Yeremia 10:8
Konteks10:8 The people of those nations 1 are both stupid and foolish.
Instruction from a wooden idol is worthless! 2
Yeremia 10:15
Konteks10:15 They are worthless, mere objects to be mocked. 3
When the time comes to punish them, they will be destroyed.
Yeremia 15:12
Konteks15:12 Can you people who are like iron and bronze
break that iron fist from the north? 4
Yeremia 22:12
Konteks22:12 For he will die in the country where they took him as a captive. He will never see this land again.” 5
Yeremia 22:27
Konteks22:27 You will never come back to this land to which you will long to return!” 6
Yeremia 25:35
Konteks25:35 The leaders will not be able to run away and hide. 7
The shepherds of the flocks will not be able to escape.
Yeremia 27:1
Konteks27:1 The Lord spoke to Jeremiah 8 early in the reign of Josiah’s son, King Zedekiah of Judah. 9
Yeremia 32:27
Konteks32:27 “I am the Lord, the God of all humankind. There is, indeed, nothing too difficult for me. 10
Yeremia 35:12
Konteks35:12 Then the Lord spoke to Jeremiah.
Yeremia 38:3
Konteks38:3 They had also heard him say, 11 “The Lord says, ‘This city will certainly be handed over to the army of the king of Babylon. They will capture it.’” 12
Yeremia 49:34
Konteks49:34 Early in the reign 13 of King Zedekiah of Judah, the Lord spoke to the prophet Jeremiah about Elam. 14
Yeremia 51:18
Konteks51:18 They are worthless, objects to be ridiculed.
When the time comes to punish them, they will be destroyed.
[10:8] 1 tn Or “Those wise people and kings are…” It is unclear whether the subject is the “they” of the nations in the preceding verse, or the wise people and kings referred to. The text merely has “they.”
[10:8] 2 tn Heb “The instruction of vanities [worthless idols] is wood.” The meaning of this line is a little uncertain. Various proposals have been made to make sense, most of which involve radical emendation of the text. For some examples see J. A. Thompson, Jeremiah (NICOT), 323-24, fn 6. However, this is probably a case of the bold predication that discussed in GKC 452 §141.d, some examples of which may be seen in Ps 109:4 “I am prayer,” and Ps 120:7 “I am peace.”
[10:15] 3 tn Or “objects of mockery.”
[15:12] 4 tn Or “Can iron and bronze break iron from the north?” The question is rhetorical and expects a negative answer. The translation and meaning of this verse are debated. See note for further details. The two main difficulties here involve the relation of words to one another and the obscure allusion to iron from the north. To translate “literally” is difficult since one does not know whether “iron” is subject of “break” or object of an impersonal verb. Likewise, the dangling “and bronze” fits poorly with either understanding. Options: “Can iron break iron from the north and bronze?” Or “Can one break iron, even iron from the north and bronze.” This last is commonly opted for by translators and interpreters, but why add “and bronze” at the end? And what does “iron from the north” refer to? A long history of interpretation relates it to the foe from the north (see already 1:14; 4:6; 6:1; 13:20). The translation follows the lead of NRSV and takes “and bronze” as a compound subject. I have no ready parallels for this syntax but the reference to “from the north” and the comparison to the stubbornness of the unrepentant people to bronze and iron in 6:28 suggests a possible figurative allusion. There is no evidence in the Bible that Israel knew about a special kind of steel like iron from the Black Sea mentioned in later Greek sources. The word “fist” is supplied in the translation to try to give some hint that it refers to a hostile force.
[15:12] sn Compare Isa 10:5-6 for the idea here.
[22:12] 5 sn This prophecy was fulfilled according to 2 Kgs 23:34.
[22:27] 6 tn Heb “And unto the land to which they lift up their souls to return there, there they will not return.” Once again there is a sudden shift in person from the second plural to the third plural. As before the translation levels the pronouns to avoid confusion. For the idiom “to lift up the soul to” = “to long/yearn to/for” see BDB 670 s.v. נָשָׂא 1.b(9).
[25:35] 7 tn Heb “Flight [or “place of escape”] will perish from the shepherds.”
[25:35] sn Judging from Gen 14:10 and Judg 8:12 (among many others), it was not uncommon for the leaders to try to save their own necks at the expense of their soldiers.
[27:1] 8 sn The names of Jeremiah and of Nebuchadnezzar are spelled differently in the Hebrew of chapter 27-29. That and other literary features show that these three chapters are all closely related. The events of these three chapters all take place within the space of one year (cf. 28:1; 29:17).
[27:1] 9 tc The reading here is based on a few Hebrew
[27:1] sn If the text of 28:1 is correct, the date here would be sometime in the fourth year of Zedekiah which would be 594/3
[32:27] 10 tn Heb “Behold, I am the
[32:27] sn This statement furnishes the grounds both for the assurance that the city will indeed be delivered over to Nebuchadnezzar (vv. 28-29a) and that it will be restored and repopulated (vv. 37-41). This can be seen from the parallel introductions in vv. 28, “Therefore the
[38:3] 11 tn The words “They had also heard him say,” are not in the Hebrew text. They are supplied in the translation for clarity so as to avoid any possible confusion that might be created by saying merely “And the
[38:3] 12 sn See Jer 21:10; 32:28; 34:2; 37:8 for this same prophecy. Jeremiah had repeatedly said this or words to the same effect.
[49:34] 13 tn Or “In the beginning of the reign.” For a discussion of the usage of the terms here see the translator’s note on 28:1. If this refers to the accession year the dating would be 598/97
[49:34] 14 tn Heb “That which came [as] the word of the
[49:34] sn Elam was a country on the eastern side of the Tigris River in what is now southwestern Iran. Its capital city was Susa. It was destroyed in 640