Yeremia 1:2
Konteks1:2 The Lord 1 began to speak to him 2 in the thirteenth year that Josiah son of Amon ruled over Judah.
Yeremia 20:1
Konteks20:1 Now Pashhur son of Immer heard Jeremiah prophesy these things. He was the priest who was chief of security 3 in the Lord’s temple.
Yeremia 22:16
Konteks22:16 He upheld the cause of the poor and needy.
So things went well for Judah.’ 4
The Lord says,
‘That is a good example of what it means to know me.’ 5
Yeremia 25:2
Konteks25:2 So the prophet Jeremiah spoke to all the people of Judah and to all the people who were living in Jerusalem. 6
Yeremia 27:20
Konteks27:20 He has already spoken about these things that King Nebuchadnezzar of Babylon did not take away when he carried Jehoiakim’s son King Jeconiah of Judah and the nobles of Judah and Jerusalem away as captives. 7
Yeremia 29:12
Konteks29:12 When you call out to me and come to me in prayer, 8 I will hear your prayers. 9
Yeremia 31:27
Konteks31:27 “Indeed, a time is coming,” 10 says the Lord, 11 “when I will cause people and animals to sprout up in the lands of Israel and Judah. 12
Yeremia 31:31
Konteks31:31 “Indeed, a time is coming,” says the Lord, 13 “when I will make a new covenant 14 with the people of Israel and Judah. 15
Yeremia 34:13
Konteks34:13 “The Lord God of Israel has a message for you. 16 ‘I made a covenant with your ancestors 17 when I brought them out of Egypt where they had been slaves. 18 It stipulated, 19
Yeremia 35:19--36:1
Konteks35:19 So the Lord God of Israel who rules over all says, ‘Jonadab son of Rechab will never lack a male descendant to serve me.’” 20
36:1 The Lord spoke to Jeremiah in the fourth year 21 that Jehoiakim son of Josiah was ruling over Judah. 22
Yeremia 36:22
Konteks36:22 Since it was the ninth month of the year, the king was sitting in his winter quarters. 23 A fire was burning in the firepot in front of him. 24
Yeremia 36:27
Konteks36:27 The Lord spoke to Jeremiah after Jehoiakim had burned the scroll containing what Jeremiah had spoken and Baruch had written down. 25
Yeremia 37:4
Konteks37:4 (Now Jeremiah had not yet been put in prison. 26 So he was still free to come and go among the people as he pleased. 27
Yeremia 39:17
Konteks39:17 But I will rescue you when it happens. 28 I, the Lord, affirm it! 29 You will not be handed over to those whom you fear. 30
Yeremia 42:1
Konteks42:1 Then all the army officers, including Johanan son of Kareah and Jezaniah son of Hoshaiah 31 and all the people of every class, 32 went to the prophet Jeremiah.
Yeremia 48:13
Konteks48:13 The people of Moab will be disappointed by their god Chemosh.
They will be as disappointed as the people of Israel were
when they put their trust in the calf god at Bethel. 33
Yeremia 49:8
Konteks49:8 Turn and flee! Take up refuge in remote places, 34
you people who live in Dedan. 35
For I will bring disaster on the descendants of Esau.
I have decided it is time for me to punish them. 36
Yeremia 51:13
Konteks51:13 “You who live along the rivers of Babylon, 37
the time of your end has come.
You who are rich in plundered treasure,
it is time for your lives to be cut off. 38
[1:2] 1 sn The translation reflects the ancient Jewish tradition of substituting the word for “Lord” for the proper name for Israel’s God which is now generally agreed to have been Yahweh. Jewish scribes wrote the consonants
[1:2] 2 tn Heb “to whom the word of the
[20:1] 3 tn Heb “chief overseer/officer.” The translation follows the suggestion of P. C. Craigie, P. H. Kelley, J. F. Drinkard, Jeremiah 1-25 (WBC), 267, based on the parallel passage in 29:26-27 where this official appears to have been in charge of maintaining order in the temple.
[20:1] sn Judging from a comparison of this passage with Jer 29:26-27 and that passage in turn with 2 Kgs 25:18, Pashhur held an office second in rank only to the high priest. He was in charge of keeping order in the temple and took offense at what he heard Jeremiah saying.
[22:16] 4 tn The words “for Judah” are not in the text, but the absence of the preposition plus object as in the preceding verse suggests that this is a more general statement, i.e., “things went well for everyone.”
[22:16] 5 tn Heb “Is that not what it means to know me.” The question is rhetorical and expects a positive answer. It is translated in the light of the context.
[22:16] sn Comparison of the usage of the words “know me” in their context in Jer 2:8; 9:3, 6, 24 and here will show that more than mere intellectual knowledge is involved. It involves also personal commitment to God and obedience to the demands of the agreements with him. The word “know” is used in ancient Near Eastern treaty contexts of submission to the will of the overlord. See further the notes on 9:3.
[25:2] 6 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[27:20] 7 tn 27:19-20 are all one long sentence in Hebrew. It has been broken up for the sake of English style. Some of the sentences still violate contemporary English style (e.g., v. 20) but breaking them down any further would lose the focus. For further discussion see the study note on v. 21.
[29:12] 8 tn Heb “come and pray to me.” This is an example of verbal hendiadys where two verb formally joined by “and” convey a main concept with the second verb functioning as an adverbial qualifier.
[29:12] 9 tn Or “You will call out to me and come to me in prayer and I will hear your prayers.” The verbs are vav consecutive perfects and can be taken either as unconditional futures or as contingent futures. See GKC 337 §112.kk and 494 §159.g and compare the usage in Gen 44:22 for the use of the vav consecutive perfects in contingent futures. The conditional clause in the middle of 29:13 and the deuteronomic theology reflected in both Deut 30:1-5 and 1 Kgs 8:46-48 suggest that the verbs are continent futures here. For the same demand for wholehearted seeking in these contexts which presuppose exile see especially Deut 30:2, 1 Kgs 8:48.
[31:27] 10 tn Heb “Behold days are coming!” The particle “Behold” is probably used here to emphasize the reality of a fact. See the translator’s note on 1:6.
[31:27] sn This same expression is found in the introduction to the Book of Consolation (Jer 30:1-3) and in the introduction to the promise of a new covenant (or covenant; 31:31). In all three passages it is emphasized that the conditions apply to both Israel and Judah. The
[31:27] 11 tn Heb “Oracle of the
[31:27] 12 tn Heb “Behold, the days are coming and [= when] I will sow the house of Israel and the house of Judah with the seed of people and of animals.” For the significance of the metaphor see the study note.
[31:27] sn The metaphor used here presupposes that drawn in Hos 2:23 (2:25 HT) which is in turn based on the wordplay with Jezreel (meaning “God sows”) in Hos 2:22. The figure is that of plant seed in the ground which produces a crop; here what are sown are the “seeds of people and animals.” For a similar picture of the repopulating of Israel and Judah see Ezek 36:10-11. The promise here reverses the scene of devastation that Jeremiah had depicted apocalyptically and hyperbolically in Jer 4:23-29 as judgment for Judah’s sins.
[31:31] 13 tn Heb “Oracle of the
[31:31] 14 tn Or “a renewed covenant” (also in vv. 22-23).
[31:31] 15 tn Heb “the house of Israel and the house of Judah.”
[34:13] 16 tn Heb “Thus says the
[34:13] 17 tn Heb “fathers” (also in vv. 14, 15).
[34:13] 18 tn Heb “out of the house of bondage.”
[34:13] sn This refers to the Mosaic covenant, initiated at Mount Sinai and renewed on the plains of Moab. The statement “I brought you out of Egypt, out of the house of bondage” functions as the “historical prologue” in the Ten Commandments which is the
[34:13] 19 tn Heb “made a covenant, saying.” This was only one of several stipulations of the covenant. The form used here has been chosen as an indirect way of relating the specific stipulation that is being focused upon to the general covenant that is referred to in v. 13.
[35:19] 20 tn Heb “There shall not be cut to Jonadab son of Rechab a man standing before me all the days.” For the first part of this idiom see 33:17-18 where it is applied to David always having a descendant to occupy the throne and the Levites will always have priests to offer up sacrifices. For the latter part of the idiom “to stand before” referring to service see BDB 764 s.v. עָמַד 1.e and compare the usage in 1 Kgs 1:2; 2 Kgs 3:14; Jer 15:19; Deut 10:8. As comparison with those passages will show, it refers to attending on, or serving a superior, a king, or the
[36:1] 21 sn The fourth year that Jehoiakim…was ruling over Judah would have been 605/4
[36:1] 22 tn Heb “This word came to Jeremiah from the
[36:22] 23 tn Heb “in the autumn house.” Commentators are agreed that this was not a separate building or palace but the winter quarters in the palace.
[36:22] sn Larger houses, including the palace, were two-storied buildings with a lower quarters better suited for the cold of winter and an upper quarters which was better ventilated to provide cool in the summer. Since this was the ninth month (December) the king had taken up residence in the lower, warmer quarters which were equipped with a portable fire pot or brazier to keep him warm.
[36:22] 24 tc Heb “the fire in the firepot was burning before him.” The translation assumes that the word “fire” (אֵשׁ, ’esh) has dropped out after the particle אֶת (’et) because of the similar beginnings of the two words. The word “fire” is found in the Greek, Syriac, and Targumic translations according to BHS. The particle אֵת should be retained rather than dropped as an erroneous writing of אֵשׁ. Its presence is to be explained as the usage of the sign of the accusative introducing a new subject (cf. BDB 85 s.v. אֶת 3.α and compare the usage in 27:8; 38:16 [in the Kethib]; 45:4).
[36:27] 25 tn Heb “Then the word of the
[37:4] 26 sn This statement anticipates v. 15. Verses 3-4 are parenthetical to the narrative thread which is picked up in v. 5. They provide background information necessary for understanding the situation at the time the delegation comes to Jeremiah.
[37:4] 27 tn The words “as he pleased” are not in the text but are implicit in the idiom both in Hebrew and in English. They have been supplied in the translation for clarity and the sake of English idiom.
[39:17] 28 tn Heb “But I will rescue you on that day” (referring to the same day mentioned in the preceding verse).
[39:17] 29 tn Heb “Oracle of the
[39:17] 30 sn Some commentators see this as a reference to the princes from whose clutches Ebed-Melech delivered Jeremiah (38:7-13). However, it is clear that in this context it refers to those that he would fear when the
[42:1] 31 sn Jezaniah son of Hoshaiah may have been the same as the Jezaniah son of the Maacathite mentioned in 40:8. The title “the Maacathite” would identify the locality from which his father came, i.e., a region in northern Transjordan east of Lake Huleh. Many think he is also the same man who is named “Azariah” in Jer 43:2 (the Greek version has Azariah both here and in 43:2). It was not uncommon for one man to have two names, e.g., Uzziah who was also named Azariah (compare 2 Kgs 14:21 with 2 Chr 26:1).
[42:1] 32 tn Or “without distinction,” or “All the people from the least important to the most important”; Heb “from the least to the greatest.” This is a figure of speech that uses polar opposites as an all-inclusive designation of everyone without exception (i.e., it included all the people from the least important or poorest to the most important or richest.)
[48:13] 33 tn Heb “Moab will be ashamed because of Chemosh as the house of Israel was ashamed because of Bethel, their [source of] confidence.” The “shame” is, of course, the disappointment, disillusionment because of the lack of help from these gods in which they trusted (for this nuance of the verb see BDB 101 s.v. בּוֹשׁ Qal.2 and compare usage in Jer 2:13; Isa 20:5). Because of the parallelism, some see the reference to Bethel to be a reference to a West Semitic god worshiped by the people of Israel (see J. P. Hyatt, “Bethel [Deity],” IDB 1:390 for the arguments). However, there is no evidence in the OT that such a god was worshiped in Israel, and there is legitimate evidence that northern Israel placed its confidence in the calf god that Jeroboam set up in Bethel (cf. 1 Kgs 12:28-32; Hos 10:5; 8:5-6; Amos 7:10-17).
[48:13] map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[49:8] 34 tn Heb “make deep to dwell.” The meaning of this phrase is debated. Some take it as a reference for the Dedanites who were not native to Edom to go down from the heights of Edom and go back home (so G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 330). The majority of commentaries, however, take it as a reference to the Dedanites disassociating themselves from the Edomites and finding remote hiding places to live in (so J. A. Thompson, Jeremiah [NICOT], 718). For the options see W. L. Holladay, Jeremiah (Hermeneia), 2:375.
[49:8] 35 sn Dedan. The Dedanites were an Arabian tribe who lived to the southeast of Edom. They are warned here to disassociate themselves from Edom because Edom is about to suffer disaster.
[49:8] 36 tn Heb “For I will bring the disaster of Esau upon him, the time when I will punish him.” Esau was the progenitor of the tribes and nation of Edom (cf. Gen 36:1, 8, 9, 19).
[51:13] 37 sn Babylon was situated on the Euphrates River and was surrounded by canals (also called “rivers”).
[51:13] 38 tn Heb “You who live upon [or beside] many waters, rich in treasures, your end has come, the cubit of your cutting off.” The sentence has been restructured and paraphrased to provide clarity for the average reader. The meaning of the last phrase is debated. For a discussion of the two options see W. L. Holladay, Jeremiah (Hermeneia), 2:423. Most modern commentaries and English versions see an allusion to the figure in Isa 38:12 where the reference is to the end of life compared to a tapestry which is suddenly cut off from the loom. Hence, NRSV renders the last line as “the thread of your life is cut” and TEV renders “its thread of life is cut.” That idea is accepted also in HALOT 141 s.v. בצע Qal.1.