Yeremia 13:5
Konteks13:5 So I went and buried them at Perath 1 as the Lord had ordered me to do.
Yeremia 23:23
Konteks23:23 Do you people think 2 that I am some local deity
and not the transcendent God?” 3 the Lord asks. 4
Yeremia 28:7
Konteks28:7 But listen to what I say to you and to all these people. 5
Yeremia 29:27
Konteks29:27 You should have reprimanded Jeremiah from Anathoth who is pretending to be a prophet among you! 6
Yeremia 43:7
Konteks43:7 They went on to Egypt 7 because they refused to obey the Lord, and came to Tahpanhes. 8
Yeremia 48:24
Konteks48:24 on Kerioth and Bozrah. It will come on all the towns of Moab, both far and near.
Yeremia 49:27
Konteks49:27 “I will set fire to the walls of Damascus;
it will burn up the palaces of Ben Hadad.” 9
[13:5] 1 tc The translation reads בִּפְרָתָה (bifratah) with 4QJera as noted in W. L. Holladay, Jeremiah (Hermeneia), 1:393 instead of בִּפְרָת (bifrat) in the MT.
[23:23] 2 tn The words “Do you people think” at the beginning of this verse and “Do you really think” at the beginning of the next verse are not in the text but are a way of trying to convey the nature of the rhetorical questions which expect a negative answer. They are also a way of trying to show that the verses are still connected with the preceding discussion addressed to the people (cf. 23:16, 20).
[23:23] 3 tn Heb “Am I a god nearby and not a god far off?” The question is sometimes translated as though there is an alternative being given in v. 23, one that covers both the ideas of immanence and transcendence (i.e., “Am I only a god nearby and not also a god far off?”). However, the hey interrogative (הַ) at the beginning of this verse and the particle (אִם, ’im) at the beginning of the next show that the linkage is between the question in v. 23 and that in v. 24a. According to BDB 210 s.v. הֲ 1.d both questions in this case expect a negative answer.
[23:23] sn The thought that is expressed here must be viewed against the background of ancient Near Eastern thought where gods were connected with different realms, e.g., Baal, the god of wind, rain, and fertility, Mot, the god of drought, infertility, and death, Yam, the god of the sea and of chaos. Moreover, Baal was worshiped in local manifestations as the Baal of Peor, Baal of Gad, etc. Hence, Baal is sometimes spoken of in the singular and sometimes in the plural. The
[23:23] 4 tn Heb “Oracle of the
[28:7] 5 tn Heb “Listen to this word/message which I am about to speak in your ears and the ears of all these people.”
[29:27] 6 tn Heb “So why have you not reprimanded Jeremiah…?” The rhetorical question functions as an emphatic assertion made explicit in the translation.
[43:7] 7 sn This had been their intention all along (41:17). Though they consulted the
[43:7] 8 sn Tahpanhes was an important fortress city on the northern border of Egypt in the northeastern Nile delta. It is generally equated with the Greek city of Daphne. It has already been mentioned in 2:16 in conjunction with Memphis (the Hebrew name is “Noph”) as a source of soldiers who did violence to the Israelites in the past.
[49:27] 9 sn Ben-Hadad was a common name borne by a number of the kings of Damascus, e.g., one during the time of Asa around 900