Yeremia 1:15

1:15 For I will soon summon all the peoples of the kingdoms of the north,” says the Lord. “They will come and their kings will set up their thrones ¹  near the entrances of the gates of Jerusalem. ²  They will attack all the walls surrounding it, and all the towns in Judah. ³ 

Yeremia 4:4

4:4 Just as ritual circumcision cuts away the foreskin

as an external symbol of dedicated covenant commitment,

you must genuinely dedicate yourselves to the Lord

and get rid of everything that hinders your commitment to me, ⁴ 

people of Judah and inhabitants of Jerusalem.

If you do not, ⁵  my anger will blaze up like a flaming fire against you

that no one will be able to extinguish.

That will happen because of the evil you have done.”

Yeremia 4:30-31

4:30 And you, Zion, city doomed to destruction, ⁶ 

you accomplish nothing ⁷  by wearing a beautiful dress, ⁸ 

decking yourself out in jewels of gold,

and putting on eye shadow! ⁹ 

You are making yourself beautiful for nothing.

Your lovers spurn you.

They want to kill you. ¹⁰ 

4:31 In fact, ¹¹  I hear a cry like that of a woman in labor,

a cry of anguish like that of a woman giving birth to her first baby.

It is the cry of Daughter Zion ¹²  gasping for breath,

reaching out for help, ¹³  saying, “I am done in! ¹⁴ 

My life is ebbing away before these murderers!”

Yeremia 5:19

5:19 “So then, Jeremiah, ¹⁵  when your people ¹⁶  ask, ‘Why has the Lord our God done all this to us?’ tell them, ‘It is because you rejected me and served foreign gods in your own land. So ¹⁷  you must serve foreigners ¹⁸  in a land that does not belong to you.’

Yeremia 6:11

6:11 I am as full of anger as you are, Lord, ¹⁹ 

I am tired of trying to hold it in.”

The Lord answered, ²⁰ 

“Vent it, then, ²¹  on the children who play in the street

and on the young men who are gathered together.

Husbands and wives are to be included, ²² 

as well as the old and those who are advanced in years.

Yeremia 8:6

8:6 I have listened to them very carefully, ²³ 

but they do not speak honestly.

None of them regrets the evil he has done.

None of them says, “I have done wrong!” ²⁴ 

All of them persist in their own wayward course ²⁵ 

like a horse charging recklessly into battle.

Yeremia 8:14

Jeremiah Laments over the Coming Destruction

8:14 The people say, ²⁶ 

“Why are we just sitting here?

Let us gather together inside the fortified cities. ²⁷ 

Let us at least die there fighting, ²⁸ 

since the Lord our God has condemned us to die.

He has condemned us to drink the poison waters of judgment ²⁹ 

because we have sinned against him. ³⁰ 

Yeremia 9:10

The Coming Destruction Calls For Mourning

9:10 I said, ³¹ 

“I will weep and mourn ³²  for the grasslands on the mountains, ³³ 

I will sing a mournful song for the pastures in the wilderness

because they are so scorched no one travels through them.

The sound of livestock is no longer heard there.

Even the birds in the sky and the wild animals in the fields

have fled and are gone.”

Yeremia 9:24

9:24 If people want to boast, they should boast about this:

They should boast that they understand and know me.

They should boast that they know and understand

that I, the Lord, act out of faithfulness, fairness, and justice in the earth

and that I desire people to do these things,” ³⁴ 

says the Lord.

Yeremia 10:5

10:5 Such idols are like scarecrows in a cucumber field.

They cannot talk.

They must be carried

because they cannot walk.

Do not be afraid of them

because they cannot hurt you.

And they do not have any power to help you.” ³⁵ 

Yeremia 10:25

10:25 Vent your anger on the nations that do not acknowledge you. ³⁶ 

Vent it on the peoples ³⁷  who do not worship you. ³⁸ 

For they have destroyed the people of Jacob. ³⁹ 

They have completely destroyed them ⁴⁰ 

and left their homeland in utter ruin.

Yeremia 11:5

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.” ⁴¹  That is the very land that you still live in today.’” ⁴²  And I responded, “Amen! Let it be so, ⁴³  Lord!”

Yeremia 11:7

11:7 For I solemnly warned your ancestors to obey me. ⁴⁴  I warned them again and again, ⁴⁵  ever since I delivered them out of Egypt until this very day.

Yeremia 12:3

12:3 But you, Lord, know all about me.

You watch me and test my devotion to you. ⁴⁶ 

Drag these wicked men away like sheep to be slaughtered!

Appoint a time when they will be killed! ⁴⁷ 

Yeremia 12:16

12:16 But they must make sure you learn to follow the religious practices of my people. ⁴⁸  Once they taught my people to swear their oaths using the name of the god Baal. ⁴⁹  But then, they must swear oaths using my name, saying, “As surely as the Lord lives, I swear.” ⁵⁰  If they do these things, ⁵¹  then they will be included among the people I call my own. ⁵² 

Yeremia 14:10

14:10 Then the Lord spoke about these people. ⁵³ 

“They truly ⁵⁴  love to go astray.

They cannot keep from running away from me. ⁵⁵ 

So I am not pleased with them.

I will now call to mind ⁵⁶  the wrongs they have done ⁵⁷ 

and punish them for their sins.”

Yeremia 15:15

15:15 I said, ⁵⁸ 

“Lord, you know how I suffer. ⁵⁹ 

Take thought of me and care for me.

Pay back for me those who have been persecuting me.

Do not be so patient with them that you allow them to kill me.

Be mindful of how I have put up with their insults for your sake.

Yeremia 16:4

16:4 They will die of deadly diseases. No one will mourn for them. They will not be buried. Their dead bodies will lie like manure spread on the ground. They will be killed in war or die of starvation. Their corpses will be food for the birds and wild animals.

Yeremia 16:9

16:9 For I, the Lord God of Israel who rules over all, tell you what will happen. ⁶⁰  I will put an end to the sounds of joy and gladness, to the glad celebration of brides and grooms in this land. You and the rest of the people will live to see this happen.’” ⁶¹ 

Yeremia 16:11

16:11 Then tell them that the Lord says, ⁶²  ‘It is because your ancestors ⁶³  rejected me and paid allegiance to ⁶⁴  other gods. They have served them and worshiped them. But they have rejected me and not obeyed my law. ⁶⁵ 

Yeremia 17:27

17:27 But you must obey me and set the Sabbath day apart to me. You must not carry any loads in through ⁶⁶  the gates of Jerusalem on the Sabbath day. If you disobey, I will set the gates of Jerusalem on fire. It will burn down all the fortified dwellings in Jerusalem and no one will be able to put it out.’”

Yeremia 18:15

18:15 Yet my people have forgotten me

and offered sacrifices to worthless idols!

This makes them stumble along in the way they live

and leave the old reliable path of their fathers. ⁶⁷ 

They have left them to walk in bypaths,

in roads that are not smooth and level. ⁶⁸ 

Yeremia 19:4

19:4 I will do so because these people ⁶⁹  have rejected me and have defiled ⁷⁰  this place. They have offered sacrifices in it to other gods which neither they nor their ancestors ⁷¹  nor the kings of Judah knew anything about. They have filled it with the blood of innocent children. ⁷² 

Yeremia 23:2

23:2 So the Lord God of Israel has this to say about the leaders who are ruling over his people: “You have caused my people ⁷³  to be dispersed and driven into exile. You have not taken care of them. So I will punish you for the evil that you have done. ⁷⁴  I, the Lord, affirm it! ⁷⁵ 

Yeremia 23:15

23:15 So then I, the Lord who rules over all, ⁷⁶ 

have something to say concerning the prophets of Jerusalem: ⁷⁷ 

‘I will make these prophets eat the bitter food of suffering

and drink the poison water of judgment. ⁷⁸ 

For the prophets of Jerusalem are the reason ⁷⁹ 

that ungodliness ⁸⁰  has spread throughout the land.’”

Yeremia 24:8

24:8 “I, the Lord, also solemnly assert: ‘King Zedekiah of Judah, his officials, and the people who remain in Jerusalem ⁸¹  or who have gone to live in Egypt are like those bad figs. I consider them to be just like those bad figs that are so bad they cannot be eaten. ⁸² 

Yeremia 25:3

25:3 “For the last twenty-three years, from the thirteenth year that Josiah son of Amon was ruling in Judah ⁸³  until now, the Lord has been speaking to me. I told you over and over again ⁸⁴  what he said. ⁸⁵  But you would not listen.

Yeremia 26:15

26:15 But you should take careful note of this: If you put me to death, you will bring on yourselves and this city and those who live in it the guilt of murdering an innocent man. For the Lord has sent me to speak all this where you can hear it. That is the truth!” ⁸⁶ 

Yeremia 26:19

26:19 King Hezekiah and all the people of Judah did not put him to death, did they? Did not Hezekiah show reverence for the Lord and seek the Lord’s favor? ⁸⁷  Did not ⁸⁸  the Lord forgo destroying them ⁸⁹  as he threatened he would? But we are on the verge of bringing great disaster on ourselves.” ⁹⁰ 

Yeremia 27:19

27:19 For the Lord who rules over all ⁹¹  has already spoken about the two bronze pillars, ⁹²  the large bronze basin called ‘The Sea,’ ⁹³  and the movable bronze stands. ⁹⁴  He has already spoken about the rest of the valuable articles that are left in this city.

Yeremia 28:4

28:4 I will also bring back to this place Jehoiakim’s son King Jeconiah of Judah and all the exiles who were taken to Babylon.’ Indeed, the Lord affirms, ⁹⁵  ‘I will break the yoke of servitude to the king of Babylon.’”

Yeremia 29:10

29:10 “For the Lord says, ‘Only when the seventy years of Babylonian rule ⁹⁶  are over will I again take up consideration for you. ⁹⁷  Then I will fulfill my gracious promise to you and restore ⁹⁸  you to your homeland. ⁹⁹ 

Yeremia 29:14

29:14 I will make myself available to you,’ ¹⁰⁰  says the Lord. ¹⁰¹  ‘Then I will reverse your plight ¹⁰²  and will regather you from all the nations and all the places where I have exiled you,’ says the Lord. ¹⁰³  ‘I will bring you back to the place from which I exiled you.’

Yeremia 29:23

29:23 This will happen to them because they have done what is shameful ¹⁰⁴  in Israel. They have committed adultery with their neighbors’ wives and have spoken lies while claiming my authority. ¹⁰⁵  They have spoken words that I did not command them to speak. I know what they have done. I have been a witness to it,’ says the Lord.” ¹⁰⁶ 

Yeremia 29:26

29:26 “The Lord has made you priest in place of Jehoiada. ¹⁰⁷  He has put you in charge in the Lord’s temple of controlling ¹⁰⁸  any lunatic ¹⁰⁹  who pretends to be a prophet. ¹¹⁰  And it is your duty to put any such person in the stocks ¹¹¹  with an iron collar around his neck. ¹¹² 

Yeremia 29:28

29:28 For he has even sent a message to us here in Babylon. He wrote and told us, ¹¹³  “You will be there a long time. Build houses and settle down. Plant gardens and eat what they produce.”’” ¹¹⁴ 

Yeremia 29:31-32

29:31 “Send a message to all the exiles in Babylon. Tell them, ‘The Lord has spoken about Shemaiah the Nehelamite. “Shemaiah has spoken to you as a prophet even though I did not send him. He is making you trust in a lie. ¹¹⁵  29:32 Because he has done this,” ¹¹⁶  the Lord says, “I will punish Shemaiah the Nehelamite and his whole family. There will not be any of them left to experience the good things that I will do for my people. I, the Lord, affirm it! For he counseled rebellion against the Lord.”’” ¹¹⁷ 

Yeremia 31:9

31:9 They will come back shedding tears of contrition.

I will bring them back praying prayers of repentance. ¹¹⁸ 

I will lead them besides streams of water,

along smooth paths where they will never stumble. ¹¹⁹ 

I will do this because I am Israel’s father;

Ephraim ¹²⁰  is my firstborn son.’”

Yeremia 31:13

31:13 The Lord says, ¹²¹  “At that time young women will dance and be glad.

Young men and old men will rejoice. ¹²² 

I will turn their grief into gladness.

I will give them comfort and joy in place of their sorrow.

Yeremia 31:33

31:33 “But I will make a new covenant with the whole nation of Israel ¹²³  after I plant them back in the land,” ¹²⁴  says the Lord. ¹²⁵  “I will ¹²⁶  put my law within them ¹²⁷  and write it on their hearts and minds. ¹²⁸  I will be their God and they will be my people. ¹²⁹ 

Yeremia 32:12

32:12 I took both copies of the deed of purchase ¹³⁰  and gave them to Baruch son of Neriah, the son of Mahseiah. I gave them to him in the presence ¹³¹  of my cousin ¹³²  Hanamel, the witnesses who had signed the deed of purchase, and all the Judeans who were housed in the courtyard of the guardhouse.

Yeremia 32:20

32:20 You did miracles and amazing deeds in the land of Egypt which have had lasting effect. By this means you gained both in Israel and among humankind a renown that lasts to this day. ¹³³ 

Yeremia 32:37

32:37 ‘I will certainly regather my people from all the countries where I will have exiled ¹³⁴  them in my anger, fury, and great wrath. I will bring them back to this place and allow them to live here in safety.

Yeremia 33:10-11

33:10 “I, the Lord, say: ¹³⁵  ‘You and your people are saying ¹³⁶  about this place, “It lies in ruins. There are no people or animals in it.” That is true. The towns of Judah and the streets of Jerusalem ¹³⁷  will soon be desolate, uninhabited either by people or by animals. But happy sounds will again be heard in these places. 33:11 Once again there will be sounds ¹³⁸  of joy and gladness and the glad celebrations of brides and grooms. ¹³⁹  Once again people will bring their thank offerings to the temple of the Lord and will say, “Give thanks to the Lord who rules over all. For the Lord is good and his unfailing love lasts forever.” ¹⁴⁰  For I, the Lord, affirm ¹⁴¹  that I will restore the land to what it was ¹⁴²  in days of old.’ ¹⁴³ 

Yeremia 33:13

33:13 I, the Lord, say that shepherds will once again count their sheep as they pass into the fold. ¹⁴⁴  They will do this in all the towns in the southern hill country, the western foothills, the southern hill country, the territory of Benjamin, the villages surrounding Jerusalem, and the towns of Judah.’ ¹⁴⁵ 

Yeremia 34:15

34:15 Recently, however, you yourselves ¹⁴⁶  showed a change of heart and did what is pleasing to me. You granted your fellow countrymen their freedom and you made a covenant to that effect in my presence in the house that I have claimed for my own. ¹⁴⁷ 

Yeremia 35:14

35:14 Jonadab son of Rechab ordered his descendants not to drink wine. His orders have been carried out. ¹⁴⁸  To this day his descendants have drunk no wine because they have obeyed what their ancestor commanded them. But I ¹⁴⁹  have spoken to you over and over again, ¹⁵⁰  but you have not obeyed me!

Yeremia 35:18

35:18 Then Jeremiah spoke to the Rechabite community, “The Lord God of Israel who rules over all ¹⁵¹  says, ‘You have obeyed the orders of your ancestor Jonadab. You have followed all his instructions. You have done exactly as he commanded you.’

Yeremia 38:22

38:22 All the women who are left in the royal palace of Judah will be led out to the officers of the king of Babylon. They will taunt you saying, ¹⁵² 

‘Your trusted friends misled you;

they have gotten the best of you.

Now that your feet are stuck in the mud,

they have turned their backs on you.’ ¹⁵³ 

Yeremia 39:3-4

39:3 Then Nergal-Sharezer of Samgar, Nebo-Sarsekim, who was a chief officer, Nergal-Sharezer, who was a high official, ¹⁵⁴  and all the other officers of the king of Babylon came and set up quarters ¹⁵⁵  in the Middle Gate. ¹⁵⁶  39:4 When King Zedekiah of Judah and all his soldiers saw them, they tried to escape. They departed from the city during the night. They took a path through the king’s garden and passed out through the gate between the two walls. ¹⁵⁷  Then they headed for the Jordan Valley. ¹⁵⁸ 

Yeremia 41:5

41:5 eighty men arrived from Shechem, Shiloh, and Samaria. ¹⁵⁹  They had shaved off their beards, torn their clothes, and cut themselves to show they were mourning. ¹⁶⁰  They were carrying grain offerings and incense to present at the temple of the Lord in Jerusalem. ¹⁶¹ 

Yeremia 41:8

41:8 But there were ten men among them who said ¹⁶²  to Ishmael, “Do not kill us. For we will give you the stores of wheat, barley, olive oil, and honey we have hidden in a field. ¹⁶³  So he spared their lives and did not kill ¹⁶⁴  them along with the rest. ¹⁶⁵ 

Yeremia 41:10

41:10 Then Ishmael took captive all the people who were still left alive in Mizpah. This included the royal princesses ¹⁶⁶  and all the rest of the people in Mizpah that Nebuzaradan, the captain of the royal guard, had put under the authority of Gedaliah son of Ahikam. Ishmael son of Nethaniah took all these people captive and set out to cross over to the Ammonites.

Yeremia 43:10

43:10 Then tell them, ¹⁶⁷  ‘The Lord God of Israel who rules over all ¹⁶⁸  says, “I will bring ¹⁶⁹  my servant ¹⁷⁰  King Nebuchadnezzar of Babylon. I will set his throne over these stones which I ¹⁷¹  have buried. He will pitch his royal tent ¹⁷²  over them.

Yeremia 43:12

43:12 He will set fire ¹⁷³  to the temples of the gods of Egypt. He will burn their gods or carry them off as captives. ¹⁷⁴  He will pick Egypt clean like a shepherd picks the lice from his clothing. ¹⁷⁵  He will leave there unharmed. ¹⁷⁶ 

Yeremia 44:8

44:8 That is what will result from your making me angry by what you are doing. ¹⁷⁷  You are making me angry by sacrificing to other gods here in the land of Egypt where you live. You will be destroyed for doing that! You will become an example used in curses ¹⁷⁸  and an object of ridicule among all the nations of the earth. ¹⁷⁹ 

Yeremia 44:22

44:22 Finally the Lord could no longer endure your wicked deeds and the disgusting things you did. That is why your land has become the desolate, uninhabited ruin that it is today. That is why it has become a proverbial example used in curses. ¹⁸⁰ 

Yeremia 46:27

A Promise of Hope for Israel

46:27 ¹⁸¹ “You descendants of Jacob, my servants, ¹⁸²  do not be afraid;

do not be terrified, people of Israel.

For I will rescue you and your descendants

from the faraway lands where you are captives. ¹⁸³ 

The descendants of Jacob will return to their land and enjoy peace.

They will be secure and no one will terrify them.

Yeremia 48:11

48:11 “From its earliest days Moab has lived undisturbed.

It has never been taken into exile.

Its people are like wine allowed to settle undisturbed on its dregs,

never poured out from one jar to another.

They are like wine which tastes like it always did,

whose aroma has remained unchanged. ¹⁸⁴ 

Yeremia 48:32

48:32 I will weep for the grapevines of Sibmah

just like the town of Jazer weeps over them. ¹⁸⁵ 

Their branches once spread as far as the Dead Sea. ¹⁸⁶ 

They reached as far as the town of Jazer. ¹⁸⁷ 

The destroyer will ravage

her fig, date, ¹⁸⁸  and grape crops.

Yeremia 48:45

48:45 In the shadows of the walls of Heshbon

those trying to escape will stand helpless.

For a fire will burst forth from Heshbon.

Flames will shoot out from the former territory of Sihon.

They will burn the foreheads of the people of Moab,

the skulls of those war-loving people. ¹⁸⁹ 

Yeremia 52:4

52:4 King Nebuchadnezzar of Babylon came against Jerusalem with his whole army and set up camp outside it. ¹⁹⁰  They built siege ramps all around it. He arrived on the tenth day of the tenth month in the ninth year that Zedekiah ruled over Judah. ¹⁹¹ 

Yeremia 52:15

52:15 Nebuzaradan, the captain of the royal guard, took into exile some of the poor, ¹⁹²  the rest of the people who remained in the city, those who had deserted to him, and the rest of the craftsmen.

[1:15]  ¹ tn Heb “they will each set up.” The pronoun “they” refers back to the “kingdoms” in the preceding sentence. However, kingdoms do not sit on thrones; their kings do. This is an example of a figure of speech called metonymy where the kingdom is put for its king. For a similar use see 2 Chr 12:8.

[1:15]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:15]  ³ tn Or “They will come and set up their thrones in the entrances of the gates of Jerusalem. They will destroy all the walls surrounding it and also destroy all the towns in Judah.” The text of v. 15b reads in Hebrew, “they will each set up his throne [near? in?] the entrance of the gates of Jerusalem and against all its walls…and against all the towns….” Commentators are divided over whether the passage refers to the kings setting up their thrones after victory in preparation for passing judgment on their defeated enemies in the city or whether it refers to setting up siege against it. There is no Hebrew preposition before the word for “the entrance” so that it could be “in” (which would imply victory) or “at/near” (which would imply siege), and the same verb + object (i.e., “they will set up their thrones”) governs all the locative statements. It is most often taken to refer to the aftermath of victory because of the supposed parallel in Jer 43:8-13 and the supposed fulfillment in Jer 39:3. Though this may fit well with the first part of the compound expression, it does not fit well with the latter part which is most naturally taken to refer to hostile attacks against Jerusalem and the other cities of Judah. The translation given in the text is intended to reflect the idea of an army setting up for siege. The alternate translation is intended to reflect the other view.

[4:4]  ⁴ tn Heb “Circumcise yourselves to the Lord and remove the foreskin of your heart.” The translation is again an attempt to bring out the meaning of a metaphor. The mention of the “foreskin of the heart” shows that the passage is obviously metaphorical and involves heart attitude, not an external rite.

[4:4]  ⁵ tn Heb “lest.”

[4:30]  ⁶ tn Heb “And you that are doomed to destruction.” The referent is supplied from the following context and the fact that Zion/Jerusalem represents the leadership which was continually making overtures to foreign nations for help.

[4:30]  ⁷ tn Heb “What are you accomplishing…?” The rhetorical question assumes a negative answer, made clear by the translation in the indicative.

[4:30]  ⁸ tn Heb “clothing yourself in scarlet.”

[4:30]  ⁹ tn Heb “enlarging your eyes with antimony.” Antimony was a black powder used by women as eyeliner to make their eyes look larger.

[4:30]  ¹⁰ tn Heb “they seek your life.”

[4:31]  ¹¹ tn The particle כִּי (ki) is more likely asseverative here than causal.

[4:31]  ¹² sn Jerusalem is personified as a helpless maiden.

[4:31]  ¹³ tn Heb “spreading out her hands.” The idea of asking or pleading for help is implicit in the figure.

[4:31]  ¹⁴ tn Heb “Woe, now to me!” See the translator’s note on 4:13 for the usage of “Woe to…”

[5:19]  ¹⁵ tn The word, “Jeremiah,” is not in the text but the second person address in the second half of the verse is obviously to him. The word is supplied in the translation here for clarity.

[5:19]  ¹⁶ tn The MT reads the second masculine plural; this is probably a case of attraction to the second masculine plural pronoun in the preceding line. An alternative would be to understand a shift from speaking first to the people in the first half of the verse and then speaking to Jeremiah in the second half where the verb is second masculine singular. E.g., “When you [people] say, “Why…?” then you, Jeremiah, tell them…”

[5:19]  ¹⁷ tn Heb “As you left me and…, so you will….” The translation was chosen so as to break up a rather long and complex sentence.

[5:19]  ¹⁸ sn This is probably a case of deliberate ambiguity (double entendre). The adjective “foreigners” is used for both foreign people (so Jer 30:8; 51:51) and foreign gods (so Jer 2:25; 3:13). See also Jer 16:13 for the idea of having to serve other gods in the lands of exile.

[6:11]  ¹⁹ tn Heb “I am full of the wrath of the Lord.”

[6:11]  ²⁰ tn These words are not in the text but are implicit from the words that follow. They are supplied in the translation for clarity.

[6:11]  ²¹ tn Heb “Pour it out.”

[6:11]  ²² tn Heb “are to be captured.”

[8:6]  ²³ 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]  ²⁴ 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]  ²⁵ 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.

[8:14]  ²⁶ 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]  ²⁷ tn Heb “Gather together and let us enter into the fortified cities.”

[8:14]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn Heb “against the Lord.” The switch is for the sake of smoothness in English.

[9:10]  ³¹ tn The words “I said” are not in the text, but there is general agreement that Jeremiah is the speaker. Cf. the lament in 8:18-9:1. These words are supplied in the translation for clarity. Some English versions follow the Greek text which reads a plural imperative here. Since this reading would make the transition between 9:10 and 9:11 easier it is probably not original but a translator’s way of smoothing over a difficulty.

[9:10]  ³² tn Heb “I will lift up weeping and mourning.”

[9:10]  ³³ tn Heb “for the mountains.” However, the context makes clear that it is the grasslands or pastures on the mountains that are meant. The words “for the grasslands” are supplied in the translation for clarity.

[9:24]  ³⁴ tn Or “fairness and justice, because these things give me pleasure.” Verse 24 reads in Hebrew, “But let the one who brags brag in this: understanding and knowing me that I, the Lord, do faithfulness, justice, and righteousness in the earth for/that I delight in these.” It is uncertain whether the Hebrew particle כִּי (ki) before the clause “I delight in these things” is parallel to the כִּי introducing the clause “that I, the Lord, act…” or causal giving the grounds for the Lord acting the way he does. In the light of the contrasts in the passage and the emphasis that Jeremiah has placed on obedience to the covenant and ethical conduct in conjunction with real allegiance to the Lord not mere lip service, it is probable that the clauses are parallel. For the use of כִּי to introduce clauses of further definition after a direct object as here see GKC 365 §117.h and see BDB 393 s.v. יָדַע Qal.1.a. For parallels to the idea of Yahweh requiring these characteristics in people see Hos 6:6, Mic 6:8.

[10:5]  ³⁵ tn Heb “And it is not in them to do good either.”

[10:25]  ³⁶ tn Heb “know you.” For this use of the word “know” (יָדַע, yada’) see the note on 9:3.

[10:25]  ³⁷ tn Heb “tribes/clans.”

[10:25]  ³⁸ tn Heb “who do not call on your name.” The idiom “to call on your name” (directed to God) refers to prayer (mainly) and praise. See 1 Kgs 18:24-26 and Ps 116:13, 17. Here “calling on your name” is parallel to “acknowledging you.” In many locations in the OT “name” is equivalent to the person. In the OT, the “name” reflected the person’s character (cf. Gen 27:36; 1 Sam 25:25) or his reputation (Gen 11:4; 2 Sam 8:13). To speak in a person’s name was to act as his representative or carry his authority (1 Sam 25:9; 1 Kgs 21:8). To call someone’s name over something was to claim it for one’s own (2 Sam 12:28).

[10:25]  ³⁹ tn Heb “have devoured Jacob.”

[10:25]  ⁴⁰ tn Or “have almost completely destroyed them”; Heb “they have devoured them and consumed them.” The figure of hyperbole is used here; elsewhere Jeremiah and God refer to the fact that they will not be completely consumed. See for example 4:27; 5:10, 18.

[11:5]  ⁴¹ 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]  ⁴² 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]  ⁴³ 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.

[11:7]  ⁴⁴ 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]  ⁴⁵ tn For the explanation for this rendering see the note on 7:13.

[12:3]  ⁴⁶ tn Heb “You, Lord, know me. You watch me and you test my heart toward you.”

[12:3]  sn Jeremiah appears to be complaining like Job that God cares nothing about the prosperity of the wicked, but watches his every move. The reverse ought to be true. Jeremiah shouldn’t be suffering the onslaughts of his fellow countrymen as he is. The wicked who are prospering should be experiencing punishment.

[12:3]  ⁴⁷ tn Heb “set aside for them a day of killing.”

[12:16]  ⁴⁸ tn Heb “the ways of my people.” For this nuance of the word “ways” compare 10:2 and the notes there.

[12:16]  ⁴⁹ tn Heb “taught my people to swear by Baal.”

[12:16]  ⁵⁰ tn The words “I swear” are not in the text but are implicit to the oath formula. They are supplied in the translation for clarity.

[12:16]  ⁵¹ tn The words “If they do this” are not in the text. They are part of an attempt to break up a Hebrew sentence which is long and complex into equivalent shorter sentences consistent with contemporary English style. Verse 16 in Hebrew is all one sentence with a long complex conditional clause followed by a short consequence: “If they carefully learn the ways of my people to swear by name, ‘By the life of the Lord,’ as they taught my people to swear by Baal, then they will be built up in the midst of my people.” The translation strives to create the same contingencies and modifications by breaking up the sentence into shorter sentences in accord with contemporary English style.

[12:16]  ⁵² tn Heb “they will be built up among my people.” The expression “be built up among” is without parallel. However, what is involved here is conceptually parallel to the ideas expressed in Isa 19:23-25 and Zech 14:16-19. That is, these people will be allowed to live on their own land, to worship the Lord there, and to come to Jerusalem to celebrate the feasts. To translate literally would be meaningless or misleading for many readers.

[14:10]  ⁵³ tn Heb “Thus said the Lord concerning this people.”

[14:10]  sn The Lord answers indirectly, speaking neither to Jeremiah directly nor to the people. Instead of an oracle of deliverance which was hoped for (cf. 2 Chr 20:14-17; Pss 12:5 [12:6 HT]; 60:6-8 [60:8-10 HT]) there is an oracle of doom.

[14:10]  ⁵⁴ tn It is difficult to be certain how the particle כֵּן (ken, usually used for “thus, so”) is to be rendered here. BDB 485 s.v. כֵּן 1.b says that the force sometimes has to be elicited from the general context and points back to the line of v. 9. IHBS 666 §39.3.4e states that when there is no specific comparative clause preceding a general comparison is intended. They point to Judg 5:31 as a parallel. Ps 127:2 may also be an example if כִּי (ki) is not to be read (cf. BHS fn). “Truly” seemed the best way to render this idea in contemporary English.

[14:10]  ⁵⁵ tn Heb “They do not restrain their feet.” The idea of “away from me” is implicit in the context and is supplied in the translation for clarity.

[14:10]  ⁵⁶ tn Heb “remember.”

[14:10]  ⁵⁷ tn Heb “their iniquities.”

[15:15]  ⁵⁸ tn The words “I said” are not in the text. They are supplied in the translation for clarity to mark the shift from the Lord speaking to Jerusalem, to Jeremiah speaking to God.

[15:15]  ⁵⁹ tn The words “how I suffer” are not in the text but are implicit from the continuation. They are supplied in the translation for clarity. Jeremiah is not saying “you are all knowing.”

[16:9]  ⁶⁰ tn Heb “For thus says Yahweh of armies the God of Israel.” The introductory formula which appears three times in vv. 1-9 (vv. 1, 3, 5) has been recast for smoother English style.

[16:9]  sn For the title “the Lord God of Israel who rules over all” see 7:3 and the study note on 2:19.

[16:9]  ⁶¹ tn Heb “before your eyes and in your days.” The pronouns are plural including others than Jeremiah.

[16:11]  ⁶² tn These two sentences have been recast in English to break up a long Hebrew sentence and incorporate the oracular formula “says the Lord (Heb ‘oracle of the Lord’)” which occurs after “Your fathers abandoned me.” In Hebrew the two sentences read: “When you tell them these things and they say, ‘…’, then tell them, ‘Because your ancestors abandoned me,’ oracle of the Lord.”

[16:11]  ⁶³ tn Heb “fathers” (also in vv. 12, 13, 15, 19).

[16:11]  ⁶⁴ tn Heb “followed after.” See the translator’s note at 2:5 for the explanation of the idiom.

[16:11]  ⁶⁵ tn Heb “But me they have abandoned and my law they have not kept.” The objects are thrown forward to bring out the contrast which has rhetorical force. However, such a sentence in English would be highly unnatural.

[17:27]  ⁶⁶ tn Heb “carry loads on the Sabbath and bring [them] in through.” The translation treats the two verbs “carry” and “bring in” are an example of hendiadys (see the note on “through” in 17:21).

[18:15]  ⁶⁷ sn Heb “the ancient path.” This has already been referred to in Jer 6:16. There is another “old way” but it is the path trod by the wicked (cf. Job 22:15).

[18:15]  ⁶⁸ sn Heb “ways that are not built up.” This refers to the built-up highways. See Isa 40:4 for the figure. The terms “way,” “by-paths,” “roads” are, of course, being used here in the sense of moral behavior or action.

[19:4]  ⁶⁹ tn The text merely has “they.” But since a reference is made later to “they” and “their ancestors,” the referent must be to the people that the leaders of the people and leaders of the priests represent.

[19:4]  ⁷⁰ sn Heb “have made this city foreign.” The verb here is one that is built off of the noun and adjective which relate to foreign nations. Comparison may be made to Jer 2:21 where the adjective refers to the strange, wild vine as opposed to the choice vine the Lord planted and to 5:19 and 8:19 where the noun is used of worshiping foreign gods. Israel through its false worship has “denationalized” itself in its relation to God.

[19:4]  ⁷¹ tn Heb “fathers.”

[19:4]  ⁷² tn Heb “the blood of innocent ones.” This must be a reference to child sacrifice as explained in the next verse. Some have seen a reference to the sins of social injustice alluded to in 2 Kgs 21:16 and 24:4 but those are connected with the city itself. Hence the word children is supplied in the translation to make the referent explicit.

[23:2]  ⁷³ tn Heb “about the shepherds who are shepherding my people. ‘You have caused my sheep….’” For the metaphor see the study note on the previous verse.

[23:2]  ⁷⁴ tn Heb “Therefore, thus says the Lord, the God of Israel, concerning the shepherds who should be shepherding my people: You have scattered my sheep and driven them away and you have not taken care of them. Behold I will visit upon you the evil of your deeds.” “Therefore” announces the judgment which does not come until “Behold.” It is interrupted by the messenger formula and a further indictment. The original has been broken up to conform more to contemporary English style, the metaphors have been interpreted for clarity and the connections between the indictments and the judgments have been carried by “So.”

[23:2]  ⁷⁵ tn Heb “Oracle of the Lord.”

[23:15]  ⁷⁶ tn Heb “Yahweh of armies.”

[23:15]  sn See the study note on 2:19 for explanation of this title.

[23:15]  ⁷⁷ tn Heb “Therefore, thus says the Lord…concerning the prophets.” The person is shifted to better conform with English style and the word “of Jerusalem” is supplied in the translation to avoid the possible misunderstanding that the judgment applies to the prophets of Samaria who had already been judged long before.

[23:15]  ⁷⁸ tn Heb “I will feed this people wormwood and make them drink poison water.” For these same words of judgment on another group see 9:15 (9:14 HT). “Wormwood” and “poison water” are not to be understood literally here but are symbolic of judgment and suffering. See, e.g., BDB 542 s.v. לַעֲנָה.

[23:15]  ⁷⁹ tn The compound preposition מֵאֵת (me’et) expresses source or origin (see BDB 86 s.v. אֵת 4.c). Context shows that the origin is in their false prophesying which encourages people in their evil behavior.

[23:15]  ⁸⁰ sn A word that derives from this same Hebrew word is used in v. 11 at the beginning of the Lord’s criticism of the prophet and priest. This is a common rhetorical device for bracketing material that belongs together. The criticism has, however, focused on the false prophets and the judgment due them.

[24:8]  ⁸¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:8]  ⁸² tn Heb “Like the bad figs which cannot be eaten from badness [= because they are so bad] surely [emphatic כִּי, ki] so I regard Zedekiah, king of Judah, and his officials and the remnant of Jerusalem which remains in this land and those who are living in Egypt.” The sentence has been restructured in the translation to conform more to contemporary English style. For the use of נָתַן (natan) meaning “regard” or “treat like” see BDB 681 s.v. נָתַן 3.c and compare the usage in Ezek 28:6;Gen 42:30.

[25:3]  ⁸³ sn The year referred to would be 627 b.c. The same year is referred to in 1:2 in reference to his call to be a prophet.

[25:3]  ⁸⁴ tn For the idiom involved here see the notes at 7:13 and 11:7.

[25:3]  ⁸⁵ tn The words “what he said” are not in the text but are implicit. They are supplied in the translation for clarity.

[26:15]  ⁸⁶ tn Heb “For in truth the Lord has sent me to you to speak in your ears all these words/things.”

[26:19]  ⁸⁷ tn This Hebrew idiom (חָלָה פָּנִים, khalah panim) is often explained in terms of “stroking” or “patting the face” of someone, seeking to gain his favor. It is never used in a literal sense and is found in contexts of prayer (Exod 32:11; Ps 119:158), worship (Zech 8:21-22), humble submission (2 Chr 3:12), or amendment of behavior (Dan 9:13). All were true to one extent or another of Hezekiah.

[26:19]  ⁸⁸ tn The he interrogative (הַ)with the negative governs all three of the verbs, the perfect and the two vav (ו) consecutive imperfects that follow it. The next clause has disjunctive word order and introduces a contrast. The question expects a positive answer.

[26:19]  ⁸⁹ tn For the translation of the terms involved here see the translator’s note on 18:8.

[26:19]  ⁹⁰ tn Or “great harm to ourselves.” The word “disaster” (or “harm”) is the same one that has been translated “destroying” in the preceding line and in vv. 3 and 13.

[27:19]  ⁹¹ tn Heb “Yahweh of armies.” For the significance of this title see the note at 2:19.

[27:19]  ⁹² tn The words “two bronze” are not in the text. They have been supplied in the translation to help identify the referent.

[27:19]  sn The two bronze pillars are the two free-standing pillars at the entrance of the temple (Jakin and Boaz) described in 1 Kgs 7:15-22.

[27:19]  ⁹³ tn The words “the large bronze basin called” are not in the text. They have been supplied in the translation to help identify the referent.

[27:19]  sn “The Sea” refers to the large basin that was mounted on twelve bronze bulls. It stood in front of the temple and contained water for the priests to bathe themselves (2 Chr 4:6; cf. Exod 30:17-21). It is described in 1 Kgs 7:23-26.

[27:19]  ⁹⁴ tn The words “movable bronze” are not in the text. They have been supplied in the translation to help identify the referent. See the study note for further reference.

[27:19]  sn The bronze stands are the movable bronze stands described in 1 Kgs 7:27-37. They were the stands for the bronze basins described in 1 Kgs 7:38-39. According to 2 Chr 4:6 the latter were used to wash the burnt offerings. The priests would have been very concerned especially about the big bronze basin and the movable stands and their basins because they involved their ritual purification apart from which they would have had no sanctity. These articles (or furnishings in this case) were broken up and the bronze carried away to Babylon along with all the other bronze, silver, and gold furnishings when the temple and the city were destroyed in 587 b.c. (see 2 Kgs 25:13-15; Jer 52:17-19).

[28:4]  ⁹⁵ tn Heb “Oracle of the Lord.”

[28:4]  sn Notice again that the “false” prophet uses the same formula and claims the same source for his message as the true prophet has (cf. 27:22).

[29:10]  ⁹⁶ sn See the study note on Jer 25:11 for the reckoning of the seventy years.

[29:10]  ⁹⁷ tn See the translator’s note on Jer 27:22 for this term.

[29:10]  ⁹⁸ tn Verse 10 is all one long sentence in the Hebrew original: “According to the fullness of Babylon seventy years I will take thought of you and I will establish my gracious word to you by bringing you back to this place.” The sentence has been broken up to conform better to contemporary English style.

[29:10]  ⁹⁹ tn Heb “this place.” The text has probably been influenced by the parallel passage in 27:22. The term appears fifteen times in Jeremiah and is invariably a reference to Jerusalem or Judah.

[29:10]  sn See Jer 27:22 for this promise.

[29:14]  ¹⁰⁰ tn Heb “I will let myself be found by you.” For this nuance of the verb see BDB 594 s.v. מָצָא Niph.1.f and compare the usage in Isa 65:1; 2 Chr 15:2. The Greek version already noted that nuance when it translated the phrase “I will manifest myself to you.”

[29:14]  ¹⁰¹ tn Heb “Oracle of the Lord.”

[29:14]  ¹⁰² tn Heb “restore your fortune.” Alternately, “I will bring you back from exile.” This idiom occurs twenty-six times in the OT and in several cases it is clearly not referring to return from exile but restoration of fortunes (e.g., Job 42:10; Hos 6:11–7:1; Jer 33:11). It is often followed as here by “regather” or “bring back” (e.g., Jer 30:3; Ezek 29:14) so it is often misunderstood as “bringing back the exiles.” The versions (LXX, Vulg., Tg., Pesh.) often translate the idiom as “to go away into captivity,” deriving the noun from שְׁבִי (shÿvi, “captivity”). However, the use of this expression in Old Aramaic documents of Sefire parallels the biblical idiom: “the gods restored the fortunes of the house of my father again” (J. A. Fitzmyer, The Aramaic Inscriptions of Sefire [BibOr], 100-101, 119-20). The idiom means “to turn someone's fortune, bring about change” or “to reestablish as it was” (HALOT 1386 s.v. 3.c). In Ezek 16:53 it is paralleled by the expression “to restore the situation which prevailed earlier.” This amounts to restitutio in integrum, which is applicable to the circumstances surrounding the return of the exiles.

[29:14]  ¹⁰³ tn Heb “Oracle of the Lord.”

[29:23]  ¹⁰⁴ tn It is commonly assumed that this word is explained by the two verbal actions that follow. The word (נְבָלָה, nÿvalah) is rather commonly used of sins of unchastity (cf., e.g., Gen 34:7; Judg 19:23; 2 Sam 13:12) which would fit the reference to adultery. However, the word is singular and not likely to cover both actions that follow. The word is also used of the greedy act of Achan (Josh 7:15) which threatened Israel with destruction and the churlish behavior of Nabal (1 Sam 25:25) which threatened him and his household with destruction. The word is also used of foolish talk in Isa 9:17 (9:16 HT) and Isa 32:6. It is possible that this refers to a separate act, one that would have brought the death penalty from Nebuchadnezzar, i.e., the preaching of rebellion in conformity with the message of the false prophets in Jerusalem and other nations (cf. 27:9, 13). Hence it is possible that the translation should read: “This will happen because of their vile conduct. They have propagated rebellion. They have committed adultery with their neighbors’ wives. They have spoken words that I did not command them to speak. They have spoken lies while claiming my authority.”

[29:23]  ¹⁰⁵ tn Heb “prophesying lies in my name.” For an explanation of this idiom see the study notes on 14:14 and 23:27.

[29:23]  ¹⁰⁶ tn Heb “Oracle of the Lord.”

[29:26]  ¹⁰⁷ tn Heb “in place of Jehoiada the priest.” The word “the priest” is unnecessary to the English sentence.

[29:26]  ¹⁰⁸ tc Heb “The Lord has appointed you priest in place of the priest Jehoiada to be overseer in the house of the Lord for/over.” The translation is based on a reading presupposed by several of the versions. The Hebrew text reads “The Lord has…to be overseers [in] the house of the Lord for/over.” The reading here follows that of the Greek, Syriac, and Latin versions in reading פָּקִיד בְּבֵית (paqid bÿvet) in place of פְּקִדִים בֵּית (pÿqidim bet). There has been a confusion of the ם (mem) and בּ (bet) and a transposition of the י (yod) and ד (dalet).

[29:26]  ¹⁰⁹ sn The Hebrew term translated lunatic applies to anyone who exhibits irrational behavior. It was used for example of David who drooled and scratched on the city gate to convince Achish not to arrest him as a politically dangerous threat (1 Sam 21:14). It was often used contemptuously of the prophets by those who wanted to play down the significance of their words (2 Kgs 9:11; Hos 9:7 and here).

[29:26]  ¹¹⁰ tn The verb here is a good example of what IBHS 431 §26.2f calls the estimative-declarative reflexive where a person presents himself in a certain light. For examples of this usage see 2 Sam 13:5; Prov 13:7.

[29:26]  ¹¹¹ tn See the translator’s note on 20:2 for this word which only occurs here and in 20:2-3.

[29:26]  ¹¹² tn This word only occurs here in the Hebrew Bible. All the lexicons are agreed as seeing it referring to a collar placed around the neck. The basis for this definition are the cognate languages (see, e.g., HALOT 958-59 s.v. צִינֹק for the most complete discussion).

[29:28]  ¹¹³ tn Heb “For he has sent to us in Babylon, saying….” The quote, however, is part of the earlier letter.

[29:28]  ¹¹⁴ sn See v. 5.

[29:31]  ¹¹⁵ tn Or “is giving you false assurances.”

[29:32]  ¹¹⁶ tn Heb “Therefore.”

[29:32]  ¹¹⁷ sn Compare the same charge against Hananiah in Jer 28:16 and see the note there. In this case, the false prophesy of Shemaiah is not given but it likely had the same tenor since he wants Jeremiah reprimanded for saying that the exile will be long and the people are to settle down in Babylon.

[31:9]  ¹¹⁸ tn Heb “They will come with weeping; I will bring them with supplication.” The ideas of contrition and repentance are implicit from the context (cf. vv. 18-19) and are supplied for clarity.

[31:9]  ¹¹⁹ sn Jer 31:8-9 are reminiscent of the “New Exodus” motif of Isa 40-66 which has already been referred to in Jer 16:14-15; 23:7-8. See especially Isa 35:3-10; 40:3-5, 11; 41:17-20; 42:14-17; 43:16-21; 49:9-13. As there, the New Exodus will so outstrip the old that the old will pale in comparison and be almost forgotten (see Jer 23:7-8).

[31:9]  ¹²⁰ sn Ephraim was the second son of Joseph who was elevated to a place of prominence in the family of Jacob by the patriarch’s special blessing. It was the strongest tribe in northern Israel and Samaria lay in its territory. It is often used as a poetic parallel for Israel as here. The poetry is not speaking of two separate entities here; it is a way of repeating an idea for emphasis. Moreover, there is no intent to show special preference for northern Israel over Judah. All Israel is metaphorically God’s son and the object of his special care and concern (Exod 4:22; Deut 32:6).

[31:13]  ¹²¹ tn Heb “Oracle of the Lord.” This phrase has been brought up to the beginning of v. 13 from the end of v. 14 to introduce the transition from third person description by Jeremiah to first person address by the Lord.

[31:13]  ¹²² tc The translation follows the reading of the LXX (Greek version). The Hebrew reads “will dance and be glad, young men and old men together.” The Greek version presupposes a Qal imperfect of a rare verb (יַחְדּוּ [yakhdu] from the verb חָדָה [khadah]; see BDB 292 s.v. II חָדָה Qal) as opposed to the Hebrew text which reads a common adverb יַחְדָּו (yakhdav). The consonantal text is the same but the vocalization is different. There are no other examples of the syntax of the adverb used this way (i.e., of a compound subject added to a third subject) and the vocalization of the Hebrew text can be explained on the basis of a scribe misvocalizing the text based on his greater familiarity with the adverb.

[31:33]  ¹²³ tn Heb “with the house of Israel.” All commentators agree that the term here refers to both the whole nation which was divided into the house of Israel and the house of Judah in v. 30.

[31:33]  ¹²⁴ tn Heb “after those days.” Commentators are generally agreed that this refers to the return from exile and the repopulation of the land referred to in vv. 27-28 and not to something subsequent to the time mentioned in v. 30. This is the sequencing that is also presupposed in other new covenant passages such as Deut 30:1-6; Ezek 11:17-20; 36:24-28.

[31:33]  ¹²⁵ tn Heb “Oracle of the Lord.”

[31:33]  ¹²⁶ tn Heb “‘But this is the covenant that I will make with the house of Israel after these days:’ says the Lord, ‘I will….’” The sentence has been reworded and restructured to avoid the awkwardness of the original style.

[31:33]  ¹²⁷ tn Heb “in their inward parts.” The Hebrew word here refers to the seat of the thoughts, emotions, and decisions (Jer 9:8 [9:7 HT]). It is essentially synonymous with “heart” in Hebrew psychological terms.

[31:33]  ¹²⁸ tn The words “and minds” is not in the text but is supplied in the translation to bring the English psychology more into line with the Hebrew where the “heart” is the center both of knowing/thinking/reflecting and deciding/willing.

[31:33]  sn Two contexts are relevant for understanding this statement. First is the context of the first or old covenant which was characterized by a law written on stone tablets (e.g., Exod 32:15-16; 34:1, 28; Deut 4:13; 5:22; 9:10) or in a “book” or “scroll” (Deut 31:9-13) which could be lost (cf. 2 Kgs 22:8), forgotten (Hos 4:6), ignored (Jer 6:19; Amos 4:2), or altered (Jer 8:8). Second is the context of the repeated fault that Jeremiah has found with their stubborn (3:17; 7:24; 9:14; 11:8; 13:10; 16:12; 18:12; 23:17), uncircumcised (4:4; 9:26), and desperately wicked hearts (4:4; 17:9). Radical changes were necessary to get the people to obey the law from the heart and not just pay superficial or lip service to it (3:10; 12:2). Deut 30:1-6; Ezek 11:17-20; 36:24-28 speak of these radical changes. The Lord will remove the “foreskin” of their heart and give them a circumcised heart, or take away their “stony” heart and give them a new heart. With this heart they will be able to obey his laws, statutes, ordinances, and commands (Deut 30:8; Ezek 11:20; 36:27). The new covenant does not entail a new law; it is the same law that Jeremiah has repeatedly accused them of rejecting or ignoring (6:19; 9:13; 16:11; 26:4; 44:10). What does change is their inner commitment to keep it. Jeremiah has already referred to this in Jer 24:7 and will refer to it again in Jer 32:39.

[31:33]  ¹²⁹ sn Compare Jer 24:7; 30:22; 31:1 and see the study note on 30:2.

[32:12]  ¹³⁰ tn Heb “the deed, the purchase.” This is a case of apposition of species in place of the genitive construction (cf. GKC 423 §131.b and compare the usage in Exod 24:5).

[32:12]  ¹³¹ tn Heb “I took the deed of purchase, both that which was sealed [and contained] the order and the regulations and that which was open [i.e., unsealed], and I gave the deed of purchase to Baruch…in the presence of my cousin Hanamel and in the presence of…and in the presence of….” It is awkward to begin a sentence with “I took…” without finishing the thought, and the long qualifiers in v. 12 make that sentence too long. The sentence is broken up in accordance with contemporary English style. The reference to the “deed of purchase” in v. 12 should be viewed as a plural consisting of both written and sealed copies as is clear from v. 11 and also v. 14. Part of the confusion is due to the nature of this document which consisted of a single papyrus scroll, half of which was rolled up and sealed and the other half which was left “opened” or unsealed. J. Bright (Jeremiah [AB], 237-38) is probably incorrect in assuming that the copies were duplicate since the qualification “containing the order of transfer and the regulations” is only applied to the appositional participle, “the sealed one [or copy].”

[32:12]  sn Aramaic documents from a slightly later period help us understand the nature of such deeds. The document consisted of a single papyrus sheet divided in half. One half contained all the particulars and was tightly rolled up, bound with strips of cloth or thread, sealed with wax upon which the parties affixed their seal, and signed by witnesses. The other copy consisted of an abstract and was left loosely rolled and unsealed (i.e., open to be consulted at will). If questions were raised about legality of the contract then the sealed copy could be unsealed and consulted.

[32:12]  ¹³² tc The translation follows a number of Hebrew mss and the Greek and Syriac version in reading “the son of my uncles (= my cousin; בֶּן דֹּדִי, ben dodi).” The majority of Hebrew mss do not have the word “son of (בֶּן).”

[32:20]  ¹³³ tn Or “You did miracles and amazing deeds in the land of Egypt. And you continue to do them until this day both in Israel and among mankind. By this mean you have gained a renown…” The translation here follows the syntactical understanding reflected also in NJPS. The Hebrew text reads: “you did miracles and marvelous acts in the land of Egypt until this day and in Israel and in mankind and you made for yourself a name as this day.” The majority of English versions and commentaries understand the phrases “until this day and in Israel and in mankind” to be an elliptical sentence with the preceding verb and objects supplied as reflected in the alternate translation. However, the emphasis on the miraculous deeds in Egypt in this section both before and after this elliptical phrase and the dominant usage of the terms “signs and wonders” to refer to the plagues and other miraculous signs in Egypt calls this interpretation into question. The key here is understanding “both in Israel and in mankind” as an example of a casus pendens construction (a dangling subject, object, or other modifier) before a conjunction introducing the main clause (cf. GKC 327 §111.h and 458 §143.d and compare the usage in Jer 6:19; 33:24; 1 Kgs 15:13). This verse is the topic sentence which is developed further in v. 21 and initiates a narrative history of the distant past that continues until v. 22b where reference is made to the long history of disobedience which has led to the present crisis.

[32:37]  ¹³⁴ tn The verb here should be interpreted as a future perfect; though some of the people have already been exiled (in 605 and 597 b.c.), some have not yet been exiled at the time this prophesy is given (see study note on v. 1 for the date). However, contemporary English style does not regularly use the future perfect, choosing instead to use the simple future or the simple perfect as the present translation has done here.

[33:10]  ¹³⁵ tn Heb “Thus says the Lord.” For the first person rendering see the translator’s note at the end of v. 2.

[33:10]  sn The phrase here is parallel to that in v. 4 and introduces a further amplification of the “great and mysterious things” of v. 3.

[33:10]  ¹³⁶ tn Heb “You.” However, the pronoun is plural as in 32:36, 43. See the translator’s note on 32:36.

[33:10]  ¹³⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[33:11]  ¹³⁸ tn Heb “33:10 Thus says the Lord, ‘There will again be heard in this place of which you are saying [masc. pl.], “It is a ruin without people and without animals,” [that is] in the towns of Judah and the streets of Jerusalem which are desolate without people and without inhabitants and without animals 33:11 the sound of….” The long run-on sentence in Hebrew has been broken down to better conform with contemporary English style.

[33:11]  ¹³⁹ sn What is predicted here is a reversal of the decimation caused by the Babylonian conquest that had been threatened in 7:34; 16:9; 25:10.

[33:11]  ¹⁴⁰ sn This is a common hymnic introduction to both individual songs of thanksgiving (e.g., Ps 118:1) and communal songs of thanksgiving (e.g., Ps 136 where it is a liturgical refrain accompanying a recital of Israel’s early history and of the Lord’s continuing providence).

[33:11]  ¹⁴¹ tn Heb “Oracle of the Lord.”

[33:11]  ¹⁴² tn Or “I will restore the fortunes of the land.”

[33:11]  sn See the study note on Jer 29:18 and compare 29:14; 30:3, 18; 31:23; 32:44; 33:7 for the meaning and usage of this idiom. The promise here repeats that in 33:7.

[33:11]  ¹⁴³ tn This phrase simply means “as formerly” (BDB 911 s.v. רִאשׁוֹן 3.a). The reference to the “as formerly” must be established from the context. See the usage in Judg 20:32; 1 Kgs 13:6; Isa 1:26.

[33:11]  sn This refers to the reunification of Israel and Judah to the state that they were before the division after Solomon. Compare Jer 3:18; 30:3; 31:27 and see the study note on 30:3.

[33:13]  ¹⁴⁴ sn Heb “Sheep will again pass under the hands of the counter.” This appears to be a reference to counting the sheep to make sure that none was missing as they returned to the fold. See the same idiom in Lev 27:52 and in the metaphor in Ezek 20:37.

[33:13]  ¹⁴⁵ sn Compare Jer 32:44.

[34:15]  ¹⁴⁶ tn The presence of the independent pronoun in the Hebrew text is intended to contrast their actions with those of their ancestors.

[34:15]  ¹⁴⁷ sn This refers to the temple. See Jer 7:10, 11, 14, 30 and see the translator’s note on 7:10 and the study note on 10:25 for the explanation of the idiom involved here.

[35:14]  ¹⁴⁸ tn Heb “The words of Jonadab son of Rechab which he commanded his descendants not to drink wine have been carried out.” (For the construction of the accusative of subject after a passive verb illustrated here see GKC 388 §121.b.) The sentence has been broken down and made more direct to better conform to contemporary English style.

[35:14]  ¹⁴⁹ tn The vav (ו) plus the independent pronoun before the verb is intended to mark a sharp contrast. It is difficult, if not impossible to mark this in English other than “But I.”

[35:14]  ¹⁵⁰ tn On this idiom (which occurs again in the following verse) see the translator’s note on 7:13 for this idiom and compare its use in 7:13, 25; 11:7; 25:3, 4; 26:5; 29:19; 32:33; 35:14, 15; 44:9.

[35:18]  ¹⁵¹ tn Heb “Yahweh of armies, the God of Israel.” For this title, which occurs again in the following verse, see the notes on 7:3 and the study note on 2:19.

[38:22]  ¹⁵² tn Heb “And they will say.” The words “taunt you” are supplied in the translation to give the flavor of the words that follow.

[38:22]  ¹⁵³ tn Heb “The men of your friendship incited you and prevailed over you. Your feet are sunk in the mud. They turned backward.” The term “men of your friendship” (cf. BDB 1023 s.v. שָׁלוֹם 5.a) is used to refer to Jeremiah’s “so-called friends” in 20:10, to the trusted friend who deserted the psalmist in Ps 41:10, and to the allies of Edom in Obad 7. According to most commentators it refers here to the false prophets and counselors who urged the king to rebel against Nebuchadnezzar. The verb translated “misled” is a verb that often refers to inciting or instigating someone to do something, often with negative connotations (so BDB 694 s.v. סוּת Hiph.2). It is generally translated “deceive” or “mislead” in 2 Kgs 18:32; 2 Chr 32:11, 15. Here it refers to the fact that his pro-Egyptian counselors induced him to rebel. They have proven too powerful for him and prevailed on him (יָכֹל לְ, yakhol lÿ; see BDB 408 s.v. יָכֹל 2.b) to follow a policy which will prove detrimental to him, his family, and the city. The phrase “your feet are sunk in the mud” is figurative for being entangled in great difficulties (so BDB 371 s.v. טָבַע Hoph and compare the usage in the highly figurative description of trouble in Ps 69:2 [69:3 HT]).

[38:22]  sn The taunt song here refers to the fact that Zedekiah had been incited into rebellion by pro-Egyptian nobles in his court who prevailed on him to seek aid from the new Egyptian Pharaoh in 589 b.c. and withhold tribute from Nebuchadnezzar. This led to the downfall of the city which is depicted in Jeremiah’s vision from the standpoint of its effects on the king himself and his family.

[39:3]  ¹⁵⁴ tn English versions and commentaries differ on the number of officials named here and the exact spelling of their names. For a good discussion of the options see F. B. Huey, Jeremiah, Lamentations (NAC), 341, n. 71. Most commentaries follow the general lead of J. Bright (Jeremiah [AB], 243) as the present translation has done here. However, the second name is not emended on the basis of v. 13 as Bright does, nor is the second Nergal-Sharezer regarded as the same man as the first and the information on the two combined as he does. The first Nergal-Sharezer is generally identified on the basis of Babylonian records as the man who usurped the throne from Nebuchadnezzar’s son, Awel-Marduk or Evil-Merodach as he is known in the OT (Jer 52:31; 2 Kgs 25:27). The present translation renders the two technical Babylonian terms “Rab-Saris” (only in Jer 39:3, 13; 2 Kgs 18:17) and “Rab-Mag” (only in Jer 39:3, 13) as “chief officer” and “high official” without knowing precisely what offices they held. This has been done to give the modern reader some feeling of their high position without specifying exactly what their precise positions were (i.e., the generic has been used for the [unknown] specific).

[39:3]  ¹⁵⁵ tn Heb “sat.” The precise meaning of this phrase is not altogether clear, but J. Bright (Jeremiah [AB], 243) is undoubtedly correct in assuming that it had to do with setting up a provisional military government over the city.

[39:3]  ¹⁵⁶ tn The Hebrew style here is typically full or redundant, giving a general subject first and then listing the specifics. The Hebrew text reads: “Then all the officers of the king of Babylon came and sat in the Middle Gate, Nergal-Sharezer…and all the rest of the officers of the king of Babylon.” In the translation the general subject has been eliminated and the list of the “real” subjects used instead; this eliminates the dashes or commas typical of some modern English versions.

[39:3]  sn The identification of the location of the Middle Gate is uncertain since it is mentioned nowhere else in the OT.

[39:4]  ¹⁵⁷ sn The king’s garden is mentioned again in Neh 3:15 in conjunction with the pool of Siloam and the stairs that go down from the city of David. This would have been in the southern part of the city near the Tyropean Valley which agrees with the reference to the “two walls” which were probably the walls on the eastern and western hills.

[39:4]  ¹⁵⁸ sn Heb “toward the Arabah.” The Arabah was the rift valley north and south of the Dead Sea. Here the intention was undoubtedly to escape across the Jordan to Moab or Ammon. It appears from 40:14; 41:15 that the Ammonites were known to harbor fugitives from the Babylonians.

[41:5]  ¹⁵⁹ sn Shechem, Shiloh, and Samaria were all cities in the northern kingdom of Israel with important religious and political histories. When Israel was destroyed in 722 b.c., some of the Israelites had been left behind and some of the Judeans had taken up residence in these northern cities. People residing there had participated in the reforms of Hezekiah (2 Chr 30:11) and Josiah (2 Chr 34:9) and were evidently still faithfully following the Jewish calendar. They would have been on their way to Jerusalem to celebrate the Jewish New Year and the Feast of Tabernacles (Lev 23:34).

[41:5]  map For the location of Samaria see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[41:5]  ¹⁶⁰ tn The words “to show they were mourning” are not in the text but are implicit in the acts. They are supplied in the translation for clarification for readers who may not be familiar with ancient mourning customs.

[41:5]  ¹⁶¹ tn The words “in Jerusalem” are not in the text but are implicit. They are supplied in the translation for clarity.

[41:5]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[41:8]  ¹⁶² tn Heb “But there were ten men found among them and they said.” However, for the use of “were found” = “be, happened to be” see BDB 594 s.v. מָצָא 2.c and compare the usage in 41:3.

[41:8]  ¹⁶³ tn This sentence is a good example of the elliptical nature of some of the causal connections in the Hebrew Bible. All the Hebrew says literally is “For we have hidden stores of wheat, barley, olive oil, and honey in a field.” However, it is obvious that they are using this as their bargaining chip to prevent Ishmael and his men from killing them. For the use of “for” (כִּי, ki) for such elliptical thoughts see BDB 473-74 s.v. כִּי 3.c.

[41:8]  ¹⁶⁴ tn Or “So he refrained from killing them”; Heb “he refrained and did not kill them.”

[41:8]  ¹⁶⁵ tn Heb “in the midst of their brothers/fellow countrymen.”

[41:10]  ¹⁶⁶ tn Heb “the daughters of the king.” Most commentators do not feel that this refers to the actual daughters of Zedekiah since they would have been too politically important to have escaped exile with their father. As noted in the translator’s note on 36:26 this need not refer to the actual daughters of the king but may refer to other royal daughters, i.e., the daughters of other royal princes.

[43:10]  ¹⁶⁷ sn This is another of those symbolic prophecies of Jeremiah which involved an action and an explanation. Compare Jer 19, 27.

[43:10]  ¹⁶⁸ tn Heb “Yahweh of armies, the God of Israel.” Compare 7:3 and see the study note on 2:19 for explanation of the translation and significance of this title.

[43:10]  ¹⁶⁹ tn Heb “send and take/fetch.”

[43:10]  ¹⁷⁰ sn See the study note on Jer 25:9 for the use of this epithet for foreign rulers. The term emphasizes God’s sovereignty over history.

[43:10]  ¹⁷¹ tn The Greek version reads the verbs in this sentence as third person, “he will set,” and second person, “you have buried.” This fits the context better but it is difficult to explain how the Hebrew could have arisen from this smoother reading. The figure of substitution (metonymy of cause for effect) is probably involved: “I will have him set” and “I have had you bury.” The effect of these substitutions is to emphasize the sovereignty of God.

[43:10]  ¹⁷² tn The meaning of this word is uncertain. The word here (שַׁפְרִירוֹ [shafriro] Qere, שַׁפְרוּרוֹ [shafruro] Kethib) occurs only here in the Hebrew Bible. According to the lexicons it refers to either the carpet for his throne or the canopy over it. See, e.g., HALOT 1510 s.v. שַׁפְרִיר.

[43:12]  ¹⁷³ tc The translation follows the Greek, Syriac, and Latin versions. The Hebrew text reads: “I will set fire to.” While it would be possible to explain the first person subject here in the same way as in the two verbs in v. 12b, the corruption of the Hebrew text is easy to explain here as a metathesis of two letters, י (yod) and ת (tav). The Hebrew reads הִצַּתִּי (hitsatti) and the versions presuppose הִצִּית (hitsit).

[43:12]  ¹⁷⁴ tn Heb “burn them or carry them off as captives.” Some of the commentaries and English versions make a distinction between the objects of the verbs, i.e., burn the temples and carry off the gods. However, the burning down of the temples is referred to later in v. 13.

[43:12]  sn It was typical in the ancient Near East for the images of the gods of vanquished nations to be carried off and displayed in triumphal procession on the return from battle to show the superiority of the victor’s gods over those of the vanquished (cf., e.g., Isa 46:1-2).

[43:12]  ¹⁷⁵ tn Or “he will take over Egypt as easily as a shepherd wraps his cloak around him.” The translation follows the interpretation of HALOT 769 s.v. II ָעטָה Qal, the Greek translation, and a number of the modern commentaries (e.g., J. A. Thompson, Jeremiah [NICOT], 671). The only other passage where that translation is suggested for this verb is Isa 22:17 according to HAL. The alternate translation follows the more normal meaning of עָטָה (’atah; cf. BDB 741 s.v. I עָטָה Qal which explains “so completely will it be in his power”). The fact that the subject is “a shepherd” lends more credence to the former view though there may be a deliberate double meaning playing on the homonyms (cf. W. L. Holladay, Jeremiah [Hermeneia], 2:302).

[43:12]  ¹⁷⁶ tn Heb “in peace/wholeness/well-being/safety [shalom].”

[44:8]  ¹⁷⁷ tn Heb “the works of your hands.” Here the phrase is qualified by the epexegetical לְ (lamed) + infinitive, לְקַטֵּר (lÿqatter, “by sacrificing [to other gods]”). For further discussion on the use of this phrase see the translator’s note on 25:6.

[44:8]  ¹⁷⁸ tn Heb “a curse.” For the meaning of this phrase see the translator’s note on 24:9 and see the usage in 24:9; 25:18; 26:6; 29:22.

[44:8]  ¹⁷⁹ tn Verses 7b-8 are all one long, complex sentence governed by the interrogative “Why.” The Hebrew text reads: “Why are you doing great harm to your souls [= “yourselves” (cf. BDB 660 s.v. נֶפֶשׁ 4.b[6])] so as to cut off [= destroy] from yourselves man and woman, child and baby [the terms are collective singulars and are to be interpreted as plurals] from the midst of Judah so as not to leave to yourselves a remnant by making me angry with the works of your hands by sacrificing to other gods in the land of Egypt where you have come to live so as to cut off [an example of result rather than purpose after the particle לְמַעַן (lÿma’an; see the translator’s note on 25:7)] yourselves and so that you may become a curse and an object of ridicule among all the nations of the earth.” The sentence has been broken down and restructured to better conform with contemporary English style. An attempt has been made to retain an equivalent for all the subordinations and qualifying phrases.

[44:8]  sn What is being threatened is not the total destruction of a remnant of Judah. Jeremiah recognizes those who have been carried off to Babylon as well as other places as seeds for a new beginning (e.g., 24:5-6; 29:14; 30:3). But he denies here that any of those who have gone to Egypt and are continuing to practice idolatry will be among them. All of them will be cut off (i.e., destroyed) from the midst of Judah so that not a remnant of them will be left.

[44:22]  ¹⁸⁰ tn Heb “And/Then the Lord could no longer endure because of the evil of your deeds [and] because of the detestable things that you did and [or so] your land became a desolation and a waste and an occasion of a curse without inhabitant as this day.” The sentence has been broken up and restructured to better conform with contemporary English style, but an attempt has been made to preserve the causal and consequential connections.

[46:27]  ¹⁸¹ sn Jer 46:27-28 are virtually the same as 30:10-11. The verses are more closely related to that context than to this. But the presence of a note of future hope for the Egyptians may have led to a note of encouragement also to the Judeans who were under threat of judgment at the same time (cf. the study notes on 46:2, 13 and 25:1-2 for the possible relative dating of these prophecies).

[46:27]  ¹⁸² tn Heb “And/But you do not be afraid, my servant Jacob.” Here and elsewhere in the verse the terms Jacob and Israel are poetic for the people of Israel descended from the patriarch Jacob. The terms have been supplied throughout with plural referents for greater clarity.

[46:27]  ¹⁸³ tn Heb “For I will rescue you from far away, your descendants from the land of their captivity.”

[48:11]  ¹⁸⁴ tn Heb “Therefore his taste remains in him and his aroma is not changed.” The metaphor is changed into a simile in an attempt to help the reader understand the figure in the context.

[48:11]  sn The picture is that of undisturbed complacency (cf. Zeph 1:12). Because Moab had never known the discipline of exile she had remained as she always was.

[48:32]  ¹⁸⁵ tc Or “I will weep for the grapevines of Sibmah more than I will weep over the town of Jazer.” The translation here assumes that there has been a graphic confusion of מ (mem) with כְּ (kaf) or בְּ (bet). The parallel passage in Isa 16:9 has the preposition בְּ and the Greek version presupposes a comparative idea “as with.” Many of the modern English versions render the passage with the comparative מִן (min) as in the alternate translation, but it is unclear what the force of the comparison would be here. The verse is actually in the second person, an apostrophe or direct address to the grapevine(s) of Sibmah. However, the translation has retained the third person throughout because such sudden shifts in person are uncommon in contemporary English literature and retaining the third person is smoother. The Hebrew text reads: “From/With the weeping of Jazer I will weep for you, vine of Sibmah. Your tendrils crossed over the sea. They reached unto the sea of Jazer. Upon your summer fruit and your vintage [grape harvest] the destroyer has fallen.”

[48:32]  ¹⁸⁶ tn Heb “crossed over to the Sea.”

[48:32]  ¹⁸⁷ tn Or “reached the sea of Jazer.” The Sea is generally taken to be a reference to the Dead Sea. The translation presupposes that the word “sea” is to be omitted before “Jazer.” The word is missing from two Hebrew mss, from the parallel passage in Isa 16:8, and from the Greek version. It may have arisen from a mistaken copying of the same word in the preceding line.

[48:32]  sn Though there is some doubt about the precise location of these places, Sibmah is generally considered to have been located slightly north and west of Heshbon and Jazer further north toward the border of Ammon not far from the city of Amman. Most commentators see the reference here (and in the parallel in Isa 16:8) to the spread of viticulture westward and northward from the vineyards of Sibmah. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 318-19), however, see the reference rather to the spread of trade in wine westward beyond the coast of the Mediterranean and eastward into the desert.

[48:32]  ¹⁸⁸ tn Heb “her summer fruit.” See the translator’s note on 40:10 for the rendering here. According to BDB 657 s.v. נָפַל Qal.4.a, the verb means to “fall upon” or “attack” but in the context it is probably metonymical for attack and destroy.

[48:45]  ¹⁸⁹ tn Or “of those noisy boasters.” Or “They will burn up the frontiers of Moab. They will burn up the mountain heights of those war-loving people.” The meaning of this verse is not entirely certain because of the highly figurative nature of the last two lines. The Hebrew text has been translated somewhat literally here. The Hebrew text reads: “In the shadow of Heshbon those fleeing stand without strength. For a fire goes forth from Heshbon, a flame from the midst of Sihon. And it devours the forehead of Moab and the skull of the sons of noise.” The meaning of the first part is fairly clear because v. 2 has already spoken of the conquest of Heshbon and a plot formed there to conquer the rest of the nation. The fire going forth from Heshbon would hence refer here to the conflagrations of war spreading from Heshbon to the rest of the country. The reference to the “midst of Sihon” is to be understood metonymically as a reference for the ruler to what he once ruled (cf. E. W. Bullinger, Figures of Speech, 583). The last two lines must refer to more than the fugitives who stopped at Heshbon for protection because it refers to the forehead of Moab (a personification of the whole land or nation). It is unclear, however, why reference is made to the foreheads and skulls of the Moabites, other than the fact that this verse seems to be a readaptation or reuse of Num 24:17 where the verb used with them is “smite” which fits nicely in the sense of martial destruction. Translated rather literally, it appears here to refer to the destruction by the fires of war of the Moabites, the part (forehead and skulls) put for the whole. TEV sees a reference here to the “frontiers” and “mountain heights” of Moab and this would work nicely for “foreheads” which is elsewhere used of the corner or border of a land in Neh 9:22. The word “crown” or “skull” might be a picturesque metaphor for the mountain heights of a land, but the word is never used elsewhere in such a figurative way. TEV (and CEV) which follows it might be correct here but there is no way to validate it. The meaning “war-loving people” for the phrase “sons of noise” is based on the suggestion of BDB 981 s.v. שָׁאוֹן 1 which relates the phrase to the dominant use for שָׁאוֹן (sha’on) and is adopted also by TEV, CEV, and C. von Orelli, Jeremiah, 341. REB “braggarts” and NIV “noisy boasters” seem to base the nuance on the usage of שָׁאוֹן (sha’on) in Jer 46:17 where Pharaoh is referred to as an empty noise and the reference to Moab’s arrogance and boasting in 48:29.

[48:45]  sn This verse and the next are an apparent adaptation and reuse of a victory song in Num 21:28-29 and a prophecy in Num 24:17. That explains the reference to Sihon who was the Amorite king who captured Heshbon and proceeded from there to capture most of northern Moab (the area between Heshbon and the Arnon) which has been referred to earlier in this prophecy. This prophecy appears to speak of the destruction of Moab beginning from the same place under the picture of a destructive fire which burns up all the people. The fire is a reference to the conflagrations of war in which the enemy captures the cities and sets them on fire and burns all the people in them. What Sihon once did (Num 21:28-29) and what Balaam prophesied would happen to Moab in the future (by David? Num 24:17) are being reapplied to a new situation.

[52:4]  ¹⁹⁰ tn Or “against.”

[52:4]  ¹⁹¹ sn This would have been January 15, 588 b.c. The reckoning is based on the calendar that begins the year in the spring (Nisan = March/April).

[52:15]  ¹⁹² tn Heb “poor of the people.”