you 189
because the nations of Israel and Judah have done evil
and have made me angry by offering sacrifices to the god Baal.” 190
11:18 The Lord gave me knowledge, that I might have understanding. 191
Then he showed me what the people were doing. 192
11:19 Before this I had been like a docile lamb ready to be led to the slaughter.
I did not know they were making plans to kill me. 193
I did not know they were saying, 194
“Let’s destroy the tree along with its fruit! 195
Let’s remove Jeremiah 196 from the world of the living
so people will not even be reminded of him any more.” 197
11:20 So I said to the Lord, 198
“O Lord who rules over all, 199 you are a just judge!
You examine people’s hearts and minds. 200
I want to see you pay them back for what they have done
because I trust you to vindicate my cause.” 201
11:21 Then the Lord told me about 202 some men from Anathoth 203 who were threatening to kill me. 204 They had threatened, 205 “Stop prophesying in the name of the Lord or we will kill you!” 206 11:22 So the Lord who rules over all 207 said, “I will surely 208 punish them! Their young men will be killed in battle. 209 Their sons and daughters will die of starvation. 11:23 Not one of them will survive. 210 I will bring disaster on those men from Anathoth who threatened you. 211 A day of reckoning is coming for them.” 212
[6:1] 1 tn Heb “Flee for safety, people of Benjamin, out of the midst of Jerusalem.”
[6:1] sn Compare and contrast Jer 4:6. There people in the outlying areas were warned to seek safety in the fortified city of Jerusalem. Here they are told to flee it because it was about to be destroyed.
[6:1] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[6:1] 2 tn Heb “ram’s horn,” but the modern equivalent is “trumpet” and is more readily understandable.
[6:1] 3 tn Heb “leans down” or “looks down.” This verb personifies destruction leaning/looking down from its window in the sky, ready to attack.
[6:1] 4 tn Heb “[It will be] a severe fracture.” The nation is pictured as a limb being fractured.
[6:1] sn This passage is emotionally charged. There are two examples of assonance or wordplay in the verse: “sound” (Heb tiq’u, “blow”), which has the same consonants as “Tekoa” (Heb uvitqoa’), and “signal fire,” which comes from the same root as “light” (Heb sÿ’u mas’et, “lift up”). There is also an example of personification where disaster is said to “lurk” (Heb “look down on”) out of the north. This gives a sense of urgency and concern for the coming destruction.
[7:1] 5 tn Heb “The word which came to Jeremiah from the
[7:2] 6 tn Heb “Proclaim there…” The adverb is unnecessary in English style.
[7:2] 7 sn That is, all those who have passed through the gates of the outer court and are standing in the courtyard of the temple.
[7:3] 8 tn Heb “Yahweh of armies, the God Israel.”
[7:3] sn Compare the use of similar titles in 2:19; 5:14; 6:6 and see the explanation in the study note at 2:19. In this instance the title appears to emphasize the
[7:3] 9 tn Or “Make good your ways and your actions.” J. Bright’s translation (“Reform the whole pattern of your conduct”; Jeremiah [AB], 52) is excellent.
[7:3] 10 tn Heb “place” but this might be misunderstood to refer to the temple.
[7:4] 11 tn Heb “Stop trusting in lying words which say.”
[7:4] 12 tn The words “We are safe!” are not in the text but are supplied in the translation for clarity.
[7:4] 13 tn Heb “The temple of the
[7:5] 14 tn The infinitive absolute precedes the finite verb for emphasis.
[7:5] 15 tn Heb “you must do justice between a person and his fellow/neighbor.” The infinitive absolute precedes the finite verb for emphasis.
[7:6] 16 tn Heb “Stop oppressing foreigner, orphan, and widow.”
[7:6] 17 tn Heb “Stop shedding innocent blood.”
[7:6] 18 tn Heb “going/following after.” See the translator’s note at 2:5 for an explanation of the idiom involved here.
[7:6] 19 tn Heb “going after other gods to your ruin.”
[7:7] 20 tn The translation uses imperatives in vv. 5-6 followed by the phrase, “If you do all this,” to avoid the long and complex sentence structure of the Hebrew sentence which has a series of conditional clauses in vv. 5-6 followed by a main clause in v. 7.
[7:7] 21 tn Heb “live in this place, in this land.”
[7:7] 22 tn Heb “gave to your fathers [with reference to] from ancient times even unto forever.”
[7:8] 24 tn Heb “You are trusting in lying words.” See the similar phrase in v. 4 and the note there.
[7:8] 25 tn Heb “not profit [you].”
[7:9] 26 tn Heb “Will you steal…then say, ‘We are safe’?” Verses 9-10 are one long sentence in the Hebrew text.
[7:9] 27 tn Heb “You go/follow after.” See the translator’s note at 2:5 for an explanation of the idiom involved here.
[7:10] 28 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] 29 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…”
[7:11] 30 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.
[7:11] 31 tn Heb “Is this house…a den/cave of robbers in your eyes?”
[7:12] 33 tn Heb “where I caused my name to dwell.” The translation does not adequately represent the theology of the
[7:12] 34 sn The place in Shiloh…see what I did to it. This refers to the destruction of Shiloh by the Philistines circa 1050
[7:13] 35 tn This reflects a Hebrew idiom (e.g., 7:25; 11:7; 25:3, 4), i.e., an infinitive of a verb meaning “to do something early [or eagerly]” followed by an infinitive of another verb of action. Cf. HALOT 1384 s.v. שָׁכַם Hiph.2.
[7:13] 36 tn Heb “I called to you and you did not answer.” The words “to repent” are not in the text but are supplied in the translation for clarity.
[7:14] 37 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.
[7:14] 38 tn Heb “fathers” (also in vv. 22, 25, 26).
[7:14] 39 tn Heb “I will do to this house which I…in which you put…and to this place which…as I did to Shiloh.”
[7:15] 40 tn Heb “the descendants of Ephraim.” However, Ephraim here stands (as it often does) for all the northern tribes of Israel.
[7:16] 41 tn The words “Then the
[7:16] 42 tn Heb “As for you.” The personal name Jeremiah is supplied in the translation for clarity.
[7:16] 43 tn The words “to save them” are not in the text but are implicit from the context. They are supplied in the translation for clarity.
[7:17] 44 tn Or “Just look at…” The question is rhetorical and expects a positive answer.
[7:17] 45 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[7:18] 46 tn The form for “queen” is unusual. It is pointed (מְלֶכֶת [mÿlekhet] instead of מַלְכַּת [malkat]) as though the Masoretes wanted to read the word for “work” (מְלֶאכֶת [mÿle’khet]), i.e., the “hosts of,” a word that several Hebrew
[7:18] sn The Queen of Heaven is probably a reference to the goddess known as Ishtar in Mesopotamia, Anat in Canaan, Ashtoreth in Israel. She was the goddess of love and fertility. For further discussion, see G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 266-68.
[7:18] 47 tn Heb “to provoke me.” There is debate among grammarians and lexicographers about the nuance of the Hebrew particle לְמַעַן (lÿma’an). Some say it always denotes purpose, while others say it may denote either purpose or result, depending on the context. For example, BDB 775 s.v. לְמַעַן note 1 says that it always denotes purpose, never result, but that sometimes what is really a result is represented ironically as though it were a purpose. That explanation fits nicely here in the light of the context of the next verse. The translation is intended to reflect some of that ironic sarcasm.
[7:19] 48 tn Heb “Is it I whom they provoke?” The rhetorical question expects a negative answer which is made explicit in the translation.
[7:19] 49 tn Heb “Is it not themselves to their own shame?” The rhetorical question expects a positive answer which is made explicit in the translation.
[7:20] 50 tn Heb “Lord Yahweh.” The translation follows the ancient Jewish tradition of substituting the Hebrew word for God for the proper name Yahweh.
[7:20] 51 tn Heb “this place.” Some see this as a reference to the temple but the context has been talking about what goes on in the towns of Judah and Jerusalem and the words that follow, meant as a further explanation, are applied to the whole land.
[7:20] 52 tn Heb “the trees of/in the field and the fruit of/in the ground.”
[7:21] 53 tn The words “The
[7:21] 54 tn Heb “Yahweh of armies, the God of Israel.”
[7:21] sn See the study notes on 2:19 and 7:3.
[7:21] 55 tn Heb “Add your burnt offerings to your [other] sacrifices and eat the meat!” See the following sn for explanation. This is an example of the rhetorical use of the imperative for a sarcastic challenge. Cf. GKC 324 §110.a; cf. Amos 4:4, “Go to Bethel and sin!”
[7:21] sn All of the burnt offering, including the meat, was to be consumed on the altar (e.g., Lev 1:6-9). The meat of the other sacrifices could be eaten by the priest who offered the sacrifice and the person who brought it (e.g., Lev 7:16-18, 32). Since, however, the people of Judah were making a mockery of the sacrificial system by offering sacrifices while disobeying the law, the
[7:22] 56 tn Heb “For” but this introduces a long explanation about the relative importance of sacrifice and obedience.
[7:23] 57 tn Verses 22-23a read in Hebrew, “I did not speak with your ancestors and I did not command them when I brought them out of Egypt about words/matters concerning burnt offering and sacrifice, but I commanded them this word:” Some modern commentators have explained this passage as an evidence for the lateness of the Pentateuchal instruction regarding sacrifice or a denial that sacrifice was practiced during the period of the wilderness wandering. However, it is better explained as an example of what R. de Vaux calls a dialectical negative, i.e., “not so much this as that” or “not this without that” (Ancient Israel, 454-56). For other examples of this same argument see Isa 1:10-17; Hos 6:4-6; Amos 5:21-25.
[7:23] 58 tn Heb “Obey me and I will be.” The translation is equivalent syntactically but brings out the emphasis in the command.
[7:23] 59 tn Heb “Walk in all the way that I command you.”
[7:24] 60 tn Or “They went backward and not forward”; Heb “They were to the backward and not to the forward.” The two phrases used here appear nowhere else in the Bible and the latter preposition plus adverb elsewhere is used temporally meaning “formerly” or “previously.” The translation follows the proposal of J. Bright, Jeremiah (AB), 57. Another option is “they turned their backs to me, not their faces,” understanding the line as a variant of a line in 2:27.
[7:25] 61 tn Heb “from the day your ancestors…until this very day.” However, “day” here is idiomatic for “the present time.”
[7:25] 62 tn On the Hebrew idiom see the note at 7:13.
[7:25] 63 tc There is some textual debate about the legitimacy of this expression here. The text reads merely “day” (יוֹם, yom). BHS suggests the word is to be deleted as a dittography of the plural ending of the preceding word. The word is in the Greek and Latin, and the Syriac represents the typical idiom “day after day” as though the noun were repeated. Either יוֹם has dropped out by haplography or a ם (mem) has been left out, i.e., reading יוֹמָם (yomam, “daily”).
[7:26] 64 tn Or “But your predecessors…”; Heb “But they….” There is a confusing interchange in the pronouns in vv. 25-26 which has led to some leveling in the ancient versions and the modern English versions. What is involved here are four levels of referents, the “you” of the present generation (vv. 21-22a), the ancestors who were delivered from Egypt (i.e., the “they” of vv. 22b-24), the “you” of v. 25 which involves all the Israelites from the Exodus to the time of speaking, and the “they” of v. 26 which cannot be the ancestors of vv. 22-24 (since they cannot be more wicked than themselves) but must be an indefinite entity which is a part of the “you” of v. 25, i.e., the more immediate ancestors of the present generation. If this is kept in mind, there is no need to level the pronouns to “they” and “them” or to “you” and “your” as some of the ancient versions and modern English versions have done.
[7:26] 65 tn Heb “hardened [or made stiff] their neck.”
[7:27] 66 tn The words, “Then the
[7:28] 67 tn Heb “Faithfulness has vanished. It is cut off from their lips.”
[7:28] sn For the need for faithfulness see 5:1, 3.
[7:29] 68 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] 69 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] 70 tn The verbs here are the Hebrew scheduling perfects. For this use of the perfect see GKC 312 §106.m.
[7:29] 71 tn Heb “the generation of his wrath.”
[7:30] 72 tn The words “I have rejected them” are not in the Hebrew text, which merely says “because.” These words are supplied in the translation to show more clearly the connection to the preceding.
[7:30] 73 tn Heb “have done the evil in my eyes.”
[7:30] 74 sn Compare, e.g., 2 Kgs 21:3, 5, 7; 23:4, 6; Ezek 8:3, 5, 10-12, 16. Manasseh had desecrated the temple by building altars, cult symbols, and idols in it. Josiah had purged the temple of these pagan elements. But it is obvious from both Jeremiah and Ezekiel that they had been replaced shortly after Josiah’s death. They were a primary cause of Judah’s guilt and punishment (see beside this passage, 19:5; 32:34-35).
[7:30] 75 tn Heb “the house which is called by my name.” Cf. 7:10, 11, 14 and see the translator’s note 7:10 for the explanation for this rendering.
[7:31] 76 tn Heb “high places.”
[7:31] sn These places of worship were essentially open air shrines often located on hills or wooded heights. They were generally connected with pagan worship and equipped with altars of sacrifice and of incense and cult objects such as wooden poles and stone pillars which were symbols of the god and/or goddess worshiped at the sight. The Israelites were commanded to tear down these Canaanite places of worship (Num 33:52) but they did not do so, often taking over the site for the worship of Yahweh but even then incorporating some of the pagan cult objects and ritual into their worship of Yahweh (1 Kgs 12:31, 32; 14:23). The prophets were especially opposed to these places and to this kind of syncretism (Hos 10:8; Amos 7:9) and to the pagan worship that was often practiced at them (Jer 7:31; 19:5; 32:35).
[7:31] 77 tn Heb “the high places of [or in] Topheth.”
[7:31] sn The noun Topheth is generally explained as an artificial formation of a word related to the Aramaic word for “cooking stove” combined with the vowels for the word for “shame.” Hence, Jewish piety viewed it as a very shameful act, one that was contrary to the law (see Lev 18:21; 20:2-6). Child sacrifice was practiced during the reigns of the wicked kings Ahaz and Manasseh and apparently during Jeremiah’s day (cf. 2 Kgs 16:3; 21:6; Jer 32:35).
[7:31] 78 tn Heb “It never entered my heart.” The words “to command such a thing” do not appear in the Hebrew but are added for the sake of clarity.
[7:32] 79 tn Heb “Therefore, behold!”
[7:32] 80 tn Heb “it will no longer be said ‘Topheth’ or ‘the Valley of Ben Hinnom’ but ‘the valley of slaughter.’
[7:32] 81 tn Heb “And they will bury in Topheth so there is not room.”
[7:33] 82 tn Heb “Their dead bodies will be food for the birds of the air and the beasts of the earth.”
[8:1] 83 tn Heb “At that time.”
[8:2] 84 tc MT, 4QJera and LXX read “the sun and the moon and all the host of heaven,” but 4QJerc reads “the sun and all the stars.”
[8:2] tn Heb “the host of heaven.”
[8:2] 85 tn Heb “the sun, moon, and host of heaven which they…”
[8:2] 86 tn Heb “followed after.” See the translator’s note at 2:5 for the idiom.
[8:2] 87 tn Heb “they will not” but the referent is far enough removed that it might be ambiguous.
[8:2] 88 tn Heb “like dung/manure on the surface of the ground.”
[8:3] 89 tn Heb “Death will be chosen rather than life by the remnant who are left from this wicked family in all the places where I have banished them.” The sentence is broken up and restructured to avoid possible confusion because of the complexity of the English to some modern readers. There appears to be an extra “those who are left” that was inadvertently copied from the preceding line. It is missing from one Hebrew
[8:3] 90 tn Heb “Yahweh of armies.”
[8:3] sn For the significance of this title see the notes at 2:19 and 7:3.
[8:4] 91 tn The words “the
[8:4] 92 sn There is a play on two different nuances of the same Hebrew word that means “turn” and “return,” “turn away” and “turn back.”
[8:5] 93 tc The text is quite commonly emended, changing שׁוֹבְבָה הָעָם (shovÿvah ha’am) to שׁוֹבָב הָעָם (shovav ha’am) and omitting יְרוּשָׁלַםִ (yÿrushalaim); this is due to the anomaly of a feminine singular verb with a masculine singular subject and the fact that the word “Jerusalem” is absent from one Hebrew
[8:5] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[8:5] 94 tn Or “to their allegiance to false gods,” or “to their false professions of loyalty”; Heb “to deceit.” Either “to their mistaken beliefs” or “to their allegiance to false gods” would fit the preceding context. The former is more comprehensive than the latter and was chosen for that reason.
[8:5] 95 sn There is a continuing play on the same root word used in the preceding verse. Here the words “turn away from me,” “apostasy,” and “turn back to me” are all forms from the root that was translated “go the wrong way” and “turn around” in v. 4. The intended effect is to contrast Judah’s recalcitrant apostasy with the usual tendency to try and correct one’s mistakes.
[8:6] 96 tn Heb “I have paid attention and I have listened.” This is another case of two concepts being joined by “and” where one expresses the main idea and the other acts as an adverbial or adjectival modifier (a figure called hendiadys).
[8:6] 97 tn Heb “What have I done?” The addition of the word “wrong” is implicit in the context and is supplied in the translation for clarity. The rhetorical question does not function as a denial of wrongdoing, but rather as contrite shock at one’s own wrongdoing. It is translated as a declaration for the sake of clarity.
[8:6] 98 tn Heb “each one of them turns aside into their own running course.”
[8:6] sn The wordplay begun in v. 4 is continued here. The word translated “turns aside” in the literal translation and “wayward” in the translation is from the same root as “go the wrong way,” “turn around,” “turn away from me,” “apostasy,” “turn back to me.” What God hoped for were confessions of repentance and change of behavior; what he got was denial of wrongdoing and continued turning away from him.
[8:7] 99 tn Heb “its appointed time.” The translation is contextually motivated to avoid lack of clarity.
[8:7] 100 tn There is debate in the commentaries and lexicons about the identification of some of these birds, particularly regarding the identification of the “swallow” which is more likely the “swift” and the “crane” which some identify with the “thrush.” For a discussion see the Bible encyclopedias and the UBS handbook Fauna and Flora of the Bible. The identity of the individual birds makes little difference to the point being made and “swallow” is more easily identifiable to the average reader than the “swift.”
[8:7] 101 tn Heb “keep.” Ironically birds, which do not think, obey the laws of nature, but Israel does not obey the laws of God.
[8:7] 102 tn Heb “do not know.” But here as elsewhere the word “know” is more than an intellectual matter. It is intended here to summarize both “know” and “follow” (Heb “observe”) in the preceding lines.
[8:7] 103 tn Heb “the ordinance/requirement of the
[8:8] 104 tn Heb “Surely, behold!”
[8:8] 105 tn Heb “the scribes.”
[8:8] 106 tn Heb “The lying pen of the scribes have made [it] into a lie.” The translation is an attempt to make the most common interpretation of this passage understandable for the average reader. This is, however, a difficult passage whose interpretation is greatly debated and whose syntax is capable of other interpretations. The interpretation of the NJPS, “Assuredly, for naught has the pen labored, for naught the scribes,” surely deserves consideration within the context; i.e. it hasn’t done any good for the scribes to produce a reliable copy of the law, which the people have refused to follow. That interpretation has the advantage of explaining the absence of an object for the verb “make” or “labored” but creates a very unbalanced poetic couplet.
[8:9] 107 tn Heb “be trapped.” However, the word “trapped” generally carries with it the connotation of divine judgment. See BDB 540 s.v. לָכַד Niph.2, and compare usage in Jer 6:11 for support. The verbs in the first two lines are again the form of the Hebrew verb that emphasizes that the action is as good as done (Hebrew prophetic perfects).
[8:10] 108 sn See Jer 6:12-15 for parallels to 8:10-12. The words of Jeremiah to the people may have been repeated on more than one occasion or have been found appropriate to more than one of his collection of messages in written and edited form. See Jer 36:4 and Jer 36:28 for reference to at least two of these collections.
[8:11] 109 tn Heb “daughter of my people.” For the translation given here see 4:11 and the note on the phrase “dear people” there.
[8:11] 110 tn Heb “They heal the wound of my people lightly.”
[8:11] 111 tn Heb “They say, ‘Peace! Peace!’ and there is no peace!”
[8:12] 112 tn Heb “They will fall among the fallen.”
[8:13] 113 tn Or “I will completely destroy them.” The translation which is adopted is based on the revocalization of the MT which appears to mean literally “gathering I will sweep them away,” a rather improbable grammatical combination. It follows the suggestion found in HALOT 705 s.v. סוּף (Hiph) of reading אֹסֵף אֲסִיפָם (’ose, a first singular Qal imperfect of אָסַף [’asaf] followed by a noun אָסִיף [’asif] with possessive suffix) instead of the MT’s אָסֹף אֲסִיפֵם (’aspf ’asifem, a Qal infinitive absolute of אָסַף [’asaf] followed by the Hiphil imperfect of סוּף [suf] plus suffix). For parallel usage of the verb אָסַף (asaf) see BDB 62 s.v. אָסַף Qal.4, and for a similar form of the verb see Mic 4:6. The alternate translation follows the suggestion in BDB 692 s.v. סוּף Hiph: אָסֹף (’asof) is to be interpreted as a form of the Hiphil infinitive absolute (הָסֵף [hasef] would be expected) chosen for assonance with the following form. This suggestion would gain more credence if the MT is to be retained in Zeph 1:2 where parallel forms are found. However, that text too has been questioned on lexical and grammatical grounds. The translation adopted fits the following context better than the alternate one and is based on less questionable lexical and grammatical parallels. The Greek translation which reads “they shall gather their fruits” supports the translation chosen.
[8:13] 114 tn The meaning of this line is very uncertain. A possible alternate translation is: “They have broken the laws that I gave them.” The line reads rather literally “And I gave them they passed over them.” The translation adopted treats the first expression as a noun clause (cf. GKC 488-89 §155.n) which is the subject of the following verb, i.e., “the things I gave them [contextually, the grapes, etc.] passed over from them.” The alternate translation treats the expression as a dangling object (a Hebrew casus pendens) resumed by the pronoun “them” and understands “the things that I gave them” to be the law or some related entity which is often the object of this verb (see BDB 717 s.v. עָבַר Qal.1.i). Neither of these translations is without its weakness. The weakness of the translation which has been adopted is the unusual use it assigns to the object suffix of the verb translated “pass over.” The weakness of the alternate translation is the rather abrupt and opaque introduction of a new topic of reference (i.e., the laws) into the context. On the whole the latter weakness would appear to outweigh the former. This line is missing from the Greek version and J. Bright (Jeremiah [AB]) and J. A. Thompson (Jeremiah [NICOT]) despair of giving a translation. For other possible suggestions see, W. L. Holladay, Jeremiah (Hermeneia), 1:285-86.
[8:14] 115 tn The words “The people say” are not in the text but are implicit in the shift of speakers between vv. 4-13 and vv. 14-16. They are supplied in the translation for clarity.
[8:14] 116 tn Heb “Gather together and let us enter into the fortified cities.”
[8:14] 117 tn Heb “Let us die there.” The words “at least” and “fighting” are intended to bring out the contrast of passive surrender to death in the open country and active resistance to the death implicit in the context.
[8:14] 118 tn The words “of judgment” are not in the text but are intended to show that “poison water” is not literal but figurative of judgment at the hands of God through the agency of the enemy mentioned in v. 16.
[8:14] 119 tn Heb “against the
[8:15] 120 tn Heb “[We hoped] for a time of healing but behold terror.”
[8:16] 121 tn Heb “his stallions.”
[8:16] 122 tn The words “They are coming to destroy” are not in the text. They are inserted to break up a long sentence in conformity with contemporary English style.
[8:17] 123 tn These words which are at the end of the Hebrew verse are brought forward to show at the outset the shift in speaker.
[8:17] 124 tn Heb “Indeed [or For] behold!” The translation is intended to convey some of the connection that is suggested by the Hebrew particle כִּי (ki) at the beginning of the verse.
[8:17] 125 tn Heb “I am sending against you snakes, poisonous ones which cannot be charmed.” In the light of the context literal snakes are scarcely meant. So the metaphor is turned into a simile to prevent possible confusion. For a similar metaphorical use of animals for enemies see 5:6.
[8:17] 126 tn Heb “they will bite you.” There does not appear to be any way to avoid the possible confusion that literal snakes are meant here except to paraphrase. Possibly one could say “And they will attack you and ‘bite’ you,” but the enclosing of the word “bite” in quotations might lead to even further confusion.
[8:18] 127 tn The words, “Then I said” are not in the text but there is a general consensus that the words of vv. 18-19a are the words of Jeremiah. These words are supplied in the translation for clarity.
[8:18] 128 tn The meaning of this word is uncertain. The translation is based on the redivision and repointing of a word that occurs only here in the MT and whose pattern of formation is unparalleled in the Hebrew Bible. The MT reads מַבְלִיגִיתִי (mavligiti) which BDB provisionally derives from a verb root meaning “to gleam” or “to shine.” However, BDB notes that the text is dubious (cf. BDB 114 s.v. מַבְלִיגִית). The text is commonly emended to מִבְּלִי גְּהֹת (mibbÿli gÿhot) which is a Qal infinitive from a verb meaning “to heal” preceded by a compound negative “for lack of, to be at a loss for” (cf., e.g., HALOT 514 s.v. מַבְלִיגִית and 174 s.v. גּהה). This reading is supported by the Greek text which has an adjective meaning “incurable,” which is, however, connected with the preceding verse, i.e., “they will bite you incurably.”
[8:19] 129 tn Heb “daughter of my people.” For the translation given here see 4:11 and the note on the phrase “dear people” there.
[8:19] 130 tn Heb “Behold the voice of the crying of the daughter of my people.”
[8:19] 131 tn Heb “Land of distances, i.e., of wide extent.” For parallel usage cf. Isa 33:17.
[8:19] 132 tn Heb “her King” but this might be misunderstood by some to refer to the Davidic ruler even with the capitalization.
[8:19] 133 tn The words, “The
[8:19] 134 sn The people’s cry and the
[8:20] 135 tn The words “They say” are not in the text; they are supplied in the translation to make clear that the lament of the people begun in v. 19b is continued here after the interruption of the
[8:20] 136 tn Heb “Harvest time has passed, the summer is over.”
[8:20] sn This appears to be a proverbial statement for “time marches on.” The people appear to be expressing their frustration that the
[8:21] 137 tn Heb “daughter of my people.” For the translation given here see 4:11 and the note on the phrase “dear people” there.
[8:21] 138 tn Heb “Because of the crushing of the daughter of my people I am crushed.”
[8:21] 139 tn Heb “I go about in black [i.e., mourning clothes]. Dismay has seized me.”
[8:22] 140 tn Heb “balm.” The more familiar “ointment” has been used in the translation, supplemented with the adjective “medicinal.”
[8:22] sn This medicinal ointment (Heb “balm”) consisted of the gum or resin from a tree that grows in Egypt and Palestine and was thought to have medicinal value (see also Jer 46:11).
[8:22] 141 tn Heb “Is there no balm in Gilead? Is there no physician there?” In this context the questions are rhetorical and expect a positive answer, which is made explicit in the translation.
[8:22] sn The prophet means by this metaphor that there are still means available for healing the spiritual ills of his people, mainly repentance, obedience to the law, and sole allegiance to God, and still people available who will apply this medicine to them, namely prophets like himself.
[8:22] 142 tn Heb “daughter of my people.” For the translation given here see 4:11 and the note on the phrase “dear people” there.
[8:22] 143 tn Or more clearly, “restored to spiritual health”; Heb “Why then has healing not come to my dear people?”
[8:22] sn Jeremiah is lamenting that though there is a remedy available for the recovery of his people they have not availed themselves of it.
[11:1] 144 tn Heb “The word which came to Jeremiah from the
[11:2] 145 tn The form is a second masculine plural which is followed in the MT of vv. 2-3 by second masculine singulars. This plus the fact that the whole clause “listen to the terms of this covenant” is nearly repeated at the end of v. 3 has led many modern scholars to delete the whole clause (cf., e.g. W. McKane, Jeremiah [ICC], 1:236-37). However, this only leads to further adjustments in the rest of the verse which are difficult to justify. The form has also led to a good deal of speculation about who these others were that are initially addressed here. The juxtaposition of second plural and singular forms has a precedent in Deuteronomy, where the nation is sometimes addressed with the plural and at other times with a collective singular.
[11:2] 146 sn The covenant I made with Israel. Apart from the legal profession and Jewish and Christian tradition the term “covenant” may not be too familiar. There were essentially three kinds of “covenants” that were referred to under the Hebrew term used here: (1) “Parity treaties” or “covenants” between equals in which each party pledged itself to certain agreed upon stipulations and took an oath to it in the name of their god or gods (cf. Gen 31:44-54); (2) “Suzerain-vassal treaties” or “covenants” in which a great king pledged himself to protect the vassal’s realm and his right to rule over his own domain in exchange for sovereignty over the vassal, including the rendering of absolute loyalty and submission to the great king’s demands spelled out in detailed stipulations; (3) “Covenants of grant” in which a great king granted to a loyal servant or vassal king permanent title to a piece of land or dominion over a specified realm in recognition of past service. It is generally recognized that the Mosaic covenant which is being referred to here is of the second type and that it resembles in kind the ancient Near Eastern suzerain-vassal treaties. These treaties typically contained the following elements: (1) a preamble identifying the great king (cf. Exod 20:2a; Deut 1:1-4); (2) a historical prologue summarizing the great king’s past benefactions as motivation for future loyalty (cf. Exod 20:2b; Deut 1:5–4:43); (3) the primary stipulation of absolute and unconditional loyalty (cf. Exod 20:3-8; Deut 5:1–11:32); (4) specific stipulations governing future relations between the vassal and the great king and the vassal’s relation to other vassals (cf. Exod 20:22–23:33; Deut 12:1–26:15); (5) the invoking of curses on the vassal for disloyalty and the pronouncing of blessing on him for loyalty (cf. Lev 26; Deut 27-28); (6) the invoking of witnesses to the covenant, often the great king’s and the vassal’s gods (cf. Deut 30:19; 31:28 where the reference is to the “heavens and the earth” as enduring witnesses). It is also generally agreed that the majority of the threats of punishment by the prophets refer to the invocation of these covenant curses for disloyalty to the basic stipulation, that of absolute loyalty.
[11:2] 147 tn Heb “this covenant.” The referent of “this” is left dangling until it is further defined in vv. 3-4. Leaving it undefined in the translation may lead to confusion hence the anticipatory nature of the demonstrative is spelled out explicitly in the translation.
[11:2] 148 tn Heb “and speak/tell them.” However, the translation chosen is more appropriate to modern idiom.
[11:2] 149 tn Or “those living in Jerusalem”; Heb “inhabitants of.”
[11:2] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:3] 150 tn Heb “Cursed is the person who does not listen to the terms of this covenant.” “This covenant” is further qualified in the following verse by a relative clause. The form of the sentence and the qualification “my” before covenant were chosen for better English idiom and to break up a long sentence which really extends to the middle of v. 5.
[11:4] 151 tn Heb “fathers” (also in vv. 5, 7, 10).
[11:4] 152 tn Heb “does not listen…this covenant which I commanded your fathers.” The sentence is broken up this way in conformity with contemporary English style.
[11:4] 153 tn Heb “out of the land of Egypt, out of the iron-smelting furnace.”
[11:4] 154 tn In place of the words “I said at that time” the Hebrew text has “saying.” The sentence is again being restructured in English to avoid the long, confusing style of the Hebrew original.
[11:4] 155 tn Heb “Obey me and carry them out.” The “them” refers back to the terms of the covenant which they were charged to keep according to the preceding. The referent is made specific to avoid ambiguity.
[11:4] 156 tn The words, “If you do” are not in the text. They have been supplied in the translation to break up a long sentence consisting of an imperative followed by a consequential sentence.
[11:4] 157 sn Obey me and carry out the terms of the agreement…and I will be your God. This refers to the Mosaic law which was instituted at Sinai and renewed on the Plains of Moab before Israel entered into the land. The words “the terms of the covenant” are explicitly used for the Ten Commandments in Exod 34:28 and for the additional legislation given in Deut 28:69; 29:8. The formulation here is reminiscent of Deut 29:9-14 (29:10-15 HT). The book of Deuteronomy is similar in its structure and function to an ancient Near Eastern treaty. In these the great king reminded his vassal of past benefits that he had given to him, charged him with obligations (the terms or stipulations of the covenant) chief among which was absolute loyalty and sole allegiance, promised him future benefits for obeying the stipulations (the blessings), and placed him under a curse for disobeying them. Any disobedience was met with stern warnings of punishment in the form of destruction and exile. Those who had witnessed the covenant were called in to confirm the continuing goodness of the great king and the disloyalty of the vassal. The vassal was then charged with a list of particular infringements of the stipulations and warned to change his actions or suffer the consequences. This is the background for Jer 11:1-9. Jeremiah is here functioning as a messenger from the
[11:5] 158 tn The phrase “a land flowing with milk and honey” is very familiar to readers in the Jewish and Christian traditions as a proverbial description of the agricultural and pastoral abundance of the land of Israel. However, it may not mean too much to readers outside those traditions; an equivalent expression would be “a land of fertile fields and fine pastures.” E. W. Bullinger (Figures of Speech, 626) identifies this as a figure of speech called synecdoche where the species is put for the genus, “a region…abounding with pasture and fruits of all kinds.”
[11:5] 159 tn Heb “‘a land flowing with milk and honey,’ as at this day.” However, the literal reading is too elliptical and would lead to confusion.
[11:5] 160 tn The words “Let it be so” are not in the text; they are an explanation of the significance of the term “Amen” for those who may not be part of the Christian or Jewish tradition.
[11:5] sn The word amen is found at the end of each of the curses in Deut 27 where the people express their agreement with the appropriateness of the curse for the offense mentioned.
[11:6] 161 tn Heb “the terms of this covenant.” However, this was a separate message and the ambiguity of “this” could still cause some confusion.
[11:7] 162 tn Heb “warned them…saying, ‘Obey me.’” However, it allows the long sentence to be broken up easier if the indirect quote is used.
[11:7] 163 tn For the explanation for this rendering see the note on 7:13.
[11:8] 164 tn Heb “So I brought on them all the terms of this covenant which I commanded to do and they did not do.” There is an interesting polarity that is being exploited by two different nuances implicit in the use of the word “terms” (דִּבְרֵי [divre], literally “words”), i.e., what the
[11:9] 165 tn Heb “Conspiracy [a plot to rebel] is found [or exists] among the men of Judah and the inhabitants of Jerusalem.”
[11:10] 166 tn Or “They have repeated the evil actions of….”
[11:10] 167 tn Heb “have walked/followed after.” See the translator’s note at 2:5 for the idiom.
[11:10] 168 tn Heb “house of Israel and house of Judah.”
[11:11] 169 tn Heb “Therefore, thus, says the
[11:12] 170 tn Heb “Then the towns of Judah and those living in Jerusalem will…”
[11:12] 171 tn The Hebrew construction is emphatic involving the use of an infinitive of the verb before the verb itself (Heb “saving they will not save”). For this construction to give emphasis to an antithesis, cf. GKC 343 §113.p.
[11:13] 172 tn This is again an attempt to render the Hebrew particle כִּי (ki) contextually. The nuance is a little hard to establish due to the nature of the rhetoric of the passage which utilizes the figure of apostrophe where the
[11:13] 174 tn Heb “For [or Indeed] the number of your [sing.] cities are your [sing.] gods, Judah, and the number of the streets of Jerusalem [or perhaps (your) streets, Jerusalem] you [plur.] have set up altars to the shameful thing, altars to sacrifice to Baal.” This passage involves a figure of speech where the speaker turns from describing something about someone to addressing him/her directly (a figure called apostrophe). This figure is not common in contemporary English literature or conversation and translating literally would lead to confusion on the part of some readers. Hence, the translation retains the third person in keeping with the rest of the context. The shift from singular “your cities” to plural “you have set up” is interpreted contextually to refer to a shift in addressing Judah to addressing the citizens of Jerusalem whose streets are being talked about. The appositional clause, “altars to sacrifice to Baal” has been collapsed with the preceding clause to better identify what the shameful thing is and to eliminate a complex construction. The length of this sentence runs contrary to the usual practice of breaking up long complex sentences in Hebrew into shorter equivalent ones in English. However, breaking up this sentence and possibly losing the connecting link with the preceding used to introduce it might lead to misunderstanding.
[11:14] 176 tn The words “to save them” are not in the text but are implicit from the context. They are supplied in the translation for clarity.
[11:14] sn Cf. Jer 7:16 where this same command is addressed to Jeremiah.
[11:14] 177 tc The rendering “when disaster strikes them” is based on reading “at the time of” (בְּעֵת, bÿ’et) with a number of Hebrew
[11:15] 178 tn The words “The
[11:15] 179 tn Heb “What to my beloved [being] in my house?” The text has been restructured to avoid possible confusion by the shift from third person in the first two lines to second person in the last two lines and the lines of the following verse. The reference to Judah as his “beloved” is certainly ironic and perhaps even sarcastic.
[11:15] 180 tc The meaning of this line is uncertain. The text reads somewhat literally either “her doing the wicked thing the many” or “doing it, the wicked thing, the many.” The text, relationship between words, and meaning of this whole verse have been greatly debated. Wholesale emendation based on the ancient versions is common in both the commentaries and the modern English versions. Many follow the lead of the Greek version which in many cases offers a smoother reading but for that very reason may not be original. The notes that follow will explain some of these emendations but will also attempt to explain the most likely meaning of the MT which is the more difficult and probably the more original text. Since it is presumed to be the original the text will be dealt with in the notes line for line in the MT even though the emendations often relate to more than one line. For example the Greek of the first two lines reads: “Why has the beloved done abomination in my house?” This ignores the preposition before “my beloved” (לִידִידִי, lididi) and treats the form “her doing” (עֲשׂוֹתָהּ [’asotah], Qal infinitive plus suffix) as a finite verb (עָשְׂתָה [’astah], Qal perfect third feminine). The forms are similar but the Greek is smoother. Moreover, it is difficult to explain the presence of “to” in the MT if the Greek is the original. The Greek text likewise does not have the difficulty that is exhibited in the MT by the word “the many” (הָרַבִּים, harabbim). It reads a word for “vows/votive offerings” (εὐχαί [eucai] regularly = נְדָרִים [gÿdarim]) in place of the word “many” (הָרַבִּים, harabbim) and takes it as part of a compound subject of the verb in the following line meaning “take away.” However, this word is far removed graphically from that in the MT and it would be difficult to explain how the MT arose from it. The Old Latin apparently reads a word for “fat” (adipes = חֲלָבִים, khalavim) which is closer in script to the MT and would be more likely original than the Greek. However, both of these resolutions look like attempts to smooth out a difficult text. Because there is no solid support for any single reading, it is probably best to retain the MT’s “the many.” Many do retain it and take it as a second accusative of “doing it” and read “she does the wicked thing with many [i.e., many false gods],” a use of the accusative which is hard to justify. Another alternative, taking the adjective “the many” to modify the noun “the wicked thing” is sometimes suggested but is not possible because the adjective is masculine plural and the noun is feminine singular which is contrary to Hebrew style. Hence one cannot read “she has done many wicked things.” The present translation follows the suggestion in D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 4:209, that it is the subject of the infinitive construct with an object suffix which is anticipatory of the noun “wickedness” that follows (cf. GKC 425 §131.m), i.e., “the many do it, namely the wickedness” (for the meaning of the noun see BDB 273 s.v. מְזִמָּה 3.b).
[11:15] 181 tn The meaning of this line is also uncertain. The Hebrew text reads somewhat literally, “holy meat they pass over from upon you.” The question of the subject of the verb is the main problem here. The verb is masculine plural and the only subject available is “holy meat” which is singular, a “they” which goes back to “the many,” or a noun from the end of the preceding line which is combined with “holy meat.” The latter is the solution of the Greek version which reads “Will votive offerings [or pieces of fat (following the Old Latin)] and holy meats take away from you your wickedness?” However, that resolution has been rejected in the preceding note as smoothing out the difficulties of the first two lines. It also leaves out the כִּי (ki) at the beginning of the following line and takes the noun “your wickedness” as the object of the verb. That certainly would make for an easier reading of both this line and the next and the assumption that כִּי may not be in the text is possible because it could be explained as a double writing of the pronoun on the end of the preceding phrase “from upon you” (מֵעָלָיִךְ, me’alayikh). However, besides being the smoother reading it leaves the last line too short poetically. The solution of the UBS, Preliminary Report, 4:209 is that “they” (referring back to “the many”?) is the subject. They read: “so that they carry away from you even sacrificial flesh.” But who are “they” and “you?” Is the “they” the priests and the “you” the people? (See 1 Sam 2:10-17 for a possible parallel.) This, however, introduces too many unknowns into the text. The translation adopted is based on a revocalization of the form “from upon you” (מֵעָלָיִךְ, me’alayikh) to “your treacherous acts” (מַעֲלָיִךְ, ma’alayikh; for this noun cf. BDB 591 s.v. I מַעַל 2), a solution which is also proposed in the margin of the NJPS which reads: “Can your treacheries be canceled by sacral flesh?” For the nuance of the verb presupposed here (= be removed, cease to exist) see BDB 718 s.v. עָבַר Qal.6.c and compare usage in Job 30:15. While this solution does preserve the consonantal text and is accepted here, it should be acknowledged that there is no ancient support for it and the reading of the noun “treacheries” in place of the compound preposition “from upon” is purely speculative.
[11:15] 182 tn Heb “for [or when] your wickedness then you rejoice.” The meaning of this line is uncertain. The Greek version, which reads “or will you escape by these things” (presupposing a Hebrew text אִם עַל זוֹת תָּעוּזִי, ’im ’al zot ta’uzi) is far removed from the reading in the MT (אָז תַּעֲלֹזִי [’az ta’alozi]; the rest of the Hebrew line has been left out because the Greek reads it with the preceding line) and again appears to be an attempt to smooth out a difficult text. The translation retains the MT but rewords it so it makes better sense in English. The translation presupposes that the phrase “your wickedness” is the object of the verb “take joy” and the adverb “then” refers back to the offering of sacred flesh, i.e., “even then [or at that time]” as a constructio ad sensum. For a similar use of the adverb (אָז, ’az) compare Gen 13:7. For the use of כִּי (ki) meaning “that” after a question see BDB 472 s.v. כִּי 1.f. A possible alternative would be to read as UBS, Preliminary Report, 4:209 do: “When trouble reaches you, then will you exult?” If the text of the whole verse followed here, the more difficult text, is not the original one, the most likely alternative would be: “What right does my beloved have to be in my house? She has does wicked things [reading עָשְׂתָה מְזִמֹּת, ’ostah mÿzimot]. Can fat pieces [reading הַחֲלָבִים, hakhalavim] and sacred meat take away your wickedness from you [reading יַעֲבִרוּ מֵעָלַיִךְ רָעָתֵכִי, ya’aviru me’alayikh ra’atekhi]? [If it could] then you could rejoice.” It should be emphasized that the text of the verse is uncertain in a number of places and open to more than one interpretation. However, regardless of which text or interpretation of it is followed, the Masoretic as interpreted here, the Greek as given in the notes, or an emended text based on both, the overall meaning is much the same. Judah has done evil and the
[11:15] sn For the argument of this verse compare the condemnatory questions in Jer 7:9-11.
[11:16] 183 tn Heb “The
[11:16] 184 tn The verb form used here is another example of a verb expressing that the action is as good as done (the Hebrew prophetic perfect).
[11:16] 185 tn Heb “At the sound of a mighty roar he will set fire to it.” For the shift from third person “he” to the first person “I” see the preceding note. The Hebrew use of the pronouns in vv. 16-17 for the olive tree and the people that it represents is likely to cause confusion if retained. In v. 16 the people are “you” and the olive tree is “it.” The people are again “you” in v. 17 but part of the metaphor is carried over, i.e., “he ‘planted’ you.” It creates less confusion in the flow of the passage if the metaphorical identification is carried out throughout by addressing the people/plant as “you.”
[11:16] 186 tn The verb here has most commonly been derived from a root meaning “to be broken” (cf. BDB 949 s.v. II רָעַע) which fits poorly with the metaphor of setting the plant on fire. Another common option is to emend it to a verb meaning “to be burned up” (בָּעַר, ba’ar). However, it is better to follow the lead of the Greek version which translates “be good for nothing” (ἠχρειώθησαν, hcreiwqhsan) and derive the verb from רָעַע (ra’a’) meaning “be bad/evil” (cf. BDB 949 and compare the nuance of the adjective from this verb in BDB 948 s.v. רַע 5).
[11:17] 187 tn Heb “Yahweh of armies.”
[11:17] sn For the significance of the term see the notes at 2:19 and 7:3.
[11:17] 188 tn The words “in the land” are not in the text but are supplied in the translation to clarify the meaning of the metaphor.
[11:17] 189 tn Heb “For Yahweh of armies who planted you speaks disaster upon you.” Because of the way the term
[11:17] 190 tn Heb “pronounced disaster…on account of the evil of the house of Israel and the house of Judah which they have done to make me angry [or thus making me angry] by sacrificing to Baal.” The lines have been broken up in conformity with contemporary English style.
[11:18] 191 tn Heb “caused me to know that I might know.” Many English versions supply an unstated object “their plots” which is referred to later in the context (cf. v. 19). The presupposition of this kind of absolute ellipsis is difficult to justify and would create the need for understanding an ellipsis of “it” also after “I knew.” It is better to see a bipolar use of the verb “know” here. For the second use of the verb “know” meaning “have understanding” see BDB 394 s.v. ָידַע Qal.5.
[11:18] 192 tn Heb “Then you showed me their deeds.” This is another example of the rapid shift in person which is common in Jeremiah. As elsewhere, it has been resolved for the sake of avoiding confusion for the English reader by leveling the referent to the same person throughout. The text again involves an apostrophe, talking about the
[11:19] 193 tn Heb “against me.” The words “to kill me” are implicit from the context and are supplied in the translation for clarity.
[11:19] 194 tn The words “I did not know that they were saying” are not in the text. The quote is without formal introduction in the original. These words are supplied in the translation for clarity.
[11:19] 195 tn This word and its pronoun (לַחְמוֹ, lakhmo, “its bread”) is often emended to read “in/with its sap” = “in its prime” (either לֵחוֹ [lekho] or לֵחְמוֹ [lekhÿmo]); the latter would be more likely and the מוֹ (mo) could be explained as a rare use of the old poetic third plural suffix for the third singular; cf. GKC 258 §91.l for general use and Ps 11:7 and Job 27:23 for third singular use. Though this fits the context nicely the emendation is probably unnecessary since the word “bread” is sometimes used of other foodstuff than grain or its products (cf. BDB 537 s.v. לֶחֶם 2.a).
[11:19] sn The word fruit refers contextually here to the prophecies that Jeremiah was giving, not (as some suppose) his progeny. Jeremiah was not married and had no children.
[11:19] 196 tn Heb “cut it [or him] off.” The metaphor of the tree may be continued, though the verb “cut off” is used also of killing people. The rendering clarifies the meaning of the metaphor.
[11:19] 197 tn Heb “so that his name will not be remembered any more.”
[11:20] 198 tn The words “So I said to the
[11:20] 199 tn Heb “Yahweh of armies.”
[11:20] sn For the significance of the term see the notes at 2:19 and 7:3.
[11:20] 200 tn Heb “
[11:20] 201 tn Heb “Let me see your retribution [i.e., see you exact retribution] from them because I reveal my cause [i.e., plea for justice] to you.”
[11:21] 202 tn Heb “Therefore thus says the
[11:21] 203 tn Heb “the men of Anathoth.” However, this does not involve all of the people, only the conspirators. The literal might lead to confusion later since v. 21 mentions that there will not be any of them left alive. However, it is known from Ezra 2:23 that there were survivors.
[11:21] 204 tc The MT reads the 2nd person masculine singular suffix “your life,” but LXX reflects an alternative reading of the 1st person common singular suffix “my life.”
[11:21] 205 tn Heb “who were seeking my life, saying…” The sentence is broken up in conformity with contemporary English style.
[11:21] 206 tn Heb “or you will die by our hand.”
[11:22] 207 tn Heb “Yahweh of armies.”
[11:22] sn For the significance of the term see the notes at 2:19 and 7:3.
[11:22] 208 tn Heb “Behold I will.” For the function of this particle see the translator’s note on 1:6.
[11:22] 209 tn Heb “will die by the sword.” Here “sword” stands contextually for “battle” while “starvation” stands for death by starvation during siege.
[11:23] 210 tn Heb “There will be no survivors for/among them.”
[11:23] 211 tn Heb “the men of Anathoth.” For the rationale for adding the qualification see the notes on v. 21.
[11:23] 212 tn Heb “I will bring disaster on…, the year of their punishment.”
