Yeremia 2:1--38:28
Konteks2:1 The Lord spoke to me. He said: 2:2 “Go and declare in the hearing of the people of Jerusalem: 1 ‘This is what the Lord says: “I have fond memories of you, 2 how devoted you were to me in your early years. 3 I remember how you loved me like a new bride; you followed me through the wilderness, through a land that had never been planted. 2:3 Israel was set apart to the Lord; they were like the first fruits of a harvest to him. 4 All who tried to devour them were punished; disaster came upon them,” says the Lord.’”
2:4 Now listen to what the Lord has to say, you descendants 5 of Jacob,
all you family groups from the nation 6 of Israel.
2:5 This is what the Lord says:
“What fault could your ancestors 7 have possibly found in me
that they strayed so far from me? 8
They paid allegiance to 9 worthless idols, and so became worthless to me. 10
2:6 They did not ask:
‘Where is the Lord who delivered us out of Egypt,
who brought us through the wilderness,
through a land of desert sands and rift valleys,
through a land of drought and deep darkness, 11
through a land in which no one travels,
and where no one lives?’ 12
2:7 I brought you 13 into a fertile land
so you could enjoy 14 its fruits and its rich bounty.
But when you entered my land, you defiled it; 15
you made the land I call my own 16 loathsome to me.
2:8 Your priests 17 did not ask, ‘Where is the Lord?’ 18
Those responsible for teaching my law 19 did not really know me. 20
Your rulers rebelled against me.
Your prophets prophesied in the name of the god Baal. 21
They all worshiped idols that could not help them. 22
2:9 “So, once more I will state my case 23 against you,” says the Lord.
“I will also state it against your children and grandchildren. 24
2:10 Go west 25 across the sea to the coasts of Cyprus 26 and see.
Send someone east to Kedar 27 and have them look carefully.
See if such a thing as this has ever happened:
2:11 Has a nation ever changed its gods
(even though they are not really gods at all)?
But my people have exchanged me, their glorious God, 28
for a god that cannot help them at all! 29
2:12 Be amazed at this, O heavens! 30
Be shocked and utterly dumbfounded,”
says the Lord.
2:13 “Do so because my people have committed a double wrong:
they have rejected me,
the fountain of life-giving water, 31
and they have dug cisterns for themselves,
cracked cisterns which cannot even hold water.”
2:14 “Israel is not a slave, is he?
He was not born into slavery, was he? 32
If not, why then is he being carried off?
2:15 Like lions his enemies roar victoriously over him;
they raise their voices in triumph. 33
They have laid his land waste;
his cities have been burned down and deserted. 34
2:16 Even the soldiers 35 from Memphis and Tahpanhes
have cracked your skulls, people of Israel. 36
2:17 You have brought all this on yourself, Israel, 37
by deserting the Lord your God when he was leading you along the right path. 38
2:18 What good will it do you 39 then 40 to go down to Egypt
to seek help from the Egyptians? 41
What good will it do you 42 to go over to Assyria
to seek help from the Assyrians? 43
2:19 Your own wickedness will bring about your punishment.
Your unfaithful acts will bring down discipline on you. 44
Know, then, and realize how utterly harmful 45
it was for you to reject me, the Lord your God, 46
to show no respect for me,” 47
says the Lord God who rules over all. 48
2:20 “Indeed, 49 long ago you threw off my authority
and refused to be subject to me. 50
You said, ‘I will not serve you.’ 51
Instead, you gave yourself to other gods on every high hill
and under every green tree,
like a prostitute sprawls out before her lovers. 52
2:21 I planted you in the land
like a special vine of the very best stock.
Why in the world have you turned into something like a wild vine
that produces rotten, foul-smelling grapes? 53
2:22 You can try to wash away your guilt with a strong detergent.
You can use as much soap as you want.
But the stain of your guilt is still there for me to see,” 54
says the Lord God. 55
2:23 “How can you say, ‘I have not made myself unclean.
I have not paid allegiance to 56 the gods called Baal.’
Just look at the way you have behaved in the Valley of Hinnom! 57
Think about the things you have done there!
You are like a flighty, young female camel
that rushes here and there, crisscrossing its path. 58
2:24 You are like a wild female donkey brought up in the wilderness.
In her lust she sniffs the wind to get the scent of a male. 59
No one can hold her back when she is in heat.
None of the males need wear themselves out chasing after her.
At mating time she is easy to find. 60
2:25 Do not chase after other gods until your shoes wear out
and your throats become dry. 61
But you say, ‘It is useless for you to try and stop me
because I love those foreign gods 62 and want to pursue them!’
2:26 Just as a thief has to suffer dishonor when he is caught,
so the people of Israel 63 will suffer dishonor for what they have done. 64
So will their kings and officials,
their priests and their prophets.
2:27 They say to a wooden idol, 65 ‘You are my father.’
They say to a stone image, ‘You gave birth to me.’ 66
Yes, they have turned away from me instead of turning to me. 67
Yet when they are in trouble, they say, ‘Come and save us!’
2:28 But where are the gods you made for yourselves?
Let them save you when you are in trouble.
The sad fact is that 68 you have as many gods
as you have towns, Judah.
2:29 “Why do you try to refute me? 69
All of you have rebelled against me,”
says the Lord.
2:30 “It did no good for me to punish your people.
They did not respond to such correction.
You slaughtered your prophets
like a voracious lion.” 70
2:31 You people of this generation,
listen to what the Lord says.
“Have I been like a wilderness to you, Israel?
Have I been like a dark and dangerous land to you? 71
Why then do you 72 say, ‘We are free to wander. 73
We will not come to you any more?’
2:32 Does a young woman forget to put on her jewels?
Does a bride forget to put on her bridal attire?
But my people have forgotten me
for more days than can even be counted.
2:33 “My, how good you have become
at chasing after your lovers! 74
Why, you could even teach prostitutes a thing or two! 75
2:34 Even your clothes are stained with
the lifeblood of the poor who had not done anything wrong;
you did not catch them breaking into your homes. 76
Yet, in spite of all these things you have done, 77
2:35 you say, ‘I have not done anything wrong,
so the Lord cannot really be angry with me any more.’
But, watch out! 78 I will bring down judgment on you
because you say, ‘I have not committed any sin.’
2:36 Why do you constantly go about
changing your political allegiances? 79
You will get no help from Egypt
just as you got no help from Assyria. 80
2:37 Moreover, you will come away from Egypt
with your hands covering your faces in sorrow and shame 81
because the Lord will not allow your reliance on them to be successful
and you will not gain any help from them. 82
3:1 “If a man divorces his wife
and she leaves him and becomes another man’s wife,
he may not take her back again. 83
Doing that would utterly defile the land. 84
But you, Israel, have given yourself as a prostitute to many gods. 85
So what makes you think you can return to me?” 86
says the Lord.
3:2 “Look up at the hilltops and consider this. 87
You have had sex with other gods on every one of them. 88
You waited for those gods like a thief lying in wait in the desert. 89
You defiled the land by your wicked prostitution to other gods. 90
3:3 That is why the rains have been withheld,
and the spring rains have not come.
Yet in spite of this you are obstinate as a prostitute. 91
You refuse to be ashamed of what you have done.
3:4 Even now you say to me, ‘You are my father! 92
You have been my faithful companion ever since I was young.
3:5 You will not always be angry with me, will you?
You will not be mad at me forever, will you?’ 93
That is what you say,
but you continually do all the evil that you can.” 94
3:6 When Josiah was king of Judah, the Lord said to me, “Jeremiah, you have no doubt seen what wayward Israel has done. 95 You have seen how she went up to every high hill and under every green tree to give herself like a prostitute to other gods. 96 3:7 Yet even after she had done all that, I thought that she might come back to me. 97 But she did not. Her sister, unfaithful Judah, saw what she did. 98 3:8 She also saw 99 that I gave wayward Israel her divorce papers and sent her away because of her adulterous worship of other gods. 100 Even after her unfaithful sister Judah had seen this, 101 she still was not afraid, and she too went and gave herself like a prostitute to other gods. 102 3:9 Because she took her prostitution so lightly, she defiled the land 103 through her adulterous worship of gods made of wood and stone. 104 3:10 In spite of all this, 105 Israel’s sister, unfaithful Judah, has not turned back to me with any sincerity; she has only pretended to do so,” 106 says the Lord. 3:11 Then the Lord said to me, “Under the circumstances, wayward Israel could even be considered less guilty than unfaithful Judah. 107
3:12 “Go and shout this message to my people in the countries in the north. 108 Tell them,
‘Come back to me, wayward Israel,’ says the Lord.
‘I will not continue to look on you with displeasure. 109
For I am merciful,’ says the Lord.
‘I will not be angry with you forever.
3:13 However, you must confess that you have done wrong, 110
and that you have rebelled against the Lord your God.
You must confess 111 that you have given yourself to 112 foreign gods under every green tree,
and have not obeyed my commands,’ says the Lord.
3:14 “Come back to me, my wayward sons,” says the Lord, “for I am your true master. 113 If you do, 114 I will take one of you from each town and two of you from each family group, and I will bring you back to Zion. 3:15 I will give you leaders 115 who will be faithful to me. 116 They will lead you with knowledge and insight. 3:16 In those days, your population will greatly increase 117 in the land. At that time,” says the Lord, “people will no longer talk about having the ark 118 that contains the Lord’s covenant with us. 119 They will not call it to mind, remember it, or miss it. No, that will not be done any more! 120 3:17 At that time the city of Jerusalem 121 will be called the Lord’s throne. All nations will gather there in Jerusalem to honor the Lord’s name. 122 They will no longer follow the stubborn inclinations of their own evil hearts. 123 3:18 At that time 124 the nation of Judah and the nation of Israel will be reunited. 125 Together they will come back from a land in the north to the land that I gave to your ancestors as a permanent possession. ” 126
3:19 “I thought to myself, 127
‘Oh what a joy it would be for me to treat you like a son! 128
What a joy it would be for me to give 129 you a pleasant land,
the most beautiful piece of property there is in all the world!’ 130
I thought you would call me, ‘Father’ 131
and would never cease being loyal to me. 132
3:20 But, you have been unfaithful to me, nation of Israel, 133
like an unfaithful wife who has left her husband,” 134
says the Lord.
3:21 “A noise is heard on the hilltops.
It is the sound of the people of Israel crying and pleading to their gods.
Indeed they have followed sinful ways; 135
they have forgotten to be true to the Lord their God. 136
3:22 Come back to me, you wayward people.
I want to cure your waywardness. 137
Say, 138 ‘Here we are. We come to you
because you are the Lord our God.
3:23 We know our noisy worship of false gods
on the hills and mountains did not help us. 139
We know that the Lord our God
is the only one who can deliver Israel. 140
3:24 From earliest times our worship of that shameful god, Baal,
has taken away 141 all that our ancestors 142 worked for.
It has taken away our flocks and our herds,
and even our sons and daughters.
3:25 Let us acknowledge 143 our shame.
Let us bear the disgrace that we deserve. 144
For we have sinned against the Lord our God,
both we and our ancestors.
From earliest times to this very day
we have not obeyed the Lord our God.’
4:1 “If you, Israel, want to come back,” says the Lord,
“if you want to come back to me 145
you must get those disgusting idols 146 out of my sight
and must no longer go astray. 147
4:2 You must be truthful, honest and upright
when you take an oath saying, ‘As surely as the Lord lives!’ 148
If you do, 149 the nations will pray to be as blessed by him as you are
and will make him the object of their boasting.” 150
4:3 Yes, 151 the Lord has this to say
to the people of Judah and Jerusalem:
“Like a farmer breaking up hard unplowed ground,
you must break your rebellious will and make a new beginning;
just as a farmer must clear away thorns lest the seed is wasted,
you must get rid of the sin that is ruining your lives. 152
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, 153
people of Judah and inhabitants of Jerusalem.
If you do not, 154 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.”
“Announce 156 this in Judah and proclaim it in Jerusalem: 157
‘Sound the trumpet 158 throughout the land!’
Shout out loudly,
‘Gather together! Let us flee into the fortified cities!’
4:6 Raise a signal flag that tells people to go to Zion. 159
Run for safety! Do not delay!
For I am about to bring disaster out of the north.
It will bring great destruction. 160
4:7 Like a lion that has come up from its lair 161
the one who destroys nations has set out from his home base. 162
He is coming out to lay your land waste.
Your cities will become ruins and lie uninhabited.
4:8 So put on sackcloth!
Mourn and wail, saying,
‘The fierce anger of the Lord
has not turned away from us!’” 163
4:9 “When this happens,” 164 says the Lord,
“the king and his officials will lose their courage.
The priests will be struck with horror,
and the prophets will be speechless in astonishment.”
4:10 In response to all this 165 I said, “Ah, Lord God, 166 you have surely allowed 167 the people of Judah and Jerusalem 168 to be deceived by those who say, ‘You will be safe!’ 169 But in fact a sword is already at our throats.” 170
4:11 “At that time the people of Judah and Jerusalem 171 will be told,
‘A scorching wind will sweep down
from the hilltops in the desert on 172 my dear people. 173
It will not be a gentle breeze
for winnowing the grain and blowing away the chaff. 174
4:12 No, 175 a wind too strong for that will come at my bidding.
Yes, even now I, myself, am calling down judgment on them.’ 176
4:13 Look! The enemy is approaching like gathering clouds. 177
The roar of his chariots is like that of a whirlwind. 178
His horses move more swiftly than eagles.”
I cry out, 179 “We are doomed, 180 for we will be destroyed!”
4:14 “Oh people of Jerusalem, purify your hearts from evil 181
so that you may yet be delivered.
How long will you continue to harbor up
wicked schemes within you?
4:15 For messengers are coming, heralding disaster,
from the city of Dan and from the hills of Ephraim. 182
‘Announce to the surrounding nations, 184
“The enemy is coming!” 185
Proclaim this message 186 to Jerusalem:
“Those who besiege cities 187 are coming from a distant land.
They are ready to raise the battle cry against 188 the towns in Judah.”’
4:17 They will surround Jerusalem 189
like men guarding a field 190
because they have rebelled against me,”
says the Lord.
4:18 “The way you have lived and the things you have done 191
will bring this on you.
This is the punishment you deserve, and it will be painful indeed. 192
The pain will be so bad it will pierce your heart.” 193
“Oh, the feeling in the pit of my stomach! 195
I writhe in anguish.
Oh, the pain in my heart! 196
My heart pounds within me.
I cannot keep silent.
For I hear the sound of the trumpet; 197
the sound of the battle cry pierces my soul! 198
4:20 I see 199 one destruction after another taking place,
so that the whole land lies in ruins.
I see our 200 tents suddenly destroyed,
their 201 curtains torn down in a mere instant. 202
4:21 “How long must I see the enemy’s battle flags
and hear the military signals of their bugles?” 203
“This will happen 205 because my people are foolish.
They do not know me.
They are like children who have no sense. 206
They have no understanding.
They are skilled at doing evil.
They do not know how to do good.”
4:23 “I looked at the land and saw 207 that it was an empty wasteland. 208
I looked up at the sky, and its light had vanished.
4:24 I looked at the mountains and saw that they were shaking.
All the hills were swaying back and forth!
4:25 I looked and saw that there were no more people, 209
and that all the birds in the sky had flown away.
4:26 I looked and saw that the fruitful land had become a desert
and that all of the cities had been laid in ruins.
The Lord had brought this all about
because of his blazing anger. 210
4:27 All this will happen because the Lord said, 211
“The whole land will be desolate;
however, I will not completely destroy it.
4:28 Because of this the land will mourn
and the sky above will grow black. 212
For I have made my purpose known 213
and I will not relent or turn back from carrying it out.” 214
4:29 At the sound of the approaching horsemen and archers
the people of every town will flee.
Some of them will hide in the thickets.
Others will climb up among the rocks.
All the cities will be deserted.
No one will remain in them.
4:30 And you, Zion, city doomed to destruction, 215
you accomplish nothing 216 by wearing a beautiful dress, 217
decking yourself out in jewels of gold,
and putting on eye shadow! 218
You are making yourself beautiful for nothing.
Your lovers spurn you.
They want to kill you. 219
4:31 In fact, 220 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 221 gasping for breath,
reaching out for help, 222 saying, “I am done in! 223
My life is ebbing away before these murderers!”
“Go up and down 225 through the streets of Jerusalem. 226
Look around and see for yourselves.
Search through its public squares.
See if any of you can find a single person
who deals honestly and tries to be truthful. 227
If you can, 228 then I will not punish this city. 229
5:2 These people make promises in the name of the Lord. 230
But the fact is, 231 what they swear to is really a lie.” 232
5:3 Lord, I know you look for faithfulness. 233
But even when you punish these people, they feel no remorse. 234
Even when you nearly destroy them, they refuse to be corrected.
They have become as hardheaded as a rock. 235
They refuse to change their ways. 236
5:4 I thought, “Surely it is only the ignorant poor who act this way. 237
They act like fools because they do not know what the Lord demands. 238
They do not know what their God requires of them. 239
5:5 I will go to the leaders 240
and speak with them.
Surely they know what the Lord demands. 241
Surely they know what their God requires of them.” 242
Yet all of them, too, have rejected his authority
and refuse to submit to him. 243
5:6 So like a lion from the thicket their enemies will kill them.
Like a wolf from the desert they will destroy them.
Like a leopard they will lie in wait outside their cities
and totally destroy anyone who ventures out. 244
For they have rebelled so much
and done so many unfaithful things. 245
“How can I leave you unpunished, Jerusalem? 247
Your people 248 have rejected me
and have worshiped gods that are not gods at all. 249
Even though I supplied all their needs, 250 they were like an unfaithful wife to me. 251
They went flocking 252 to the houses of prostitutes. 253
5:8 They are like lusty, well-fed 254 stallions.
Each of them lusts after 255 his neighbor’s wife.
5:9 I will surely punish them for doing such things!” says the Lord.
“I will surely bring retribution on such a nation as this!” 256
5:10 The Lord commanded the enemy, 257
“March through the vineyards of Israel and Judah and ruin them. 258
But do not destroy them completely.
Strip off their branches
for these people do not belong to the Lord. 259
5:11 For the nations of Israel and Judah 260
have been very unfaithful to me,”
says the Lord.
5:12 “These people have denied what the Lord says. 261
They have said, ‘That is not so! 262
No harm will come to us.
We will not experience war and famine. 263
5:13 The prophets will prove to be full of wind. 264
The Lord has not spoken through them. 265
So, let what they say happen to them.’”
5:14 Because of that, 266 the Lord, the God who rules over all, 267 said to me, 268
“Because these people have spoken 269 like this, 270
I will make the words that I put in your mouth like fire.
And I will make this people like wood
which the fiery judgments you speak will burn up.” 271
5:15 The Lord says, 272 “Listen, 273 nation of Israel! 274
I am about to bring a nation from far away to attack you.
It will be a nation that was founded long ago
and has lasted for a long time.
It will be a nation whose language you will not know.
Its people will speak words that you will not be able to understand.
5:16 All of its soldiers are strong and mighty. 275
Their arrows will send you to your grave. 276
5:17 They will eat up your crops and your food.
They will kill off 277 your sons and your daughters.
They will eat up your sheep and your cattle.
They will destroy your vines and your fig trees. 278
Their weapons will batter down 279
the fortified cities you trust in.
5:18 Yet even then 280 I will not completely destroy you,” says the Lord. 5:19 “So then, Jeremiah, 281 when your people 282 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 283 you must serve foreigners 284 in a land that does not belong to you.’
5:20 “Proclaim 285 this message among the descendants of Jacob. 286
Make it known throughout Judah.
5:21 Tell them: ‘Hear this,
you foolish people who have no understanding,
who have eyes but do not discern,
who have ears but do not perceive: 287
5:22 “You should fear me!” says the Lord.
“You should tremble in awe before me! 288
I made the sand to be a boundary for the sea,
a permanent barrier that it can never cross.
Its waves may roll, but they can never prevail.
They may roar, but they can never cross beyond that boundary.” 289
5:23 But these people have stubborn and rebellious hearts.
They have turned aside and gone their own way. 290
5:24 They do not say to themselves, 291
“Let us revere the Lord our God.
It is he who gives us the autumn rains and the spring rains at the proper time.
It is he who assures us of the regular weeks of harvest.” 292
5:25 Your misdeeds have stopped these things from coming. 293
Your sins have deprived you of my bounty.’ 294
5:26 “Indeed, there are wicked scoundrels among my people.
They lie in wait like bird catchers hiding in ambush. 295
They set deadly traps 296 to catch people.
5:27 Like a cage filled with the birds that have been caught, 297
their houses are filled with the gains of their fraud and deceit. 298
That is how they have gotten so rich and powerful. 299
5:28 That is how 300 they have grown fat and sleek. 301
There is no limit to the evil things they do. 302
They do not plead the cause of the fatherless in such a way as to win it.
They do not defend the rights of the poor.
5:29 I will certainly punish them for doing such things!” says the Lord.
“I will certainly bring retribution on such a nation as this! 303
5:30 “Something horrible and shocking
is going on in the land of Judah:
5:31 The prophets prophesy lies.
The priests exercise power by their own authority. 304
And my people love to have it this way.
But they will not be able to help you when the time of judgment comes! 305
6:1 “Run for safety, people of Benjamin!
Get out of Jerusalem! 306
Sound the trumpet 307 in Tekoa!
Light the signal fires at Beth Hakkerem!
For disaster lurks 308 out of the north;
it will bring great destruction. 309
6:2 I will destroy 310 Daughter Zion, 311
who is as delicate and defenseless as a young maiden. 312
6:3 Kings will come against it with their armies. 313
They will encamp in siege all around it. 314
Each of them will devastate the portion assigned to him. 315
6:4 They will say, 316 ‘Prepare to do battle 317 against it!
Come on! Let’s attack it at noon!’
But later they will say, 318 ‘Oh, oh! Too bad! 319
The day is almost over
and the shadows of evening are getting long.
6:5 So come on, let’s go ahead and attack it by night
and destroy all its fortified buildings.’
6:6 All of this is because 320 the Lord who rules over all 321 has said:
‘Cut down the trees around Jerusalem
and build up a siege ramp against its walls. 322
This is the city which is to be punished. 323
Nothing but oppression happens in it. 324
6:7 As a well continually pours out fresh water
so it continually pours out wicked deeds. 325
Sounds of violence and destruction echo throughout it. 326
All I see are sick and wounded people.’ 327
6:8 So 328 take warning, Jerusalem,
or I will abandon you in disgust 329
and make you desolate,
a place where no one can live.”
6:9 This is what the Lord who rules over all 330 said to me: 331
“Those who remain in Israel will be
like the grapes thoroughly gleaned 332 from a vine.
So go over them again, as though you were a grape harvester
passing your hand over the branches one last time.” 333
“Who would listen
if I spoke to them and warned them? 335
Their ears are so closed 336
that they cannot hear!
Indeed, 337 what the Lord says is offensive to them.
They do not like it at all. 338
6:11 I am as full of anger as you are, Lord, 339
I am tired of trying to hold it in.”
The Lord answered, 340
“Vent it, then, 341 on the children who play in the street
and on the young men who are gathered together.
Husbands and wives are to be included, 342
as well as the old and those who are advanced in years.
6:12 Their houses will be turned over to others
as will their fields and their wives.
For I will unleash my power 343
against those who live in this land,”
says the Lord.
6:13 “That is because, from the least important to the most important of them,
all of them are greedy for dishonest gain.
Prophets and priests alike,
all of them practice deceit.
6:14 They offer only superficial help
for the harm my people have suffered. 344
They say, ‘Everything will be all right!’
But everything is not all right! 345
6:15 Are they ashamed because they have done such shameful things?
No, they are not at all ashamed.
They do not even know how to blush!
So they will die, just like others have died. 346
They will be brought to ruin when I punish them,”
says the Lord.
6:16 The Lord said to his people: 347
“You are standing at the crossroads. So consider your path. 348
Ask where the old, reliable paths 349 are.
Ask where the path is that leads to blessing 350 and follow it.
If you do, you will find rest for your souls.”
But they said, “We will not follow it!”
“I appointed prophets as watchmen to warn you, 352 saying:
‘Pay attention to the warning sound of the trumpet!’” 353
But they said, “We will not pay attention!”
“Hear, you nations!
Be witnesses and take note of what will happen to these people. 355
6:19 Hear this, you peoples of the earth: 356
‘Take note! 357 I am about to bring disaster on these people.
It will come as punishment for their scheming. 358
For they have paid no attention to what I have said, 359
and they have rejected my law.
6:20 I take no delight 360 when they offer up to me 361
frankincense that comes from Sheba
or sweet-smelling cane imported from a faraway land.
I cannot accept the burnt offerings they bring me.
I get no pleasure from the sacrifices they offer to me.’ 362
6:21 So, this is what the Lord says:
‘I will assuredly 363 make these people stumble to their doom. 364
Parents and children will stumble and fall to their destruction. 365
Friends and neighbors will die.’
6:22 “This is what the Lord says:
‘Beware! An army 366 is coming from a land in the north.
A mighty nation is stirring into action in faraway parts of the earth.
6:23 Its soldiers are armed with bows and spears.
They are cruel and show no mercy.
They sound like the roaring sea
as they ride forth on their horses.
Lined up in formation like men going into battle
to attack you, Daughter Zion.’” 367
6:24 The people cry out, 368 “We have heard reports about them!
We have become helpless with fear! 369
Anguish grips us,
agony like that of a woman giving birth to a baby!
6:25 Do not go out into the countryside.
Do not travel on the roads.
For the enemy is there with sword in hand. 370
They are spreading terror everywhere.” 371
6:26 So I said, 372 “Oh, my dear people, 373 put on sackcloth
and roll in ashes.
Mourn with painful sobs
as though you had lost your only child.
For any moment now 374 that destructive army 375
will come against us.”
“I have made you like a metal assayer
to test my people like ore. 377
You are to observe them
and evaluate how they behave.” 378
“All of them are the most stubborn of rebels! 380
They are as hard as bronze or iron.
They go about telling lies.
They all deal corruptly.
6:29 The fiery bellows of judgment burn fiercely.
But there is too much dross to be removed. 381
The process of refining them has proved useless. 382
The wicked have not been purged.
6:30 They are regarded as ‘rejected silver’ 383
because the Lord rejects them.”
7:1 The Lord said to Jeremiah: 384 7:2 “Stand in the gate of the Lord’s temple and proclaim 385 this message: ‘Listen, all you people of Judah who have passed through these gates to worship the Lord. 386 Hear what the Lord has to say. 7:3 The Lord God of Israel who rules over all 387 says: Change the way you have been living and do what is right. 388 If you do, I will allow you to continue to live in this land. 389 7:4 Stop putting your confidence in the false belief that says, 390 “We are safe! 391 The temple of the Lord is here! The temple of the Lord is here! The temple of the Lord is here!” 392 7:5 You must change 393 the way you have been living and do what is right. You must treat one another fairly. 394 7:6 Stop oppressing foreigners who live in your land, children who have lost their fathers, and women who have lost their husbands. 395 Stop killing innocent people 396 in this land. Stop paying allegiance to 397 other gods. That will only bring about your ruin. 398 7:7 If you stop doing these things, 399 I will allow you to continue to live in this land 400 which I gave to your ancestors as a lasting possession. 401
7:8 “‘But just look at you! 402 You are putting your confidence in a false belief 403 that will not deliver you. 404 7:9 You steal. 405 You murder. You commit adultery. You lie when you swear on oath. You sacrifice to the god Baal. You pay allegiance to 406 other gods whom you have not previously known. 7:10 Then you come and stand in my presence in this temple I have claimed as my own 407 and say, “We are safe!” You think you are so safe that you go on doing all those hateful sins! 408 7:11 Do you think this temple I have claimed as my own 409 is to be a hideout for robbers? 410 You had better take note! 411 I have seen for myself what you have done! says the Lord. 7:12 So, go to the place in Shiloh where I allowed myself to be worshiped 412 in the early days. See what I did to it 413 because of the wicked things my people Israel did. 7:13 You also have done all these things, says the Lord, and I have spoken to you over and over again. 414 But you have not listened! You have refused to respond when I called you to repent! 415 7:14 So I will destroy this temple which I have claimed as my own, 416 this temple that you are trusting to protect you. I will destroy this place that I gave to you and your ancestors, 417 just like I destroyed Shiloh. 418 7:15 And I will drive you out of my sight just like I drove out your relatives, the people of Israel.’” 419
7:16 Then the Lord said, 420 “As for you, Jeremiah, 421 do not pray for these people! Do not cry out to me or petition me on their behalf! Do not plead with me to save them, 422 because I will not listen to you. 7:17 Do you see 423 what they are doing in the towns of Judah and in the streets of Jerusalem? 424 7:18 Children are gathering firewood, fathers are building fires with it, and women are mixing dough to bake cakes to offer to the goddess they call the Queen of Heaven. 425 They are also pouring out drink offerings to other gods. They seem to do all this just 426 to trouble me. 7:19 But I am not really the one being troubled!” 427 says the Lord. “Rather they are bringing trouble on themselves to their own shame! 428 7:20 So,” the Lord God 429 says, “my raging fury will be poured out on this land. 430 It will be poured out on human beings and animals, on trees and crops. 431 And it will burn like a fire which cannot be extinguished.”
7:21 The Lord said to the people of Judah, 432 “The Lord God of Israel who rules over all 433 says: ‘You might as well go ahead and add the meat of your burnt offerings to that of the other sacrifices and eat it, too! 434 7:22 Consider this: 435 When I spoke to your ancestors after I brought them out of Egypt, I did not merely give them commands about burnt offerings and sacrifices. 7:23 I also explicitly commanded them: 436 “Obey me. If you do, I 437 will be your God and you will be my people. Live exactly the way I tell you 438 and things will go well with you.” 7:24 But they did not listen to me or pay any attention to me. They followed the stubborn inclinations of their own wicked hearts. They acted worse and worse instead of better. 439 7:25 From the time your ancestors departed the land of Egypt until now, 440 I sent my servants the prophets to you again and again, 441 day after day. 442 7:26 But your ancestors 443 did not listen to me nor pay attention to me. They became obstinate 444 and were more wicked than even their own forefathers.’”
7:27 Then the Lord said to me, 445 “When you tell them all this, they will not listen to you. When you call out to them, they will not respond to you. 7:28 So tell them: ‘This is a nation that has not obeyed the Lord their God and has not accepted correction. Faithfulness is nowhere to be found in it. These people do not even profess it anymore. 446 7:29 So, mourn, 447 you people of this nation. 448 Cut off your hair and throw it away. Sing a song of mourning on the hilltops. For the Lord has decided to reject 449 and forsake this generation that has provoked his wrath!’” 450
7:30 The Lord says, “I have rejected them because 451 the people of Judah have done what I consider evil. 452 They have set up their disgusting idols in the temple 453 which I have claimed for my own 454 and have defiled it. 7:31 They have also built places of worship 455 in a place called Topheth 456 in the Valley of Ben Hinnom so that they can sacrifice their sons and daughters by fire. That is something I never commanded them to do! Indeed, it never even entered my mind to command such a thing! 457 7:32 So, watch out!” 458 says the Lord. “The time will soon come when people will no longer call those places Topheth or the Valley of Ben Hinnom. But they will call that valley 459 the Valley of Slaughter and they will bury so many people in Topheth they will run out of room. 460 7:33 Then the dead bodies of these people will be left on the ground for the birds and wild animals to eat. 461 There will not be any survivors to scare them away. 7:34 I will put an end to the sounds of joy and gladness, or the glad celebration of brides and grooms throughout the towns of Judah and the streets of Jerusalem. For the whole land will become a desolate wasteland.”
8:1 The Lord says, “When that time comes, 462 the bones of the kings of Judah and its leaders, the bones of the priests and prophets and of all the other people who lived in Jerusalem will be dug up from their graves. 8:2 They will be spread out and exposed to the sun, the moon and the stars. 463 These are things they 464 adored and served, things to which they paid allegiance, 465 from which they sought guidance, and worshiped. The bones of these people 466 will never be regathered and reburied. They will be like manure used to fertilize the ground. 467 8:3 However, I will leave some of these wicked people alive and banish them to other places. But wherever these people who survive may go, they will wish they had died rather than lived,” 468 says the Lord who rules over all. 469
“Tell them, ‘The Lord says,
Do people not get back up when they fall down?
Do they not turn around when they go the wrong way? 471
8:5 Why, then, do these people of Jerusalem 472
continually turn away from me in apostasy?
They hold fast to their deception. 473
They refuse to turn back to me. 474
8:6 I have listened to them very carefully, 475
but they do not speak honestly.
None of them regrets the evil he has done.
None of them says, “I have done wrong!” 476
All of them persist in their own wayward course 477
like a horse charging recklessly into battle.
8:7 Even the stork knows
when it is time to move on. 478
The turtledove, swallow, and crane 479
recognize 480 the normal times for their migration.
But my people pay no attention
to 481 what I, the Lord, require of them. 482
8:8 How can you say, “We are wise!
We have the law of the Lord”?
The truth is, 483 those who teach it 484 have used their writings
to make it say what it does not really mean. 485
8:9 Your wise men will be put to shame.
They will be dumbfounded and be brought to judgment. 486
Since they have rejected the word of the Lord,
what wisdom do they really have?
8:10 487 So I will give their wives to other men
and their fields to new owners.
For from the least important to the most important of them,
all of them are greedy for dishonest gain.
Prophets and priests alike,
all practice deceit.
8:11 They offer only superficial help
for the hurt my dear people 488 have suffered. 489
They say, “Everything will be all right!”
But everything is not all right! 490
8:12 Are they ashamed because they have done such disgusting things?
No, they are not at all ashamed!
They do not even know how to blush!
So they will die just like others have died. 491
They will be brought to ruin when I punish them,
says the Lord.
8:13 I will take away their harvests, 492 says the Lord.
There will be no grapes on their vines.
There will be no figs on their fig trees.
Even the leaves on their trees will wither.
The crops that I gave them will be taken away.’” 493
“Why are we just sitting here?
Let us gather together inside the fortified cities. 495
Let us at least die there fighting, 496
since the Lord our God has condemned us to die.
He has condemned us to drink the poison waters of judgment 497
because we have sinned against him. 498
8:15 We hoped for good fortune, but nothing good has come of it.
We hoped for a time of relief, but instead we experience terror. 499
8:16 The snorting of the enemy’s horses
is already being heard in the city of Dan.
The sound of the neighing of their stallions 500
causes the whole land to tremble with fear.
They are coming to destroy the land and everything in it!
They are coming to destroy 501 the cities and everyone who lives in them!”
“Yes indeed, 503 I am sending an enemy against you
that will be like poisonous snakes which cannot be charmed away. 504
And they will inflict fatal wounds on you.” 505
“There is no cure 507 for my grief!
I am sick at heart!
8:19 I hear my dear people 508 crying out 509
throughout the length and breadth of the land. 510
They are crying, ‘Is the Lord no longer in Zion?
Is her divine King 511 no longer there?’”
The Lord answers, 512
“Why then do they provoke me to anger with their images,
with their worthless foreign idols?” 513
8:20 “They cry, 514 ‘Harvest time has come and gone, and the summer is over, 515
and still we have not been delivered.’
8:21 My heart is crushed because my dear people 516 are being crushed. 517
I go about crying and grieving. I am overwhelmed with dismay. 518
8:22 There is still medicinal ointment 519 available in Gilead!
There is still a physician there! 520
Why then have my dear people 521
not been restored to health? 522
9:1 (8:23) 523 I wish that my head were a well full of water 524
and my eyes were a fountain full of tears!
If they were, I could cry day and night
for those of my dear people 525 who have been killed.
9:2 (9:1) I wish I had a lodging place in the desert
where I could spend some time like a weary traveler. 526
Then I would desert my people
and walk away from them
because they are all unfaithful to God,
a congregation 527 of people that has been disloyal to him. 528
“These people are like soldiers who have readied their bows.
Their tongues are always ready to shoot out lies. 530
They have become powerful in the land,
but they have not done so by honest means. 531
Indeed, they do one evil thing after another 532
and do not pay attention to me. 533
9:4 Everyone must be on his guard around his friends.
He must not even trust any of his relatives. 534
For every one of them will find some way to cheat him. 535
And all of his friends will tell lies about him.
9:5 One friend deceives another
and no one tells the truth.
These people have trained themselves 536 to tell lies.
They do wrong and are unable to repent.
9:6 They do one act of violence after another,
and one deceitful thing after another. 537
They refuse to pay attention to me,” 538
says the Lord.
9:7 Therefore the Lord who rules over all says, 539
“I will now purify them in the fires of affliction 540 and test them.
The wickedness of my dear people 541 has left me no choice.
What else can I do? 542
9:8 Their tongues are like deadly arrows. 543
They are always telling lies. 544
Friendly words for their neighbors come from their mouths.
But their minds are thinking up ways to trap them. 545
9:9 I will certainly punish them for doing such things!” says the Lord.
“I will certainly bring retribution on such a nation as this!” 546
“I will weep and mourn 548 for the grasslands on the mountains, 549
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.”
“I will make Jerusalem 551 a heap of ruins.
Jackals will make their home there. 552
I will destroy the towns of Judah
so that no one will be able to live in them.”
“Who is wise enough to understand why this has happened? 554
Who has a word from the Lord that can explain it? 555
Why does the land lie in ruins?
Why is it as scorched as a desert through which no one travels?”
9:13 The Lord answered, “This has happened because these people have rejected my laws which I gave them. They have not obeyed me or followed those laws. 556 9:14 Instead they have followed the stubborn inclinations of their own hearts. They have paid allegiance to 557 the gods called Baal, 558 as their fathers 559 taught them to do. 9:15 So then, listen to what I, the Lord God of Israel who rules over all, 560 say. 561 ‘I will make these people eat the bitter food of suffering and drink the poison water of judgment. 562 9:16 I will scatter them among nations that neither they nor their ancestors 563 have known anything about. I will send people chasing after them with swords 564 until I have destroyed them.’” 565
9:17 The Lord who rules over all 566 told me to say to this people, 567
“Take note of what I say. 568
Call for the women who mourn for the dead!
Summon those who are the most skilled at it!” 569
9:18 I said, “Indeed, 570 let them come quickly and sing a song of mourning for us.
Let them wail loudly until tears stream from our own eyes
and our eyelids overflow with water.
9:19 For the sound of wailing is soon to be heard in Zion.
They will wail, 571 ‘We are utterly ruined! 572 We are completely disgraced!
For our houses have been torn down
and we must leave our land.’” 573
“So now, 575 you wailing women, hear what the Lord says. 576
Open your ears to the words from his mouth.
Teach your daughters this mournful song,
and each of you teach your neighbor 577 this lament.
9:21 ‘Death has climbed in 578 through our windows.
It has entered into our fortified houses.
It has taken away our children who play in the streets.
It has taken away our young men who gather in the city squares.’
9:22 Tell your daughters and neighbors, ‘The Lord says,
“The dead bodies of people will lie scattered everywhere
like manure scattered on a field.
They will lie scattered on the ground
like grain that has been cut down but has not been gathered.”’” 579
“Wise people should not boast that they are wise.
Powerful people should not boast that they are powerful. 581
Rich people should not boast that they are rich. 582
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,” 583
says the Lord.
9:25 The Lord says, “Watch out! 584 The time is soon coming when I will punish all those who are circumcised only in the flesh. 585 9:26 That is, I will punish the Egyptians, the Judeans, the Edomites, the Ammonites, the Moabites, and all the desert people who cut their hair short at the temples. 586 I will do so because none of the people of those nations are really circumcised in the Lord’s sight. 587 Moreover, none of the people of Israel 588 are circumcised when it comes to their hearts.” 589
10:1 You people of Israel, 590 listen to what the Lord has to say to you.
10:2 The Lord says,
“Do not start following pagan religious practices. 591
Do not be in awe of signs that occur 592 in the sky
even though the nations hold them in awe.
10:3 For the religion 593 of these people is worthless.
They cut down a tree in the forest,
and a craftsman makes it into an idol with his tools. 594
10:4 He decorates it with overlays of silver and gold.
He uses hammer and nails to fasten it 595 together
so that it will not fall over.
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.” 596
“There is no one like you, Lord. 598
You are great.
And you are renowned for your power. 599
10:7 Everyone should revere you, O King of all nations, 600
because you deserve to be revered. 601
For there is no one like you
among any of the wise people of the nations nor among any of their kings. 602
10:8 The people of those nations 603 are both stupid and foolish.
Instruction from a wooden idol is worthless! 604
10:9 Hammered-out silver is brought from Tarshish 605
and gold is brought from Uphaz 606 to cover those idols. 607
They are the handiwork of carpenters and goldsmiths. 608
They are clothed in blue and purple clothes. 609
They are all made by skillful workers. 610
10:10 The Lord is the only true God.
He is the living God and the everlasting King.
When he shows his anger the earth shakes.
None of the nations can stand up to his fury.
10:11 You people of Israel should tell those nations this:
‘These gods did not make heaven and earth.
They will disappear 611 from the earth and from under the heavens.’ 612
10:12 The Lord is the one who 613 by his power made the earth.
He is the one who by his wisdom established the world.
And by his understanding he spread out the skies.
10:13 When his voice thunders, 614 the heavenly ocean roars.
He makes the clouds rise from the far-off horizons. 615
He makes the lightning flash out in the midst of the rain.
He unleashes the wind from the places where he stores it. 616
10:14 All these idolaters 617 will prove to be stupid and ignorant.
Every goldsmith will be disgraced by the idol he made.
For the image he forges is merely a sham. 618
There is no breath in any of those idols. 619
10:15 They are worthless, mere objects to be mocked. 620
When the time comes to punish them, they will be destroyed.
10:16 The Lord, who is the inheritance 621 of Jacob’s descendants, 622 is not like them.
He is the one who created everything.
And the people of Israel are those he claims as his own. 623
He is known as the Lord who rules over all.” 624
10:17 Gather your belongings together and prepare to leave the land,
you people of Jerusalem 625 who are being besieged. 626
10:18 For the Lord says, “I will now throw out
those who live in this land.
I will bring so much trouble on them
that they will actually feel it.” 627
10:19 And I cried out, 628 “We are doomed! 629
Our wound is severe!
We once thought, ‘This is only an illness.
And we will be able to bear it!’ 630
10:20 But our tents have been destroyed.
The ropes that held them in place have been ripped apart. 631
Our children are gone and are not coming back. 632
There is no survivor to put our tents back up,
no one left to hang their tent curtains in place.
10:21 For our leaders 633 are stupid.
They have not sought the Lord’s advice. 634
So they do not act wisely,
and the people they are responsible for 635 have all been scattered.
10:22 Listen! News is coming even now. 636
The rumble of a great army is heard approaching 637 from a land in the north. 638
It is coming to turn the towns of Judah into rubble,
places where only jackals live.
10:23 Lord, we know that people do not control their own destiny. 639
It is not in their power to determine what will happen to them. 640
10:24 Correct us, Lord, but only in due measure. 641
Do not punish us in anger or you will reduce us to nothing. 642
10:25 Vent your anger on the nations that do not acknowledge you. 643
Vent it on the peoples 644 who do not worship you. 645
For they have destroyed the people of Jacob. 646
They have completely destroyed them 647
and left their homeland in utter ruin.
11:1 The Lord said to Jeremiah: 648 11:2 “Hear 649 the terms of the covenant 650 I made with Israel 651 and pass them on 652 to the people of Judah and the citizens of Jerusalem. 653 11:3 Tell them that the Lord, the God of Israel, says, ‘Anyone who does not keep the terms of the covenant will be under a curse. 654 11:4 Those are the terms that I charged your ancestors 655 to keep 656 when I brought them out of Egypt, that place which was like an iron-smelting furnace. 657 I said at that time, 658 “Obey me and carry out the terms of the agreement 659 exactly as I commanded you. If you do, 660 you will be my people and I will be your God. 661 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.” 662 That is the very land that you still live in today.’” 663 And I responded, “Amen! Let it be so, 664 Lord!”
11:6 The Lord said to me, “Announce all the following words in the towns of Judah and in the streets of Jerusalem: ‘Listen to the terms of my covenant with you 665 and carry them out! 11:7 For I solemnly warned your ancestors to obey me. 666 I warned them again and again, 667 ever since I delivered them out of Egypt until this very day. 11:8 But they did not listen to me or pay any attention to me! Each one of them followed the stubborn inclinations of his own wicked heart. So I brought on them all the punishments threatened in the covenant because they did not carry out its terms as I commanded them to do.’” 668
11:9 The Lord said to me, “The people of Judah and the citizens of Jerusalem have plotted rebellion against me! 669 11:10 They have gone back to the evil ways 670 of their ancestors of old who refused to obey what I told them. They, too, have paid allegiance to 671 other gods and worshiped them. Both the nation of Israel and the nation of Judah 672 have violated the covenant I made with their ancestors. 11:11 So I, the Lord, say this: 673 ‘I will soon bring disaster on them which they will not be able to escape! When they cry out to me for help, I will not listen to them. 11:12 Then those living in the towns of Judah and in Jerusalem will 674 go and cry out for help to the gods to whom they have been sacrificing. However, those gods will by no means 675 be able to save them when disaster strikes them. 11:13 This is in spite of the fact that 676 the people of Judah have as many gods as they have towns 677 and the citizens of Jerusalem have set up as many altars to sacrifice to that disgusting god, Baal, as they have streets in the city!’ 678 11:14 So, Jeremiah, 679 do not pray for these people. Do not cry out to me or petition me on their behalf. Do not plead with me to save them. 680 For I will not listen to them when they call out to me for help when disaster strikes them.” 681
11:15 The Lord says to the people of Judah, 682
“What right do you have to be in my temple, my beloved people? 683
Many of you have done wicked things. 684
Can your acts of treachery be so easily canceled by sacred offerings 685
that you take joy in doing evil even while you make them? 686
11:16 I, the Lord, once called 687 you a thriving olive tree,
one that produced beautiful fruit.
But I will set you 688 on fire,
fire that will blaze with a mighty roar. 689
Then all your branches will be good for nothing. 690
11:17 For though I, the Lord who rules over all, 691 planted you in the land, 692
I now decree that disaster will come on you 693
because the nations of Israel and Judah have done evil
and have made me angry by offering sacrifices to the god Baal.” 694
11:18 The Lord gave me knowledge, that I might have understanding. 695
Then he showed me what the people were doing. 696
11:19 Before this I had been like a docile lamb ready to be led to the slaughter.
I did not know they were making plans to kill me. 697
I did not know they were saying, 698
“Let’s destroy the tree along with its fruit! 699
Let’s remove Jeremiah 700 from the world of the living
so people will not even be reminded of him any more.” 701
11:20 So I said to the Lord, 702
“O Lord who rules over all, 703 you are a just judge!
You examine people’s hearts and minds. 704
I want to see you pay them back for what they have done
because I trust you to vindicate my cause.” 705
11:21 Then the Lord told me about 706 some men from Anathoth 707 who were threatening to kill me. 708 They had threatened, 709 “Stop prophesying in the name of the Lord or we will kill you!” 710 11:22 So the Lord who rules over all 711 said, “I will surely 712 punish them! Their young men will be killed in battle. 713 Their sons and daughters will die of starvation. 11:23 Not one of them will survive. 714 I will bring disaster on those men from Anathoth who threatened you. 715 A day of reckoning is coming for them.” 716
12:1 Lord, you have always been fair
whenever I have complained to you. 717
However, I would like to speak with you about the disposition of justice. 718
Why are wicked people successful? 719
Why do all dishonest people have such easy lives?
12:2 You plant them like trees and they put down their roots. 720
They grow prosperous and are very fruitful. 721
They always talk about you,
but they really care nothing about you. 722
12:3 But you, Lord, know all about me.
You watch me and test my devotion to you. 723
Drag these wicked men away like sheep to be slaughtered!
Appoint a time when they will be killed! 724
12:4 How long must the land be parched 725
and the grass in every field be withered?
How long 726 must the animals and the birds die
because of the wickedness of the people who live in this land? 727
For these people boast,
“God 728 will not see what happens to us.” 729
“If you have raced on foot against men and they have worn you out,
how will you be able to compete with horses?
And if you feel secure only 731 in safe and open country, 732
how will you manage in the thick undergrowth along the Jordan River? 733
12:6 As a matter of fact, 734 even your own brothers
and the members of your own family have betrayed you too.
Even they have plotted to do away with you. 735
So do not trust them even when they say kind things 736 to you.
12:7 “I will abandon my nation. 737
I will forsake the people I call my own. 738
I will turn my beloved people 739
over to the power 740 of their enemies.
12:8 The people I call my own 741 have turned on me
like a lion 742 in the forest.
They have roared defiantly 743 at me.
So I will treat them as though I hate them. 744
12:9 The people I call my own attack me like birds of prey or like hyenas. 745
But other birds of prey are all around them. 746
Let all the nations gather together like wild beasts.
Let them come and destroy these people I call my own. 747
12:10 Many foreign rulers 748 will ruin the land where I planted my people. 749
They will trample all over my chosen land. 750
They will turn my beautiful land
into a desolate wasteland.
12:11 They will lay it waste.
It will lie parched 751 and empty before me.
The whole land will be laid waste.
But no one living in it will pay any heed. 752
12:12 A destructive army 753 will come marching
over the hilltops in the desert.
For the Lord will use them as his destructive weapon 754
against 755 everyone from one end of the land to the other.
No one will be safe. 756
12:13 My people will sow wheat, but will harvest weeds. 757
They will work until they are exhausted, but will get nothing from it.
They will be disappointed in their harvests 758
because the Lord will take them away in his fierce anger. 759
12:14 “I, the Lord, also have something to say concerning 760 the wicked nations who surround my land 761 and have attacked and plundered 762 the land that I gave to my people as a permanent possession. 763 I say: ‘I will uproot the people of those nations from their lands and I will free the people of Judah who have been taken there. 764 12:15 But after I have uprooted the people of those nations, I will relent 765 and have pity on them. I will restore the people of each of those nations to their own lands 766 and to their own country. 12:16 But they must make sure you learn to follow the religious practices of my people. 767 Once they taught my people to swear their oaths using the name of the god Baal. 768 But then, they must swear oaths using my name, saying, “As surely as the Lord lives, I swear.” 769 If they do these things, 770 then they will be included among the people I call my own. 771 12:17 But I will completely uproot and destroy any of those nations that will not pay heed,’” 772 says the Lord.
13:1 The Lord said to me, “Go and buy some linen shorts 773 and put them on. 774 Do not put them in water.” 775 13:2 So I bought the shorts as the Lord had told me to do 776 and put them on. 777 13:3 Then the Lord spoke to me again and said, 778 13:4 “Take the shorts that you bought and are wearing 779 and go at once 780 to Perath. 781 Bury the shorts there 782 in a crack in the rocks.” 13:5 So I went and buried them at Perath 783 as the Lord had ordered me to do. 13:6 Many days later the Lord said to me, “Go at once to Perath and get 784 the shorts I ordered you to bury there.” 13:7 So I went to Perath and dug up 785 the shorts from the place where I had buried them. I found 786 that they were ruined; they were good for nothing.
13:8 Then the Lord said to me, 787 13:9 “I, the Lord, say: 788 ‘This shows how 789 I will ruin the highly exalted position 790 in which Judah and Jerusalem 791 take pride. 13:10 These wicked people refuse to obey what I have said. 792 They follow the stubborn inclinations of their own hearts and pay allegiance 793 to other gods by worshiping and serving them. So 794 they will become just like these linen shorts which are good for nothing. 13:11 For,’ I say, 795 ‘just as shorts cling tightly to a person’s body, so I bound the whole nation of Israel and the whole nation of Judah 796 tightly 797 to me.’ I intended for them to be my special people and to bring me fame, honor, and praise. 798 But they would not obey me.
13:12 “So tell them, 799 ‘The Lord, the God of Israel, says, “Every wine jar is made to be filled with wine.”’ 800 And they will probably say to you, ‘Do you not think we know 801 that every wine jar is supposed to be filled with wine?’ 13:13 Then 802 tell them, ‘The Lord says, “I will soon fill all the people who live in this land with stupor. 803 I will also fill the kings from David’s dynasty, 804 the priests, the prophets, and the citizens of Jerusalem with stupor. 805 13:14 And I will smash them like wine bottles against one another, children and parents alike. 806 I will not show any pity, mercy, or compassion. Nothing will keep me from destroying them,’ 807 says the Lord.”
13:15 Then I said to the people of Judah, 808
“Listen and pay attention! Do not be arrogant!
For the Lord has spoken.
13:16 Show the Lord your God the respect that is due him. 809
Do it before he brings the darkness of disaster. 810
Do it before you stumble 811 into distress
like a traveler on the mountains at twilight. 812
Do it before he turns the light of deliverance you hope for
into the darkness and gloom of exile. 813
13:17 But if you will not pay attention to this warning, 814
I will weep alone because of your arrogant pride.
I will weep bitterly and my eyes will overflow with tears 815
because you, the Lord’s flock, 816 will be carried 817 into exile.”
“Tell the king and the queen mother,
‘Surrender your thrones, 819
for your glorious crowns
will be removed 820 from your heads. 821
13:19 The gates of the towns in southern Judah will be shut tight. 822
No one will be able to go in or out of them. 823
All Judah will be carried off into exile.
They will be completely carried off into exile.’” 824
“Look up, Jerusalem, 826 and see
the enemy 827 that is coming from the north.
Where now is the flock of people that were entrusted to your care? 828
Where now are the ‘sheep’ that you take such pride in? 829
13:21 What will you say 830 when the Lord 831 appoints as rulers over you those allies
that you, yourself, had actually prepared as such? 832
Then anguish and agony will grip you
like that of a woman giving birth to a baby. 833
13:22 You will probably ask yourself, 834
‘Why have these things happened to me?
Why have I been treated like a disgraced adulteress
whose skirt has been torn off and her limbs exposed?’ 835
It is because you have sinned so much. 836
13:23 But there is little hope for you ever doing good,
you who are so accustomed to doing evil.
Can an Ethiopian 837 change the color of his skin?
Can a leopard remove its spots? 838
‘That is why I will scatter your people 840 like chaff
that is blown away by a desert wind. 841
13:25 This is your fate,
the destiny to which I have appointed you,
because you have forgotten me
and have trusted in false gods.
13:26 So I will pull your skirt up over your face
and expose you to shame like a disgraced adulteress! 842
13:27 People of Jerusalem, 843 I have seen your adulterous worship,
your shameless prostitution to, and your lustful pursuit of, other gods. 844
I have seen your disgusting acts of worship 845
on the hills throughout the countryside.
You are doomed to destruction! 846
How long will you continue to be unclean?’”
14:1 The Lord spoke to Jeremiah 848 about the drought. 849
14:2 “The people of Judah are in mourning.
The people in her cities are pining away.
They lie on the ground expressing their sorrow. 850
Cries of distress come up to me 851 from Jerusalem. 852
14:3 The leading men of the cities send their servants for water.
They go to the cisterns, 853 but they do not find any water there.
They return with their containers 854 empty.
Disappointed and dismayed, they bury their faces in their hands. 855
14:4 They are dismayed because the ground is cracked 856
because there has been no rain in the land.
The farmers, too, are dismayed
and bury their faces in their hands.
14:5 Even the doe abandons her newborn fawn 857 in the field
because there is no grass.
14:6 Wild donkeys stand on the hilltops
and pant for breath like jackals.
Their eyes are strained looking for food,
because there is none to be found.” 858
“O Lord, intervene for the honor of your name 860
even though our sins speak out against us. 861
Indeed, 862 we have turned away from you many times.
We have sinned against you.
14:8 You have been the object of Israel’s hopes.
You have saved them when they were in trouble.
Why have you become like a resident foreigner 863 in the land?
Why have you become like a traveler who only stops in to spend the night?
14:9 Why should you be like someone who is helpless, 864
like a champion 865 who cannot save anyone?
You are indeed with us, 866
and we belong to you. 867
Do not abandon us!”
14:10 Then the Lord spoke about these people. 868
“They truly 869 love to go astray.
They cannot keep from running away from me. 870
So I am not pleased with them.
I will now call to mind 871 the wrongs they have done 872
and punish them for their sins.”
14:11 Then the Lord said to me, “Do not pray for good to come to these people! 873 14:12 Even if they fast, I will not hear their cries for help. Even if they offer burnt offerings and grain offerings, I will not accept them. 874 Instead, I will kill them through wars, famines, and plagues.” 875
14:13 Then I said, “Oh, Lord God, 876 look! 877 The prophets are telling them that you said, 878 ‘You will not experience war or suffer famine. 879 I will give you lasting peace and prosperity in this land.’” 880
14:14 Then the Lord said to me, “Those prophets are prophesying lies while claiming my authority! 881 I did not send them. I did not commission them. 882 I did not speak to them. They are prophesying to these people false visions, worthless predictions, 883 and the delusions of their own mind. 14:15 I did not send those prophets, though they claim to be prophesying in my name. They may be saying, ‘No war or famine will happen in this land.’ But I, the Lord, say this about 884 them: ‘War and starvation will kill those prophets.’ 885 14:16 The people to whom they are prophesying will die through war and famine. Their bodies will be thrown out into the streets of Jerusalem 886 and there will be no one to bury them. This will happen to the men and their wives, their sons, and their daughters. 887 For I will pour out on them the destruction they deserve.” 888
14:17 “Tell these people this, Jeremiah: 889
‘My eyes overflow with tears
day and night without ceasing. 890
For my people, my dear children, 891 have suffered a crushing blow.
They have suffered a serious wound. 892
14:18 If I go out into the countryside,
I see those who have been killed in battle.
If I go into the city,
I see those who are sick because of starvation. 893
For both prophet and priest go about their own business
in the land without having any real understanding.’” 894
14:19 Then I said,
“Lord, 895 have you completely rejected the nation of Judah?
Do you despise 896 the city of Zion?
Why have you struck us with such force
that we are beyond recovery? 897
We hope for peace, but nothing good has come of it.
We hope for a time of relief from our troubles, but experience terror. 898
14:20 Lord, we confess that we have been wicked.
We confess that our ancestors have done wrong. 899
We have indeed 900 sinned against you.
14:21 For the honor of your name, 901 do not treat Jerusalem 902 with contempt.
Do not treat with disdain the place where your glorious throne sits. 903
Be mindful of your covenant with us. Do not break it! 904
14:22 Do any of the worthless idols 905 of the nations cause rain to fall?
Do the skies themselves send showers?
Is it not you, O Lord our God, who does this? 906
So we put our hopes in you 907
because you alone do all this.”
15:1 Then the Lord said to me, “Even if Moses and Samuel stood before me pleading for 908 these people, I would not feel pity for them! 909 Get them away from me! Tell them to go away! 910 15:2 If they ask you, ‘Where should we go?’ tell them the Lord says this:
“Those who are destined to die of disease will go to death by disease.
Those who are destined to die in war will go to death in war.
Those who are destined to die of starvation will go to death by starvation.
Those who are destined to go into exile will go into exile.” 911
15:3 “I will punish them in four different ways: I will have war kill them. I will have dogs drag off their dead bodies. I will have birds and wild beasts devour and destroy their corpses. 912 15:4 I will make all the people in all the kingdoms of the world horrified at what has happened to them because of what Hezekiah’s son Manasseh, king of Judah, did in Jerusalem.” 913
“Who in the world 915 will have pity on you, Jerusalem?
Who will grieve over you?
Who will stop long enough 916
to inquire about how you are doing? 917
15:6 I, the Lord, say: 918 ‘You people have deserted me!
You keep turning your back on me.’ 919
So I have unleashed my power against you 920 and have begun to destroy you. 921
I have grown tired of feeling sorry for you!” 922
“In every town in the land I will purge them
like straw blown away by the wind. 924
I will destroy my people.
I will kill off their children.
I will do so because they did not change their behavior. 925
15:8 Their widows will become in my sight more numerous 926
than the grains of sand on the seashores.
At noontime I will bring a destroyer
against the mothers of their young men. 927
I will cause anguish 928 and terror
to fall suddenly upon them. 929
15:9 The mother who had seven children 930 will grow faint.
All the breath will go out of her. 931
Her pride and joy will be taken from her in the prime of their life.
It will seem as if the sun had set while it was still day. 932
She will suffer shame and humiliation. 933
I will cause any of them who are still left alive
to be killed in war by the onslaughts of their enemies,” 934
says the Lord.
“Oh, mother, how I regret 936 that you ever gave birth to me!
I am always starting arguments and quarrels with the people of this land. 937
I have not lent money to anyone and I have not borrowed from anyone.
Yet all of these people are treating me with contempt.” 938
15:11 The Lord said,
“Jerusalem, 939 I will surely send you away for your own good.
I will surely 940 bring the enemy upon you in a time of trouble and distress.
15:12 Can you people who are like iron and bronze
break that iron fist from the north? 941
15:13 I will give away your wealth and your treasures as plunder.
I will give it away free of charge for the sins you have committed throughout your land.
15:14 I will make you serve your enemies 942 in a land that you know nothing about.
For my anger is like a fire that will burn against you.”
“Lord, you know how I suffer. 944
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.
15:16 As your words came to me I drank them in, 945
and they filled my heart with joy and happiness
because I belong to you. 946
15:17 I did not spend my time in the company of other people,
laughing and having a good time.
I stayed to myself because I felt obligated to you 947
and because I was filled with anger at what they had done.
15:18 Why must I continually suffer such painful anguish?
Why must I endure the sting of their insults like an incurable wound?
Will you let me down when I need you
like a brook one goes to for water, but that cannot be relied on?” 948
15:19 Because of this, the Lord said, 949
“You must repent of such words and thoughts!
If you do, I will restore you to the privilege of serving me. 950
If you say what is worthwhile instead of what is worthless,
I will again allow you to be my spokesman. 951
They must become as you have been.
You must not become like them. 952
15:20 I will make you as strong as a wall to these people,
a fortified wall of bronze.
They will attack you,
but they will not be able to overcome you.
For I will be with you to rescue you and deliver you,” 953
says the Lord.
15:21 “I will deliver you from the power of the wicked.
I will free you from the clutches of violent people.”
16:1 The Lord said to me, 16:2 “Do not get married and do not have children here in this land. 16:3 For I, the Lord, tell you what will happen to 954 the children who are born here in this land and to the men and women who are their mothers and fathers. 955 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.
16:5 “Moreover I, the Lord, tell you: 956 ‘Do not go into a house where they are having a funeral meal. Do not go there to mourn and express your sorrow for them. For I have stopped showing them my good favor, 957 my love, and my compassion. I, the Lord, so affirm it! 958 16:6 Rich and poor alike will die in this land. They will not be buried or mourned. People will not cut their bodies or shave off their hair to show their grief for them. 959 16:7 No one will take any food to those who mourn for the dead to comfort them. No one will give them any wine to drink to console them for the loss of their father or mother.
16:8 “‘Do not go to a house where people are feasting and sit down to eat and drink with them either. 16:9 For I, the Lord God of Israel who rules over all, tell you what will happen. 960 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.’” 961
16:10 “When you tell these people about all this, 962 they will undoubtedly ask you, ‘Why has the Lord threatened us with such great disaster? What wrong have we done? What sin have we done to offend the Lord our God?’ 16:11 Then tell them that the Lord says, 963 ‘It is because your ancestors 964 rejected me and paid allegiance to 965 other gods. They have served them and worshiped them. But they have rejected me and not obeyed my law. 966 16:12 And you have acted even more wickedly than your ancestors! Each one of you has followed the stubborn inclinations of your own wicked heart and not obeyed me. 967 16:13 So I will throw you out of this land into a land that neither you nor your ancestors have ever known. There you must worship other gods day and night, for I will show you no mercy.’”
16:14 Yet 968 I, the Lord, say: 969 “A new time will certainly come. 970 People now affirm their oaths with ‘I swear as surely as the Lord lives who delivered the people of Israel out of Egypt.’ 16:15 But in that time they will affirm them with ‘I swear as surely as the Lord lives who delivered the people of Israel from the land of the north and from all the other lands where he had banished them.’ At that time I will bring them back to the land I gave their ancestors.” 971
16:16 But for now I, the Lord, say: 972 “I will send many enemies who will catch these people like fishermen. After that I will send others who will hunt them out like hunters from all the mountains, all the hills, and the crevices in the rocks. 973 16:17 For I see everything they do. Their wicked ways are not hidden from me. Their sin is not hidden away where I cannot see it. 974 16:18 Before I restore them 975 I will punish them in full 976 for their sins and the wrongs they have done. For they have polluted my land with the lifeless statues of their disgusting idols. They have filled the land I have claimed as my own 977 with their detestable idols.” 978
“Lord, you give me strength and protect me.
You are the one I can run to for safety when I am in trouble. 980
Nations from all over the earth
will come to you and say,
‘Our ancestors had nothing but false gods –
worthless idols that could not help them at all. 981
16:20 Can people make their own gods?
No, what they make are not gods at all.” 982
“So I will now let this wicked people know –
I will let them know my mighty power in judgment.
Then they will know that my name is the Lord.” 984
17:1 985 The sin of Judah is engraved with an iron chisel
on their stone-hard 986 hearts.
It is inscribed with a diamond 987 point
on the horns of their altars. 988
17:2 Their children are always thinking about 989 their 990 altars
and their sacred poles dedicated to the goddess Asherah, 991
set up beside the green trees on the high hills
17:3 and on the mountains and in the fields. 992
I will give your wealth and all your treasures away as plunder.
I will give it away as the price 993 for the sins you have committed throughout your land.
17:4 You will lose your hold on the land 994
which I gave to you as a permanent possession.
I will make you serve your enemies in a land that you know nothing about.
For you have made my anger burn like a fire that will never be put out.” 995
17:5 The Lord says,
“I will put a curse on people
who trust in mere human beings,
who depend on mere flesh and blood for their strength, 997
and whose hearts 998 have turned away from the Lord.
17:6 They will be like a shrub 999 in the desert.
They will not experience good things even when they happen.
It will be as though they were growing in the desert,
in a salt land where no one can live.
17:7 My blessing is on those people who trust in me,
who put their confidence in me. 1000
17:8 They will be like a tree planted near a stream
whose roots spread out toward the water.
It has nothing to fear when the heat comes.
Its leaves are always green.
It has no need to be concerned in a year of drought.
It does not stop bearing fruit.
17:9 The human mind is more deceitful than anything else.
It is incurably bad. 1001 Who can understand it?
17:10 I, the Lord, probe into people’s minds.
I examine people’s hearts. 1002
I deal with each person according to how he has behaved.
I give them what they deserve based on what they have done.
17:11 The person who gathers wealth by unjust means
is like the partridge that broods over eggs but does not hatch them. 1003
Before his life is half over he will lose his ill-gotten gains. 1004
At the end of his life it will be clear he was a fool.” 1005
“Lord, from the very beginning
you have been seated on your glorious throne on high.
You are the place where we can find refuge.
17:13 You are the one in whom Israel may find hope. 1007
All who leave you will suffer shame.
Those who turn away from you 1008 will be consigned to the nether world. 1009
For they have rejected you, the Lord, the fountain of life. 1010
17:14 Lord, grant me relief from my suffering
so that I may have some relief.
Rescue me from those who persecute me
so that I may be rescued. 1011
17:15 Listen to what they are saying to me. 1012
They are saying, “Where are the things the Lord threatens us with?
Come on! Let’s see them happen!” 1013
17:16 But I have not pestered you to bring disaster. 1014
I have not desired the time of irreparable devastation. 1015
You know that.
You are fully aware of every word that I have spoken. 1016
17:17 Do not cause me dismay! 1017
You are my source of safety in times of trouble.
17:18 May those who persecute me be disgraced.
Do not let me be disgraced.
May they be dismayed.
Do not let me be dismayed.
Bring days of disaster on them.
Bring on them the destruction they deserve.” 1018
17:19 The Lord told me, “Go and stand in the People’s Gate 1020 through which the kings of Judah enter and leave the city. Then go and stand in all the other gates of the city of Jerusalem. 1021 17:20 As you stand in those places 1022 announce, ‘Listen, all you people who pass through these gates. Listen, all you kings of Judah, all you people of Judah and all you citizens of Jerusalem. Listen to what the Lord says. 1023 17:21 The Lord says, ‘Be very careful if you value your lives! 1024 Do not carry any loads 1025 in through 1026 the gates of Jerusalem on the Sabbath day. 17:22 Do not carry any loads out of your houses or do any work on the Sabbath day. 1027 But observe the Sabbath day as a day set apart to the Lord, 1028 as I commanded your ancestors. 1029 17:23 Your ancestors, 1030 however, did not listen to me or pay any attention to me. They stubbornly refused 1031 to pay attention or to respond to any discipline.’ 17:24 The Lord says, 1032 ‘You must make sure to obey me. You must not bring any loads through the gates of this city on the Sabbath day. You must set the Sabbath day apart to me. You must not do any work on that day. 17:25 If you do this, 1033 then the kings and princes who follow in David’s succession 1034 and ride in chariots or on horses will continue to enter through these gates, as well as their officials and the people of Judah and the citizens of Jerusalem. 1035 This city will always be filled with people. 1036 17:26 Then people will come here from the towns in Judah, from the villages surrounding Jerusalem, from the territory of Benjamin, from the western foothills, from the southern hill country, and from the southern part of Judah. They will come bringing offerings to the temple of the Lord: burnt offerings, sacrifices, grain offerings, and incense along with their thank offerings. 1037 17:27 But you must obey me and set the Sabbath day apart to me. You must not carry any loads in through 1038 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.’”
18:1 The Lord said to Jeremiah: 1039 18:2 “Go down at once 1040 to the potter’s house. I will speak to you further there.” 1041 18:3 So I went down to the potter’s house and found him working 1042 at his wheel. 1043 18:4 Now and then 1044 there would be something wrong 1045 with the pot he was molding from the clay 1046 with his hands. So he would rework 1047 the clay into another kind of pot as he saw fit. 1048
18:5 Then the Lord said to me, 1049 18:6 “I, the Lord, say: 1050 ‘O nation of Israel, can I not deal with you as this potter deals with the clay? 1051 In my hands, you, O nation of Israel, are just like the clay in this potter’s hand.’ 18:7 There are times, Jeremiah, 1052 when I threaten to uproot, tear down, and destroy a nation or kingdom. 1053 18:8 But if that nation I threatened stops doing wrong, 1054 I will cancel the destruction 1055 I intended to do to it. 18:9 And there are times when I promise to build up and establish 1056 a nation or kingdom. 18:10 But if that nation does what displeases me and does not obey me, then I will cancel the good I promised to do to it. 18:11 So now, tell the people of Judah and the citizens of Jerusalem 1057 this: The Lord says, ‘I am preparing to bring disaster on you! I am making plans to punish you. 1058 So, every one of you, stop the evil things you have been doing. 1059 Correct the way you have been living and do what is right.’ 1060 18:12 But they just keep saying, ‘We do not care what you say! 1061 We will do whatever we want to do! We will continue to behave wickedly and stubbornly!’” 1062
18:13 Therefore, the Lord says,
“Ask the people of other nations
whether they have heard of anything like this.
Israel should have been like a virgin.
But she has done something utterly revolting!
18:14 Does the snow ever completely vanish from the rocky slopes of Lebanon?
Do the cool waters from those distant mountains ever cease to flow? 1063
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. 1064
They have left them to walk in bypaths,
in roads that are not smooth and level. 1065
18:16 So their land will become an object of horror. 1066
People will forever hiss out their scorn over it.
All who pass that way will be filled with horror
and will shake their heads in derision. 1067
18:17 I will scatter them before their enemies
like dust blowing in front of a burning east wind.
I will turn my back on them and not look favorably on them 1068
when disaster strikes them.”
18:18 Then some people 1069 said, “Come on! Let us consider how to deal with Jeremiah! 1070 There will still be priests to instruct us, wise men to give us advice, and prophets to declare God’s word. 1071 Come on! Let’s bring charges against him and get rid of him! 1072 Then we will not need to pay attention to anything he says.”
“Lord, pay attention to me.
Listen to what my enemies are saying. 1074
18:20 Should good be paid back with evil?
Yet they are virtually digging a pit to kill me. 1075
Just remember how I stood before you
pleading on their behalf 1076
to keep you from venting your anger on them. 1077
18:21 So let their children die of starvation.
Let them be cut down by the sword. 1078
Let their wives lose their husbands and children.
Let the older men die of disease 1079
and the younger men die by the sword in battle.
18:22 Let cries of terror be heard in their houses
when you send bands of raiders unexpectedly to plunder them. 1080
For they have virtually dug a pit to capture me
and have hidden traps for me to step into.
18:23 But you, Lord, know
all their plots to kill me.
Do not pardon their crimes!
Do not ignore their sins as though you had erased them! 1081
Let them be brought down in defeat before you!
Deal with them while you are still angry! 1082
19:1 The Lord told Jeremiah, 1083 “Go and buy a clay jar from a potter. 1084 Take with you 1085 some of the leaders of the people and some of the leaders 1086 of the priests. 19:2 Go out to the part of the Hinnom Valley which is near the entrance of the Potsherd Gate. 1087 Announce there what I tell you. 1088 19:3 Say, ‘Listen to what the Lord says, you kings of Judah and citizens of Jerusalem! 1089 The Lord God of Israel who rules over all 1090 says, “I will bring a disaster on this place 1091 that will make the ears of everyone who hears about it ring! 1092 19:4 I will do so because these people 1093 have rejected me and have defiled 1094 this place. They have offered sacrifices in it to other gods which neither they nor their ancestors 1095 nor the kings of Judah knew anything about. They have filled it with the blood of innocent children. 1096 19:5 They have built places here 1097 for worship of the god Baal so that they could sacrifice their children as burnt offerings to him in the fire. Such sacrifices 1098 are something I never commanded them to make! They are something I never told them to do! Indeed, such a thing never even entered my mind! 19:6 So I, the Lord, say: 1099 “The time will soon come that people will no longer call this place Topheth or the Hinnom Valley. But they will call this valley 1100 the Valley of Slaughter! 19:7 In this place I will thwart 1101 the plans of the people of Judah and Jerusalem. I will deliver them over to the power of their enemies who are seeking to kill them. They will die by the sword 1102 at the hands of their enemies. 1103 I will make their dead bodies food for the birds and wild beasts to eat. 19:8 I will make this city an object of horror, a thing to be hissed at. All who pass by it will be filled with horror and will hiss out their scorn 1104 because of all the disasters that have happened to it. 1105 19:9 I will reduce the people of this city to desperate straits during the siege imposed on it by their enemies who are seeking to kill them. I will make them so desperate that they will eat the flesh of their own sons and daughters and the flesh of one another.”’” 1106
19:10 The Lord continued, 1107 “Now break the jar in front of those who have come here with you. 19:11 Tell them the Lord who rules over all says, 1108 ‘I will do just as Jeremiah has done. 1109 I will smash this nation and this city as though it were a potter’s vessel which is broken beyond repair. 1110 The dead will be buried here in Topheth until there is no more room to bury them.’ 1111 19:12 I, the Lord, say: 1112 ‘That is how I will deal with this city and its citizens. I will make it like Topheth. 19:13 The houses in Jerusalem and the houses of the kings of Judah will be defiled by dead bodies 1113 just like this place, Topheth. For they offered sacrifice to the stars 1114 and poured out drink offerings to other gods on the roofs of those houses.’”
19:14 Then Jeremiah left Topheth where the Lord had sent him to give that prophecy. He went to the Lord’s temple and stood 1115 in its courtyard and called out to all the people. 19:15 “The Lord God of Israel who rules over all 1116 says, ‘I will soon bring on this city and all the towns surrounding it 1117 all the disaster I threatened to do to it. I will do so because they have stubbornly refused 1118 to pay any attention to what I have said!’”
20:1 Now Pashhur son of Immer heard Jeremiah prophesy these things. He was the priest who was chief of security 1119 in the Lord’s temple. 20:2 When he heard Jeremiah’s prophecy, he had the prophet flogged. 1120 Then he put him in the stocks 1121 which were at the Upper Gate of Benjamin in the Lord’s temple. 1122 20:3 But the next day Pashhur released Jeremiah from the stocks. When he did, Jeremiah said to him, “The Lord’s name for you is not ‘Pashhur’ but ‘Terror is Everywhere.’ 1123 20:4 For the Lord says, ‘I will make both you and your friends terrified of what will happen to you. 1124 You will see all of them die by the swords of their enemies. 1125 I will hand all the people of Judah over to the king of Babylon. He will carry some of them away into exile in Babylon and he will kill others of them with the sword. 20:5 I will hand over all the wealth of this city to their enemies. I will hand over to them all the fruits of the labor of the people of this city and all their prized possessions, as well as all the treasures of the kings of Judah. Their enemies will seize it all as plunder 1126 and carry it off to Babylon. 20:6 You, Pashhur, and all your household 1127 will go into exile in Babylon. You will die there and you will be buried there. The same thing will happen to all your friends to whom you have prophesied lies.’” 1128
20:7 Lord, you coerced me into being a prophet,
and I allowed you to do it.
You overcame my resistance and prevailed over me. 1129
Now I have become a constant laughingstock.
Everyone ridicules me.
20:8 For whenever I prophesy, 1130 I must cry out, 1131
“Violence and destruction are coming!” 1132
This message from the Lord 1133 has made me
an object of continual insults and derision.
20:9 Sometimes I think, “I will make no mention of his message.
I will not speak as his messenger 1134 any more.”
But then 1135 his message becomes like a fire
locked up inside of me, burning in my heart and soul. 1136
I grow weary of trying to hold it in;
I cannot contain it.
20:10 I 1137 hear many whispering words of intrigue against me.
Those who would cause me terror are everywhere! 1138
They are saying, “Come on, let’s publicly denounce him!” 1139
All my so-called friends 1140 are just watching for
something that would lead to my downfall. 1141
They say, “Perhaps he can be enticed into slipping up,
so we can prevail over 1142 him and get our revenge on him.
20:11 But the Lord is with me to help me like an awe-inspiring warrior. 1143
Therefore those who persecute me will fail and will not prevail over me.
They will be thoroughly disgraced because they did not succeed.
Their disgrace will never be forgotten.
20:12 O Lord who rules over all, 1144 you test and prove the righteous.
You see into people’s hearts and minds. 1145
Pay them back for what they have done
because I trust you to vindicate my cause.
20:13 Sing to the Lord! Praise the Lord!
For he rescues the oppressed from the clutches of evildoers. 1146
20:14 Cursed be the day I was born!
May that day not be blessed when my mother gave birth to me. 1147
20:15 Cursed be the man
who made my father very glad
when he brought him the news
that a baby boy had been born to him! 1148
20:16 May that man be like the cities 1149
that the Lord destroyed without showing any mercy.
May he hear a cry of distress in the morning
and a battle cry at noon.
20:17 For he did not kill me before I came from the womb,
making my pregnant mother’s womb my grave forever. 1150
20:18 Why did I ever come forth from my mother’s womb?
All I experience is trouble and grief,
and I spend my days in shame. 1151
21:1 The Lord spoke to Jeremiah 1152 when King Zedekiah 1153 sent to him Pashhur son of Malkijah and the priest Zephaniah son of Maaseiah. 1154 Zedekiah sent them to Jeremiah to ask, 1155 21:2 “Please ask the Lord to come and help us, 1156 because King Nebuchadnezzar 1157 of Babylon is attacking us. Maybe the Lord will perform one of his miracles as in times past and make him stop attacking us and leave.” 1158 21:3 Jeremiah answered them, “Tell Zedekiah 21:4 that the Lord, the God of Israel, says, 1159 ‘The forces at your disposal 1160 are now outside the walls fighting against King Nebuchadnezzar of Babylon and the Babylonians 1161 who have you under siege. I will gather those forces back inside the city. 1162 21:5 In anger, in fury, and in wrath I myself will fight against you with my mighty power and great strength! 1163 21:6 I will kill everything living in Jerusalem, 1164 people and animals alike! They will die from terrible diseases. 21:7 Then 1165 I, the Lord, promise that 1166 I will hand over King Zedekiah of Judah, his officials, and any of the people who survive the war, starvation, and disease. I will hand them over to King Nebuchadnezzar of Babylon and to their enemies who want to kill them. He will slaughter them with the sword. He will not show them any mercy, compassion, or pity.’
21:8 “But 1167 tell the people of Jerusalem 1168 that the Lord says, ‘I will give you a choice between two courses of action. One will result in life; the other will result in death. 1169 21:9 Those who stay in this city will die in battle or of starvation or disease. Those who leave the city and surrender to the Babylonians who are besieging it will live. They will escape with their lives. 1170 21:10 For I, the Lord, say that 1171 I am determined not to deliver this city but to bring disaster on it. 1172 It will be handed over to the king of Babylon and he will destroy it with fire.’” 1173
21:11 The Lord told me to say 1174 to the royal court 1175 of Judah,
“Listen to what the Lord says,
21:12 O royal family descended from David. 1176
The Lord says:
‘See to it that people each day 1177 are judged fairly. 1178
Deliver those who have been robbed from those 1179 who oppress them.
Otherwise, my wrath will blaze out against you.
It will burn like a fire that cannot be put out
because of the evil that you have done. 1180
21:13 Listen, you 1181 who sit enthroned above the valley on a rocky plateau.
I am opposed to you,’ 1182 says the Lord. 1183
‘You boast, “No one can swoop down on us.
No one can penetrate into our places of refuge.” 1184
21:14 But I will punish you as your deeds deserve,’
says the Lord. 1185
‘I will set fire to your palace;
it will burn up everything around it.’” 1186
22:1 The Lord told me, 1187 “Go down 1188 to the palace of the king of Judah. Give him a message from me there. 1189 22:2 Say: ‘Listen, O king of Judah who follows in David’s succession. 1190 You, your officials, and your subjects who pass through the gates of this palace must listen to what the Lord says. 1191 22:3 The Lord says, “Do what is just and right. Deliver those who have been robbed from those 1192 who oppress them. Do not exploit or mistreat foreigners who live in your land, children who have no fathers, or widows. 1193 Do not kill innocent people 1194 in this land. 22:4 If you are careful to 1195 obey these commands, then the kings who follow in David’s succession and ride in chariots or on horses will continue to come through the gates of this palace, as will their officials and their subjects. 1196 22:5 But, if you do not obey these commands, I solemnly swear 1197 that this palace will become a pile of rubble. I, the Lord, affirm it!” 1198
22:6 “‘For the Lord says concerning the palace of the king of Judah,
“This place looks like a veritable forest of Gilead to me.
It is like the wooded heights of Lebanon in my eyes.
But I swear that I will make it like a wilderness
whose towns have all been deserted. 1199
22:7 I will send men against it to destroy it 1200
with their axes and hatchets.
They will hack up its fine cedar panels and columns
and throw them into the fire.
22:8 “‘People from other nations will pass by this city. They will ask one another, “Why has the Lord done such a thing to this great city?” 22:9 The answer will come back, “It is because they broke their covenant with the Lord their God and worshiped and served other gods.”
22:10 “‘Do not weep for the king who was killed.
Do not grieve for him.
But weep mournfully for the king who has gone into exile.
For he will never return to see his native land again. 1201
22:11 “‘For the Lord has spoken about Shallum son of Josiah, who succeeded his father as king of Judah but was carried off into exile. He has said, “He will never return to this land. 1202 22:12 For he will die in the country where they took him as a captive. He will never see this land again.” 1203
22:13 “‘Sure to be judged 1204 is the king who builds his palace using injustice
and treats people unfairly while adding its upper rooms. 1205
He makes his countrymen work for him for nothing.
He does not pay them for their labor.
22:14 He says, “I will build myself a large palace
with spacious upper rooms.”
He cuts windows in its walls,
panels it 1206 with cedar, and paints its rooms red. 1207
22:15 Does it make you any more of a king
that you outstrip everyone else in 1208 building with cedar?
Just think about your father.
He was content that he had food and drink. 1209
He did what was just and right. 1210
So things went well with him.
22:16 He upheld the cause of the poor and needy.
So things went well for Judah.’ 1211
The Lord says,
‘That is a good example of what it means to know me.’ 1212
22:17 But you are always thinking and looking
for ways to increase your wealth by dishonest means.
Your eyes and your heart are set
on killing some innocent person
and committing fraud and oppression. 1213
22:18 So 1214 the Lord has this to say about Josiah’s son, King Jehoiakim of Judah:
People will not mourn for him, saying,
“This makes me sad, my brother!
This makes me sad, my sister!”
They will not mourn for him, saying,
“Poor, poor lord! Poor, poor majesty!” 1215
22:19 He will be left unburied just like a dead donkey.
His body will be dragged off and thrown outside the gates of Jerusalem.’” 1216
22:20 People of Jerusalem, 1217 go up to Lebanon and cry out in mourning.
Go to the land of Bashan and cry out loudly.
Cry out in mourning from the mountains of Moab. 1218
For your allies 1219 have all been defeated.
22:21 While you were feeling secure I gave you warning. 1220
But you said, “I refuse to listen to you.”
That is the way you have acted from your earliest history onward. 1221
Indeed, you have never paid attention to me.
22:22 My judgment will carry off all your leaders like a storm wind! 1222
Your allies will go into captivity.
Then you will certainly 1223 be disgraced and put to shame
because of all the wickedness you have done.
22:23 You may feel as secure as a bird
nesting in the cedars of Lebanon.
But oh how you 1224 will groan 1225 when the pains of judgment come on you.
They will be like those of a woman giving birth to a baby. 1226
“As surely as I am the living God, you, Jeconiah, 1228 king of Judah, son of Jehoiakim, will not be the earthly representative of my authority. Indeed, I will take that right away from you. 1229 22:25 I will hand you over to those who want to take your life and of whom you are afraid. I will hand you over to King Nebuchadnezzar of Babylon and his Babylonian 1230 soldiers. 22:26 I will force you and your mother who gave you birth into exile. You will be exiled to 1231 a country where neither of you were born, and you will both die there. 22:27 You will never come back to this land to which you will long to return!” 1232
22:28 This man, Jeconiah, will be like a broken pot someone threw away.
He will be like a clay vessel 1233 that no one wants. 1234
Why will he and his children be forced into exile?
Why will they be thrown out into a country they know nothing about? 1235
22:29 O land of Judah, land of Judah, land of Judah! 1236
Listen to what the Lord has to say!
22:30 The Lord says,
“Enroll this man in the register as though he were childless. 1237
Enroll him as a man who will not enjoy success during his lifetime.
For none of his sons will succeed in occupying the throne of David
or ever succeed in ruling over Judah.”
23:1 The Lord says, 1238 “The leaders of my people are sure to be judged. 1239 They were supposed to watch over my people like shepherds watch over their sheep. But they are causing my people to be destroyed and scattered. 1240 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 1241 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. 1242 I, the Lord, affirm it! 1243 23:3 Then I myself will regather those of my people 1244 who are still alive from all the countries where I have driven them. I will bring them back to their homeland. 1245 They will greatly increase in number. 23:4 I will install rulers 1246 over them who will care for them. Then they will no longer need to fear or be terrified. None of them will turn up missing. 1247 I, the Lord, promise it! 1248
23:5 “I, the Lord, promise 1249 that a new time will certainly come 1250
when I will raise up for them a righteous branch, 1251 a descendant of David.
He will rule over them with wisdom and understanding 1252
and will do what is just and right in the land. 1253
23:6 Under his rule 1254 Judah will enjoy safety 1255
and Israel will live in security. 1256
This is the name he will go by:
‘The Lord has provided us with justice.’ 1257
23:7 “So I, the Lord, say: 1258 ‘A new time will certainly come. 1259 People now affirm their oaths with “I swear as surely as the Lord lives who delivered the people of Israel out of Egypt.” 23:8 But at that time they will affirm them with “I swear as surely as the Lord lives who delivered the descendants of the former nation of Israel 1260 from the land of the north and from all the other lands where he had banished 1261 them.” 1262 At that time they will live in their own land.’”
23:9 Here is what the Lord says concerning the false prophets: 1264
My heart and my mind are deeply disturbed.
I tremble all over. 1265
I am like a drunk person,
like a person who has had too much wine, 1266
because of the way the Lord
and his holy word are being mistreated. 1267
23:10 For the land is full of people unfaithful to him. 1268
They live wicked lives and they misuse their power. 1269
So the land is dried up 1270 because it is under his curse. 1271
The pastures in the wilderness are withered.
23:11 Moreover, 1272 the Lord says, 1273
“Both the prophets and priests are godless.
I have even found them doing evil in my temple!
23:12 So the paths they follow will be dark and slippery.
They will stumble and fall headlong.
For I will bring disaster on them.
A day of reckoning is coming for them.” 1274
The Lord affirms it! 1275
23:13 The Lord says, 1276 “I saw the prophets of Samaria 1277
doing something that was disgusting. 1278
They prophesied in the name of the god Baal
and led my people Israel astray. 1279
23:14 But I see the prophets of Jerusalem 1280
doing something just as shocking.
They are unfaithful to me
and continually prophesy lies. 1281
So they give encouragement to people who are doing evil,
with the result that they do not stop their evildoing. 1282
I consider all of them as bad as the people of Sodom,
and the citizens of Jerusalem as bad as the people of Gomorrah. 1283
23:15 So then I, the Lord who rules over all, 1284
have something to say concerning the prophets of Jerusalem: 1285
‘I will make these prophets eat the bitter food of suffering
and drink the poison water of judgment. 1286
For the prophets of Jerusalem are the reason 1287
that ungodliness 1288 has spread throughout the land.’”
23:16 The Lord who rules over all 1289 says to the people of Jerusalem: 1290
“Do not listen to what
those prophets are saying to you.
They are filling you with false hopes.
They are reporting visions of their own imaginations,
not something the Lord has given them to say. 1291
23:17 They continually say 1292 to those who reject what the Lord has said, 1293
‘Things will go well for you!’ 1294
They say to all those who follow the stubborn inclinations of their own hearts,
‘Nothing bad will happen to you!’
23:18 Yet which of them has ever stood in the Lord’s inner circle 1295
so they 1296 could see and hear what he has to say? 1297
Which of them have ever paid attention or listened to what he has said?
23:19 But just watch! 1298 The wrath of the Lord
will come like a storm! 1299
Like a raging storm it will rage down 1300
on the heads of those who are wicked.
23:20 The anger of the Lord will not turn back
until he has fully carried out his intended purposes. 1301
In days to come 1302
you people will come to understand this clearly. 1303
23:21 I did not send those prophets.
Yet they were in a hurry to give their message. 1304
I did not tell them anything.
Yet they prophesied anyway.
23:22 But if they had stood in my inner circle, 1305
they would have proclaimed my message to my people.
They would have caused my people to turn from their wicked ways
and stop doing the evil things they are doing.
23:23 Do you people think 1306 that I am some local deity
and not the transcendent God?” 1307 the Lord asks. 1308
23:24 “Do you really think anyone can hide himself
where I cannot see him?” the Lord asks. 1309
“Do you not know that I am everywhere?” 1310
the Lord asks. 1311
23:25 The Lord says, 1312 “I have heard what those prophets who are prophesying lies in my name are saying. They are saying, ‘I have had a dream! I have had a dream!’ 1313 23:26 Those prophets are just prophesying lies. They are prophesying the delusions of their own minds. 1314 23:27 How long will they go on plotting 1315 to make my people forget who I am 1316 through the dreams they tell one another? That is just as bad as what their ancestors 1317 did when they forgot who I am by worshiping the god Baal. 1318 23:28 Let the prophet who has had a dream go ahead and tell his dream. Let the person who has received my message report that message faithfully. What is like straw cannot compare to what is like grain! 1319 I, the Lord, affirm it! 1320 23:29 My message is like a fire that purges dross! 1321 It is like a hammer that breaks a rock in pieces! 1322 I, the Lord, so affirm it! 1323 23:30 So I, the Lord, affirm 1324 that I am opposed to those prophets who steal messages from one another that they claim are from me. 1325 23:31 I, the Lord, affirm 1326 that I am opposed to those prophets who are using their own tongues to declare, ‘The Lord declares….’ 1327 23:32 I, the Lord, affirm 1328 that I am opposed to those prophets who dream up lies and report them. They are misleading my people with their reckless lies. 1329 I did not send them. I did not commission them. They are not helping these people at all. 1330 I, the Lord, affirm it!” 1331
23:33 The Lord said to me, “Jeremiah, 1332 when one of these people, or a prophet, or a priest asks you, ‘What burdensome message 1333 do you have from the Lord?’ Tell them, ‘You are the burden, 1334 and I will cast you away. 1335 I, the Lord, affirm it! 1336 23:34 I will punish any prophet, priest, or other person who says “The Lord’s message is burdensome.” 1337 I will punish both that person and his whole family.’” 1338
23:35 So I, Jeremiah, tell you, 1339 “Each of you people should say to his friend or his relative, ‘How did the Lord answer? Or what did the Lord say?’ 1340 23:36 You must no longer say that the Lord’s message is burdensome. 1341 For what is ‘burdensome’ 1342 really pertains to what a person himself says. 1343 You are misrepresenting 1344 the words of our God, the living God, the Lord who rules over all. 1345 23:37 Each of you should merely ask the prophet, ‘What answer did the Lord give you? Or what did the Lord say?’ 1346 23:38 But just suppose you continue to say, ‘The message of the Lord is burdensome.’ Here is what the Lord says will happen: ‘I sent word to you that you must not say, “The Lord’s message is burdensome.” But you used the words “The Lord’s message is burdensome” anyway. 23:39 So 1347 I will carry you far off 1348 and throw you away. I will send both you and the city I gave to you and to your ancestors out of my sight. 1349 23:40 I will bring on you lasting shame and lasting disgrace which will never be forgotten!’”
24:1 The Lord showed me two baskets of figs sitting before his temple. This happened after King Nebuchadnezzar of Babylon deported Jehoiakim’s son, King Jeconiah of Judah. He deported him and the leaders of Judah, along with the craftsmen and metal workers, and took them to Babylon. 1350 24:2 One basket had very good-looking figs in it. They looked like those that had ripened early. 1351 The other basket had very bad-looking figs in it, so bad they could not be eaten. 24:3 The Lord said to me, “What do you see, Jeremiah?” I answered, “I see figs. The good ones look very good. But the bad ones look very bad, so bad that they cannot be eaten.”
24:4 The Lord said to me, 1352 24:5 “I, the Lord, the God of Israel, say: ‘The exiles whom I sent away from here to the land of Babylon 1353 are like those good figs. I consider them to be good. 24:6 I will look after their welfare 1354 and will restore them to this land. There I will build them up and will not tear them down. I will plant them firmly in the land 1355 and will not uproot them. 1356 24:7 I will give them the desire to acknowledge that I 1357 am the Lord. I will be their God and they will be my people. For they will wholeheartedly 1358 return to me.’
24:8 “I, the Lord, also solemnly assert: ‘King Zedekiah of Judah, his officials, and the people who remain in Jerusalem 1359 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. 1360 24:9 I will bring such disaster on them that all the kingdoms of the earth will be horrified. I will make them an object of reproach, a proverbial example of disaster. I will make them an object of ridicule, an example to be used in curses. 1361 That is how they will be remembered wherever I banish them. 1362 24:10 I will bring war, starvation, and disease 1363 on them until they are completely destroyed from the land I gave them and their ancestors.’” 1364
25:1 In the fourth year that Jehoiakim son of Josiah was king of Judah, the Lord spoke to Jeremiah 1365 concerning all the people of Judah. (That was the same as the first year that Nebuchadnezzar was king of Babylon.) 1366 25:2 So the prophet Jeremiah spoke to all the people of Judah and to all the people who were living in Jerusalem. 1367 25:3 “For the last twenty-three years, from the thirteenth year that Josiah son of Amon was ruling in Judah 1368 until now, the Lord has been speaking to me. I told you over and over again 1369 what he said. 1370 But you would not listen. 25:4 Over and over again 1371 the Lord has sent 1372 his servants the prophets to you. But you have not listened or paid attention. 1373 25:5 He said through them, 1374 ‘Each of you must turn from your wicked ways and stop doing the evil things you are doing. 1375 If you do, I will allow you to continue to live here in the land that I gave to you and your ancestors as a lasting possession. 1376 25:6 Do not pay allegiance to 1377 other gods and worship and serve them. Do not make me angry by the things that you do. 1378 Then I will not cause you any harm.’ 25:7 So, now the Lord says, 1379 ‘You have not listened to me. But 1380 you have made me angry by the things that you have done. 1381 Thus you have brought harm on yourselves.’
25:8 “Therefore, the Lord who rules over all 1382 says, ‘You have not listened to what I said. 1383 25:9 So I, the Lord, affirm that 1384 I will send for all the peoples of the north 1385 and my servant, 1386 King Nebuchadnezzar of Babylon. I will bring them against this land and its inhabitants and all the nations that surround it. I will utterly destroy 1387 this land, its inhabitants, and all the nations that surround it 1388 and make them everlasting ruins. 1389 I will make them objects of horror and hissing scorn. 1390 25:10 I will put an end to the sounds of joy and gladness, to the glad celebration of brides and grooms in these lands. 1391 I will put an end to the sound of people grinding meal. I will put an end to lamps shining in their houses. 1392 25:11 This whole area 1393 will become a desolate wasteland. These nations will be subject to the king of Babylon for seventy years.’ 1394
25:12 “‘But when the seventy years are over, I will punish the king of Babylon and his nation 1395 for their sins. I will make the land of Babylon 1396 an everlasting ruin. 1397 I, the Lord, affirm it! 1398 25:13 I will bring on that land everything that I said I would. I will bring on it everything that is written in this book. I will bring on it everything that Jeremiah has prophesied against all the nations. 1399 25:14 For many nations and great kings will make slaves of the king of Babylon and his nation 1400 too. I will repay them for all they have done!’” 1401
25:15 So 1402 the Lord, the God of Israel, spoke to me in a vision. 1403 “Take this cup from my hand. It is filled with the wine of my wrath. 1404 Take it and make the nations to whom I send you drink it. 25:16 When they have drunk it, they will stagger to and fro 1405 and act insane. For I will send wars sweeping through them.” 1406
25:17 So I took the cup from the Lord’s hand. I made all the nations to whom he sent me drink the wine of his wrath. 1407 25:18 I made Jerusalem 1408 and the cities of Judah, its kings and its officials drink it. 1409 I did it so Judah would become a ruin. I did it so Judah, its kings, and its officials would become an object 1410 of horror and of hissing scorn, an example used in curses. 1411 Such is already becoming the case! 1412 25:19 I made all of these other people drink it: Pharaoh, king of Egypt; 1413 his attendants, his officials, his people, 25:20 the foreigners living in Egypt; 1414 all the kings of the land of Uz; 1415 all the kings of the land of the Philistines, 1416 the people of Ashkelon, Gaza, Ekron, the people who had been left alive from Ashdod; 1417 25:21 all the people of Edom, 1418 Moab, 1419 Ammon; 1420 25:22 all the kings of Tyre, 1421 all the kings of Sidon; 1422 all the kings of the coastlands along the sea; 1423 25:23 the people of Dedan, Tema, Buz, 1424 all the desert people who cut their hair short at the temples; 1425 25:24 all the kings of Arabia who 1426 live in the desert; 25:25 all the kings of Zimri; 1427 all the kings of Elam; 1428 all the kings of Media; 1429 25:26 all the kings of the north, whether near or far from one another; and all the other kingdoms which are on the face of the earth. After all of them have drunk the wine of the Lord’s wrath, 1430 the king of Babylon 1431 must drink it.
25:27 Then the Lord said to me, 1432 “Tell them that the Lord God of Israel who rules over all 1433 says, 1434 ‘Drink this cup 1435 until you get drunk and vomit. Drink until you fall down and can’t get up. 1436 For I will send wars sweeping through you.’ 1437 25:28 If they refuse to take the cup from your hand and drink it, tell them that the Lord who rules over all says 1438 ‘You most certainly must drink it! 1439 25:29 For take note, I am already beginning to bring disaster on the city that I call my own. 1440 So how can you possibly avoid being punished? 1441 You will not go unpunished! For I am proclaiming war against all who live on the earth. I, the Lord who rules over all, 1442 affirm it!’ 1443
25:30 “Then, Jeremiah, 1444 make the following prophecy 1445 against them:
‘Like a lion about to attack, 1446 the Lord will roar from the heights of heaven;
from his holy dwelling on high he will roar loudly.
He will roar mightily against his land. 1447
He will shout in triumph like those stomping juice from the grapes 1448
against all those who live on the earth.
25:31 The sounds of battle 1449 will resound to the ends of the earth.
For the Lord will bring charges against the nations. 1450
He will pass judgment on all humankind
and will hand the wicked over to be killed in war.’ 1451
The Lord so affirms it! 1452
25:32 The Lord who rules over all 1453 says,
‘Disaster will soon come on one nation after another. 1454
A mighty storm of military destruction 1455 is rising up
from the distant parts of the earth.’
25:33 Those who have been killed by the Lord at that time
will be scattered from one end of the earth to the other.
They will not be mourned over, gathered up, or buried. 1456
Their dead bodies will lie scattered over the ground like manure.
25:34 Wail and cry out in anguish, you rulers!
Roll in the dust, you who shepherd flocks of people! 1457
The time for you to be slaughtered has come.
You will lie scattered and fallen like broken pieces of fine pottery. 1458
25:35 The leaders will not be able to run away and hide. 1459
The shepherds of the flocks will not be able to escape.
25:36 Listen to the cries of anguish of the leaders.
Listen to the wails of the shepherds of the flocks.
They are wailing because the Lord
is about to destroy their lands. 1460
25:37 Their peaceful dwelling places will be laid waste 1461
by the fierce anger of the Lord. 1462
25:38 The Lord is like a lion who has left his lair. 1463
So their lands will certainly 1464 be laid waste
by the warfare of the oppressive nation 1465
and by the fierce anger of the Lord.”
26:1 The Lord spoke to Jeremiah 1467 at the beginning of the reign 1468 of Josiah’s son, King Jehoiakim of Judah. 26:2 The Lord said, “Go stand in the courtyard of the Lord’s temple. 1469 Speak out to all the people who are coming from the towns of Judah to worship in the Lord’s temple. Tell them everything I command you to tell them. Do not leave out a single word! 26:3 Maybe they will pay attention and each of them will stop living the evil way they do. 1470 If they do that, then I will forgo destroying them 1471 as I had intended to do because of the wicked things they have been doing. 1472 26:4 Tell them that the Lord says, 1473 ‘You must obey me! You must live according to the way I have instructed you in my laws. 1474 26:5 You must pay attention to the exhortations of my servants the prophets. I have sent them to you over and over again. 1475 But you have not paid any attention to them. 26:6 If you do not obey me, 1476 then I will do to this temple what I did to Shiloh. 1477 And I will make this city an example to be used in curses by people from all the nations on the earth.’”
26:7 The priests, the prophets, and all the people heard Jeremiah say these things in the Lord’s temple. 26:8 Jeremiah had just barely finished saying all the Lord had commanded him to say to all the people. All at once some 1478 of the priests, the prophets, and the people grabbed him and shouted, “You deserve to die! 1479 26:9 How dare you claim the Lord’s authority to prophesy such things! How dare you claim his authority to prophesy that this temple will become like Shiloh and that this city will become an uninhabited ruin!” 1480 Then all the people crowded around Jeremiah.
26:10 However, some of the officials 1481 of Judah heard about what was happening 1482 and they rushed up to the Lord’s temple from the royal palace. They set up court 1483 at the entrance of the New Gate of the Lord’s temple. 1484 26:11 Then the priests and the prophets made their charges before the officials and all the people. They said, 1485 “This man should be condemned to die 1486 because he prophesied against this city. You have heard him do so 1487 with your own ears.”
26:12 Then Jeremiah made his defense before all the officials and all the people. 1488 “The Lord sent me to prophesy everything you have heard me say against this temple and against this city. 26:13 But correct the way you have been living and do what is right. 1489 Obey the Lord your God. If you do, the Lord will forgo destroying you as he threatened he would. 1490 26:14 As to my case, I am in your power. 1491 Do to me what you deem fair and proper. 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!” 1492
26:16 Then the officials and all the people rendered their verdict to the priests and the prophets. They said, 1493 “This man should not be condemned to die. 1494 For he has spoken to us under the authority of the Lord our God.” 1495 26:17 Then some of the elders of Judah 1496 stepped forward and spoke to all the people gathered there. They said, 26:18 “Micah from Moresheth 1497 prophesied during the time Hezekiah was king of Judah. 1498 He told all the people of Judah,
‘The Lord who rules over all 1499 says,
“Zion 1500 will become a plowed field.
Jerusalem 1501 will become a pile of rubble.
The temple mount will become a mere wooded ridge.”’ 1502
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? 1503 Did not 1504 the Lord forgo destroying them 1505 as he threatened he would? But we are on the verge of bringing great disaster on ourselves.” 1506
26:20 Now there was another man 1507 who prophesied as the Lord’s representative 1508 against this city and this land just as Jeremiah did. His name was Uriah son of Shemaiah from Kiriath Jearim. 1509 26:21 When the king and all his bodyguards 1510 and officials heard what he was prophesying, 1511 the king sought to have him executed. But Uriah found out about it and fled to Egypt out of fear. 1512 26:22 However, King Jehoiakim sent some men to Egypt, including Elnathan son of Achbor, 1513 26:23 and they brought Uriah back from there. 1514 They took him to King Jehoiakim, who had him executed and had his body thrown into the burial place of the common people. 1515
26:24 However, Ahikam son of Shaphan 1516 used his influence to keep Jeremiah from being handed over and executed by the people. 1517
27:1 The Lord spoke to Jeremiah 1518 early in the reign of Josiah’s son, King Zedekiah of Judah. 1519 27:2 The Lord told me, 1520 “Make a yoke 1521 out of leather straps and wooden crossbars and put it on your neck. 27:3 Use it to send messages to the kings of Edom, Moab, Ammon, Tyre, 1522 and Sidon. 1523 Send them through 1524 the envoys who have come to Jerusalem 1525 to King Zedekiah of Judah. 27:4 Charge them to give their masters a message from me. Tell them, ‘The Lord God of Israel who rules over all 1526 says to give your masters this message. 1527 27:5 “I made the earth and the people and animals on it by my mighty power and great strength, 1528 and I give it to whomever I see fit. 1529 27:6 I have at this time placed all these nations of yours under the power 1530 of my servant, 1531 King Nebuchadnezzar of Babylon. I have even made all the wild animals subject to him. 1532 27:7 All nations must serve him and his son and grandson 1533 until the time comes for his own nation to fall. 1534 Then many nations and great kings will in turn subjugate Babylon. 1535 27:8 But suppose a nation or a kingdom will not be subject to King Nebuchadnezzar of Babylon. Suppose it will not submit to the yoke of servitude to 1536 him. I, the Lord, affirm that 1537 I will punish that nation. I will use the king of Babylon to punish it 1538 with war, 1539 starvation, and disease until I have destroyed it. 1540 27:9 So do not listen to your prophets or to those who claim to predict the future by divination, 1541 by dreams, by consulting the dead, 1542 or by practicing magic. They keep telling you, ‘You do not need to be 1543 subject to the king of Babylon.’ 27:10 Do not listen to them, 1544 because their prophecies are lies. 1545 Listening to them will only cause you 1546 to be taken far away from your native land. I will drive you out of your country and you will die in exile. 1547 27:11 Things will go better for the nation that submits to the yoke of servitude to 1548 the king of Babylon and is subject to him. I will leave that nation 1549 in its native land. Its people can continue to farm it and live in it. I, the Lord, affirm it!”’” 1550
27:12 I told King Zedekiah of Judah the same thing. I said, 1551 “Submit 1552 to the yoke of servitude to 1553 the king of Babylon. Be subject to him and his people. Then you will continue to live. 27:13 There is no reason why you and your people should die in war 1554 or from starvation or disease! 1555 That’s what the Lord says will happen to any nation 1556 that will not be subject to the king of Babylon. 27:14 Do not listen to the prophets who are telling you that you do not need to serve 1557 the king of Babylon. For they are prophesying lies to you. 27:15 For I, the Lord, affirm 1558 that I did not send them. They are prophesying lies to you. If you 1559 listen to them, I will drive you and the prophets who are prophesying lies out of the land and you will all die in exile.” 1560
27:16 I also told the priests and all the people, “The Lord says, ‘Do not listen to what your prophets are saying. They are prophesying to you that 1561 the valuable articles taken from the Lord’s temple will be brought back from Babylon very soon. 1562 But they are prophesying a lie to you. 27:17 Do not listen to them. Be subject to the king of Babylon. Then you 1563 will continue to live. Why should this city be made a pile of rubble?’” 1564 27:18 I also told them, 1565 “If they are really prophets and the Lord is speaking to them, 1566 let them pray earnestly to the Lord who rules over all. 1567 Let them plead with him not to let the valuable articles that are still left in the Lord’s temple, in the royal palace, and in Jerusalem be taken away 1568 to Babylon. 27:19 For the Lord who rules over all 1569 has already spoken about the two bronze pillars, 1570 the large bronze basin called ‘The Sea,’ 1571 and the movable bronze stands. 1572 He has already spoken about the rest of the valuable articles that are left in this city. 27:20 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. 1573 27:21 Indeed, the Lord God of Israel who rules over all 1574 has already spoken 1575 about the valuable articles that are left in the Lord’s temple, in the royal palace of Judah, and in Jerusalem. 27:22 He has said, ‘They will be carried off to Babylon. They will remain there until it is time for me to show consideration for them again. 1576 Then I will bring them back and restore them to this place.’ I, the Lord, affirm this!” 1577
28:1 The following events occurred in that same year, early in the reign of King Zedekiah of Judah. To be more precise, it was the fifth month of the fourth year of his reign. 1578 The prophet Hananiah son of Azzur, who was from Gibeon, spoke to Jeremiah 1579 in the Lord’s temple in the presence of the priests and all the people. 1580 28:2 “The Lord God of Israel who rules over all 1581 says, ‘I will break the yoke of servitude 1582 to the king of Babylon. 28:3 Before two years are over, I will bring back to this place everything that King Nebuchadnezzar of Babylon took from it and carried away to Babylon. 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, 1583 ‘I will break the yoke of servitude to the king of Babylon.’”
28:5 Then the prophet Jeremiah responded to the prophet Hananiah in the presence of the priests and all the people who were standing in the Lord’s temple. 28:6 The prophet Jeremiah said, “Amen! May the Lord do all this! May the Lord make your prophecy come true! May he bring back to this place from Babylon all the valuable articles taken from the Lord’s temple and the people who were carried into exile. 28:7 But listen to what I say to you and to all these people. 1584 28:8 From earliest times, the prophets who preceded you and me invariably 1585 prophesied war, disaster, 1586 and plagues against many countries and great kingdoms. 28:9 So if a prophet prophesied 1587 peace and prosperity, it was only known that the Lord truly sent him when what he prophesied came true.”
28:10 The prophet Hananiah then took the yoke off the prophet Jeremiah’s neck and broke it. 28:11 Then he spoke up in the presence of all the people. “The Lord says, ‘In the same way I will break the yoke of servitude of all the nations to King Nebuchadnezzar of Babylon 1588 before two years are over.’” After he heard this, the prophet Jeremiah departed and went on his way. 1589
28:12 But shortly after the prophet Hananiah had broken the yoke off the prophet Jeremiah’s neck, the Lord spoke to Jeremiah. 28:13 “Go and tell Hananiah that the Lord says, 1590 ‘You have indeed broken the wooden yoke. But you have 1591 only succeeded in replacing it with an iron one! 1592 28:14 For the Lord God of Israel who rules over all 1593 says, “I have put an irresistible yoke of servitude on all these nations 1594 so they will serve King Nebuchadnezzar of Babylon. And they will indeed serve him. I have even given him control over the wild animals.”’” 1595 28:15 Then the prophet Jeremiah told the prophet Hananiah, “Listen, Hananiah! The Lord did not send you! You are making these people trust in a lie! 1596 28:16 So the Lord says, ‘I will most assuredly remove 1597 you from the face of the earth. You will die this very year because you have counseled rebellion against the Lord.’” 1598
28:17 In the seventh month of that very same year 1599 the prophet Hananiah died.
29:1 The prophet Jeremiah sent a letter to the exiles Nebuchadnezzar had carried off from Jerusalem 1600 to Babylon. It was addressed to the elders who were left among the exiles, to the priests, to the prophets, and to all the other people who were exiled in Babylon. 1601 29:2 He sent it after King Jeconiah, the queen mother, the palace officials, 1602 the leaders of Judah and Jerusalem, the craftsmen, and the metal workers had been exiled from Jerusalem. 1603 29:3 He sent it with Elasah son of Shaphan 1604 and Gemariah son of Hilkiah. 1605 King Zedekiah of Judah had sent these men to Babylon to King Nebuchadnezzar of Babylon. 1606 The letter said:
29:4 “The Lord God of Israel who rules over all 1607 says to all those he sent 1608 into exile to Babylon from Jerusalem, 1609 29:5 ‘Build houses and settle down. Plant gardens and eat what they produce. 29:6 Marry and have sons and daughters. Find wives for your sons and allow your daughters get married so that they too can have sons and daughters. Grow in number; do not dwindle away. 29:7 Work to see that the city where I sent you as exiles enjoys peace and prosperity. Pray to the Lord for it. For as it prospers you will prosper.’
29:8 “For the Lord God of Israel who rules over all 1610 says, ‘Do not let the prophets or those among you who claim to be able to predict the future by divination 1611 deceive you. And do not pay any attention to the dreams that you are encouraging them to dream. 29:9 They are prophesying lies to you and claiming my authority to do so. 1612 But I did not send them. I, the Lord, affirm it!’ 1613
29:10 “For the Lord says, ‘Only when the seventy years of Babylonian rule 1614 are over will I again take up consideration for you. 1615 Then I will fulfill my gracious promise to you and restore 1616 you to your homeland. 1617 29:11 For I know what I have planned for you,’ says the Lord. 1618 ‘I have plans to prosper you, not to harm you. I have plans to give you 1619 a future filled with hope. 1620 29:12 When you call out to me and come to me in prayer, 1621 I will hear your prayers. 1622 29:13 When you seek me in prayer and worship, you will find me available to you. If you seek me with all your heart and soul, 1623 29:14 I will make myself available to you,’ 1624 says the Lord. 1625 ‘Then I will reverse your plight 1626 and will regather you from all the nations and all the places where I have exiled you,’ says the Lord. 1627 ‘I will bring you back to the place from which I exiled you.’
29:15 “You say, ‘The Lord has raised up prophets of good news 1628 for us here in Babylon.’ 29:16 But just listen to what the Lord has to say about 1629 the king who occupies David’s throne and all your fellow countrymen who are still living in this city of Jerusalem 1630 and were not carried off into exile with you. 29:17 The Lord who rules over all 1631 says, ‘I will bring war, 1632 starvation, and disease on them. I will treat them like figs that are so rotten 1633 they cannot be eaten. 29:18 I will chase after them with war, 1634 starvation, and disease. I will make all the kingdoms of the earth horrified at what happens to them. I will make them examples of those who are cursed, objects of horror, hissing scorn, and ridicule among all the nations where I exile them. 29:19 For they have not paid attention to what I said to them through my servants the prophets whom I sent to them over and over again,’ 1635 says the Lord. 1636 ‘And you exiles 1637 have not paid any attention to them either,’ says the Lord. 1638 29:20 ‘So pay attention to what I, the Lord, have said, 1639 all you exiles whom I have sent to Babylon from Jerusalem.’
29:21 “The Lord God of Israel who rules over all 1640 also has something to say about Ahab son of Kolaiah and Zedekiah son of Maaseiah, who are prophesying lies to you and claiming my authority to do so. 1641 ‘I will hand them over to King Nebuchadnezzar of Babylon and he will execute them before your very eyes. 29:22 And all the exiles of Judah who are in Babylon will use them as examples when they put a curse on anyone. They will say, “May the Lord treat you like Zedekiah and Ahab whom the king of Babylon roasted to death in the fire!” 1642 29:23 This will happen to them because they have done what is shameful 1643 in Israel. They have committed adultery with their neighbors’ wives and have spoken lies while claiming my authority. 1644 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.” 1645
29:24 The Lord told Jeremiah, “Tell 1646 Shemaiah the Nehelamite 1647 29:25 that the Lord God of Israel who rules over all 1648 has a message for him. 1649 Tell him, 1650 ‘On your own initiative 1651 you sent a letter 1652 to the priest Zephaniah son of Maaseiah 1653 and to all the other priests and to all the people in Jerusalem. 1654 In your letter you said to Zephaniah, 1655 29:26 “The Lord has made you priest in place of Jehoiada. 1656 He has put you in charge in the Lord’s temple of controlling 1657 any lunatic 1658 who pretends to be a prophet. 1659 And it is your duty to put any such person in the stocks 1660 with an iron collar around his neck. 1661 29:27 You should have reprimanded Jeremiah from Anathoth who is pretending to be a prophet among you! 1662 29:28 For he has even sent a message to us here in Babylon. He wrote and told us, 1663 “You will be there a long time. Build houses and settle down. Plant gardens and eat what they produce.”’” 1664
29:29 Zephaniah the priest read that letter to the prophet Jeremiah. 1665 29:30 Then the Lord spoke to Jeremiah. 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. 1666 29:32 Because he has done this,” 1667 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.”’” 1668
30:1 The Lord spoke to Jeremiah. 1669 30:2 “The Lord God of Israel says, 1670 ‘Write everything that I am about to tell you in a scroll. 1671 30:3 For I, the Lord, affirm 1672 that the time will come when I will reverse the plight 1673 of my people, Israel and Judah,’ says the Lord. ‘I will bring them back to the land I gave their ancestors 1674 and they will take possession of it once again.’” 1675
30:4 So here is what the Lord has to say about Israel and Judah. 1676
30:5 Yes, 1677 here is what he says:
“You hear cries of panic and of terror;
there is no peace in sight. 1678
30:6 Ask yourselves this and consider it carefully: 1679
Have you ever seen a man give birth to a baby?
Why then do I see all these strong men
grabbing their stomachs in pain like 1680 a woman giving birth?
And why do their faces
turn so deathly pale?
30:7 Alas, what a terrible time of trouble it is! 1681
There has never been any like it.
It is a time of trouble for the descendants of Jacob,
but some of them will be rescued out of it. 1682
30:8 When the time for them to be rescued comes,” 1683
says the Lord who rules over all, 1684
“I will rescue you from foreign subjugation. 1685
I will deliver you from captivity. 1686
Foreigners will then no longer subjugate them.
30:9 But they will be subject 1687 to the Lord their God
and to the Davidic ruler whom I will raise up as king over them. 1688
30:10 So I, the Lord, tell you not to be afraid,
you descendants of Jacob, my servants. 1689
Do not be terrified, people of Israel.
For I will rescue you and your descendants
from a faraway land where you are captives. 1690
The descendants of Jacob will return to their land and enjoy peace.
They will be secure and no one will terrify them. 1691
30:11 For I, the Lord, affirm 1692 that
I will be with you and will rescue you.
I will completely destroy all the nations where I scattered you.
But I will not completely destroy you.
I will indeed discipline you, but only in due measure.
I will not allow you to go entirely unpunished.” 1693
30:12 Moreover, 1694 the Lord says to the people of Zion, 1695
“Your injuries are incurable;
your wounds are severe. 1696
30:13 There is no one to plead your cause.
There are no remedies for your wounds. 1697
There is no healing for you.
30:14 All your allies have abandoned you. 1698
They no longer have any concern for you.
For I have attacked you like an enemy would.
I have chastened you cruelly.
For your wickedness is so great
and your sin is so much. 1699
30:15 Why do you complain about your injuries,
that your pain is incurable?
I have done all this to you
because your wickedness is so great
and your sin is so much.
30:16 But 1700 all who destroyed you will be destroyed.
All your enemies will go into exile.
Those who plundered you will be plundered.
I will cause those who pillaged you to be pillaged. 1701
30:17 Yes, 1702 I will restore you to health.
I will heal your wounds.
I, the Lord, affirm it! 1703
For you have been called an outcast,
Zion, whom no one cares for.”
30:18 The Lord says,
“I will restore the ruined houses of the descendants of Jacob.
I will show compassion on their ruined homes. 1704
Every city will be rebuilt on its former ruins. 1705
Every fortified dwelling will occupy its traditional site. 1706
30:19 Out of those places you will hear songs of thanksgiving 1707
and the sounds of laughter and merriment.
I will increase their number and they will not dwindle away. 1708
I will bring them honor and they will no longer be despised.
30:20 The descendants of Jacob will enjoy their former privileges.
Their community will be reestablished in my favor 1709
and I will punish all who try to oppress them.
30:21 One of their own people will be their leader.
Their ruler will come from their own number. 1710
I will invite him to approach me, and he will do so. 1711
For no one would dare approach me on his own. 1712
I, the Lord, affirm it! 1713
30:22 Then you will again be my people
and I will be your God. 1714
30:23 Just watch! The wrath of the Lord
will come like a storm.
Like a raging storm it will rage down
on the heads of those who are wicked.
30:24 The anger of the Lord will not turn back
until he has fully carried out his intended purposes.
In days to come you will come to understand this. 1715
31:1 At that time I will be the God of all the clans of Israel 1716
and they will be my people.
I, the Lord, affirm it!” 1717
31:2 The Lord says,
“The people of Israel who survived
death at the hands of the enemy 1718
will find favor in the wilderness
as they journey to find rest for themselves.
31:3 In a far-off land the Lord will manifest himself to them.
He will say to them, ‘I have loved you with an everlasting love.
That is why I have continued to be faithful to you. 1719
31:4 I will rebuild you, my dear children Israel, 1720
so that you will once again be built up.
Once again you will take up the tambourine
and join in the happy throng of dancers. 1721
31:5 Once again you will plant vineyards
on the hills of Samaria. 1722
Those who plant them
will once again enjoy their fruit. 1723
31:6 Yes, a time is coming
when watchmen 1724 will call out on the mountains of Ephraim,
“Come! Let us go to Zion
to worship the Lord our God!”’” 1725
31:7 Moreover, 1726 the Lord says,
“Sing for joy for the descendants of Jacob.
Utter glad shouts for that foremost of the nations. 1727
Make your praises heard. 1728
Then say, ‘Lord, rescue your people.
Deliver those of Israel who remain alive.’ 1729
31:8 Then I will reply, 1730 ‘I will bring them back from the land of the north.
I will gather them in from the distant parts of the earth.
Blind and lame people will come with them,
so will pregnant women and women about to give birth.
A vast throng of people will come back here.
31:9 They will come back shedding tears of contrition.
I will bring them back praying prayers of repentance. 1731
I will lead them besides streams of water,
along smooth paths where they will never stumble. 1732
I will do this because I am Israel’s father;
Ephraim 1733 is my firstborn son.’”
31:10 Hear what the Lord has to say, O nations.
Proclaim it in the faraway lands along the sea.
Say, “The one who scattered Israel will regather them.
He will watch over his people like a shepherd watches over his flock.”
31:11 For the Lord will rescue the descendants of Jacob.
He will secure their release 1734 from those who had overpowered them. 1735
31:12 They will come and shout for joy on Mount Zion.
They will be radiant with joy 1736 over the good things the Lord provides,
the grain, the fresh wine, the olive oil,
the young sheep and calves he has given to them.
They will be like a well-watered garden
and will not grow faint or weary any more.
31:13 The Lord says, 1737 “At that time young women will dance and be glad.
Young men and old men will rejoice. 1738
I will turn their grief into gladness.
I will give them comfort and joy in place of their sorrow.
31:14 I will provide the priests with abundant provisions. 1739
My people will be filled to the full with the good things I provide.”
31:15 The Lord says,
“A sound is heard in Ramah, 1740
a sound of crying in bitter grief.
It is the sound of Rachel weeping for her children
and refusing to be comforted, because her children are gone.” 1741
31:16 The Lord says to her, 1742
“Stop crying! Do not shed any more tears! 1743
For your heartfelt repentance 1744 will be rewarded.
Your children will return from the land of the enemy.
I, the Lord, affirm it! 1745
31:17 Indeed, there is hope for your posterity. 1746
Your children will return to their own territory.
I, the Lord, affirm it! 1747
31:18 I have indeed 1748 heard the people of Israel 1749 say mournfully,
‘We were like a calf untrained to the yoke. 1750
You disciplined us and we learned from it. 1751
Let us come back to you and we will do so, 1752
for you are the Lord our God.
31:19 For after we turned away from you we repented.
After we came to our senses 1753 we beat our breasts in sorrow. 1754
We are ashamed and humiliated
because of the disgraceful things we did previously.’ 1755
31:20 Indeed, the people of Israel are my dear children.
They are the children I take delight in. 1756
For even though I must often rebuke them,
I still remember them with fondness.
So I am deeply moved with pity for them 1757
and will surely have compassion on them.
I, the Lord, affirm it! 1758
31:21 I will say, 1759 ‘My dear children of Israel, 1760 keep in mind
the road you took when you were carried off. 1761
Mark off in your minds the landmarks.
Make a mental note of telltale signs marking the way back.
Return, my dear children of Israel.
Return to these cities of yours.
31:22 How long will you vacillate, 1762
you who were once like an unfaithful daughter? 1763
For I, the Lord, promise 1764 to bring about something new 1765 on the earth,
something as unique as a woman protecting a man!’” 1766
31:23 The Lord God of Israel who rules over all 1767 says,
“I will restore the people of Judah to their land and to their towns.
When I do, they will again say 1768 of Jerusalem, 1769
‘May the Lord bless you, you holy mountain,
the place where righteousness dwells.’ 1770
31:24 The land of Judah will be inhabited by people who live in its towns
as well as by farmers and shepherds with their flocks. 1771
31:25 I will fully satisfy the needs of those who are weary
and fully refresh the souls of those who are faint. 1772
31:26 Then they will say, ‘Under these conditions I can enjoy sweet sleep
when I wake up and look around.’” 1773
31:27 “Indeed, a time is coming,” 1774 says the Lord, 1775 “when I will cause people and animals to sprout up in the lands of Israel and Judah. 1776 31:28 In the past I saw to it that they were uprooted and torn down, that they were destroyed and demolished. But now I will see to it that they are built up and firmly planted. 1777 I, the Lord, affirm it!” 1778
31:29 “When that time comes, people will no longer say, ‘The parents have eaten sour grapes, but the children’s teeth have grown numb.’ 1779 31:30 Rather, each person will die for his own sins. The teeth of the person who eats the sour grapes will themselves grow numb. 1780
31:31 “Indeed, a time is coming,” says the Lord, 1781 “when I will make a new covenant 1782 with the people of Israel and Judah. 1783 31:32 It will not be like the old 1784 covenant that I made with their ancestors 1785 when I delivered them 1786 from Egypt. For they violated that covenant, even though I was like a faithful husband to them,” 1787 says the Lord. 1788 31:33 “But I will make a new covenant with the whole nation of Israel 1789 after I plant them back in the land,” 1790 says the Lord. 1791 “I will 1792 put my law within them 1793 and write it on their hearts and minds. 1794 I will be their God and they will be my people. 1795
31:34 “People will no longer need to teach their neighbors and relatives to know me. 1796 For all of them, from the least important to the most important, will know me,” 1797 says the Lord. “For 1798 I will forgive their sin and will no longer call to mind the wrong they have done.”
31:35 The Lord has made a promise to Israel.
He promises it as the one who fixed the sun to give light by day
and the moon and stars to give light by night.
He promises it as the one who stirs up the sea so that its waves roll.
He promises it as the one who is known as the Lord who rules over all. 1799
31:36 The Lord affirms, 1800 “The descendants of Israel will not
cease forever to be a nation in my sight.
That could only happen if the fixed ordering of the heavenly lights
were to cease to operate before me.” 1801
31:37 The Lord says, “I will not reject all the descendants of Israel
because of all that they have done. 1802
That could only happen if the heavens above could be measured
or the foundations of the earth below could all be explored,” 1803
says the Lord. 1804
31:38 “Indeed a time is coming,” 1805 says the Lord, 1806 “when the city of Jerusalem 1807 will be rebuilt as my special city. 1808 It will be built from the Tower of Hananel westward to the Corner Gate. 1809 31:39 The boundary line will extend beyond that, straight west from there to the Hill of Gareb and then turn southward to Goah. 1810 31:40 The whole valley where dead bodies and sacrificial ashes are thrown 1811 and all the terraced fields 1812 out to the Kidron Valley 1813 on the east as far north 1814 as the Horse Gate 1815 will be included within this city that is sacred to the Lord. 1816 The city will never again be torn down or destroyed.”
32:1 In the tenth year that Zedekiah was ruling over Judah the Lord spoke to Jeremiah. 1817 That was the same as the eighteenth year of Nebuchadnezzar.
32:2 Now at that time, 1818 the armies of the king of Babylon were besieging Jerusalem. 1819 The prophet Jeremiah was confined in the courtyard of the guardhouse 1820 attached to the royal palace of Judah. 32:3 For King Zedekiah 1821 had confined Jeremiah there after he had reproved him for prophesying as he did. He had asked Jeremiah, “Why do you keep prophesying these things? Why do you keep saying that the Lord says, ‘I will hand this city over to the king of Babylon? I will let him capture it. 1822 32:4 King Zedekiah of Judah will not escape from the Babylonians. 1823 He will certainly be handed over to the king of Babylon. He must answer personally to the king of Babylon and confront him face to face. 1824 32:5 Zedekiah will be carried off to Babylon and will remain there until I have fully dealt with him. 1825 I, the Lord, affirm it! 1826 Even if you 1827 continue to fight against the Babylonians, 1828 you cannot win.’”
32:6 So now, Jeremiah said, “The Lord told me, 1829 32:7 ‘Hanamel, the son of your uncle Shallum, will come to you soon. He will say to you, “Buy my field at Anathoth because you are entitled 1830 as my closest relative to buy it.”’ 1831 32:8 Now it happened just as the Lord had said! My cousin Hanamel 1832 came to me in the courtyard of the guardhouse. He said to me, ‘Buy my field which is at Anathoth in the territory of the tribe of Benjamin. Buy it for yourself since you are entitled as my closest relative to take possession of it for yourself.’ When this happened, I recognized that the Lord had indeed spoken to me. 32:9 So I bought the field at Anathoth from my cousin Hanamel. I weighed out seven ounces of silver and gave it to him to pay for it. 1833 32:10 I signed the deed of purchase, 1834 sealed it, and had some men serve as witnesses to the purchase. 1835 I weighed out the silver for him on a scale. 32:11 There were two copies of the deed of purchase. One was sealed and contained the order of transfer and the conditions of purchase. 1836 The other was left unsealed. 32:12 I took both copies of the deed of purchase 1837 and gave them to Baruch son of Neriah, the son of Mahseiah. I gave them to him in the presence 1838 of my cousin 1839 Hanamel, the witnesses who had signed the deed of purchase, and all the Judeans who were housed in the courtyard of the guardhouse. 32:13 In the presence of all these people I instructed Baruch, 32:14 ‘The Lord God of Israel who rules over all 1840 says, “Take these documents, both the sealed copy of the deed of purchase and the unsealed copy. Put them in a clay jar so that they may be preserved for a long time to come.”’ 1841 32:15 For the Lord God of Israel who rules over all 1842 says, “Houses, fields, and vineyards will again be bought in this land.”’ 1843
32:16 “After I had given the copies of the deed of purchase to Baruch son of Neriah, I prayed to the Lord, 32:17 ‘Oh, Lord God, 1844 you did indeed 1845 make heaven and earth by your mighty power and great strength. 1846 Nothing is too hard for you! 32:18 You show unfailing love to thousands. 1847 But you also punish children for the sins of their parents. 1848 You are the great and powerful God who is known as the Lord who rules over all. 1849 32:19 You plan great things and you do mighty deeds. 1850 You see everything people do. 1851 You reward each of them for the way they live and for the things they do. 1852 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. 1853 32:21 You used your mighty power and your great strength to perform miracles and amazing deeds and to bring great terror on the Egyptians. By this means you brought your people Israel out of the land of Egypt. 1854 32:22 You kept the promise that you swore on oath to their ancestors. 1855 You gave them a land flowing with milk and honey. 1856 32:23 But when they came in and took possession of it, they did not obey you or live as you had instructed them. They did not do anything that you commanded them to do. 1857 So you brought all this disaster on them. 32:24 Even now siege ramps have been built up around the city 1858 in order to capture it. War, 1859 starvation, and disease are sure to make the city fall into the hands of the Babylonians 1860 who are attacking it. 1861 Lord, 1862 you threatened that this would happen. Now you can see that it is already taking place. 1863 32:25 The city is sure to fall into the hands of the Babylonians. 1864 Yet, in spite of this, 1865 you, Lord God, 1866 have said to me, “Buy that field with silver and have the transaction legally witnessed.”’” 1867
32:26 The Lord answered Jeremiah. 1868 32:27 “I am the Lord, the God of all humankind. There is, indeed, nothing too difficult for me. 1869 32:28 Therefore I, the Lord, say: 1870 ‘I will indeed hand 1871 this city over to King Nebuchadnezzar of Babylon and the Babylonian army. 1872 They will capture it. 32:29 The Babylonian soldiers 1873 that are attacking this city will break into it and set it on fire. They will burn it down along with the houses where people have made me angry by offering sacrifices to the god Baal and by pouring out drink offerings to other gods on their rooftops. 1874 32:30 This will happen because the people of Israel and Judah have repeatedly done what displeases me 1875 from their earliest history until now 1876 and because they 1877 have repeatedly made me angry by the things they have done. 1878 I, the Lord, affirm it! 1879 32:31 This will happen because 1880 the people of this city have aroused my anger and my wrath since the time they built it until now. 1881 They have made me so angry that I am determined to remove 1882 it from my sight. 32:32 I am determined to do so because the people of Israel and Judah have made me angry with all their wickedness – they, their kings, their officials, their priests, their prophets, and especially the people of Judah and the citizens of Jerusalem 1883 have done this wickedness. 1884 32:33 They have turned away from me instead of turning to me. 1885 I tried over and over again 1886 to instruct them, but they did not listen and respond to correction. 1887 32:34 They set up their disgusting idols in the temple which I have claimed for my own 1888 and defiled it. 32:35 They built places of worship for the god Baal in the Valley of Ben Hinnom so that they could sacrifice their sons and daughters to the god Molech. 1889 Such a disgusting practice was not something I commanded them to do! It never even entered my mind to command them to do such a thing! So Judah is certainly liable for punishment.’ 1890
32:36 “You and your people 1891 are right in saying, ‘War, 1892 starvation, and disease are sure to make this city fall into the hands of the king of Babylon.’ 1893 But now I, the Lord God of Israel, have something further to say about this city: 1894 32:37 ‘I will certainly regather my people from all the countries where I will have exiled 1895 them in my anger, fury, and great wrath. I will bring them back to this place and allow them to live here in safety. 32:38 They will be my people, and I will be their God. 1896 32:39 I will give them a single-minded purpose to live in a way that always shows respect for me. They will want to do that for 1897 their own good and the good of the children who descend from them. 32:40 I will make a lasting covenant 1898 with them that I will never stop doing good to them. 1899 I will fill their hearts and minds with respect for me so that 1900 they will never again turn 1901 away from me. 32:41 I will take delight in doing good to them. I will faithfully and wholeheartedly plant them 1902 firmly in the land.’
32:42 “For I, the Lord, say: 1903 ‘I will surely bring on these people all the good fortune that I am hereby promising them. I will be just as sure to do that as I have been in bringing all this great disaster on them. 1904 32:43 You and your people 1905 are saying that this land will become desolate, uninhabited by either people or animals. You are saying that it will be handed over to the Babylonians. 1906 But fields 1907 will again be bought in this land. 1908 32:44 Fields will again be bought with silver, and deeds of purchase signed, sealed, and witnessed. This will happen in the territory of Benjamin, the villages surrounding Jerusalem, the towns in Judah, the southern hill country, the western foothills, and southern Judah. 1909 For I will restore them to their land. 1910 I, the Lord, affirm it!’” 1911
33:1 The Lord spoke 1912 to Jeremiah a second time while he was still confined in the courtyard of the guardhouse. 1913 33:2 “I, the Lord, do these things. I, the Lord, form the plan to bring them about. 1914 I am known as the Lord. I say to you, 33:3 ‘Call on me in prayer and I will answer you. I will show you great and mysterious 1915 things which you still do not know about.’ 33:4 For I, the Lord God of Israel, have something more to say about the houses in this city and the royal buildings which have been torn down for defenses against the siege ramps and military incursions of the Babylonians: 1916 33:5 ‘The defenders of the city will go out and fight with the Babylonians. 1917 But they will only fill those houses and buildings with the dead bodies of the people that I will kill in my anger and my wrath. 1918 That will happen because I have decided to turn my back on 1919 this city on account of the wicked things they have done. 1920 33:6 But I will most surely 1921 heal the wounds of this city and restore it and its people to health. 1922 I will show them abundant 1923 peace and security. 33:7 I will restore Judah and Israel 1924 and will rebuild them as they were in days of old. 1925 33:8 I will purify them from all the sin that they committed against me. I will forgive all their sins which they committed in rebelling against me. 1926 33:9 All the nations will hear about all the good things which I will do to them. This city will bring me fame, honor, and praise before them for the joy that I bring it. The nations will tremble in awe at all the peace and prosperity that I will provide for it.’ 1927
33:10 “I, the Lord, say: 1928 ‘You and your people are saying 1929 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 1930 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 1931 of joy and gladness and the glad celebrations of brides and grooms. 1932 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.” 1933 For I, the Lord, affirm 1934 that I will restore the land to what it was 1935 in days of old.’ 1936
33:12 “I, the Lord who rules over all, say: 1937 ‘This place will indeed lie in ruins. There will be no people or animals in it. But there will again be in it and in its towns sheepfolds where shepherds can rest their sheep. 33:13 I, the Lord, say that shepherds will once again count their sheep as they pass into the fold. 1938 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.’ 1939
33:14 “I, the Lord, affirm: 1940 ‘The time will certainly come when I will fulfill my gracious promise concerning the nations of Israel and Judah. 1941 33:15 In those days and at that time I will raise up for them a righteous descendant 1942 of David.
“‘He will do what is just and right in the land. 33:16 Under his rule Judah will enjoy safety 1943 and Jerusalem 1944 will live in security. At that time Jerusalem will be called “The Lord has provided us with justice.” 1945 33:17 For I, the Lord, promise: “David will never lack a successor to occupy 1946 the throne over the nation of Israel. 1947 33:18 Nor will the Levitical priests ever lack someone to stand before me and continually offer up burnt offerings, sacrifice cereal offerings, and offer the other sacrifices.”’” 1948
33:19 The Lord spoke further to Jeremiah. 1949 33:20 “I, Lord, make the following promise: 1950 ‘I have made a covenant with the day 1951 and with the night that they will always come at their proper times. Only if you people 1952 could break that covenant 33:21 could my covenant with my servant David and my covenant with the Levites ever be broken. So David will by all means always have a descendant to occupy his throne as king and the Levites will by all means always have priests who will minister before me. 1953 33:22 I will make the children who follow one another in the line of my servant David very numerous. I will also make the Levites who minister before me very numerous. I will make them all as numerous as the stars in the sky and as the sands which are on the seashore.’” 1954
33:23 The Lord spoke still further to Jeremiah. 1955 33:24 “You have surely noticed what these people are saying, haven’t you? They are saying, 1956 ‘The Lord has rejected the two families of Israel and Judah 1957 that he chose.’ So they have little regard that my people will ever again be a nation. 1958 33:25 But I, the Lord, make the following promise: 1959 I have made a covenant governing the coming of day and night. I have established the fixed laws governing heaven and earth. 33:26 Just as surely as I have done this, so surely will I never reject the descendants of Jacob. Nor will I ever refuse to choose one of my servant David’s descendants to rule over the descendants of Abraham, Isaac, and Jacob. Indeed, 1960 I will restore them 1961 and show mercy to them.”
34:1 The Lord spoke to Jeremiah while King Nebuchadnezzar of Babylon was attacking Jerusalem 1962 and the towns around it with a large army. This army consisted of troops from his own army and from the kingdoms and peoples of the lands under his dominion. 1963 34:2 The Lord God of Israel told Jeremiah 1964 to go and give King Zedekiah of Judah a message. He told Jeremiah 1965 to tell him, “The Lord says, ‘I am going to 1966 hand this city over to the king of Babylon and he will burn it down. 34:3 You yourself will not escape his clutches, but will certainly be captured and handed over to him. You must confront the king of Babylon face to face and answer to him personally. 1967 Then you must go to Babylon. 34:4 However, listen to what I, the Lord, promise you, King Zedekiah of Judah. I, the Lord, promise that 1968 you will not die in battle or be executed. 1969 34:5 You will die a peaceful death. They will burn incense at your burial just as they did at the burial of your ancestors, the former kings who preceded you. 1970 They will mourn for you, saying, “Poor, poor master!” 1971 Indeed, you have my own word on this. 1972 I, the Lord, affirm it!’” 1973
34:6 The prophet Jeremiah told all this to King Zedekiah of Judah in Jerusalem. 34:7 He did this while the army of the king of Babylon was attacking Jerusalem and the cities of Lachish and Azekah. He was attacking these cities because they were the only fortified cities of Judah which were still holding out. 1974
34:8 The Lord spoke to Jeremiah after King Zedekiah had made a covenant 1975 with all the people in Jerusalem 1976 to grant their slaves their freedom. 34:9 Everyone was supposed to free their male and female Hebrew slaves. No one was supposed to keep a fellow Judean enslaved. 1977 34:10 All the people and their leaders had agreed to this. They had agreed to free their male and female slaves and not keep them enslaved any longer. They originally complied with the covenant and freed them. 1978 34:11 But later 1979 they had changed their minds. They had taken back their male and female slaves that they had freed and forced them to be slaves again. 1980 34:12 That was when the Lord spoke to Jeremiah, 1981 34:13 “The Lord God of Israel has a message for you. 1982 ‘I made a covenant with your ancestors 1983 when I brought them out of Egypt where they had been slaves. 1984 It stipulated, 1985 34:14 “Every seven years each of you must free any fellow Hebrews who have sold themselves to you. After they have served you for six years, you shall set them free.” 1986 But your ancestors did not obey me or pay any attention to me. 34:15 Recently, however, you yourselves 1987 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. 1988 34:16 But then you turned right around 1989 and showed that you did not honor me. 1990 Each of you took back your male and female slaves whom you had freed as they desired, and you forced them to be your slaves again. 1991 34:17 So I, the Lord, say: “You have not really obeyed me and granted freedom to your neighbor and fellow countryman. 1992 Therefore, I will grant you freedom, the freedom 1993 to die in war, or by starvation or disease. I, the Lord, affirm it! 1994 I will make all the kingdoms of the earth horrified at what happens to you. 1995 34:18 I will punish those people who have violated their covenant with me. I will make them like the calf they cut in two and passed between its pieces. 1996 I will do so because they did not keep the terms of the covenant they made in my presence. 1997 34:19 I will punish the leaders of Judah and Jerusalem, the court officials, 1998 the priests, and all the other people of the land who passed between the pieces of the calf. 1999 34:20 I will hand them over to their enemies who want to kill them. Their dead bodies will become food for the birds and the wild animals. 2000 34:21 I will also hand King Zedekiah of Judah and his officials over to their enemies who want to kill them. I will hand them over to the army of the king of Babylon, even though they have temporarily withdrawn from attacking you. 2001 34:22 For I, the Lord, affirm that 2002 I will soon give the order and bring them back to this city. They will fight against it and capture it and burn it down. I will also make the towns of Judah desolate so that there will be no one living in them.”’”
35:1 The Lord spoke to Jeremiah when Jehoiakim 2003 son of Josiah was ruling over Judah. 2004 35:2 “Go to the Rechabite community. 2005 Invite them to come into one of the side rooms 2006 of the Lord’s temple and offer them some wine to drink.” 35:3 So I went and got Jaazaniah son of Jeremiah the grandson of Habazziniah, his brothers, all his sons, and all the rest of the Rechabite community. 35:4 I took them to the Lord’s temple. I took them into the room where the disciples of the prophet Hanan son of Igdaliah stayed. 2007 That room was next to the one where the temple officers stayed and above the room where Maaseiah son of Shallum, one of the doorkeepers 2008 of the temple, stayed. 35:5 Then I set cups and pitchers full of wine in front of the members of the Rechabite community and said to them, “Have some wine.” 2009 35:6 But they answered, “We do not drink wine because our ancestor Jonadab son of Rechab commanded us not to. He told us, ‘You and your children must never drink wine. 35:7 Do not build houses. Do not plant crops. Do not plant a vineyard or own one. 2010 Live in tents all your lives. If you do these things you will 2011 live a long time in the land that you wander about on.’ 2012 35:8 We and our wives and our sons and daughters have obeyed everything our ancestor Jonadab commanded us. We have never drunk wine. 2013 35:9 We have not built any houses to live in. We do not own any vineyards, fields, or crops. 35:10 We have lived in tents. We have obeyed our ancestor Jonadab and done exactly as he commanded us. 2014 35:11 But when King Nebuchadnezzar of Babylon invaded the land we said, ‘Let’s get up and go to Jerusalem 2015 to get away from the Babylonian 2016 and Aramean armies.’ That is why we are staying here in Jerusalem.”
35:12 Then the Lord spoke to Jeremiah. 35:13 The Lord God of Israel who rules over all 2017 told him, “Go and speak to the people of Judah and the citizens of Jerusalem. Tell them, 2018 ‘I, the Lord, say: 2019 “You must learn a lesson from this 2020 about obeying what I say! 2021 35:14 Jonadab son of Rechab ordered his descendants not to drink wine. His orders have been carried out. 2022 To this day his descendants have drunk no wine because they have obeyed what their ancestor commanded them. But I 2023 have spoken to you over and over again, 2024 but you have not obeyed me! 35:15 I sent all my servants the prophets to warn you over and over again. They said, “Every one of you, stop doing the evil things you have been doing and do what is right. 2025 Do not pay allegiance to other gods 2026 and worship them. Then you can continue to live in this land that I gave to you and your ancestors.” But you did not pay any attention or listen to me. 35:16 Yes, 2027 the descendants of Jonadab son of Rechab have carried out the orders that their ancestor gave them. But you people 2028 have not obeyed me! 35:17 So I, the Lord, the God who rules over all, the God of Israel, say: 2029 “I will soon bring on Judah and all the citizens of Jerusalem all the disaster that I threatened to bring on them. I will do this because I spoke to them but they did not listen. I called out to them but they did not answer.”’”
35:18 Then Jeremiah spoke to the Rechabite community, “The Lord God of Israel who rules over all 2030 says, ‘You have obeyed the orders of your ancestor Jonadab. You have followed all his instructions. You have done exactly as he commanded you.’ 35:19 So the Lord God of Israel who rules over all says, ‘Jonadab son of Rechab will never lack a male descendant to serve me.’” 2031
36:1 The Lord spoke to Jeremiah in the fourth year 2032 that Jehoiakim son of Josiah was ruling over Judah. 2033 36:2 “Get a scroll. 2034 Write on it everything I have told you to say 2035 about Israel, Judah, and all the other nations since I began to speak to you in the reign of Josiah until now. 2036 36:3 Perhaps when the people of Judah hear about all the disaster I intend to bring on them, they will all stop doing the evil things they have been doing. 2037 If they do, I will forgive their sins and the wicked things they have done.” 2038
36:4 So Jeremiah summoned Baruch son of Neriah. Then Jeremiah dictated to Baruch everything the Lord had told him to say and Baruch wrote it all down in a scroll. 2039 36:5 Then Jeremiah told Baruch, “I am no longer allowed to go 2040 into the Lord’s temple. 36:6 So you go there the next time all the people of Judah come in from their towns to fast 2041 in the Lord’s temple. Read out loud where all of them can hear you what I told you the Lord said, which you wrote in the scroll. 2042 36:7 Perhaps then they will ask the Lord for mercy and will all stop doing the evil things they have been doing. 2043 For the Lord has threatened to bring great anger and wrath against these people.” 2044
36:8 So Baruch son of Neriah did exactly what the prophet Jeremiah had told him to do. He read what the Lord had said from the scroll in the temple of the Lord. 2045 36:9 All the people living in Jerusalem 2046 and all the people who came into Jerusalem from the towns of Judah came to observe a fast before the Lord. The fast took place in the ninth month of the fifth year that Jehoiakim son of Josiah was ruling over Judah. 2047 36:10 At that time Baruch went into the temple of the Lord. He stood in the entrance of the room of Gemariah the son of Shaphan who had been the royal secretary. 2048 That room was in the upper court 2049 near the entrance of the New Gate. 2050 There, where all the people could hear him, he read from the scroll what Jeremiah had said. 2051
36:11 Micaiah, who was the son of Gemariah and the grandson of Shaphan, heard Baruch read from the scroll everything the Lord had said. 2052 36:12 He went down to the chamber of the royal secretary in the king’s palace and found all the court officials in session there. Elishama 2053 the royal secretary, Delaiah son of Shemaiah, Elnathan son of Achbor, 2054 Gemariah son of Shaphan, Zedekiah son of Hananiah, and all the other officials were seated there. 36:13 Micaiah told them everything he had heard Baruch read from the scroll in the hearing of the people. 2055 36:14 All the officials sent Jehudi, who was the son of Nethaniah and the grandson of Cushi, to Baruch. They ordered him to tell Baruch, “Come here and bring with you 2056 the scroll you read in the hearing of the people.” 2057 So Baruch son of Neriah went to them, carrying the scroll in his hand. 2058 36:15 They said to him, “Please sit down and read it to us.” So Baruch sat down and read it to them. 2059 36:16 When they had heard it all, 2060 they expressed their alarm to one another. 2061 Then they said to Baruch, “We must certainly give the king a report about everything you have read!” 2062 36:17 Then they asked Baruch, “How did you come to write all these words? Do they actually come from Jeremiah’s mouth?” 2063 36:18 Baruch answered, “Yes, they came from his own mouth. He dictated all these words to me and I wrote them down in ink on this scroll.” 2064 36:19 Then the officials said to Baruch, “You and Jeremiah must go and hide. You must not let anyone know where you are.” 2065
36:20 The officials put the scroll in the room of Elishama, the royal secretary, for safekeeping. 2066 Then they went to the court and reported everything 2067 to the king. 2068 36:21 The king sent Jehudi to get the scroll. He went and got it from the room of Elishama, the royal secretary. Then he himself 2069 read it to the king and all the officials who were standing around him. 36:22 Since it was the ninth month of the year, the king was sitting in his winter quarters. 2070 A fire was burning in the firepot in front of him. 2071 36:23 As soon as Jehudi had read three or four columns 2072 of the scroll, the king 2073 would cut them off with a penknife 2074 and throw them on the fire in the firepot. He kept doing so until the whole scroll was burned up in the fire. 2075 36:24 Neither he nor any of his attendants showed any alarm when they heard all that had been read. Nor did they tear their clothes to show any grief or sorrow. 2076 36:25 The king did not even listen to Elnathan, Delaiah, and Gemariah, who had urged him not to burn the scroll. 2077 36:26 He also ordered Jerahmeel, who was one of the royal princes, 2078 Seraiah son of Azriel, and Shelemiah son of Abdeel to arrest the scribe Baruch and the prophet Jeremiah. However, the Lord hid them.
36:27 The Lord spoke to Jeremiah after Jehoiakim had burned the scroll containing what Jeremiah had spoken and Baruch had written down. 2079 36:28 “Get another 2080 scroll and write on it everything 2081 that was written on the original scroll 2082 that King Jehoiakim of Judah burned. 36:29 Tell King Jehoiakim of Judah, ‘The Lord says, “You burned the scroll. You asked 2083 Jeremiah, ‘How dare you write in this scroll that the king of Babylon will certainly come and destroy this land and wipe out all the people and animals on it?’” 2084 36:30 So the Lord says concerning King Jehoiakim of Judah, “None of his line will occupy the throne of David. 2085 His dead body will be thrown out to be exposed to scorching heat by day and frost by night. 2086 36:31 I will punish him and his descendants and the officials who serve him for the wicked things they have done. 2087 I will bring on them, the citizens of Jerusalem, 2088 and the people of Judah all the disaster that I threatened to do to them. I will punish them because I threatened them but they still paid no heed.”’” 2089 36:32 Then Jeremiah got another scroll and gave it to the scribe Baruch son of Neriah. As Jeremiah dictated, Baruch wrote on this scroll everything that had been on the scroll that King Jehoiakim of Judah burned in the fire. They also added on this scroll several other messages of the same kind. 2090
37:1 Zedekiah son of Josiah succeeded Jeconiah 2091 son of Jehoiakim as king. He was elevated to the throne of the land of Judah by King Nebuchadnezzar of Babylon. 2092 37:2 Neither he nor the officials who served him nor the people of Judah paid any attention to what the Lord said through the prophet Jeremiah. 2093
37:3 King Zedekiah sent 2094 Jehucal 2095 son of Shelemiah and the priest Zephaniah 2096 son of Maaseiah to the prophet Jeremiah. He told them to say, “Please pray to the Lord our God on our behalf.” 37:4 (Now Jeremiah had not yet been put in prison. 2097 So he was still free to come and go among the people as he pleased. 2098 37:5 At that time the Babylonian forces 2099 had temporarily given up their siege against Jerusalem. 2100 They had had it under siege, but withdrew when they heard that the army of Pharaoh had set out from Egypt. 2101 ) 37:6 The Lord gave the prophet Jeremiah a message for them. He told him to tell them, 2102 37:7 “The Lord God of Israel says, ‘Give a message to the king of Judah who sent you to ask me to help him. 2103 Tell him, “The army of Pharaoh that was on its way to help you will go back home to Egypt. 2104 37:8 Then the Babylonian forces 2105 will return. They will attack the city and will capture it and burn it down. 37:9 Moreover, I, the Lord, warn you not to deceive yourselves into thinking that the Babylonian forces 2106 will go away and leave you alone. For they will not go away. 2107 37:10 For even if you were to defeat all the Babylonian forces 2108 fighting against you so badly that only wounded men were left lying in their tents, they would get up and burn this city down.”’” 2109
37:11 The following events also occurred 2110 while the Babylonian forces 2111 had temporarily withdrawn from Jerusalem 2112 because the army of Pharaoh was coming. 37:12 Jeremiah started to leave Jerusalem to go to the territory of Benjamin. He wanted to make sure he got his share of the property that was being divided up among his family there. 2113 37:13 But he only got as far as the Benjamin Gate. 2114 There an officer in charge of the guards named Irijah, 2115 who was the son of Shelemiah and the grandson of Hananiah, stopped him. He seized Jeremiah and said, 2116 “You are deserting to the Babylonians!” 2117 37:14 Jeremiah answered, “That’s a lie! I am not deserting to the Babylonians.” 2118 But Irijah would not listen to him. Irijah put Jeremiah under arrest and took him to the officials. 37:15 The officials were very angry 2119 at Jeremiah. They had him flogged and put in prison in the house of Jonathan, the royal secretary, which they had converted into a place for confining prisoners. 2120
37:16 So 2121 Jeremiah was put in prison in a cell in the dungeon in Jonathan’s house. 2122 He 2123 was kept there for a long time. 37:17 Then King Zedekiah had him brought to the palace. There he questioned him privately and asked him, 2124 “Is there any message from the Lord?” Jeremiah answered, “Yes, there is.” Then he announced, 2125 “You will be handed over to the king of Babylon.” 2126 37:18 Then Jeremiah asked King Zedekiah, “What crime have I committed against you, or the officials who serve you, or the people of Judah? What have I done to make you people throw me into prison? 2127 37:19 Where now are the prophets who prophesied to you that 2128 the king of Babylon would not attack you or this land? 37:20 But now please listen, your royal Majesty, 2129 and grant my plea for mercy. 2130 Do not send me back to the house of Jonathan, the royal secretary. If you do, I will die there.” 2131 37:21 Then King Zedekiah ordered that Jeremiah be committed to the courtyard of the guardhouse. He also ordered that a loaf of bread 2132 be given to him every day from the baker’s street until all the bread in the city was gone. So Jeremiah was kept 2133 in the courtyard of the guardhouse.
38:1 Now Shephatiah son of Mattan, Gedaliah son of Pashhur, Jehucal 2134 son of Shelemiah, and Pashhur 2135 son of Malkijah had heard 2136 the things that Jeremiah had been telling the people. They had heard him say, 38:2 “The Lord says, ‘Those who stay in this city will die in battle or of starvation or disease. 2137 Those who leave the city and surrender to the Babylonians 2138 will live. They will escape with their lives.’” 2139 38:3 They had also heard him say, 2140 “The Lord says, ‘This city will certainly be handed over to the army of the king of Babylon. They will capture it.’” 2141 38:4 So these officials said to the king, “This man must be put to death. For he is demoralizing 2142 the soldiers who are left in the city as well as all the other people there by these things he is saying. 2143 This 2144 man is not seeking to help these people but is trying to harm them.” 2145 38:5 King Zedekiah said to them, “Very well, you can do what you want with him. 2146 For I cannot do anything to stop you.” 2147 38:6 So the officials 2148 took Jeremiah and put him in the cistern 2149 of Malkijah, one of the royal princes, 2150 that was in the courtyard of the guardhouse. There was no water in the cistern, only mud. So when they lowered Jeremiah into the cistern with ropes he sank in the mud. 2151
38:7 An Ethiopian, Ebed Melech, 2152 a court official in the royal palace, heard that Jeremiah had been put 2153 in the cistern. While the king was holding court 2154 at the Benjamin Gate, 38:8 Ebed Melech departed the palace and went to speak to the king. He said to him, 38:9 “Your royal Majesty, those men have been very wicked in all that they have done to the prophet Jeremiah. They have thrown him into a cistern and he is sure to die of starvation there because there is no food left in the city. 2155 38:10 Then the king gave Ebed Melech the Ethiopian the following order: “Take thirty 2156 men with you from here and go pull the prophet Jeremiah out of the cistern before he dies.” 38:11 So Ebed Melech took the men with him and went to a room under the treasure room in the palace. 2157 He got some worn-out clothes and old rags 2158 from there and let them down by ropes to Jeremiah in the cistern. 38:12 Ebed Melech 2159 called down to Jeremiah, “Put these rags and worn-out clothes under your armpits to pad the ropes. 2160 Jeremiah did as Ebed Melech instructed. 2161 38:13 So they pulled Jeremiah up from the cistern with ropes. Jeremiah, however, still remained confined 2162 to the courtyard of the guardhouse.
38:14 Some time later 2163 Zedekiah sent and had Jeremiah brought to him at the third entrance 2164 of the Lord’s temple. The king said to Jeremiah, “I would like to ask you a question. Do not hide anything from me when you answer.” 2165 38:15 Jeremiah said to Zedekiah, “If I answer you, you will certainly kill me. 2166 If I give you advice, you will not listen to me.” 38:16 So King Zedekiah made a secret promise to Jeremiah and sealed it with an oath. He promised, 2167 “As surely as the Lord lives who has given us life and breath, 2168 I promise you this: I will not kill you or hand you over to those men who want to kill you.” 2169
38:17 Then Jeremiah said to Zedekiah, “The Lord, the God who rules over all, the God of Israel, 2170 says, ‘You must surrender to the officers of the king of Babylon. If you do, your life will be spared 2171 and this city will not be burned down. Indeed, you and your whole family will be spared. 38:18 But if you do not surrender to the officers of the king of Babylon, this city will be handed over to the Babylonians 2172 and they will burn it down. You yourself will not escape from them.’” 2173 38:19 Then King Zedekiah said to Jeremiah, “I am afraid of the Judeans who have deserted to the Babylonians. 2174 The Babylonians might hand me over to them and they will torture me.” 2175 38:20 Then Jeremiah answered, “You will not be handed over to them. Please obey the Lord by doing what I have been telling you. 2176 Then all will go well with you and your life will be spared. 2177 38:21 But if you refuse to surrender, the Lord has shown me a vision of what will happen. Here is what I saw: 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, 2178
‘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.’ 2179
38:23 “All your wives and your children will be turned over to the Babylonians. 2180 You yourself will not escape from them but will be captured by the 2181 king of Babylon. This city will be burned down.” 2182
38:24 Then Zedekiah told Jeremiah, “Do not let anyone know about the conversation we have had. 2183 If you do, you will die. 2184 38:25 The officials may hear that I have talked with you. They may come to you and say, ‘Tell us what you said to the king and what the king said to you. 2185 Do not hide anything from us. If you do, we will kill you.’ 2186 38:26 If they do this, tell 2187 them, ‘I was pleading with the king not to send me back to die in the dungeon of Jonathan’s house.’” 2188 38:27 All the officials did indeed come and question Jeremiah. 2189 He told them exactly what the king had instructed him to say. 2190 They stopped questioning him any further because no one had actually heard their conversation. 2191 38:28 So Jeremiah remained confined 2192 in the courtyard of the guardhouse until the day Jerusalem 2193 was captured.
The following events occurred when Jerusalem 2194 was captured. 2195
[2:2] 1 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:2] 2 tn Heb “I remember to/for you.”
[2:2] 3 tn Heb “the loyal love of your youth.”
[2:2] sn The Hebrew word translated “how devoted you were” (חֶסֶד, khesed) refers metaphorically to the devotion of a new bride to her husband. In typical Hebraic fashion, contemporary Israel is identified with early Israel after she first entered into covenant with (= married) the
[2:3] 4 sn Heb “the first fruits of his harvest.” Many commentators see the figure here as having theological significance for the calling of the Gentiles. It is likely, however, that in this context the metaphor – here rendered as a simile – is intended to bring out the special relationship and inviolability that Israel had with God. As the first fruits were the special possession of the
[2:5] 8 tn Or “I did not wrong your ancestors in any way. Yet they went far astray from me.” Both translations are an attempt to render the rhetorical question which demands a negative answer.
[2:5] 9 tn Heb “They went/followed after.” This idiom is found most often in Deuteronomy or covenant contexts. It refers to loyalty to God and to his covenant or his commandments (e.g., 1 Kgs 14:8; 2 Chr 34:31) with the metaphor of a path or way underlying it (e.g., Deut 11:28; 28:14). To “follow other gods” was to abandon this way and this loyalty (i.e., to “abandon” or “forget” God, Judg 2:12; Hos 2:13) and to follow the customs or religious traditions of the pagan nations (e.g., 2 Kgs 17:15). The classic text on “following” God or another god is 1 Kgs 18:18, 21 where Elijah taunts the people with “halting between two opinions” whether the
[2:5] 10 tn The words “to me” are not in the Hebrew text but are implicit from the context: Heb “they followed after the worthless thing/things and became worthless.” There is an obvious wordplay on the verb “became worthless” and the noun “worthless thing,” which is probably to be understood collectively and to refer to idols as it does in Jer 8:19; 10:8; 14:22; Jonah 2:8.
[2:6] 11 tn This word is erroneously rendered “shadow of death” in most older English versions; that translation is based on a faulty etymology. Contextual studies and comparative Semitic linguistics have demonstrated that the word is merely another word for darkness. It is confined to poetic texts and often carries connotations of danger and distress. It is associated in poetic texts with the darkness of a prison (Ps 107:10, 14), a mine (Job 28:3), and a ravine (Ps 23:4). Here it is associated with the darkness of the wasteland and ravines of the Sinai desert.
[2:6] 12 sn The context suggests that the question is related to a lament where the people turn to God in their troubles, asking him for help and reminding him of his past benefactions. See for example Isa 63:11-19 and Ps 44. It is an implicit prayer for his intervention, cf. 2 Kgs 2:14.
[2:7] 13 sn Note how contemporary Israel is again identified with her early ancestors. See the study note on 2:2.
[2:7] 15 sn I.e., made it ceremonially unclean. See Lev 18:19-30; Num 35:34; Deut 21:23.
[2:7] 16 tn Heb “my inheritance.” Or “the land [i.e., inheritance] I gave you,” reading the pronoun as indicating source rather than possession. The parallelism and the common use in Jeremiah of the term to refer to the land or people as the
[2:7] sn The land belonged to the
[2:8] 17 tn Heb “The priests…the ones who grasp my law…the shepherds…the prophets…they…”
[2:8] 18 sn See the study note on 2:6.
[2:8] 19 tn Heb “those who handle my law.”
[2:8] sn The reference is likely to the priests and Levites who were responsible for teaching the law (so Jer 18:18; cf. Deut 33:10). According to Jer 8:8 it could possibly refer to the scribes who copied the law.
[2:8] 20 tn Or “were not committed to me.” The Hebrew verb rendered “know” refers to more than mere intellectual knowledge. It carries also the ideas of emotional and volitional commitment as well intimacy. See for example its use in contexts like Hos 4:1; 6:6.
[2:8] 22 tn Heb “and they followed after those things [the word is plural] which do not profit.” The poetic structure of the verse, four lines in which a distinct subject appears at the beginning followed by a fifth line beginning with a prepositional phrase and no distinct subject, argues that this line is climactic and refers to all four classes enumerated in the preceding lines. See W. L. Holladay, Jeremiah (Hermeneia), 1:88-89. There may be a play or pun in the Hebrew text on the name for the god Baal (בַּעַל, ba’al) and the verb “cannot help you” (Heb “do not profit”) which is spelled יַעַל (ya’al).
[2:9] 23 tn Or “bring charges against you.”
[2:9] sn The language used here is that of the law court. In international political contexts it was the language of a great king charging his subject with breach of covenant. See for examples in earlier prophets, Isa 1:2-20; Mic 6:1-8.
[2:9] 24 tn The words “your children and” are supplied in the translation to bring out the idea of corporate solidarity implicit in the passage.
[2:9] sn The passage reflects the Hebrew concept of corporate solidarity: The actions of parents had consequences for their children, grandchildren, and great grandchildren. Compare the usage in the ten commandments, Deut 5:10, and note the execution of the children of Dathan and Abiram, Deut 11:6, and of Achan, Josh 7:24-25.
[2:10] 25 tn Heb “For go west.”
[2:10] 26 tn Heb “pass over to the coasts of Kittim.” The words “west across the sea” in this line and “east of” in the next are implicit in the text and are supplied in the translation to give geographical orientation.
[2:10] sn The Hebrew term translated Cyprus (“Kittim”) originally referred to the island of Cyprus but later was used for the lands in the west, including Macedonia (1 Macc 1:1; 8:5) and Rome (Dan 11:30). It is used here as part of a figure called merism to denote the lands in the west as opposed to Kedar which was in the east. The figure includes polar opposites to indicate totality, i.e., everywhere from west to east.
[2:10] 27 sn Kedar is the home of the Bedouin tribes in the Syro-Arabian desert. See Gen 25:18 and Jer 49:38. See also the previous note for the significance of the reference here.
[2:11] 28 tn Heb “have exchanged their glory [i.e., the God in whom they glory].” This is a case of a figure of speech where the attribute of a person or thing is put for the person or thing. Compare the common phrase in Isaiah, the Holy One of Israel, obviously referring to the
[2:11] 29 tn Heb “what cannot profit.” The verb is singular and the allusion is likely to Baal. See the translator’s note on 2:8 for the likely pun or wordplay.
[2:12] 30 sn In earlier literature the heavens (and the earth) were called on to witness Israel’s commitment to the covenant (Deut 30:12) and were called to serve as witnesses to Israel’s fidelity or infidelity to it (Isa 1:2; Mic 6:1).
[2:13] 31 tn It is difficult to decide whether to translate “fresh, running water” which the Hebrew term for “living water” often refers to (e.g., Gen 26:19; Lev 14:5), or “life-giving water” which the idiom “fountain of life” as source of life and vitality often refers to (e.g., Ps 36:9; Prov 13:14; 14:27). The contrast with cisterns, which collected and held rain water, suggests “fresh, running water,” but the reality underlying the metaphor contrasts the
[2:14] 32 tn Heb “Is Israel a slave? Or is he a house born slave?” The questions are rhetorical, expecting a negative answer.
[2:14] sn The
[2:15] 33 tn Heb “Lions shout over him, they give out [raise] their voices.”
[2:15] sn The reference to lions is here a metaphor for the Assyrians (and later the Babylonians, see Jer 50:17). The statement about lions roaring over their prey implies that the prey has been vanquished.
[2:15] 34 tn Heb “without inhabitant.”
[2:16] 35 tn Heb “the sons of…”
[2:16] 36 tc The translation follows the reading of the Syriac version. The Hebrew text reads “have grazed [= “shaved” ?] your skulls [as a sign of disgracing them].” Note that the reference shifts from third person, “him,” to second person, “you,” which is common in Hebrew style. The words “people of Israel” have been supplied in the translation to help identify the referent and ease the switch. The reading presupposes יְרֹעוּךְ (yÿro’ukh) a Qal imperfect from the verb רָעַע (ra’a’; see BDB 949 s.v. II רָעַע Qal.1 and compare usage in Jer 15:2; Ps 2:9). The MT reads יִרְעוּךְ (yir’ukh), a Qal imperfect from the root רָעָה (ra’ah; see BDB 945 s.v. I רָעָה Qal.2.b for usage). The use of the verb in the MT is unparalleled in the sense suggested, but the resultant figure, if “graze” can mean “shave,” is paralleled in Jer 47:5; 48:37; Isa 7:20. The reading of the variant is accepted on the basis that it is the rarer root; the scribe would have been more familiar with the root “graze” even though it is unparalleled in the figurative nuance implied here. The noun “head/skull” is functioning as an accusative of further specification (see GKC 372 §117.ll and compare usage in Gen 3:8), i.e., “they crack you on the skull” or “they shave you on the skull.” The verb is a prefixed form and in this context is either a preterite without vav (ו) consecutive or an iterative imperfect denoting repeated action. Some modern English versions render the verb in the future tense, “they will break [or shave] your skull.”
[2:17] 37 tn Heb “Are you not bringing this on yourself.” The question is rhetorical and expects a positive answer.
[2:17] 38 tn Heb “at the time of leading you in the way.”
[2:18] 39 tn Heb “What to you to the way.”
[2:18] 40 tn The introductory particle וְעַתָּה (vÿ’attah, “and now”) carries a logical, not temporal, connotation here (cf. BDB 274 s.v. עַתָּה 2.b).
[2:18] 41 tn Heb “to drink water from the Shihor [a branch of the Nile].” The reference is to seeking help through political alliance with Egypt as opposed to trusting in God for help. This is an extension of the figure in 2:13.
[2:18] 42 tn Heb “What to you to the way.”
[2:18] 43 tn Heb “to drink water from the River [a common designation in biblical Hebrew for the Euphrates River].” This refers to seeking help through political alliance. See the preceding note.
[2:19] 44 tn Or “teach you a lesson”; Heb “rebuke/chide you.”
[2:19] 45 tn Heb “how evil and bitter.” The reference is to the consequences of their acts. This is a figure of speech (hendiadys) where two nouns or adjectives joined by “and” introduce a main concept modified by the other noun or adjective.
[2:19] 46 tn Heb “to leave the
[2:19] 47 tn Heb “and no fear of me was on you.”
[2:19] 48 tn Heb “the Lord Yahweh, [the God of] hosts.” For the title Lord
[2:20] 49 tn Or “For.” The Hebrew particle (כִּי, ki) here introduces the evidence that they had no respect for him.
[2:20] 50 tn Heb “you broke your yoke…tore off your yoke ropes.” The metaphor is that of a recalcitrant ox or heifer which has broken free from its master.
[2:20] 51 tc The MT of this verse has two examples of the old second feminine singular perfect, שָׁבַרְתִּי (shavarti) and נִתַּקְתִּי (nittaqti), which the Masoretes mistook for first singulars leading to the proposal to read אֶעֱבוֹר (’e’evor, “I will not transgress”) for אֶעֱבֹד (’e’evod, “I will not serve”). The latter understanding of the forms is accepted in KJV but rejected by almost all modern English versions as being less appropriate to the context than the reading accepted in the translation given here.
[2:20] 52 tn Heb “you sprawled as a prostitute on….” The translation reflects the meaning of the metaphor.
[2:21] 53 tc Heb “I planted you as a choice vine, all of it true seed. How then have you turned into a putrid thing to me, a strange [or wild] vine.” The question expresses surprise and consternation. The translation is based on a redivision of the Hebrew words סוּרֵי הַגֶּפֶן (sure haggefen) into סוֹרִיָּה גֶּפֶן (soriyyah gefen) and the recognition of a hapax legomenon סוֹרִיָּה (soriyyah) meaning “putrid, stinking thing.” See HALOT 707 s.v. סוֹרִי.
[2:22] 54 tn Heb “Even if you wash with natron/lye, and use much soap, your sin is a stain before me.”
[2:22] 55 tn Heb “Lord Yahweh.” For an explanation of this title see the study notes on 1:6.
[2:23] 56 tn Heb “I have not gone/followed after.” See the translator’s note on 2:5 for the meaning and usage of this idiom.
[2:23] 57 tn Heb “Look at your way in the valley.” The valley is an obvious reference to the Valley of Hinnom where Baal and Molech were worshiped and child sacrifice was practiced.
[2:23] 58 sn The metaphor is intended to depict Israel’s lack of clear direction and purpose without the
[2:24] 59 tn The words “to get the scent of a male” are implicit and are supplied in the translation for clarification.
[2:24] 60 sn The metaphor is intended to depict Israel’s irrepressible desire to worship other gods.
[2:25] 61 tn Heb “Refrain your feet from being bare and your throat from being dry/thirsty.”
[2:25] 62 tn Heb “It is useless! No!” For this idiom, see Jer 18:12; NEB “No; I am desperate.”
[2:26] 63 tn Heb “house of Israel.”
[2:26] 64 tn The words “for what they have done” are implicit in the comparison and are supplied in the translation for clarification.
[2:27] 65 tn Heb “wood…stone…”
[2:27] 66 sn The reference to wood and stone is, of course, a pejorative reference to idols made by human hands. See the next verse where reference is made to “the gods you have made.”
[2:27] 67 tn Heb “they have turned [their] backs to me, not [their] faces.”
[2:28] 68 tn This is an attempt to render the Hebrew particle כִּי (ki, “for, indeed”) contextually.
[2:29] 69 sn This is still part of the
[2:30] 70 tn Heb “Your sword devoured your prophets like a destroying lion.” However, the reference to the sword in this and many similar idioms is merely idiomatic for death by violent means.
[2:31] 71 tn Heb “a land of the darkness of Yah [= thick or deep darkness].” The idea of danger is an added connotation of the word in this context.
[2:31] 73 tn Or more freely, “free to do as we please.” There is some debate about the meaning of this verb (רוּד, rud) because its usage is rare and its meaning is debated in the few passages where it does occur. The key to its meaning may rest in the emended text (reading וְרַדְתִּי [vÿradti] for וְיָרַדְתִּי [vÿyaradti]) in Judg 11:37 where it refers to the roaming of Jephthah’s daughter on the mountains of Israel.
[2:33] 74 tn Heb “How good you have made your ways to seek love.”
[2:33] 75 tn Heb “so that even the wicked women you teach your ways.”
[2:34] 76 tn The words “for example” are implicit and are supplied in the translation for clarification. This is only one example of why their death was not legitimate.
[2:34] sn Killing a thief caught in the act of breaking and entering into a person’s home was pardonable under the law of Moses, cf. Exod 22:2.
[2:34] 77 tn KJV and ASV read this line with 2:34. The ASV makes little sense and the KJV again erroneously reads the archaic second person feminine singular perfect as first person common singular. All the modern English versions and commentaries take this line with 2:35.
[2:35] 78 tn This is an attempt to render the Hebrew particle often translated “behold” (הִנֵּה, hinneh) in a meaningful way in this context. See further the translator’s note on the word “really” in 1:6.
[2:36] 79 tn Heb “changing your way.” The translation follows the identification of the Hebrew verb here as a defective writing of a form (תֵּזְלִי [tezÿli] instead of תֵּאזְלִי [te’zÿli]) from a verb meaning “go/go about” (אָזַל [’azal]; cf. BDB 23 s.v. אָזַל). Most modern English versions, commentaries, and lexicons read it from a root meaning “to treat cheaply [or lightly]” (תָּזֵלִּי [tazelli] from the root זָלַל (zalal); cf. HALOT 261 s.v. זָלַל); hence, “Why do you consider it such a small matter to…”
[2:36] 80 tn Heb “You will be ashamed/disappointed by Egypt, just as you were ashamed/ disappointed by Assyria.”
[2:37] 81 tn Heb “with your hands on your head.” For the picture here see 2 Sam 13:19.
[2:37] 82 tn Heb “The
[3:1] 83 tn Heb “May he go back to her again?” The question is rhetorical and expects a negative answer.
[3:1] sn For the legal background for the illustration that is used here see Deut 24:1-4.
[3:1] 84 tn Heb “Would the land not be utterly defiled?” The stative is here rendered actively to connect better with the preceding. The question is rhetorical and expects a positive answer.
[3:1] 85 tn Heb “But you have played the prostitute with many lovers.”
[3:1] 86 tn Heb “Returning to me.” The form is the bare infinitive which the KJV and ASV have interpreted as an imperative “Yet, return to me!” However, it is more likely that a question is intended, expressing surprise in the light of the law alluded to and the facts cited. For the use of the infinitive absolute in the place of a finite verb, cf. GKC 346 §113.ee. For the introduction of a question without a question marker, cf. GKC 473 §150.a.
[3:2] 88 tn Heb “Where have you not been ravished?” The rhetorical question expects the answer “nowhere,” which suggests she has engaged in the worship of pagan gods on every one of the hilltops.
[3:2] 89 tn Heb “You sat for them [the lovers, i.e., the foreign gods] beside the road like an Arab in the desert.”
[3:2] 90 tn Heb “by your prostitution and your wickedness.” This is probably an example of hendiadys where, when two nouns are joined by “and,” one expresses the main idea and the other qualifies it.
[3:3] 91 tn Heb “you have the forehead of a prostitute.”
[3:4] 92 tn Heb “Have you not just now called out to me, ‘[you are] my father!’?” The rhetorical question expects a positive answer.
[3:5] 93 tn Heb “Will he keep angry forever? Will he maintain [it] to the end?” The questions are rhetorical and expect a negative answer. The change to direct address in the English translation is intended to ease the problem of the rapid transition, common in Hebrew style (but not in English), from second person direct address in the preceding lines to third person indirect address in these two lines. See GKC 462 §144.p.
[3:5] 94 tn Heb “You do the evil and you are able.” This is an example of hendiadys, meaning “You do all the evil that you are able to do.”
[3:6] 95 tn “Have you seen…” The question is rhetorical and expects a positive answer.
[3:6] 96 tn Heb “she played the prostitute there.” This is a metaphor for Israel’s worship; she gave herself to the worship of other gods like a prostitute gives herself to her lovers. There seems no clear way to completely spell out the metaphor in the translation.
[3:7] 97 tn Or “I said to her, ‘Come back to me!’” The verb אָמַר (’amar) usually means “to say,” but here it means “to think,” of an assumption that turns out to be wrong (so HALOT 66.4 s.v. אמר); cf. Gen 44:28; Jer 3:19; Pss 82:6; 139:11; Job 29:18; Ruth 4:4; Lam 3:18.
[3:7] sn Open theists suggest that passages such as this indicate God has limited foreknowledge; however, more traditional theologians view this passage as an extended metaphor in which God presents himself as a deserted husband, hoping against hope that his adulterous wife might return to him. The point of the metaphor is not to make an assertion about God’s foreknowledge, but to develop the theme of God’s heartbreak due to Israel’s unrepentance.
[3:7] 98 tn The words “what she did” are not in the text but are implicit from the context and are supplied in the translation for clarification.
[3:8] 99 tc Heb “she [‘her sister, unfaithful Judah’ from the preceding verse] saw” with one Hebrew
[3:8] 100 tn Heb “because she committed adultery.” The translation is intended to spell out the significance of the metaphor.
[3:8] 101 tn The words “Even after her unfaithful sister, Judah, had seen this” are not in the Hebrew text but are implicit in the connection and are supplied for clarification.
[3:8] 102 tn Heb “she played the prostitute there.” This is a metaphor for Israel’s worship; she gave herself to the worship of other gods like a prostitute gives herself to her lovers. There seems no clear way to completely spell out the metaphor in the translation.
[3:9] 103 tc The translation reads the form as a causative (Hiphil, תַּהֲנֵף, tahanef) with some of the versions in place of the simple stative (Qal, תֶּחֱנַף, tekhenaf) in the MT.
[3:9] 104 tn Heb “because of the lightness of her prostitution, she defiled the land and committed adultery with stone and wood.”
[3:10] 105 tn Heb “And even in all this.”
[3:10] 106 tn Heb “ has not turned back to me with all her heart but only in falsehood.”
[3:11] 107 tn Heb “Wayward Israel has proven herself to be more righteous than unfaithful Judah.”
[3:11] sn A comparison is drawn here between the greater culpability of Judah, who has had the advantage of seeing how God disciplined her sister nation for having sinned and yet ignored the warning and committed the same sin, and the culpability of Israel who had no such advantage.
[3:12] 108 tn Heb “Go and proclaim these words to the north.” The translation assumes that the message is directed toward the exiles of northern Israel who have been scattered in the provinces of Assyria to the north.
[3:12] 109 tn Heb “I will not cause my face to fall on you.”
[3:13] 110 tn Heb “Only acknowledge your iniquity.”
[3:13] 111 tn The words “You must confess” are repeated to convey the connection. The Hebrew text has an introductory “that” in front of the second line and a coordinative “and” in front of the next two lines.
[3:13] 112 tc MT reads דְּרָכַיִךְ (dÿrakhayikh, “your ways”), but the BHS editors suggest דּוֹדַיִךְ (dodayikh, “your breasts”) as an example of orthographic confusion. While the proposal makes sense, it remains a conjectural emendation since it is not supported by any actual manuscripts or ancient versions.
[3:13] tn Heb “scattered your ways with foreign [gods]” or “spread out your breasts to strangers.”
[3:14] 113 tn Or “I am your true husband.”
[3:14] sn There is a wordplay between the term “true master” and the name of the pagan god Baal. The pronoun “I” is emphatic, creating a contrast between the
[3:14] 114 tn The words, “If you do” are not in the text but are implicit in the connection of the Hebrew verb with the preceding.
[3:15] 115 tn Heb “shepherds.”
[3:15] 116 tn Heb “after/according to my [own] heart.”
[3:16] 117 tn Heb “you will become numerous and fruitful.”
[3:16] 119 tn Heb “the ark of the covenant.” It is called this because it contained the tables of the law which in abbreviated form constituted their covenant obligations to the
[3:16] 120 tn Or “Nor will another one be made”; Heb “one will not do/make [it?] again.”
[3:17] 121 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:17] 122 tn Heb “will gather to the name of the
[3:17] 123 tn Heb “the stubbornness of their evil hearts.”
[3:18] 124 tn Heb “In those days.”
[3:18] 125 tn Heb “the house of Judah will walk together with the house of Israel.”
[3:18] 126 tn Heb “the land that I gave your [fore]fathers as an inheritance.”
[3:19] 127 tn Heb “I, myself, said.” See note on “I thought that she might come back to me” in 3:7.
[3:19] 128 tn Heb “How I would place you among the sons.” Israel appears to be addressed here contextually as the
[3:19] sn The imagery here appears to be that of treating the wife as an equal heir with the sons and of giving her the best piece of property.
[3:19] 129 tn The words “What a joy it would be for me to” are not in the Hebrew text but are implied in the parallel structure.
[3:19] 130 tn Heb “the most beautiful heritage among the nations.”
[3:19] 131 tn Heb “my father.”
[3:19] 132 tn Heb “turn back from [following] after me.”
[3:20] 133 tn Heb “house of Israel.”
[3:20] 134 tn Heb “a wife unfaithful from her husband.”
[3:21] 135 tn Heb “A sound is heard on the hilltops, the weeping of the supplication of the children of Israel because [or indeed] they have perverted their way.” At issue here is whether the supplication is made to Yahweh in repentance because of what they have done or whether it is supplication to the pagan gods which is evidence of their perverted ways. The reference in this verse to the hilltops where idolatry was practiced according to 3:2 and the reference to Israel’s unfaithfulness in the preceding verse make the latter more likely. For the asseverative use of the Hebrew particle (here rendered “indeed”) where the particle retains some of the explicative nuance; cf. BDB 472-73 s.v. כִּי 1.e and 3.c.
[3:21] 136 tn Heb “have forgotten the
[3:22] 137 tn Or “I will forgive your apostasies.” Heb “I will [or want to] heal your apostasies.” For the use of the verb “heal” (רָפָא, rafa’) to refer to spiritual healing and forgiveness see Hos 14:4.
[3:22] 138 tn Or “They say.” There is an obvious ellipsis of a verb of saying here since the preceding words are those of the
[3:23] 139 tn Heb “Truly in vain from the hills the noise/commotion [and from] the mountains.” The syntax of the Hebrew sentence is very elliptical here.
[3:23] 140 tn Heb “Truly in the
[3:24] 141 tn Heb “From our youth the shameful thing has eaten up…” The shameful thing is specifically identified as Baal in Jer 11:13. Compare also the shift in certain names such as Ishbaal (“man of Baal”) to Ishbosheth (“man of shame”).
[3:24] 142 tn Heb “fathers” (also in v. 25).
[3:25] 143 tn Heb “Let us lie down in….”
[3:25] 144 tn Heb “Let us be covered with disgrace.”
[4:1] 145 tn Or “If you, Israel, want to turn [away from your shameful ways (those described in 3:23-25)]…then you must turn back to me.” Or perhaps, “Israel, you must turn back…Yes, you must turn back to me.”
[4:1] 146 tn Heb “disgusting things.”
[4:1] 147 tn Or possibly, “If you get those disgusting idols out of my sight, you will not need to flee.” This is less probable because the normal meaning of the last verb is “to wander,” “ to stray.”
[4:2] 148 tn Heb “If you [= you must, see the translator’s note on the word “do” later in this verse] swear/take an oath, ‘As the
[4:2] 149 tn 4:1-2a consists of a number of “if” clauses, two of which are formally introduced by the Hebrew particle אִם (’im) while the others are introduced by the conjunction “and,” followed by a conjunction (“and” = “then”) with a perfect in 4:2b which introduces the consequence. The translation “You must…. If you do,” was chosen to avoid a long and complicated sentence.
[4:2] 150 tn Heb “bless themselves in him and make their boasts in him.”
[4:3] 151 tn The Hebrew particle is obviously asseverative here since a causal connection appears to make little sense.
[4:3] 152 tn Heb “Plow up your unplowed ground and do not sow among the thorns.” The translation is an attempt to bring out the force of a metaphor. The idea seems to be that they are to plow over the thorns and make the ground ready for the seeds which will produce a new crop where none had been produced before.
[4:4] 153 tn Heb “Circumcise yourselves to the
[4:5] 155 tn The words “The
[4:5] 156 tn It is unclear who the addressees of the masculine plural imperatives are here. They may be the citizens of Jerusalem and Judah who are sounding the alarm to others. However, the first person reference to the
[4:5] 157 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:5] 158 tn Heb “ram’s horn,” but the modern equivalent is “trumpet” and is more readily understandable.
[4:6] 159 tn Heb “Raise up a signal toward Zion.”
[4:6] 160 tn Heb “out of the north, even great destruction.”
[4:7] 161 tn Heb “A lion has left its lair.” The metaphor is turned into a simile for clarification. The word translated “lair” has also been understood to refer to a hiding place. However, it appears to be cognate in meaning to the word translated “lair” in Ps 10:9; Jer 25:38, a word which also refers to the abode of the
[4:8] 163 tn Or “wail because the fierce anger of the
[4:9] 164 tn Heb “In that day.”
[4:10] 165 tn The words “In response to all this” are not in the text but are supplied in the translation to clarify the connection.
[4:10] 166 tn Heb “Lord Yahweh.” The translation follows the ancient Jewish tradition of substituting the Hebrew word for God for the proper name Yahweh.
[4:10] 167 tn Or “You have deceived.” The Hiphil of נָשָׁא (nasha’, “to deceive”) is understood in a tolerative sense here: “to allow [someone] to be deceived.” IBHS 446 §27.5c notes that this function of the hiphil describes caused activity that is welcome to the undersubject, but unacceptable or disagreeable to a third party. Jerusalem and Judah welcomed the assurances of false prophets who deceived them. Although this was detestable to God, he allowed it.
[4:10] 168 tn Heb “this people and Jerusalem.”
[4:10] 169 tn Heb “Jerusalem, saying, ‘You will have peace’”; or “You have deceived the people of Judah and Jerusalem, saying, ‘You will have peace.’” The words “you will be safe” are, of course, those of the false prophets (cf., Jer 6:14; 8:11; 14:13; 23:16-17). It is difficult to tell whether the charge here is meant literally as the emotional outburst of the prophet (compare for example, Jer 15:18) or whether it is to be understood as a figure of speech in which a verb of direct causation is to be understood as permissive or tolerative, i.e., God did not command the prophets to say this but allowed them to do so. While it is not beyond God to use false prophets to accomplish his will (cf., e.g., 1 Kgs 22:19-23), he elsewhere in the book of Jeremiah directly denies having sent the false prophets to say such things as this (cf., e.g., Jer 14:14-15; 23:21, 32). For examples of the use of this figure of speech, see E. W. Bullinger, Figures of Speech, 571, 823 and compare Ezek 20:25. The translation given attempts to resolve the issue.
[4:10] 170 tn Heb “touches the throat/soul.” For this use of the word usually translated “soul” or “life” cf. HALOT 672 s.v. נֶפֶשׁ 1, 2 and compare the use in Ps 105:18.
[4:11] 171 tn Heb “this people and Jerusalem.”
[4:11] 172 tn Heb “A scorching wind from the hilltops in the desert toward…”
[4:11] sn The allusion is, of course, to the destructive forces of the enemy armies of Babylon compared above in 4:7 to a destructive lion and here to the destructive desert winds of the Near Eastern sirocco.
[4:11] 173 tn Heb “daughter of my people.” The term “daughter of” is appositional to “my people” and is supplied in the translation as a term of sympathy and endearment. Compare the common expression “daughter of Zion.”
[4:11] 174 tn Heb “not for winnowing and not for cleansing.” The words “It will not be a gentle breeze” are not in the text but are implicit in the connection. They are supplied in the translation here for clarification.
[4:12] 175 tn The word “No” is not in the text but is carried over from the connection with the preceding line “not for…”
[4:12] 176 tn Heb “will speak judgments against them.”
[4:13] 177 tn Heb “he is coming up like clouds.” The words “The enemy” are supplied in the translation to identify the referent and the word “gathering” is supplied to try to convey the significance of the simile, i.e., that of quantity and of an approaching storm.
[4:13] 178 tn Heb “his chariots [are] like a whirlwind.” The words “roar” and “sound” are supplied in the translation to clarify the significance of the simile.
[4:13] 179 tn The words “I cry out” are not in the text, but the words that follow are obviously not the
[4:13] 180 tn Heb “Woe to us!” The words “woe to” are common in funeral laments and at the beginning of oracles of judgment. In many contexts they carry the connotation of hopelessness or apprehensiveness of inevitable doom.
[4:14] 181 tn Heb “Oh, Jerusalem, wash your heart from evil.”
[4:15] 182 tn Heb “For a voice declaring from Dan and making heard disaster from the hills of Ephraim.”
[4:16] 183 tn The words “They are saying” are not in the text but are implicit in the connection and are supplied in the translation for clarification.
[4:16] 184 tn The word “surrounding” is not in the text but is implicit and is supplied in the translation for clarification.
[4:16] 185 tc Or “Here they come!” Heb “Look!” or “Behold!” Or “Announce to the surrounding nations, indeed [or yes] proclaim to Jerusalem, ‘Besiegers…’” The text is very elliptical here. Some of the modern English versions appear to be emending the text from הִנֵּה (hinneh, “behold”) to either הֵנָּה (hennah, “these things”; so NEB), or הַזֶּה (hazzeh, “this”; so NIV). The solution proposed here is as old as the LXX which reads, “Behold, they have come.”
[4:16] 186 tn The words, “this message,” are not in the text but are supplied in the translation to make the introduction of the quote easier.
[4:16] 187 tn Heb “Besiegers.” For the use of this verb to refer to besieging a city compare Isa 1:8.
[4:16] 188 tn Heb “They have raised their voices against.” The verb here, a vav (ו) consecutive with an imperfect, continues the nuance of the preceding participle “are coming.”
[4:17] 189 tn Heb “will surround her.” The antecedent is Jerusalem in the preceding verse. The referent is again made explicit in the translation to avoid any possible lack of clarity. The verb form here is a form of the verb that emphasizes the fact as being as good as done (i.e., it is a prophetic perfect).
[4:17] 190 sn There is some irony involved in the choice of the simile since the men guarding a field were there to keep thieves from getting in and stealing the crops. Here the besiegers are guarding the city to keep people from getting out.
[4:18] 191 tn Heb “Your way and your deeds.”
[4:18] 192 tn Heb “How bitter!”
[4:18] 193 tn Heb “Indeed, it reaches to your heart.” The subject must be the pain alluded to in the last half of the preceding line; the verb is masculine, agreeing with the adjective translated “painful.” The only other possible antecedent “punishment” is feminine.
[4:19] 194 tn The words “I said” are not in the text. They are used to mark the shift from the
[4:19] 195 tn Heb “My bowels! My bowels!”
[4:19] 196 tn Heb “the walls of my heart!”
[4:19] 197 tn Heb “ram’s horn,” but the modern equivalent is “trumpet” and is more readily understandable.
[4:19] 198 tc The translation reflects a different division of the last two lines than that suggested by the Masoretes. The written text (the Kethib) reads “for the sound of the ram’s horn I have heard [or “you have heard,” if the form is understood as the old second feminine singular perfect] my soul” followed by “the battle cry” in the last line. The translation is based on taking “my soul” with the last line and understanding an elliptical expression “the battle cry [to] my soul.” Such an elliptical expression is in keeping with the elliptical nature of the exclamations at the beginning of the verse (cf. the literal translations of the first two lines of the verse in the notes on the words “stomach” and “heart”).
[4:20] 199 tn The words, “I see” are not in the text here or at the beginning of the third line. They are supplied in the translation to show that this is Jeremiah’s vision of what will happen as a result of the invasion announced in 4:5-9, 11-17a.
[4:20] 200 tn Heb “my.” This is probably not a reference to Jeremiah’s own tents since he foresees the destruction of the whole land. Jeremiah so identifies with the plight of his people that he sees the destruction of their tents as though they were his very own. It would probably lead to confusion to translate literally and it is not uncommon in Hebrew laments for the community or its representative to speak of the community as an “I.” See for example the interchange between first singular and first plural pronouns in Ps 44:4-8.
[4:20] 202 tn It is not altogether clear what Jeremiah intends by the use of this metaphor. In all likelihood he means that the defenses of Israel’s cities and towns have offered no more resistance than nomads’ tents. However, in light of the fact that the word “tent” came to be used generically for a person’s home (cf. 1 Kgs 8:66; 12:16), it is possible that Jeremiah is here referring to the destruction of their homes and the resultant feeling of homelessness and loss of even elementary protection. Given the lack of certainty the present translation is rather literal here.
[4:21] 203 tn Heb “the sound of ram’s horns,” but the modern equivalent is “bugles” and is more readily understandable.
[4:22] 204 tn These words are not in the text but are supplied in the translation to show clearly the shift in speaker. Jeremiah has been speaking; now the
[4:22] 205 tn Heb “For….” This gives the explanation for the destruction envisaged in 4:20 to which Jeremiah responds in 4:19, 21.
[4:22] 206 tn Heb “They are senseless children.”
[4:23] 207 tn Heb “I looked at the land and behold...” This indicates the visionary character of Jeremiah’s description of the future condition of the land of Israel.
[4:23] 208 tn Heb “formless and empty.” This is a case of hendiadys (two nouns joined by “and” both describe the same thing): one noun retains its full nominal force, the other functions as an adjective. The words תֹהוּ וָבֹהוּ (tohu vavohu) allude to Gen 1:2, hyperbolically picturing a reversal of creation and return to the original precreation chaos.
[4:25] 209 tn Heb “there was no man/human being.”
[4:26] 210 tn Heb “because of the
[4:27] 211 tn Heb “For this is what the
[4:28] 212 sn The earth and the heavens are personified here and depicted in the act of mourning and wearing black clothes because of the destruction of the land of Israel.
[4:28] 213 tn Heb “has spoken and purposed.” This is an example of hendiadys where two verbs are joined by “and” but one is meant to serve as a modifier of the other.
[4:28] 214 tn Heb “will not turn back from it.”
[4:30] 215 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] 216 tn Heb “What are you accomplishing…?” The rhetorical question assumes a negative answer, made clear by the translation in the indicative.
[4:30] 217 tn Heb “clothing yourself in scarlet.”
[4:30] 218 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] 219 tn Heb “they seek your life.”
[4:31] 220 tn The particle כִּי (ki) is more likely asseverative here than causal.
[4:31] 221 sn Jerusalem is personified as a helpless maiden.
[4:31] 222 tn Heb “spreading out her hands.” The idea of asking or pleading for help is implicit in the figure.
[4:31] 223 tn Heb “Woe, now to me!” See the translator’s note on 4:13 for the usage of “Woe to…”
[5:1] 224 tn These words are not in the text, but since the words at the end are obviously those of the
[5:1] 225 tn It is not clear who is being addressed here. The verbs are plural so they are not addressed to Jeremiah per se. Since the passage is talking about the people of Jerusalem, it is unlikely they are addressed here except perhaps rhetorically. Some have suggested that the heavenly court is being addressed here as in Job 1:6-8; 2:1-3. It is clear from Jer 23:18, 22; Amos 3:7 that the prophets had access to this heavenly counsel through visions (cf. 1 Kgs 22:19-23), so Jeremiah could have been privy to this speech through that means. Though these are the most likely addressee, it is too presumptuous to supply such an explicit addressee without clearer indication in the text. The translation will just have to run the risk of the probable erroneous assumption by most English readers that the addressee is Jeremiah.
[5:1] 226 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:1] 227 tn Heb “who does justice and seeks faithfulness.”
[5:1] 228 tn Heb “squares. If you can find…if there is one person…then I will…”
[5:1] 229 tn Heb “forgive [or pardon] it.”
[5:2] 230 tn Heb “Though they say, ‘As surely as the
[5:2] 231 tc The translation follows many Hebrew
[5:2] tn Heb “Surely.”
[5:2] 232 tn Heb “they swear falsely.”
[5:3] 233 tn Heb “O
[5:3] 234 tn Commentaries and lexicons debate the meaning of the verb here. The MT is pointed as though from a verb meaning “to writhe in anguish or contrition” (חוּל [khul]; see, e.g., BDB 297 s.v. חוּל 2.c), but some commentaries and lexicons repoint the text as though from a verb meaning “to be sick,” thus “to feel pain” (חָלָה [khalah]; see, e.g., HALOT 304 s.v. חָלָה 3). The former appears more appropriate to the context.
[5:3] 235 tn Heb “They made their faces as hard as a rock.”
[5:3] 236 tn Or “to repent”; Heb “to turn back.”
[5:4] 237 tn Heb “Surely they are poor.” The translation is intended to make clear the explicit contrasts and qualifications drawn in this verse and the next.
[5:4] 238 tn Heb “the way of the
[5:4] 239 tn Heb “the judgment [or ordinance] of their God.”
[5:5] 240 tn Or “people in power”; Heb “the great ones.”
[5:5] 241 tn Heb “the way of the
[5:5] 242 tn Heb “the judgment [or ordinance] of their God.”
[5:5] 243 tn Heb “have broken the yoke and torn off the yoke ropes.” Compare Jer 2:20 and the note there.
[5:6] 244 tn Heb “So a lion from the thicket will kill them. A wolf from the desert will destroy them. A leopard will watch outside their cities. Anyone who goes out from them will be torn in pieces.” However, it is unlikely that, in the context of judgment that Jeremiah has previously been describing, literal lions are meant. The animals are metaphorical for their enemies. Compare Jer 4:7.
[5:6] 245 tn Heb “their rebellions are so many and their unfaithful acts so numerous.”
[5:7] 246 tn These words are not in the text, but are supplied in the translation to make clear who is speaking.
[5:7] 247 tn Heb “How can I forgive [or pardon] you.” The pronoun “you” is second feminine singular, referring to the city. See v. 1.
[5:7] 248 tn Heb “your children.”
[5:7] 249 tn Heb “and they have sworn [oaths] by not-gods.”
[5:7] 250 tn Heb “I satisfied them to the full.”
[5:7] 251 tn Heb “they committed adultery.” It is difficult to decide whether literal adultery with other women or spiritual adultery with other gods is meant. The word for adultery is used for both in the book of Jeremiah. For examples of its use for spiritual adultery see 3:8, 9; 9:2. For examples of its use for literal adultery see 7:9; 23:14. The context here could argue for either. The swearing by other gods and the implicit contradiction in their actions in contrast to the expected gratitude for supplying their needs argues for spiritual adultery. However, the reference to prostitution in the next line and the reference to chasing after their neighbor’s wives argues for literal adultery. The translation opts for spiritual adultery because of the contrast implicit in the concessive clause.
[5:7] 252 tn There is a great deal of debate about the meaning of this word. Most of the modern English versions follow the lead of lexicographers who relate this word to a noun meaning “troop” and understand it to mean “they trooped together” (cf. BDB 151 s.v. גָּדַד Hithpo.2 and compare the usage in Mic 5:1 [4:14 HT]). A few of the modern English versions and commentaries follow the reading of the Greek and read a word meaning “they lodged” (reading ִיתְגּוֹרְרוּ [yitggorÿru] from I גּוּר [gur; cf. HALOT 177 s.v. Hithpo. and compare the usage in 1 Kgs 17:20] instead of יִתְגֹּדָדוּ [yitggodadu]). W. L. Holladay (Jeremiah [Hermeneia], 1:180) sees a reference here to the cultic practice of cutting oneself in supplication to pagan gods (cf. BDB 151 s.v. גָּדַד Hithpo.1 and compare the usage in 1 Kgs 18:28). The houses of prostitutes would then be a reference to ritual prostitutes at the pagan shrines. The translation follows BDB and the majority of modern English versions.
[5:7] 253 tn Heb “to a house of a prostitute.”
[5:7] sn This could be a reference to cultic temple prostitution connected with the pagan shrines. For allusion to this in the OT, see, e.g., Deut 23:17 and 2 Kgs 23:7.
[5:8] 254 tn The meanings of these two adjectives are uncertain. The translation of the first adjective is based on assuming that the word is a defectively written participle related to the noun “testicle” (a Hiphil participle מַאֲשִׁכִים [ma’ashikhim] from a verb related to אֶשֶׁךְ [’eshekh, “testicle”]; cf. Lev 21:20) and hence “having testicles” (cf. HALOT 1379 s.v. שָׁכָה) instead of the Masoretic form מַשְׁכִּים (mashkim) from a root שָׁכָה (shakhah), which is otherwise unattested in either verbal or nominal forms. The second adjective is best derived from a verb root meaning “to feed” (a Hophal participle מוּזָנִים [muzanim, the Kethib] from a root זוּן [zun; cf. BDB 266 s.v. זוּן] for which there is the cognate noun מָזוֹן [mazon; cf. 2 Chr 11:23]). This is more likely than the derivation from a root יָזַן ([yazan]reading מְיֻזָּנִים [mÿyuzzanim], a Pual participle with the Qere) which is otherwise unattested in verbal or nominal forms and whose meaning is dependent only on a supposed Arabic cognate (cf. HALOT 387 s.v. יָזַן).
[5:8] 255 tn Heb “neighs after.”
[5:9] 256 tn Heb “Should I not punish them…? Should I not bring retribution…?” The rhetorical questions have the force of strong declarations.
[5:10] 257 tn These words to not appear in the Hebrew text but have been added in the translation for the sake of clarity to identify the implied addressee.
[5:10] 258 tn Heb “through her vine rows and destroy.” No object is given but “vines” must be implicit. The word for “vineyards” (or “vine rows”) is a hapax legomenon and its derivation is debated. BDB 1004 s.v. שּׁוּרָה repoints שָׁרוֹתֶיהָ (sharoteha) to שֻׁרוֹתֶיהָ (shuroteha) and relates it to a Mishnaic Hebrew and Palestinian Aramaic word meaning “row.” HALOT 1348 s.v. שּׁוּרָה also repoints to שֻׁרוֹתֶיהָ and relates it to a noun meaning “wall,” preferring to see the reference here to the walled terraces on which the vineyards were planted. The difference in meaning is minimal.
[5:10] 259 tn Heb “for they do not belong to the
[5:11] 260 tn Heb “the house of Israel and the house of Judah.”
[5:12] 261 tn Heb “have denied the
[5:12] 262 tn Or “he will do nothing”; Heb “Not he [or it]!”
[5:12] 263 tn Heb “we will not see the sword and famine.”
[5:13] 264 tn Heb “will be wind.”
[5:13] sn There is a wordplay on the Hebrew word translated “wind” (רוּחַ, ruakh) which also means “spirit.” The prophets spoke by inspiration of the Spirit of the
[5:13] 265 tc Heb “the word is not in them.” The MT has a highly unusual form here, the Piel perfect with the definite article (הַדִּבֵּר, haddibber). It is undoubtedly best to read with the LXX (Greek version) and one Hebrew
[5:14] 266 tn Heb “Therefore.”
[5:14] 267 tn Heb “The
[5:14] sn Here the emphasis appears to be on the fact that the
[5:14] 268 tn The words, “to me” are not in the text but are implicit in the connection. They are supplied in the translation for clarification.
[5:14] 269 tn Heb “you have spoken.” The text here דַּבֶּרְכֶם (dabberkhem, “you have spoken”) is either a case of a scribal error for דַּבֶּרָם (dabberam, “they have spoken”) or an example of the rapid shift in addressee which is common in Jeremiah.
[5:14] 270 tn Heb “this word.”
[5:14] 271 tn Heb “like wood and it [i.e., the fire I put in your mouth] will consume them.”
[5:15] 272 tn Heb “oracle of the
[5:15] 274 tn Heb “house of Israel.”
[5:16] 275 tn Heb “All of them are mighty warriors.”
[5:16] 276 tn Heb “his quiver [is] an open grave.” The order of the lines has been reversed to make the transition from “nation” to “their arrows” easier.
[5:17] 278 tn Or “eat up your grapes and figs”; Heb “eat up your vines and your fig trees.”
[5:17] sn It was typical for an army in time of war in the ancient Near East not only to eat up the crops but to destroy the means of further production.
[5:17] 279 tn Heb “They will beat down with the sword.” The term “sword” is a figure of speech (synecdoche) for military weapons in general. Siege ramps, not swords, beat down city walls; swords kill people, not city walls.
[5:18] 280 tn Heb “in those days.”
[5:19] 281 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] 282 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] 283 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] 284 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.
[5:20] 285 sn The verbs are second plural here. Jeremiah, speaking for the
[5:20] 286 tn Heb “in the house of Jacob.”
[5:21] 287 tn Heb “they have eyes but they do not see, they have ears but they do not hear.”
[5:22] 288 tn Heb “Should you not fear me? Should you not tremble in awe before me?” The rhetorical questions expect the answer explicit in the translation.
[5:22] 289 tn Heb “it.” The referent is made explicit to avoid any possible confusion.
[5:23] 290 tn The words, “their own way” are not in the text but are implicit and are supplied in the translation for clarity.
[5:24] 291 tn Heb “say in their hearts.”
[5:24] 292 tn Heb “who keeps for us the weeks appointed for harvest.”
[5:25] 293 tn Heb “have turned these things away.”
[5:25] 294 tn Heb “have withheld the good from you.”
[5:26] 295 tn The meaning of the last three words is uncertain. The pointing and meaning of the Hebrew word rendered “hiding in ambush” is debated. BDB relates the form (כְּשַׁךְ, kÿshakh) to a root שָׁכַךְ (shakhakh), which elsewhere means “decrease, abate” (cf. BDB 1013 s.v. שָׁכַךְ), and notes that this is usually understood as “like the crouching of fowlers,” but they say this meaning is dubious. HALOT 1345 s.v. I שׁוֹר questions the validity of the text and offers three proposals; the second appears to create the least textual modification, i.e., reading כְּשַׂךְ (kesakh, “as in the hiding place of (bird catchers)”; for the word שַׂךְ (sakh) see HALOT 1236 s.v. שׂךְ 4 and compare Lam 2:6 for usage. The versions do not help. The Greek does not translate the first two words of the line. The proposal given in HALOT is accepted with some hesitancy.
[5:26] 296 tn Heb “a destroying thing.”
[5:27] 297 tn The words, “that have been caught” are not in the text but are implicit in the comparison.
[5:27] 298 tn Heb “are filled with deceit.” The translation assumes a figure of speech of cause for effect (metonymy). Compare the same word in the same figure in Zeph 1:9.
[5:27] 299 tn Heb “therefore they have gotten great and rich.”
[5:28] 300 tn These words are not in the text but are supplied in the translation to show that this line is parallel with the preceding.
[5:28] 301 tn The meaning of this word is uncertain. This verb occurs only here. The lexicons generally relate it to the word translated “plate” in Song 5:14 and understand it to mean “smooth, shiny” (so BDB 799 s.v. I עֶשֶׁת) or “fat” (so HALOT 850 s.v. II עֶשֶׁת). The word in Song 5:14 more likely means “smooth” than “plate” (so TEV). So “sleek” is most likely here.
[5:28] 302 tn Heb “they cross over/transgress with respect to matters of evil.”
[5:28] sn There is a wordplay in the use of this word which has twice been applied in v. 22 to the sea not crossing the boundary set for it by God.
[5:29] 303 tn Heb “Should I not punish…? Should I not bring retribution…?” The rhetorical questions function as emphatic declarations.
[5:29] sn These words are repeated from 5:9 to give a kind of refrain justifying again the necessity of punishment in the light of such sins.
[5:31] 304 tn Heb “they shall rule at their hands.” Since the word “hand” can be used figuratively for authority or mean “side” and the pronoun “them” can refer to the priests themselves or the prophets, the following translations have also been suggested: “the priests rule under their [the prophets’] directions,” or “the priests rule in league with them [the prophets].” From the rest of the book it would appear that the prophets did not exercise authority over the priests nor did they exercise the same authority over the people that the priests did. Hence it probably mean “by their own hand/power/authority.”
[5:31] 305 tn Heb “But what will you do at its end?” The rhetorical question implies a negative answer: “Nothing!”
[6:1] 306 tn Heb “Flee for safety, people of Benjamin, out of the midst of Jerusalem.”
[6:1] sn Compare and contrast Jer 4:6. There people in the outlying areas were warned to seek safety in the fortified city of Jerusalem. Here they are told to flee it because it was about to be destroyed.
[6:1] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[6:1] 307 tn Heb “ram’s horn,” but the modern equivalent is “trumpet” and is more readily understandable.
[6:1] 308 tn Heb “leans down” or “looks down.” This verb personifies destruction leaning/looking down from its window in the sky, ready to attack.
[6:1] 309 tn Heb “[It will be] a severe fracture.” The nation is pictured as a limb being fractured.
[6:1] sn This passage is emotionally charged. There are two examples of assonance or wordplay in the verse: “sound” (Heb tiq’u, “blow”), which has the same consonants as “Tekoa” (Heb uvitqoa’), and “signal fire,” which comes from the same root as “light” (Heb sÿ’u mas’et, “lift up”). There is also an example of personification where disaster is said to “lurk” (Heb “look down on”) out of the north. This gives a sense of urgency and concern for the coming destruction.
[6:2] 310 tn The verb here is another example of the Hebrew verb form that indicates the action is as good as done (a Hebrew prophetic perfect).
[6:2] 311 sn Jerusalem is personified as a young maiden who is helpless in the hands of her enemies.
[6:2] 312 tn Heb “The beautiful and delicate one I will destroy, the daughter of Zion. The English versions and commentaries are divided over the rendering of this verse because (1) there are two verbs with these same consonants, one meaning “to be like” and the other meaning “to be destroyed” (intransitive) or “to destroy” (transitive), and (2) the word rendered “beautiful” (נָוָה, navah) can be understood as a noun meaning “pasture” or as a defective writing of an adjective meaning “beautiful, comely” (נָאוָה, na’vah). Hence some render “Fair Zion, you are like a lovely pasture,” reading the verb form as an example of the old second feminine singular perfect. Although this may fit the imagery of the next verse, that rendering ignores the absence of a preposition (לְ or אֶל, lÿ or ’el, both of which can be translated “to”) that normally goes with the verb “be like” and drops the conjunction in front of the adjective “delicate.” The parallel usage of the verb in Hos 4:5 argues for the meaning “destroy.”
[6:3] 313 tn Heb “Shepherds and their flocks will come against it.” Rulers are often depicted as shepherds; see BDB 945 s.v. רָעָה 1.d(2) (cf. Jer 12:10). The translation of this verse attempts to clarify the point of this extended metaphor.
[6:3] 314 tn Heb “They will thrust [= pitch] tents around it.” The shepherd imagery has a surprisingly ominous tone. The beautiful pasture filled with shepherds grazing their sheep is in reality a city under siege from an attacking enemy.
[6:3] 315 tn Heb “They will graze each one his portion.” For the use of the verb “graze” to mean “strip” or “devastate” see BDB 945 s.v. רָעָה 2.c. For a similar use of the word normally meaning “hand” to mean portion compare 2 Sam 19:43 (19:44 HT).
[6:3] sn There is a wordplay involving “sound…in Tekoa” mentioned in the study note on “destruction” in v. 1. The Hebrew verb “they will pitch” is from the same root as the word translated “sound” (taqÿ’u [תִּקְעוּ] here and tiq’u [תִּקְעוּ] in v. 1).
[6:4] 316 tn These words are not in the text but are implicit in the connection. They are supplied in the translation for clarity.
[6:4] 317 tn Heb “Sanctify war.” This is probably an idiom from early Israel’s holy wars in which religious rites were to precede the battle.
[6:4] 318 tn These words are not in the text but are supplied in the translation for clarity. Some commentaries and English versions see these not as the words of the enemy but as those of the Israelites expressing their fear that the enemy will launch a night attack against them and further destroy them. The connection with the next verse, however, fits better with them if they are the words of the enemy.
[6:4] 319 tn Heb “Woe to us!” For the usage of this phrase see the translator’s note on 4:13. The usage of this particle here is a little exaggerated. They have lost the most advantageous time for attack but they are scarcely in a hopeless or doomed situation. The equivalent in English slang is “Bad news!”
[6:6] 320 tn Heb “For.” The translation attempts to make the connection clearer.
[6:6] 321 tn Heb “Yahweh of armies.”
[6:6] sn For an explanation of the significance of this title see the study note on 2:19.
[6:6] 322 tn Heb “Cut down its trees and build up a siege ramp against Jerusalem.” The referent has been moved forward from the second line for clarity.
[6:6] 323 tn Or “must be punished.” The meaning of this line is uncertain. The LXX reads, “Woe, city of falsehood!” The MT presents two anomalies: a masculine singular verb with a feminine singular subject in a verbal stem (Hophal) that elsewhere does not have the meaning “is to be punished.” Hence many follow the Greek which presupposes הוֹי עִיר הַשֶּׁקֶר (hoy ’ir hasheqer) instead of הִיא הָעִיר הָפְקַד (hi’ ha’ir hofqad). The Greek is the easier reading in light of the parallelism, and it would be hard to explain how the MT arose from it. KBL suggests reading a noun meaning “licentiousness” which occurs elsewhere only in Mishnaic Hebrew, hence “this is the city, the licentious one” (attributive apposition; cf. KBL 775 s.v. פֶּקֶר). Perhaps the Hophal perfect (הָפְקַד, hofÿqad) should be revocalized as a Niphal infinitive absolute (הִפָּקֹד, hippaqod); this would solve both anomalies in the MT since the Niphal is used in this nuance and the infinitive absolute can function in place of a finite verb (cf. GKC 346 §113.ee and ff). This, however, is mere speculation and is supported by no Hebrew
[6:6] 324 tn Heb “All of it oppression in its midst.”
[6:7] 325 tc Heb “As a well makes cool/fresh its water, she makes cool/fresh her wickedness.” The translation follows the reading proposed by the Masoretes (Qere) which reads a rare form of the word “well” (בַּיִר [bayir] for בְּאֵר [bÿ’er]) in place of the form written in the text (Kethib, בּוֹר [bor]), which means “cistern.” The latter noun is masculine and the pronoun “its” is feminine. If indeed בַּיִר (bayir) is a byform of בְּאֵר (be’er), which is feminine, it would agree in gender with the pronoun. It also forms a more appropriate comparison since cisterns do not hold fresh water.
[6:7] 326 tn Heb “Violence and destruction are heard in it.”
[6:7] 327 tn Heb “Sickness and wound are continually before my face.”
[6:8] 328 tn This word is not in the text but is supplied in the translation. Jeremiah uses a figure of speech (enallage) where the speaker turns from talking about someone to address him/her directly.
[6:8] 329 tn Heb “lest my soul [= I] becomes disgusted with you.”
[6:8] sn The wordplay begun with “sound…in Tekoa” in v. 1 and continued with “they will pitch” in v. 3 is concluded here with “turn away” (וּבִתְקוֹעַ תִּקְעוּ [uvitqoa’ tiq’u] in v. 1, תָּקְעוּ [taq’u] in v. 3 and תֵּקַע [teqa’] here).
[6:9] 330 tn Heb “Yahweh of armies.”
[6:9] sn For an explanation of the significance of this title see the study note on 2:19.
[6:9] 331 tn The words “to me” are not in the text but are supplied in the translation for clarity.
[6:9] 332 tn Heb “They will thoroughly glean those who are left in Israel like a vine.” That is, they will be carried off by judgment. It is not necessary to read the verb forms here as two imperatives or an infinitive absolute followed by an imperative as some English versions and commentaries do. This is an example of a third plural verb used impersonally and translated as a passive (cf. GKC 460 §144.g).
[6:9] 333 tn Heb “Pass your hand back over the branches like a grape harvester.” The translation is intended to clarify the metaphor that Jeremiah should try to rescue some from the coming destruction.
[6:10] 334 tn These words are not in the text but are supplied in the translation for clarity.
[6:10] 335 tn Or “To whom shall I speak? To whom shall I give warning? Who will listen?” Heb “Unto whom shall I speak and give warning that they may listen?”
[6:10] 336 tn Heb “are uncircumcised.”
[6:10] 338 tn Heb “They do not take pleasure in it.”
[6:11] 339 tn Heb “I am full of the wrath of the
[6:11] 340 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] 341 tn Heb “Pour it out.”
[6:11] 342 tn Heb “are to be captured.”
[6:12] 343 tn Heb “I will reach out my hand.” This figure involves both comparing God to a person (anthropomorphism) and substitution (metonymy) where hand is put for the actions or exertions of the hand. A common use of “hand” is for the exertion of power or strength (cf. BDB 290 s.v. יָד 2 and 289-90 s.v. יָד 1.e(2); cf. Deut 34:12; Ps 78:42; Jer 16:21).
[6:14] 344 tn Heb “They heal [= bandage] the wound of my people lightly”; TEV “They act as if my people’s wounds were only scratches.”
[6:14] 345 tn Heb “They say, ‘Peace! Peace!’ and there is no peace!”
[6:15] 346 tn Heb “They will fall among the fallen.”
[6:16] 347 tn The words, “to his people” are not in the text but are implicit in the interchange of pronouns in the Hebrew of vv. 16-17. They are supplied in the translation here for clarity.
[6:16] 348 tn Heb “Stand at the crossroads and look.”
[6:16] 349 tn Heb “the ancient path,” i.e., the path the
[6:16] 350 tn Heb “the way of/to the good.”
[6:17] 351 tn These words are not in the text but are implicit in the interchange of pronouns in the Hebrew of vv. 16-17. They are supplied in the translation here for clarity.
[6:17] 352 tn Heb “I appointed watchmen over you.”
[6:17] 353 tn Heb “Pay attention to the sound of the trumpet.” The word “warning” is not in the Hebrew text, but is implied.
[6:18] 354 tn These words are not in the text but are implicit from the flow of the context. They are supplied in the translation for clarity.
[6:18] 355 tn Heb “Know, congregation [or witness], what in [or against] them.” The meaning of this line is somewhat uncertain. The meaning of the noun of address in the second line (“witness,” rendered as an imperative in the translation, “Be witnesses”) is greatly debated. It is often taken as “congregation” but the lexicons and commentaries generally question the validity of reading that word since it is nowhere else applied to the nations. BDB 417 s.v. עֵדָה 3 says that the text is dubious. HALOT 747 s.v. I עֵדָה, 4 emends the text to דֵּעָה (de’ah). Several modern English versions (e.g., NIV, NCV, God’s Word) take it as the feminine singular noun “witness” (cf. BDB 729 s.v. II עֵדָה) and understand it as a collective. This solution is also proposed by J. A. Thompson (Jeremiah [NICOT], 259, n. 3) and appears to make the best sense in the context. The end of the line is very elliptical but is generally taken as either, “what I will do with/to them,” or “what is coming against them” (= “what will happen to them”) on the basis of the following context.
[6:19] 358 tn Heb “disaster on these people, the fruit of their schemes.”
[6:20] 360 tn Heb “To what purpose is it to me?” The question is rhetorical and expects a negative answer.
[6:20] 361 tn The words “when they offer up to me” are not in the text but are implicit from the following context. They are supplied in the translation for clarity.
[6:20] 362 tn Heb “Your burnt offerings are not acceptable and your sacrifices are not pleasing to me.” “The shift from “your” to “their” is an example of the figure of speech (apostrophe) where the speaker turns from talking about someone to addressing him/her directly. Though common in Hebrew style, it is not common in English. The shift to the third person in the translation is an accommodation to English style.
[6:21] 363 tn This is an attempt to render the Hebrew particle rendered “behold” joined to the first person pronoun.
[6:21] 364 tn Heb “I will put stumbling blocks in front of these people.” In this context the stumbling blocks are the invading armies.
[6:21] 365 tn The words “and fall to their destruction” are implicit in the metaphor and are supplied in the translation for clarity.
[6:23] 367 sn Jerualem is personified as a young maiden helpless before enemy attackers.
[6:24] 368 tn These words are not in the text, but, from the context, someone other than God is speaking and is speaking for and to the people (either Jeremiah or the people themselves). These words are supplied in the translation for clarity.
[6:24] 369 tn Or “We have lost our strength to do battle”; Heb “Our hands hang limp [or helpless at our sides].” According to BDB 951 s.v. רָפָה Qal.2, this idiom is used figuratively for losing heart or energy. The best example of its figurative use of loss of strength or the feeling of helplessness is in Ezek 21:12 where it appears in the context of the heart (courage) melting, the spirit sinking, and the knees becoming like water. For other examples compare 2 Sam 4:1; Zeph 3:16. In Neh 6:9 it is used literally of the builders “dropping their hands from the work” out of fear. The words “with fear” are supplied in the translation because they are implicit in the context.
[6:25] 370 tn Heb “For the enemy has a sword.”
[6:25] 371 tn Heb “Terror is all around!”
[6:26] 372 tn These words are not in the text but are implicit from the context.
[6:26] 373 tn Heb “daughter of my people.” For the translation given here see 4:11 and the translator’s note there.
[6:26] 375 tn Heb “the destroyer.”
[6:27] 376 tn These words are not in the text but are supplied in the translation for clarity. Note “I have appointed you.” Compare Jer 1:18.
[6:27] 377 tn Heb “I have made you an assayer of my people, a tester [?].” The meaning of the words translated “assayer” (בָּחוֹן, bakhon) and “tester” (מִבְצָר, mivtsar) is uncertain. The word בָּחוֹן (bakhon) can mean “tower” (cf. BDB 103 s.v. בָּחוֹן; cf. Isa 23:13 for the only other use) or “assayer” (cf. BDB 103 s.v. בָּחוֹן). The latter would be the more expected nuance because of the other uses of nouns and verbs from this root. The word מִבְצָר (mivtsar) normally means “fortress” (cf. BDB 131 s.v. מִבְצָר), but most modern commentaries and lexicons deem that nuance inappropriate here. HALOT follows a proposal that the word is to be repointed to מְבַצֵּר (mÿvatser) and derived from a root בָּצַר (batsar) meaning “to test” (cf. HALOT 143 s.v. IV בָּצַר). That proposal makes the most sense in the context, but the root appears nowhere else in the OT.
[6:27] 378 tn Heb “test their way.”
[6:28] 379 tn These words are not in the text but are supplied in the translation for clarity. Some takes these words to be the continuation of the
[6:28] 380 tn Or “arch rebels,” or “hardened rebels.” Literally “rebels of rebels.”
[6:29] 381 tn Heb “The bellows blow fiercely; the lead is consumed by the fire.” The translation tries to clarify a metaphor involving ancient metallurgy. In the ancient refining process lead was added as a flux to remove impurities from silver ore in the process of oxidizing the lead. Jeremiah says that the lead has been used up and the impurities have not been removed. The translation is based on the recognition of an otherwise unused verb root meaning “blow” (נָחַר [nakhar]; cf. BDB 1123 s.v. I חָרַר and HALOT 651 s.v. נָחַר) and the Masoretes’ suggestion that the consonants מאשׁתם be read מֵאֵשׁ תַּם (me’esh tam) rather than as מֵאֶשָּׁתָם (me’eshatam, “from their fire”) from an otherwise unattested noun אֶשָּׁה (’eshah).
[6:29] 382 tn Heb “The refiner refines them in vain.”
[6:30] 383 tn This translation is intended to reflect the wordplay in the Hebrew text where the same root word is repeated in the two lines.
[7:1] 384 tn Heb “The word which came to Jeremiah from the
[7:2] 385 tn Heb “Proclaim there…” The adverb is unnecessary in English style.
[7:2] 386 sn That is, all those who have passed through the gates of the outer court and are standing in the courtyard of the temple.
[7:3] 387 tn Heb “Yahweh of armies, the God Israel.”
[7:3] sn Compare the use of similar titles in 2:19; 5:14; 6:6 and see the explanation in the study note at 2:19. In this instance the title appears to emphasize the
[7:3] 388 tn Or “Make good your ways and your actions.” J. Bright’s translation (“Reform the whole pattern of your conduct”; Jeremiah [AB], 52) is excellent.
[7:3] 389 tn Heb “place” but this might be misunderstood to refer to the temple.
[7:4] 390 tn Heb “Stop trusting in lying words which say.”
[7:4] 391 tn The words “We are safe!” are not in the text but are supplied in the translation for clarity.
[7:4] 392 tn Heb “The temple of the
[7:5] 393 tn The infinitive absolute precedes the finite verb for emphasis.
[7:5] 394 tn Heb “you must do justice between a person and his fellow/neighbor.” The infinitive absolute precedes the finite verb for emphasis.
[7:6] 395 tn Heb “Stop oppressing foreigner, orphan, and widow.”
[7:6] 396 tn Heb “Stop shedding innocent blood.”
[7:6] 397 tn Heb “going/following after.” See the translator’s note at 2:5 for an explanation of the idiom involved here.
[7:6] 398 tn Heb “going after other gods to your ruin.”
[7:7] 399 tn The translation uses imperatives in vv. 5-6 followed by the phrase, “If you do all this,” to avoid the long and complex sentence structure of the Hebrew sentence which has a series of conditional clauses in vv. 5-6 followed by a main clause in v. 7.
[7:7] 400 tn Heb “live in this place, in this land.”
[7:7] 401 tn Heb “gave to your fathers [with reference to] from ancient times even unto forever.”
[7:8] 403 tn Heb “You are trusting in lying words.” See the similar phrase in v. 4 and the note there.
[7:8] 404 tn Heb “not profit [you].”
[7:9] 405 tn Heb “Will you steal…then say, ‘We are safe’?” Verses 9-10 are one long sentence in the Hebrew text.
[7:9] 406 tn Heb “You go/follow after.” See the translator’s note at 2:5 for an explanation of the idiom involved here.
[7:10] 407 tn Heb “over which my name is called.” For this nuance of this idiom cf. BDB 896 s.v. קָרָא Niph.2.d(4) and see the usage in 2 Sam 12:28.
[7:10] 408 tn Or “‘We are safe!’ – safe, you think, to go on doing all those hateful things.” Verses 9-10 are all one long sentence in the Hebrew text. It has been broken up for English stylistic reasons. Somewhat literally it reads “Will you steal…then come and stand…and say, ‘We are safe’ so as to/in order to do…” The Hebrew of v. 9 has a series of infinitives which emphasize the bare action of the verb without the idea of time or agent. The effect is to place a kind of staccato like emphasis on the multitude of their sins all of which are violations of one of the Ten Commandments. The final clause in v. 8 expresses purpose or result (probably result) through another infinitive. This long sentence is introduced by a marker (ה interrogative in Hebrew) introducing a rhetorical question in which God expresses his incredulity that they could do these sins, come into the temple and claim the safety of his protection, and then go right back out and commit the same sins. J. Bright (Jeremiah [AB], 52) catches the force nicely: “What? You think you can steal, murder…and then come and stand…and say, ‘We are safe…’ just so that you can go right on…”
[7:11] 409 tn Heb “over which my name is called.” For this nuance of this idiom cf. BDB 896 s.v. קָרָא Niph.2.d(4) and see the usage in 2 Sam 12:28.
[7:11] 410 tn Heb “Is this house…a den/cave of robbers in your eyes?”
[7:12] 412 tn Heb “where I caused my name to dwell.” The translation does not adequately represent the theology of the
[7:12] 413 sn The place in Shiloh…see what I did to it. This refers to the destruction of Shiloh by the Philistines circa 1050
[7:13] 414 tn This reflects a Hebrew idiom (e.g., 7:25; 11:7; 25:3, 4), i.e., an infinitive of a verb meaning “to do something early [or eagerly]” followed by an infinitive of another verb of action. Cf. HALOT 1384 s.v. שָׁכַם Hiph.2.
[7:13] 415 tn Heb “I called to you and you did not answer.” The words “to repent” are not in the text but are supplied in the translation for clarity.
[7:14] 416 tn Heb “over which my name is called.” For this nuance of this idiom cf. BDB 896 s.v. קָרָא Niph.2.d(4) and see the usage in 2 Sam 12:28.
[7:14] 417 tn Heb “fathers” (also in vv. 22, 25, 26).
[7:14] 418 tn Heb “I will do to this house which I…in which you put…and to this place which…as I did to Shiloh.”
[7:15] 419 tn Heb “the descendants of Ephraim.” However, Ephraim here stands (as it often does) for all the northern tribes of Israel.
[7:16] 420 tn The words “Then the
[7:16] 421 tn Heb “As for you.” The personal name Jeremiah is supplied in the translation for clarity.
[7:16] 422 tn The words “to save them” are not in the text but are implicit from the context. They are supplied in the translation for clarity.
[7:17] 423 tn Or “Just look at…” The question is rhetorical and expects a positive answer.
[7:17] 424 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[7:18] 425 tn The form for “queen” is unusual. It is pointed (מְלֶכֶת [mÿlekhet] instead of מַלְכַּת [malkat]) as though the Masoretes wanted to read the word for “work” (מְלֶאכֶת [mÿle’khet]), i.e., the “hosts of,” a word that several Hebrew
[7:18] sn The Queen of Heaven is probably a reference to the goddess known as Ishtar in Mesopotamia, Anat in Canaan, Ashtoreth in Israel. She was the goddess of love and fertility. For further discussion, see G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 266-68.
[7:18] 426 tn Heb “to provoke me.” There is debate among grammarians and lexicographers about the nuance of the Hebrew particle לְמַעַן (lÿma’an). Some say it always denotes purpose, while others say it may denote either purpose or result, depending on the context. For example, BDB 775 s.v. לְמַעַן note 1 says that it always denotes purpose, never result, but that sometimes what is really a result is represented ironically as though it were a purpose. That explanation fits nicely here in the light of the context of the next verse. The translation is intended to reflect some of that ironic sarcasm.
[7:19] 427 tn Heb “Is it I whom they provoke?” The rhetorical question expects a negative answer which is made explicit in the translation.
[7:19] 428 tn Heb “Is it not themselves to their own shame?” The rhetorical question expects a positive answer which is made explicit in the translation.
[7:20] 429 tn Heb “Lord Yahweh.” The translation follows the ancient Jewish tradition of substituting the Hebrew word for God for the proper name Yahweh.
[7:20] 430 tn Heb “this place.” Some see this as a reference to the temple but the context has been talking about what goes on in the towns of Judah and Jerusalem and the words that follow, meant as a further explanation, are applied to the whole land.
[7:20] 431 tn Heb “the trees of/in the field and the fruit of/in the ground.”
[7:21] 432 tn The words “The
[7:21] 433 tn Heb “Yahweh of armies, the God of Israel.”
[7:21] sn See the study notes on 2:19 and 7:3.
[7:21] 434 tn Heb “Add your burnt offerings to your [other] sacrifices and eat the meat!” See the following sn for explanation. This is an example of the rhetorical use of the imperative for a sarcastic challenge. Cf. GKC 324 §110.a; cf. Amos 4:4, “Go to Bethel and sin!”
[7:21] sn All of the burnt offering, including the meat, was to be consumed on the altar (e.g., Lev 1:6-9). The meat of the other sacrifices could be eaten by the priest who offered the sacrifice and the person who brought it (e.g., Lev 7:16-18, 32). Since, however, the people of Judah were making a mockery of the sacrificial system by offering sacrifices while disobeying the law, the
[7:22] 435 tn Heb “For” but this introduces a long explanation about the relative importance of sacrifice and obedience.
[7:23] 436 tn Verses 22-23a read in Hebrew, “I did not speak with your ancestors and I did not command them when I brought them out of Egypt about words/matters concerning burnt offering and sacrifice, but I commanded them this word:” Some modern commentators have explained this passage as an evidence for the lateness of the Pentateuchal instruction regarding sacrifice or a denial that sacrifice was practiced during the period of the wilderness wandering. However, it is better explained as an example of what R. de Vaux calls a dialectical negative, i.e., “not so much this as that” or “not this without that” (Ancient Israel, 454-56). For other examples of this same argument see Isa 1:10-17; Hos 6:4-6; Amos 5:21-25.
[7:23] 437 tn Heb “Obey me and I will be.” The translation is equivalent syntactically but brings out the emphasis in the command.
[7:23] 438 tn Heb “Walk in all the way that I command you.”
[7:24] 439 tn Or “They went backward and not forward”; Heb “They were to the backward and not to the forward.” The two phrases used here appear nowhere else in the Bible and the latter preposition plus adverb elsewhere is used temporally meaning “formerly” or “previously.” The translation follows the proposal of J. Bright, Jeremiah (AB), 57. Another option is “they turned their backs to me, not their faces,” understanding the line as a variant of a line in 2:27.
[7:25] 440 tn Heb “from the day your ancestors…until this very day.” However, “day” here is idiomatic for “the present time.”
[7:25] 441 tn On the Hebrew idiom see the note at 7:13.
[7:25] 442 tc There is some textual debate about the legitimacy of this expression here. The text reads merely “day” (יוֹם, yom). BHS suggests the word is to be deleted as a dittography of the plural ending of the preceding word. The word is in the Greek and Latin, and the Syriac represents the typical idiom “day after day” as though the noun were repeated. Either יוֹם has dropped out by haplography or a ם (mem) has been left out, i.e., reading יוֹמָם (yomam, “daily”).
[7:26] 443 tn Or “But your predecessors…”; Heb “But they….” There is a confusing interchange in the pronouns in vv. 25-26 which has led to some leveling in the ancient versions and the modern English versions. What is involved here are four levels of referents, the “you” of the present generation (vv. 21-22a), the ancestors who were delivered from Egypt (i.e., the “they” of vv. 22b-24), the “you” of v. 25 which involves all the Israelites from the Exodus to the time of speaking, and the “they” of v. 26 which cannot be the ancestors of vv. 22-24 (since they cannot be more wicked than themselves) but must be an indefinite entity which is a part of the “you” of v. 25, i.e., the more immediate ancestors of the present generation. If this is kept in mind, there is no need to level the pronouns to “they” and “them” or to “you” and “your” as some of the ancient versions and modern English versions have done.
[7:26] 444 tn Heb “hardened [or made stiff] their neck.”
[7:27] 445 tn The words, “Then the
[7:28] 446 tn Heb “Faithfulness has vanished. It is cut off from their lips.”
[7:28] sn For the need for faithfulness see 5:1, 3.
[7:29] 447 tn The word “mourn” is not in the text. It is supplied in the translation for clarity to explain the significance of the words “Cut your hair and throw it away.”
[7:29] sn Cf. Mic 1:16; Job 1:20 for other examples of this practice which was involved in mourning.
[7:29] 448 tn The words, “you people of this nation” are not in the text. Many English versions supply, “Jerusalem.” The address shifts from second masculine singular addressing Jeremiah (vv. 27-28a) to second feminine singular. It causes less disruption in the flow of the context to see the nation as a whole addressed here as a feminine singular entity (as, e.g., in 2:19, 23; 3:2, 3; 6:26) than to introduce a new entity, Jerusalem.
[7:29] 449 tn The verbs here are the Hebrew scheduling perfects. For this use of the perfect see GKC 312 §106.m.
[7:29] 450 tn Heb “the generation of his wrath.”
[7:30] 451 tn The words “I have rejected them” are not in the Hebrew text, which merely says “because.” These words are supplied in the translation to show more clearly the connection to the preceding.
[7:30] 452 tn Heb “have done the evil in my eyes.”
[7:30] 453 sn Compare, e.g., 2 Kgs 21:3, 5, 7; 23:4, 6; Ezek 8:3, 5, 10-12, 16. Manasseh had desecrated the temple by building altars, cult symbols, and idols in it. Josiah had purged the temple of these pagan elements. But it is obvious from both Jeremiah and Ezekiel that they had been replaced shortly after Josiah’s death. They were a primary cause of Judah’s guilt and punishment (see beside this passage, 19:5; 32:34-35).
[7:30] 454 tn Heb “the house which is called by my name.” Cf. 7:10, 11, 14 and see the translator’s note 7:10 for the explanation for this rendering.
[7:31] 455 tn Heb “high places.”
[7:31] sn These places of worship were essentially open air shrines often located on hills or wooded heights. They were generally connected with pagan worship and equipped with altars of sacrifice and of incense and cult objects such as wooden poles and stone pillars which were symbols of the god and/or goddess worshiped at the sight. The Israelites were commanded to tear down these Canaanite places of worship (Num 33:52) but they did not do so, often taking over the site for the worship of Yahweh but even then incorporating some of the pagan cult objects and ritual into their worship of Yahweh (1 Kgs 12:31, 32; 14:23). The prophets were especially opposed to these places and to this kind of syncretism (Hos 10:8; Amos 7:9) and to the pagan worship that was often practiced at them (Jer 7:31; 19:5; 32:35).
[7:31] 456 tn Heb “the high places of [or in] Topheth.”
[7:31] sn The noun Topheth is generally explained as an artificial formation of a word related to the Aramaic word for “cooking stove” combined with the vowels for the word for “shame.” Hence, Jewish piety viewed it as a very shameful act, one that was contrary to the law (see Lev 18:21; 20:2-6). Child sacrifice was practiced during the reigns of the wicked kings Ahaz and Manasseh and apparently during Jeremiah’s day (cf. 2 Kgs 16:3; 21:6; Jer 32:35).
[7:31] 457 tn Heb “It never entered my heart.” The words “to command such a thing” do not appear in the Hebrew but are added for the sake of clarity.
[7:32] 458 tn Heb “Therefore, behold!”
[7:32] 459 tn Heb “it will no longer be said ‘Topheth’ or ‘the Valley of Ben Hinnom’ but ‘the valley of slaughter.’
[7:32] 460 tn Heb “And they will bury in Topheth so there is not room.”
[7:33] 461 tn Heb “Their dead bodies will be food for the birds of the air and the beasts of the earth.”
[8:1] 462 tn Heb “At that time.”
[8:2] 463 tc MT, 4QJera and LXX read “the sun and the moon and all the host of heaven,” but 4QJerc reads “the sun and all the stars.”
[8:2] tn Heb “the host of heaven.”
[8:2] 464 tn Heb “the sun, moon, and host of heaven which they…”
[8:2] 465 tn Heb “followed after.” See the translator’s note at 2:5 for the idiom.
[8:2] 466 tn Heb “they will not” but the referent is far enough removed that it might be ambiguous.
[8:2] 467 tn Heb “like dung/manure on the surface of the ground.”
[8:3] 468 tn Heb “Death will be chosen rather than life by the remnant who are left from this wicked family in all the places where I have banished them.” The sentence is broken up and restructured to avoid possible confusion because of the complexity of the English to some modern readers. There appears to be an extra “those who are left” that was inadvertently copied from the preceding line. It is missing from one Hebrew
[8:3] 469 tn Heb “Yahweh of armies.”
[8:3] sn For the significance of this title see the notes at 2:19 and 7:3.
[8:4] 470 tn The words “the
[8:4] 471 sn There is a play on two different nuances of the same Hebrew word that means “turn” and “return,” “turn away” and “turn back.”
[8:5] 472 tc The text is quite commonly emended, changing שׁוֹבְבָה הָעָם (shovÿvah ha’am) to שׁוֹבָב הָעָם (shovav ha’am) and omitting יְרוּשָׁלַםִ (yÿrushalaim); this is due to the anomaly of a feminine singular verb with a masculine singular subject and the fact that the word “Jerusalem” is absent from one Hebrew
[8:5] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[8:5] 473 tn Or “to their allegiance to false gods,” or “to their false professions of loyalty”; Heb “to deceit.” Either “to their mistaken beliefs” or “to their allegiance to false gods” would fit the preceding context. The former is more comprehensive than the latter and was chosen for that reason.
[8:5] 474 sn There is a continuing play on the same root word used in the preceding verse. Here the words “turn away from me,” “apostasy,” and “turn back to me” are all forms from the root that was translated “go the wrong way” and “turn around” in v. 4. The intended effect is to contrast Judah’s recalcitrant apostasy with the usual tendency to try and correct one’s mistakes.
[8:6] 475 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] 476 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] 477 tn Heb “each one of them turns aside into their own running course.”
[8:6] sn The wordplay begun in v. 4 is continued here. The word translated “turns aside” in the literal translation and “wayward” in the translation is from the same root as “go the wrong way,” “turn around,” “turn away from me,” “apostasy,” “turn back to me.” What God hoped for were confessions of repentance and change of behavior; what he got was denial of wrongdoing and continued turning away from him.
[8:7] 478 tn Heb “its appointed time.” The translation is contextually motivated to avoid lack of clarity.
[8:7] 479 tn There is debate in the commentaries and lexicons about the identification of some of these birds, particularly regarding the identification of the “swallow” which is more likely the “swift” and the “crane” which some identify with the “thrush.” For a discussion see the Bible encyclopedias and the UBS handbook Fauna and Flora of the Bible. The identity of the individual birds makes little difference to the point being made and “swallow” is more easily identifiable to the average reader than the “swift.”
[8:7] 480 tn Heb “keep.” Ironically birds, which do not think, obey the laws of nature, but Israel does not obey the laws of God.
[8:7] 481 tn Heb “do not know.” But here as elsewhere the word “know” is more than an intellectual matter. It is intended here to summarize both “know” and “follow” (Heb “observe”) in the preceding lines.
[8:7] 482 tn Heb “the ordinance/requirement of the
[8:8] 483 tn Heb “Surely, behold!”
[8:8] 484 tn Heb “the scribes.”
[8:8] 485 tn Heb “The lying pen of the scribes have made [it] into a lie.” The translation is an attempt to make the most common interpretation of this passage understandable for the average reader. This is, however, a difficult passage whose interpretation is greatly debated and whose syntax is capable of other interpretations. The interpretation of the NJPS, “Assuredly, for naught has the pen labored, for naught the scribes,” surely deserves consideration within the context; i.e. it hasn’t done any good for the scribes to produce a reliable copy of the law, which the people have refused to follow. That interpretation has the advantage of explaining the absence of an object for the verb “make” or “labored” but creates a very unbalanced poetic couplet.
[8:9] 486 tn Heb “be trapped.” However, the word “trapped” generally carries with it the connotation of divine judgment. See BDB 540 s.v. לָכַד Niph.2, and compare usage in Jer 6:11 for support. The verbs in the first two lines are again the form of the Hebrew verb that emphasizes that the action is as good as done (Hebrew prophetic perfects).
[8:10] 487 sn See Jer 6:12-15 for parallels to 8:10-12. The words of Jeremiah to the people may have been repeated on more than one occasion or have been found appropriate to more than one of his collection of messages in written and edited form. See Jer 36:4 and Jer 36:28 for reference to at least two of these collections.
[8:11] 488 tn Heb “daughter of my people.” For the translation given here see 4:11 and the note on the phrase “dear people” there.
[8:11] 489 tn Heb “They heal the wound of my people lightly.”
[8:11] 490 tn Heb “They say, ‘Peace! Peace!’ and there is no peace!”
[8:12] 491 tn Heb “They will fall among the fallen.”
[8:13] 492 tn Or “I will completely destroy them.” The translation which is adopted is based on the revocalization of the MT which appears to mean literally “gathering I will sweep them away,” a rather improbable grammatical combination. It follows the suggestion found in HALOT 705 s.v. סוּף (Hiph) of reading אֹסֵף אֲסִיפָם (’ose, a first singular Qal imperfect of אָסַף [’asaf] followed by a noun אָסִיף [’asif] with possessive suffix) instead of the MT’s אָסֹף אֲסִיפֵם (’aspf ’asifem, a Qal infinitive absolute of אָסַף [’asaf] followed by the Hiphil imperfect of סוּף [suf] plus suffix). For parallel usage of the verb אָסַף (asaf) see BDB 62 s.v. אָסַף Qal.4, and for a similar form of the verb see Mic 4:6. The alternate translation follows the suggestion in BDB 692 s.v. סוּף Hiph: אָסֹף (’asof) is to be interpreted as a form of the Hiphil infinitive absolute (הָסֵף [hasef] would be expected) chosen for assonance with the following form. This suggestion would gain more credence if the MT is to be retained in Zeph 1:2 where parallel forms are found. However, that text too has been questioned on lexical and grammatical grounds. The translation adopted fits the following context better than the alternate one and is based on less questionable lexical and grammatical parallels. The Greek translation which reads “they shall gather their fruits” supports the translation chosen.
[8:13] 493 tn The meaning of this line is very uncertain. A possible alternate translation is: “They have broken the laws that I gave them.” The line reads rather literally “And I gave them they passed over them.” The translation adopted treats the first expression as a noun clause (cf. GKC 488-89 §155.n) which is the subject of the following verb, i.e., “the things I gave them [contextually, the grapes, etc.] passed over from them.” The alternate translation treats the expression as a dangling object (a Hebrew casus pendens) resumed by the pronoun “them” and understands “the things that I gave them” to be the law or some related entity which is often the object of this verb (see BDB 717 s.v. עָבַר Qal.1.i). Neither of these translations is without its weakness. The weakness of the translation which has been adopted is the unusual use it assigns to the object suffix of the verb translated “pass over.” The weakness of the alternate translation is the rather abrupt and opaque introduction of a new topic of reference (i.e., the laws) into the context. On the whole the latter weakness would appear to outweigh the former. This line is missing from the Greek version and J. Bright (Jeremiah [AB]) and J. A. Thompson (Jeremiah [NICOT]) despair of giving a translation. For other possible suggestions see, W. L. Holladay, Jeremiah (Hermeneia), 1:285-86.
[8:14] 494 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] 495 tn Heb “Gather together and let us enter into the fortified cities.”
[8:14] 496 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] 497 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] 498 tn Heb “against the
[8:15] 499 tn Heb “[We hoped] for a time of healing but behold terror.”
[8:16] 500 tn Heb “his stallions.”
[8:16] 501 tn The words “They are coming to destroy” are not in the text. They are inserted to break up a long sentence in conformity with contemporary English style.
[8:17] 502 tn These words which are at the end of the Hebrew verse are brought forward to show at the outset the shift in speaker.
[8:17] 503 tn Heb “Indeed [or For] behold!” The translation is intended to convey some of the connection that is suggested by the Hebrew particle כִּי (ki) at the beginning of the verse.
[8:17] 504 tn Heb “I am sending against you snakes, poisonous ones which cannot be charmed.” In the light of the context literal snakes are scarcely meant. So the metaphor is turned into a simile to prevent possible confusion. For a similar metaphorical use of animals for enemies see 5:6.
[8:17] 505 tn Heb “they will bite you.” There does not appear to be any way to avoid the possible confusion that literal snakes are meant here except to paraphrase. Possibly one could say “And they will attack you and ‘bite’ you,” but the enclosing of the word “bite” in quotations might lead to even further confusion.
[8:18] 506 tn The words, “Then I said” are not in the text but there is a general consensus that the words of vv. 18-19a are the words of Jeremiah. These words are supplied in the translation for clarity.
[8:18] 507 tn The meaning of this word is uncertain. The translation is based on the redivision and repointing of a word that occurs only here in the MT and whose pattern of formation is unparalleled in the Hebrew Bible. The MT reads מַבְלִיגִיתִי (mavligiti) which BDB provisionally derives from a verb root meaning “to gleam” or “to shine.” However, BDB notes that the text is dubious (cf. BDB 114 s.v. מַבְלִיגִית). The text is commonly emended to מִבְּלִי גְּהֹת (mibbÿli gÿhot) which is a Qal infinitive from a verb meaning “to heal” preceded by a compound negative “for lack of, to be at a loss for” (cf., e.g., HALOT 514 s.v. מַבְלִיגִית and 174 s.v. גּהה). This reading is supported by the Greek text which has an adjective meaning “incurable,” which is, however, connected with the preceding verse, i.e., “they will bite you incurably.”
[8:19] 508 tn Heb “daughter of my people.” For the translation given here see 4:11 and the note on the phrase “dear people” there.
[8:19] 509 tn Heb “Behold the voice of the crying of the daughter of my people.”
[8:19] 510 tn Heb “Land of distances, i.e., of wide extent.” For parallel usage cf. Isa 33:17.
[8:19] 511 tn Heb “her King” but this might be misunderstood by some to refer to the Davidic ruler even with the capitalization.
[8:19] 512 tn The words, “The
[8:19] 513 sn The people’s cry and the
[8:20] 514 tn The words “They say” are not in the text; they are supplied in the translation to make clear that the lament of the people begun in v. 19b is continued here after the interruption of the
[8:20] 515 tn Heb “Harvest time has passed, the summer is over.”
[8:20] sn This appears to be a proverbial statement for “time marches on.” The people appear to be expressing their frustration that the
[8:21] 516 tn Heb “daughter of my people.” For the translation given here see 4:11 and the note on the phrase “dear people” there.
[8:21] 517 tn Heb “Because of the crushing of the daughter of my people I am crushed.”
[8:21] 518 tn Heb “I go about in black [i.e., mourning clothes]. Dismay has seized me.”
[8:22] 519 tn Heb “balm.” The more familiar “ointment” has been used in the translation, supplemented with the adjective “medicinal.”
[8:22] sn This medicinal ointment (Heb “balm”) consisted of the gum or resin from a tree that grows in Egypt and Palestine and was thought to have medicinal value (see also Jer 46:11).
[8:22] 520 tn Heb “Is there no balm in Gilead? Is there no physician there?” In this context the questions are rhetorical and expect a positive answer, which is made explicit in the translation.
[8:22] sn The prophet means by this metaphor that there are still means available for healing the spiritual ills of his people, mainly repentance, obedience to the law, and sole allegiance to God, and still people available who will apply this medicine to them, namely prophets like himself.
[8:22] 521 tn Heb “daughter of my people.” For the translation given here see 4:11 and the note on the phrase “dear people” there.
[8:22] 522 tn Or more clearly, “restored to spiritual health”; Heb “Why then has healing not come to my dear people?”
[8:22] sn Jeremiah is lamenting that though there is a remedy available for the recovery of his people they have not availed themselves of it.
[9:1] 523 sn Beginning with 9:1, the verse numbers through 9:26 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 9:1 ET = 8:23 HT, 9:2 ET = 9:1 HT, 9:3 ET = 9:2 HT, etc., through 9:26 ET = 9:25 HT. Beginning with 10:1 the verse numbers in the ET and HT are again the same.
[9:1] 524 tn Heb “I wish that my head were water.”
[9:1] 525 tn Heb “daughter of my people.” For the translation given here see 4:11 and the note on the phrase “dear people” there.
[9:2] 526 tn Heb “I wish I had in the desert a lodging place [inn, or place to spend the night] for travelers.”
[9:2] 527 tn Or “bunch,” but this loses the irony; the word is used for the solemn assemblies at the religious feasts.
[9:2] 528 tn Heb “they are all adulterers, a congregation of unfaithful people.” However, spiritual adultery is, of course, meant, not literal adultery. So the literal translation would be misleading.
[9:3] 529 tn The words “The
[9:3] 530 tn Heb “They have readied [or strung] their tongue as their bow for lies.”
[9:3] 531 tn Heb “but not through honesty.”
[9:3] 532 tn Heb “they go from evil to evil.”
[9:3] 533 tn Or “do not acknowledge me”; Heb “do not know me.” But “knowing” in Hebrew thought often involves more than intellectual knowledge; it involves emotional and volitional commitment as well. For יָדַע meaning “acknowledge” see 1 Chr 28:9; Isa 29:21; Hos 2:20; Prov 3:6. This word is also found in ancient Near Eastern treaty contexts where it has the idea of a vassal king acknowledging the sovereignty of a greater king (cf. H. Huffmon, “The Treaty Background of Hebrew yada,” BASOR 181 [1966]: 31-37).
[9:4] 534 tn Heb “Be on your guard…Do not trust.” The verbs are second masculine plural of direct address and there seems no way to translate literally and not give the mistaken impression that Jeremiah is being addressed. This is another example of the tendency in Hebrew style to turn from description to direct address (a figure of speech called apostrophe).
[9:4] 535 tn Heb “cheating, each of them will cheat.”
[9:4] sn There is perhaps an intentional pun and allusion here to Gen 27:36 and the wordplay on the name Jacob there. The text here reads עָקוֹב יַעְקֹב (’aqob ya’qob).
[9:5] 536 tn Heb “their tongues.” However, this is probably not a natural idiom in contemporary English and the tongue may stand as a part for the whole anyway.
[9:6] 537 tc An alternate reading for vv. 5d-6b is: “They wear themselves out doing wrong. Jeremiah, you live in the midst of deceitful people. They deceitfully refuse to take any thought of/acknowledge me.” The translation which has been adopted is based on a redivision of the lines, a redivision of some of the words, and a revocalization of some of the consonants. The MT reads literally “doing wrong they weary themselves. Your sitting in the midst of deceit; in deceit they refuse to know me” (הַעֲוֵה נִלְאוּ׃ שִׁבְתְּךָ בְּתוֹךְ מִרְמָה בְּמִרְמָה מֵאֲנוּ דַעַת־אוֹתִי). The Greek version reads literally “they do wrong and they do not cease to turn themselves around. Usury upon usury and deceit upon deceit. They do not want to know me.” This suggests that one should read the Hebrew text as שֻׁב׃ תֹּךְ בְּתוֹךְ מִרְ־מָה בְּמִרְ־מָה מֵאֲנוּ דַעַת אוֹתִי הַעֲוֵה נִלְאוּ, which translated literally yields “doing evil [= “they do evil” using the Hiphil infinitive absolute as a finite verb (cf. GKC 346 §113.ff)] they are not able [cf. KBL 468 s.v. לָאָה Niph.3 and see Exod 7:18 for parallel use] to repent. Oppression on oppression [cf. BDB 1067 s.v. תֹּךְ, II תּוֹךְ]; deceit on deceit. They refuse to know me.” This reading has ancient support and avoids the introduction of an unexpected second masculine suffix into the context. It has been adopted here along with a number of modern commentaries (cf., e.g., W. McKane, Jeremiah [ICC], 1:201) and English versions as the more likely reading.
[9:6] 538 tn Or “do not acknowledge me”; Heb “do not know me.” See the note on the phrase “do not take any thought of me” in 9:3.
[9:7] 539 tn Heb “Yahweh of armies.”
[9:7] sn For the significance of this title see the notes at 2:19 and 7:3.
[9:7] 540 tn Heb “I will refine/purify them.” The words “in the fires of affliction” are supplied in the translation to give clarity to the metaphor.
[9:7] 541 tn Heb “daughter of my people.” For the translation given here see 4:11 and the note on the phrase “dear people” there.
[9:7] 542 tc Heb “For how else shall I deal because of the wickedness of the daughter of my people.” The MT does not have the word “wickedness.” The word, however, is read in the Greek version. This is probably a case of a word dropping out because of its similarities to the consonants preceding or following it (i.e., haplography). The word “wickedness” (רַעַת, ra’at) has dropped out before the words “my dear people” (בַּת־עַמִּי, bat-’ammi). The causal nuance which is normal for מִפְּנֵי (mippÿne) does not make sense without some word like this, and the combination of רַעַת מִפְּנֵי (mippÿne ra’at) does occur in Jer 7:12 and one very like it occurs in Jer 26:3.
[9:8] 543 tc This reading follows the Masoretic consonants (the Kethib, a Qal active participle from שָׁחַט, shakhat). The Masoretes preferred to read “a sharpened arrow” (the Qere, a Qal passive participle from the same root or a homonym, meaning “hammered, beaten”). See HALOT 1354 s.v. II שָׁחַט for discussion. The exact meaning of the word makes little difference to the meaning of the metaphor itself.
[9:8] 544 tn Heb “They speak deceit.”
[9:8] 545 tn Heb “With his mouth a person speaks peace to his neighbor, but in his heart he sets an ambush for him.”
[9:9] 546 tn Heb “Should I not punish them…? Should I not bring retribution…?” The rhetorical questions function as emphatic declarations.
[9:9] sn See 5:9, 29. This is somewhat of a refrain at the end of a catalog of Judah’s sins.
[9:10] 547 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] 548 tn Heb “I will lift up weeping and mourning.”
[9:10] 549 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.
[9:11] 550 tn The words “the
[9:11] 551 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:11] 552 tn Heb “a heap of ruins, a haunt for jackals.”
[9:12] 553 tn The words, “I said” are not in the text. It is not clear that a shift in speaker has taken place. However, the words of the verse are very unlikely to be a continuation of the
[9:12] 554 tn Heb “Who is the wise man that he may understand this?”
[9:12] 555 tn Heb “And [who is the man] to whom the mouth of the
[9:13] 556 tn Heb “and they have not walked in it (with “it” referring to “my law”).
[9:14] 557 tn Heb “they have gone/followed after.” See the translator’s note at 2:5 for the idiom.
[9:14] 558 tn Heb “the Baals,” referring either to the pagan gods called “Baals” or the images of Baal (so NLT).
[9:14] 559 tn Or “forefathers,” or “ancestors.” Here the referent could be the immediate parents or, by their example, more distant ancestors.
[9:15] 560 tn Heb “Yahweh of armies, the God of Israel.”
[9:15] sn See the study notes on 2:9 and 7:3.
[9:15] 561 tn Heb “Therefore, thus says the
[9:15] 562 tn Heb “I will feed this people wormwood and make them drink poison water.” “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.
[9:16] 564 tn Heb “I will send the sword after them.” The sword here is probably not completely literal but refers to death by violent means, including death by the sword.
[9:16] 565 sn He will destroy them but not completely. See Jer 5:18; 30:11; 46:28.
[9:17] 566 tn Heb “Yahweh of armies.”
[9:17] sn For the significance of this title see the notes at 2:19 and 7:3.
[9:17] 567 tn Heb “Thus says Yahweh of armies.” However, without some addition it is not clear to whom the command is addressed. The words are supplied in the translation for clarity and to help resolve a rather confusing issue of who is speaking throughout vv. 16-21. As has been evident throughout the translation, the speaker is not always indicated. Sometimes it is not even clear who the speaker is. In general the translation and the notes have reflected the general consensus in identifying who it is. Here, however, there is a good deal of confusion about who is speaking in vv. 18, 20-21. The Greek translation has the
[9:17] 569 tn Heb “Call for the mourning women that they may come and send for the wise/skilled women that they may come.” The verbs here are masculine plural, addressed to the people.
[9:18] 570 tn The words “And I said, ‘Indeed” are not in the text. They have been supplied in the translation to try and help clarify who the speaker is who identifies with the lament of the people.
[9:19] 571 tn The words “They will wail” are not in the text. They are supplied in the translation to make clear that this is the wailing that will be heard.
[9:19] sn The destruction is still in the future, but it is presented graphically as though it had already taken place.
[9:19] 572 tn Heb “How we are ruined!”
[9:19] 573 tn The order of these two lines has been reversed for English stylistic reasons. The text reads in Hebrew “because we have left our land because they have thrown down our dwellings.” The two clauses offer parallel reasons for the cries “How ruined we are! [How] we are greatly disgraced!” But the first line must contain a prophetic perfect (because the lament comes from Jerusalem) and the second a perfect referring to a destruction that is itself future. This seems the only way to render the verse that would not be misleading.
[9:20] 574 tn The words “I said” are not in the text. The text merely has “Indeed, yes.” The words are supplied in the translation to indicate that the speaker is still Jeremiah though he now is not talking about the mourning woman but is talking to them. See the notes on 9:17-18 for further explanation.
[9:20] 575 tn It is a little difficult to explain how the Hebrew particle כִּי (ki) is functioning here. W. L. Holladay (Jeremiah [Hermeneia], 1:311) may be correct in seeing it as introducing the contents of what those who call for the mourning women are to say. In this case, Jeremiah picks up the task as representative of the people.
[9:20] 576 tn Heb “Listen to the word of the
[9:20] sn In this context the “word of the
[9:20] 577 tn Heb “Teach…mournful song, and each woman her neighbor lady…”
[9:21] 578 sn Here Death is personified (treated as though it were a person). Some have seen as possible background to this lament an allusion to Mesopotamian mythology where the demon Lamastu climbs in through the windows of houses and over their walls to kill children and babies.
[9:22] 579 tn Or “‘Death has climbed…city squares. And the dead bodies of people lie scattered…They lie scattered…but has not been gathered.’ The
[9:23] 580 sn It is not always clear why verses were placed in their present position in the editorial process of collecting Jeremiah’s sermons and the words the
[9:23] 581 tn Or “Strong people should not brag that they are strong.”
[9:23] 582 tn Heb “…in their wisdom…in their power…in their riches.”
[9:24] 583 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
[9:25] 585 tn Heb “punish all who are circumcised in the flesh.” The translation is contextually motivated to better bring out the contrast that follows.
[9:26] 586 tn Heb “all those who are cut off on the side of the head who live in the desert.” KJV and some other English versions (e.g., NIV “who live in the desert in distant places”; NLT “who live in distant places”) have followed the interpretation that this is a biform of an expression meaning “end or remote parts of the [far] corners [of the earth].” This interpretation is generally abandoned by the more recent commentaries and lexicons (see, e.g. BDB 802 s.v. פֵּאָה 1 and HALOT 858 s.v. פֵּאָה 1.β). It occurs also in 25:33; 49:32.
[9:26] 587 tn Heb “For all of these nations are uncircumcised.” The words “I will do so” are supplied in the translation to indicate the connection with the preceding statement.
[9:26] sn A contrast is drawn here between circumcision as a mere external cutting of the flesh and a sign of commitment to the covenant and the God of the covenant. The people of these nations practiced circumcision but not as a sign of the covenant. The people of Israel engaged in it as a religious practice but without any obedience to the covenant that it was a sign of or any real commitment to the
[9:26] 588 tn Heb “house of Israel.”
[9:26] 589 tn Heb “And all the house of Israel is uncircumcised of heart.”
[10:1] 590 tn Heb “house of Israel.”
[10:2] 591 tn Heb “Do not learn the way of the nations.” For this use of the word “ways” (דֶּרֶךְ, derekh) compare for example Jer 12:16 and Isa 2:6.
[10:2] 592 tn Heb “signs.” The words “that occur” are supplied in the translation for clarity.
[10:2] sn The Hebrew word translated here “things that go on in the sky” (אֹתוֹת, ’otot) refers both to unusual disturbances such as eclipses, comets, meteors, etc., but also to such things as the changes in the position of the sun, moon, and stars in conjunction with the changes in seasons (cf. Gen 1:14). The people of Assyria and Babylonia worshiped the sun, moon, and stars, thinking that these heavenly bodies had some hold over them.
[10:3] 593 tn Heb “statutes.” According to BDB 350 s.v. חֻקָּה 2.b it refers to the firmly established customs or practices of the pagan nations. Compare the usage in Lev 20:23; 2 Kgs 17:8. Here it is essentially equivalent to דֶּרֶךְ (derekh) in v. 1, which has already been translated “religious practices.”
[10:3] 594 sn This passage is dripping with sarcasm. It begins by talking about the “statutes” of the pagan peoples as a “vapor” using a singular copula and singular predicate. Then it suppresses the subject, the idol, as though it were too horrible to mention, using only the predications about it. The last two lines read literally: “[it is] a tree which one cuts down from the forest; the work of the hands of a craftsman with his chisel.”
[10:4] 595 tn The pronoun is plural in Hebrew, referring to the parts.
[10:5] 596 tn Heb “And it is not in them to do good either.”
[10:6] 597 tn The words “I said” are not in the Hebrew text, but there appears to be a shift in speaker. Someone is now addressing the
[10:6] 598 tn The form that introduces this line has raised debate. The form מֵאֵין (me’en) normally means “without” and introduces a qualification of a term expressing desolation or “so that not” and introduces a negative result (cf. BDB 35 s.v. II אַיִן 6.b). Neither of these nuances fit either this verse or the occurrence in v. 7. BDB 35 s.v. II אַיִן 6.b.γ notes that some have explained this as a strengthened form of אַיִן (’ayin) which occurs in a similar phrase five other times (cf., e.g., 1 Kgs 8:23). Though many including BDB question the validity of this solution it is probably better than the suggestion that BDB gives of repointing to מֵאַיִן (me’ayin, “whence”), which scarcely fits the context of v. 7, or the solution of HALOT 41 s.v. I אַיִן, which suggests that the מ (mem) is a double writing (dittograph) of the final consonant from the preceding word. That would assume that the scribe made the same error twice or was influenced the second time by the first erroneous writing.
[10:6] 599 tn Heb “Great is your name in power.”
[10:7] 600 tn Heb “Who should not revere you…?” The question is rhetorical and expects a negative answer.
[10:7] 601 tn Heb “For it is fitting to you.”
[10:7] 602 tn Heb “their royalty/dominion.” This is a case of substitution of the abstract for the concrete “royalty, royal power” for “kings” who exercise it.
[10:8] 603 tn Or “Those wise people and kings are…” It is unclear whether the subject is the “they” of the nations in the preceding verse, or the wise people and kings referred to. The text merely has “they.”
[10:8] 604 tn Heb “The instruction of vanities [worthless idols] is wood.” The meaning of this line is a little uncertain. Various proposals have been made to make sense, most of which involve radical emendation of the text. For some examples see J. A. Thompson, Jeremiah (NICOT), 323-24, fn 6. However, this is probably a case of the bold predication that discussed in GKC 452 §141.d, some examples of which may be seen in Ps 109:4 “I am prayer,” and Ps 120:7 “I am peace.”
[10:9] 605 tc Two Qumran scrolls of Jeremiah (4QJera and 4QJerb) reflect a Hebrew text that is very different than the traditional MT from which modern Bibles have been translated. The Hebrew text in these two manuscripts is similar to that from which LXX was translated. This is true both in small details and in major aspects where the LXX differs from MT. Most notably, 4QJera, 4QJerb and LXX present a version of Jeremiah about 13% shorter than the longer version found in MT. One example of this shorter text is Jer 10:3-11 in which MT and 4QJera both have all nine verses, while LXX and 4QJerb both lack vv. 6-8 and 10, which extol the greatness of God. In addition, the latter part of v. 9 is arranged differently in LXX and 4QJerb. The translation here follows MT which is supported by 4QJera.
[10:9] 606 tn This is a place of unknown location. It is mentioned again in Dan 10:5. Many emend the word to “Ophir” following the Syriac version and the Aramaic Targum. Ophir was famous for its gold (cf. 1 Kgs 9:28; Job 28:16).
[10:9] 607 tn The words “to cover those idols” are not in the text but are implicit from the context. They are supplied in the translation for clarity.
[10:9] 608 tn The words “They are” are not in the text. The text reads merely, “the work of the carpenter and of the hands of the goldsmith.” The words are supplied in the translation for clarity.
[10:9] 609 tn Heb “Blue and purple their clothing.”
[10:9] 610 sn There is an ironic pun in this last line. The Hebrew word translated “skillful workers” is the same word that is translated “wise people” in v. 7. The artisans do their work skillfully but they are not “wise.”
[10:11] 611 tn Aram “The gods who did not make…earth will disappear…” The sentence is broken up in the translation to avoid a long, complex English sentence in conformity with contemporary English style.
[10:11] 612 tn This verse is in Aramaic. It is the only Aramaic sentence in Jeremiah. Scholars debate the appropriateness of this verse to this context. Many see it as a gloss added by a postexilic scribe which was later incorporated into the text. Both R. E. Clendenen (“Discourse Strategies in Jeremiah 10,” JBL 106 [1987]: 401-8) and W. L. Holladay (Jeremiah [Hermeneia], 1:324-25, 334-35) have given detailed arguments that the passage is not only original but the climax and center of the contrast between the
[10:11] sn This passage is carefully structured and placed to contrast the
[10:12] 613 tn The words “The
[10:13] 614 tn Heb “At the voice of his giving.” The idiom “to give the voice” is often used for thunder (cf. BDB 679 s.v. נָתַן Qal.1.x).
[10:13] 615 tn Heb “from the ends of the earth.”
[10:13] 616 tn Heb “he brings out the winds from his storehouses.”
[10:14] 617 tn Heb “Every man.” But in the context this is not a reference to all people without exception but to all idolaters. The referent is made explicit for the sake of clarity.
[10:14] 618 tn Or “nothing but a phony god”; Heb “a lie/falsehood.”
[10:14] 619 tn Heb “There is no breath in them.” The referent is made explicit so that no one will mistakenly take it to refer to the idolaters or goldsmiths.
[10:15] 620 tn Or “objects of mockery.”
[10:16] 621 tn The words “The
[10:16] sn The phrase the portion of Jacob’s descendants, which is applied to God here, has its background in the division of the land where each tribe received a portion of the land of Palestine except the tribe of Levi whose “portion” was the
[10:16] 622 tn Heb “The Portion of Jacob.” “Descendants” is implied, and is supplied in the translation for clarity.
[10:16] 623 tn Heb “And Israel is the tribe of his possession.”
[10:16] 624 tn Heb “Yahweh of armies is his name.”
[10:16] sn For this rendering of the name for God and its significance see 2:19 and the study note there.
[10:17] 625 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:17] 626 tn Heb “you who are living in/under siege.” The pronouns in this verse are feminine singular in Hebrew. Jerusalem is being personified as a single woman. This personification carries on down through v. 19 where she speaks in the first person. It is difficult, however, to reflect this in a translation that conveys any meaning without being somewhat paraphrastic like this.
[10:18] 627 tn The meaning of this last line is somewhat uncertain: Heb “I will cause them distress in order that [or with the result that] they will find.” The absence of an object for the verb “find” has led to conjecture that the text is wrong. Some commentators follow the lead of the Greek and Latin versions which read the verb as a passive: “they will be found,” i.e., be caught and captured. Others follow a suggestion by G. R. Driver (“Linguistic and Textual Problems: Jeremiah,” JQR 28 [1937-38]: 107) that the verb be read not as “they will find” (יִמְצָאוּ [yimtsa’u] from מָצָא [matsa’]) but “they will be squeezed/ drained” (יִמְצוּ [yimtsu] from מָצָה [matsah]). The translation adopted assumes that this is an example of the ellipsis of the object supplied from the context (cf. E. W. Bullinger, Figures of Speech, 8-12). For a similar nuance for the verb “find” = “feel/experience” see BDB 592 s.v. מָצָא Qal.1.f and compare the usage in Ps 116:3.
[10:19] 628 tn The words, “And I cried out” are not in the text. It is not altogether clear who the speaker is in vv. 19-25. The words of vv. 19-20 would best be assigned to a personified Jerusalem who laments the destruction of her city (under the figure of a tent) and the exile of her children (under the figure of children). However, the words of v. 21 which assign responsibility to the rulers do not fit well in the mouth of the people but do fit Jeremiah. The words of v. 22 are very appropriate to Jeremiah being similar to the report in 4:19-20. Likewise the words of v. 23 which appear to express man’s incapacity to control his own destiny and his resignation to the fate which awaits him in the light of v. 24 seem more appropriate to Jeremiah than to the people. There has been no indication elsewhere that the people have shown any indication of being resigned to their fate or willing to accept their punishment. Though the issue is far from resolved a majority of commentators see Jeremiah as the speaker so identifying himself with their fate that he speaks as though he were this personified figure. It is not altogether out of the question, however, that the speaker throughout is personified Jerusalem though I know of no commentator who takes that view. For those who are interested, the most thorough discussion of the issue is probably to be found in W. McKane, Jeremiah (ICC), 1:230-35, especially 233-35. Rendering the pronouns throughout as “we” and “our” alleviates some of the difficulty but some speaker needs to be identified in the introduction to allay any possible confusion. Hence I have opted for what is the majority view.
[10:19] 629 tn Heb “Woe to me on account of my wound.” The words “woe to” in many contexts carry the connotation of hopelessness and of inevitable doom (cf. 1 Sam 4:7, 8; Isa 6:5), hence a “deadly blow.” See also the usage in 4:13, 31; 6:4 and the notes on 4:13. For the rendering of the pronoun as “we” and “our” here and in the verses to follow see the preceding note.
[10:19] 630 tn Some interpret this as a resignation to the punishment inflicted and translate “But I said, ‘This is my punishment and I will just need to bear it.’” This is unlikely given the meaning and usage of the word rendered “sickness” (חֳלִי, khali), the absence of the pronoun “my,” and the likelihood that the particle אַךְ means “only” not “indeed” (cf. BDB s.v. אַךְ 2.b and compare its usage in v. 24).
[10:19] sn What is being referred to here is the feeling that was encouraged by the false prophets that the ill fortunes of the nation were just temporary setbacks and everything would soon get better (cf. 6:14; 8:11).
[10:20] 631 tn Heb “My tent has been destroyed and my tent cords have been ripped apart.” For a very similar identification of Jeremiah’s plight with the plight of the personified community see 4:20 and the notes there.
[10:20] 632 tn Heb “my children have gone from me and are no more.”
[10:20] sn What is being referred to is the exile of the people of the land. This passage could refer to the exiles of 605
[10:21] 633 tn Heb “the shepherds.”
[10:21] 634 tn Heb “They have not sought the
[10:21] sn The idiom translated sought the
[10:21] 635 tn Heb “all their flock (or “pasturage”).”
[10:21] sn This verse uses the figure of rulers as shepherds and the people they ruled as sheep. It is a common figure in the Bible. See Ezek 34 for an extended development of this metaphor.
[10:22] 636 tn Heb “The sound of a report, behold, it is coming.”
[10:22] 637 tn Heb “ coming, even a great quaking.”
[10:22] 638 sn Compare Jer 6:22.
[10:23] 639 tn Heb “Not to the man his way.” For the nuance of “fate, destiny, or the way things turn out” for the Hebrew word “way” see Hag 1:5, Isa 40:27 and probably Ps 49:13 (cf. KBL 218 s.v. דֶּרֶךְ 5). For the idea of “control” or “hold in one’s power” for the preposition “to” see Ps 3:8 (cf. BDB 513 s.v. לְ 5.b[a]).
[10:23] 640 tn Heb “Not to a man the walking and the establishing his step.”
[10:24] 641 tn Heb “with justice.”
[10:24] 642 tn The words, “to almost nothing” are not in the text. They are implicit from the general context and are supplied by almost all English versions.
[10:25] 643 tn Heb “know you.” For this use of the word “know” (יָדַע, yada’) see the note on 9:3.
[10:25] 644 tn Heb “tribes/clans.”
[10:25] 645 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] 646 tn Heb “have devoured Jacob.”
[10:25] 647 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.
[11:1] 648 tn Heb “The word which came to Jeremiah from the
[11:2] 649 tn The form is a second masculine plural which is followed in the MT of vv. 2-3 by second masculine singulars. This plus the fact that the whole clause “listen to the terms of this covenant” is nearly repeated at the end of v. 3 has led many modern scholars to delete the whole clause (cf., e.g. W. McKane, Jeremiah [ICC], 1:236-37). However, this only leads to further adjustments in the rest of the verse which are difficult to justify. The form has also led to a good deal of speculation about who these others were that are initially addressed here. The juxtaposition of second plural and singular forms has a precedent in Deuteronomy, where the nation is sometimes addressed with the plural and at other times with a collective singular.
[11:2] 650 sn The covenant I made with Israel. Apart from the legal profession and Jewish and Christian tradition the term “covenant” may not be too familiar. There were essentially three kinds of “covenants” that were referred to under the Hebrew term used here: (1) “Parity treaties” or “covenants” between equals in which each party pledged itself to certain agreed upon stipulations and took an oath to it in the name of their god or gods (cf. Gen 31:44-54); (2) “Suzerain-vassal treaties” or “covenants” in which a great king pledged himself to protect the vassal’s realm and his right to rule over his own domain in exchange for sovereignty over the vassal, including the rendering of absolute loyalty and submission to the great king’s demands spelled out in detailed stipulations; (3) “Covenants of grant” in which a great king granted to a loyal servant or vassal king permanent title to a piece of land or dominion over a specified realm in recognition of past service. It is generally recognized that the Mosaic covenant which is being referred to here is of the second type and that it resembles in kind the ancient Near Eastern suzerain-vassal treaties. These treaties typically contained the following elements: (1) a preamble identifying the great king (cf. Exod 20:2a; Deut 1:1-4); (2) a historical prologue summarizing the great king’s past benefactions as motivation for future loyalty (cf. Exod 20:2b; Deut 1:5–4:43); (3) the primary stipulation of absolute and unconditional loyalty (cf. Exod 20:3-8; Deut 5:1–11:32); (4) specific stipulations governing future relations between the vassal and the great king and the vassal’s relation to other vassals (cf. Exod 20:22–23:33; Deut 12:1–26:15); (5) the invoking of curses on the vassal for disloyalty and the pronouncing of blessing on him for loyalty (cf. Lev 26; Deut 27-28); (6) the invoking of witnesses to the covenant, often the great king’s and the vassal’s gods (cf. Deut 30:19; 31:28 where the reference is to the “heavens and the earth” as enduring witnesses). It is also generally agreed that the majority of the threats of punishment by the prophets refer to the invocation of these covenant curses for disloyalty to the basic stipulation, that of absolute loyalty.
[11:2] 651 tn Heb “this covenant.” The referent of “this” is left dangling until it is further defined in vv. 3-4. Leaving it undefined in the translation may lead to confusion hence the anticipatory nature of the demonstrative is spelled out explicitly in the translation.
[11:2] 652 tn Heb “and speak/tell them.” However, the translation chosen is more appropriate to modern idiom.
[11:2] 653 tn Or “those living in Jerusalem”; Heb “inhabitants of.”
[11:2] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:3] 654 tn Heb “Cursed is the person who does not listen to the terms of this covenant.” “This covenant” is further qualified in the following verse by a relative clause. The form of the sentence and the qualification “my” before covenant were chosen for better English idiom and to break up a long sentence which really extends to the middle of v. 5.
[11:4] 655 tn Heb “fathers” (also in vv. 5, 7, 10).
[11:4] 656 tn Heb “does not listen…this covenant which I commanded your fathers.” The sentence is broken up this way in conformity with contemporary English style.
[11:4] 657 tn Heb “out of the land of Egypt, out of the iron-smelting furnace.”
[11:4] 658 tn In place of the words “I said at that time” the Hebrew text has “saying.” The sentence is again being restructured in English to avoid the long, confusing style of the Hebrew original.
[11:4] 659 tn Heb “Obey me and carry them out.” The “them” refers back to the terms of the covenant which they were charged to keep according to the preceding. The referent is made specific to avoid ambiguity.
[11:4] 660 tn The words, “If you do” are not in the text. They have been supplied in the translation to break up a long sentence consisting of an imperative followed by a consequential sentence.
[11:4] 661 sn Obey me and carry out the terms of the agreement…and I will be your God. This refers to the Mosaic law which was instituted at Sinai and renewed on the Plains of Moab before Israel entered into the land. The words “the terms of the covenant” are explicitly used for the Ten Commandments in Exod 34:28 and for the additional legislation given in Deut 28:69; 29:8. The formulation here is reminiscent of Deut 29:9-14 (29:10-15 HT). The book of Deuteronomy is similar in its structure and function to an ancient Near Eastern treaty. In these the great king reminded his vassal of past benefits that he had given to him, charged him with obligations (the terms or stipulations of the covenant) chief among which was absolute loyalty and sole allegiance, promised him future benefits for obeying the stipulations (the blessings), and placed him under a curse for disobeying them. Any disobedience was met with stern warnings of punishment in the form of destruction and exile. Those who had witnessed the covenant were called in to confirm the continuing goodness of the great king and the disloyalty of the vassal. The vassal was then charged with a list of particular infringements of the stipulations and warned to change his actions or suffer the consequences. This is the background for Jer 11:1-9. Jeremiah is here functioning as a messenger from the
[11:5] 662 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] 663 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] 664 tn The words “Let it be so” are not in the text; they are an explanation of the significance of the term “Amen” for those who may not be part of the Christian or Jewish tradition.
[11:5] sn The word amen is found at the end of each of the curses in Deut 27 where the people express their agreement with the appropriateness of the curse for the offense mentioned.
[11:6] 665 tn Heb “the terms of this covenant.” However, this was a separate message and the ambiguity of “this” could still cause some confusion.
[11:7] 666 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] 667 tn For the explanation for this rendering see the note on 7:13.
[11:8] 668 tn Heb “So I brought on them all the terms of this covenant which I commanded to do and they did not do.” There is an interesting polarity that is being exploited by two different nuances implicit in the use of the word “terms” (דִּבְרֵי [divre], literally “words”), i.e., what the
[11:9] 669 tn Heb “Conspiracy [a plot to rebel] is found [or exists] among the men of Judah and the inhabitants of Jerusalem.”
[11:10] 670 tn Or “They have repeated the evil actions of….”
[11:10] 671 tn Heb “have walked/followed after.” See the translator’s note at 2:5 for the idiom.
[11:10] 672 tn Heb “house of Israel and house of Judah.”
[11:11] 673 tn Heb “Therefore, thus, says the
[11:12] 674 tn Heb “Then the towns of Judah and those living in Jerusalem will…”
[11:12] 675 tn The Hebrew construction is emphatic involving the use of an infinitive of the verb before the verb itself (Heb “saving they will not save”). For this construction to give emphasis to an antithesis, cf. GKC 343 §113.p.
[11:13] 676 tn This is again an attempt to render the Hebrew particle כִּי (ki) contextually. The nuance is a little hard to establish due to the nature of the rhetoric of the passage which utilizes the figure of apostrophe where the
[11:13] 678 tn Heb “For [or Indeed] the number of your [sing.] cities are your [sing.] gods, Judah, and the number of the streets of Jerusalem [or perhaps (your) streets, Jerusalem] you [plur.] have set up altars to the shameful thing, altars to sacrifice to Baal.” This passage involves a figure of speech where the speaker turns from describing something about someone to addressing him/her directly (a figure called apostrophe). This figure is not common in contemporary English literature or conversation and translating literally would lead to confusion on the part of some readers. Hence, the translation retains the third person in keeping with the rest of the context. The shift from singular “your cities” to plural “you have set up” is interpreted contextually to refer to a shift in addressing Judah to addressing the citizens of Jerusalem whose streets are being talked about. The appositional clause, “altars to sacrifice to Baal” has been collapsed with the preceding clause to better identify what the shameful thing is and to eliminate a complex construction. The length of this sentence runs contrary to the usual practice of breaking up long complex sentences in Hebrew into shorter equivalent ones in English. However, breaking up this sentence and possibly losing the connecting link with the preceding used to introduce it might lead to misunderstanding.
[11:14] 680 tn The words “to save them” are not in the text but are implicit from the context. They are supplied in the translation for clarity.
[11:14] sn Cf. Jer 7:16 where this same command is addressed to Jeremiah.
[11:14] 681 tc The rendering “when disaster strikes them” is based on reading “at the time of” (בְּעֵת, bÿ’et) with a number of Hebrew
[11:15] 682 tn The words “The
[11:15] 683 tn Heb “What to my beloved [being] in my house?” The text has been restructured to avoid possible confusion by the shift from third person in the first two lines to second person in the last two lines and the lines of the following verse. The reference to Judah as his “beloved” is certainly ironic and perhaps even sarcastic.
[11:15] 684 tc The meaning of this line is uncertain. The text reads somewhat literally either “her doing the wicked thing the many” or “doing it, the wicked thing, the many.” The text, relationship between words, and meaning of this whole verse have been greatly debated. Wholesale emendation based on the ancient versions is common in both the commentaries and the modern English versions. Many follow the lead of the Greek version which in many cases offers a smoother reading but for that very reason may not be original. The notes that follow will explain some of these emendations but will also attempt to explain the most likely meaning of the MT which is the more difficult and probably the more original text. Since it is presumed to be the original the text will be dealt with in the notes line for line in the MT even though the emendations often relate to more than one line. For example the Greek of the first two lines reads: “Why has the beloved done abomination in my house?” This ignores the preposition before “my beloved” (לִידִידִי, lididi) and treats the form “her doing” (עֲשׂוֹתָהּ [’asotah], Qal infinitive plus suffix) as a finite verb (עָשְׂתָה [’astah], Qal perfect third feminine). The forms are similar but the Greek is smoother. Moreover, it is difficult to explain the presence of “to” in the MT if the Greek is the original. The Greek text likewise does not have the difficulty that is exhibited in the MT by the word “the many” (הָרַבִּים, harabbim). It reads a word for “vows/votive offerings” (εὐχαί [eucai] regularly = נְדָרִים [gÿdarim]) in place of the word “many” (הָרַבִּים, harabbim) and takes it as part of a compound subject of the verb in the following line meaning “take away.” However, this word is far removed graphically from that in the MT and it would be difficult to explain how the MT arose from it. The Old Latin apparently reads a word for “fat” (adipes = חֲלָבִים, khalavim) which is closer in script to the MT and would be more likely original than the Greek. However, both of these resolutions look like attempts to smooth out a difficult text. Because there is no solid support for any single reading, it is probably best to retain the MT’s “the many.” Many do retain it and take it as a second accusative of “doing it” and read “she does the wicked thing with many [i.e., many false gods],” a use of the accusative which is hard to justify. Another alternative, taking the adjective “the many” to modify the noun “the wicked thing” is sometimes suggested but is not possible because the adjective is masculine plural and the noun is feminine singular which is contrary to Hebrew style. Hence one cannot read “she has done many wicked things.” The present translation follows the suggestion in D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 4:209, that it is the subject of the infinitive construct with an object suffix which is anticipatory of the noun “wickedness” that follows (cf. GKC 425 §131.m), i.e., “the many do it, namely the wickedness” (for the meaning of the noun see BDB 273 s.v. מְזִמָּה 3.b).
[11:15] 685 tn The meaning of this line is also uncertain. The Hebrew text reads somewhat literally, “holy meat they pass over from upon you.” The question of the subject of the verb is the main problem here. The verb is masculine plural and the only subject available is “holy meat” which is singular, a “they” which goes back to “the many,” or a noun from the end of the preceding line which is combined with “holy meat.” The latter is the solution of the Greek version which reads “Will votive offerings [or pieces of fat (following the Old Latin)] and holy meats take away from you your wickedness?” However, that resolution has been rejected in the preceding note as smoothing out the difficulties of the first two lines. It also leaves out the כִּי (ki) at the beginning of the following line and takes the noun “your wickedness” as the object of the verb. That certainly would make for an easier reading of both this line and the next and the assumption that כִּי may not be in the text is possible because it could be explained as a double writing of the pronoun on the end of the preceding phrase “from upon you” (מֵעָלָיִךְ, me’alayikh). However, besides being the smoother reading it leaves the last line too short poetically. The solution of the UBS, Preliminary Report, 4:209 is that “they” (referring back to “the many”?) is the subject. They read: “so that they carry away from you even sacrificial flesh.” But who are “they” and “you?” Is the “they” the priests and the “you” the people? (See 1 Sam 2:10-17 for a possible parallel.) This, however, introduces too many unknowns into the text. The translation adopted is based on a revocalization of the form “from upon you” (מֵעָלָיִךְ, me’alayikh) to “your treacherous acts” (מַעֲלָיִךְ, ma’alayikh; for this noun cf. BDB 591 s.v. I מַעַל 2), a solution which is also proposed in the margin of the NJPS which reads: “Can your treacheries be canceled by sacral flesh?” For the nuance of the verb presupposed here (= be removed, cease to exist) see BDB 718 s.v. עָבַר Qal.6.c and compare usage in Job 30:15. While this solution does preserve the consonantal text and is accepted here, it should be acknowledged that there is no ancient support for it and the reading of the noun “treacheries” in place of the compound preposition “from upon” is purely speculative.
[11:15] 686 tn Heb “for [or when] your wickedness then you rejoice.” The meaning of this line is uncertain. The Greek version, which reads “or will you escape by these things” (presupposing a Hebrew text אִם עַל זוֹת תָּעוּזִי, ’im ’al zot ta’uzi) is far removed from the reading in the MT (אָז תַּעֲלֹזִי [’az ta’alozi]; the rest of the Hebrew line has been left out because the Greek reads it with the preceding line) and again appears to be an attempt to smooth out a difficult text. The translation retains the MT but rewords it so it makes better sense in English. The translation presupposes that the phrase “your wickedness” is the object of the verb “take joy” and the adverb “then” refers back to the offering of sacred flesh, i.e., “even then [or at that time]” as a constructio ad sensum. For a similar use of the adverb (אָז, ’az) compare Gen 13:7. For the use of כִּי (ki) meaning “that” after a question see BDB 472 s.v. כִּי 1.f. A possible alternative would be to read as UBS, Preliminary Report, 4:209 do: “When trouble reaches you, then will you exult?” If the text of the whole verse followed here, the more difficult text, is not the original one, the most likely alternative would be: “What right does my beloved have to be in my house? She has does wicked things [reading עָשְׂתָה מְזִמֹּת, ’ostah mÿzimot]. Can fat pieces [reading הַחֲלָבִים, hakhalavim] and sacred meat take away your wickedness from you [reading יַעֲבִרוּ מֵעָלַיִךְ רָעָתֵכִי, ya’aviru me’alayikh ra’atekhi]? [If it could] then you could rejoice.” It should be emphasized that the text of the verse is uncertain in a number of places and open to more than one interpretation. However, regardless of which text or interpretation of it is followed, the Masoretic as interpreted here, the Greek as given in the notes, or an emended text based on both, the overall meaning is much the same. Judah has done evil and the
[11:15] sn For the argument of this verse compare the condemnatory questions in Jer 7:9-11.
[11:16] 687 tn Heb “The
[11:16] 688 tn The verb form used here is another example of a verb expressing that the action is as good as done (the Hebrew prophetic perfect).
[11:16] 689 tn Heb “At the sound of a mighty roar he will set fire to it.” For the shift from third person “he” to the first person “I” see the preceding note. The Hebrew use of the pronouns in vv. 16-17 for the olive tree and the people that it represents is likely to cause confusion if retained. In v. 16 the people are “you” and the olive tree is “it.” The people are again “you” in v. 17 but part of the metaphor is carried over, i.e., “he ‘planted’ you.” It creates less confusion in the flow of the passage if the metaphorical identification is carried out throughout by addressing the people/plant as “you.”
[11:16] 690 tn The verb here has most commonly been derived from a root meaning “to be broken” (cf. BDB 949 s.v. II רָעַע) which fits poorly with the metaphor of setting the plant on fire. Another common option is to emend it to a verb meaning “to be burned up” (בָּעַר, ba’ar). However, it is better to follow the lead of the Greek version which translates “be good for nothing” (ἠχρειώθησαν, hcreiwqhsan) and derive the verb from רָעַע (ra’a’) meaning “be bad/evil” (cf. BDB 949 and compare the nuance of the adjective from this verb in BDB 948 s.v. רַע 5).
[11:17] 691 tn Heb “Yahweh of armies.”
[11:17] sn For the significance of the term see the notes at 2:19 and 7:3.
[11:17] 692 tn The words “in the land” are not in the text but are supplied in the translation to clarify the meaning of the metaphor.
[11:17] 693 tn Heb “For Yahweh of armies who planted you speaks disaster upon you.” Because of the way the term
[11:17] 694 tn Heb “pronounced disaster…on account of the evil of the house of Israel and the house of Judah which they have done to make me angry [or thus making me angry] by sacrificing to Baal.” The lines have been broken up in conformity with contemporary English style.
[11:18] 695 tn Heb “caused me to know that I might know.” Many English versions supply an unstated object “their plots” which is referred to later in the context (cf. v. 19). The presupposition of this kind of absolute ellipsis is difficult to justify and would create the need for understanding an ellipsis of “it” also after “I knew.” It is better to see a bipolar use of the verb “know” here. For the second use of the verb “know” meaning “have understanding” see BDB 394 s.v. ָידַע Qal.5.
[11:18] 696 tn Heb “Then you showed me their deeds.” This is another example of the rapid shift in person which is common in Jeremiah. As elsewhere, it has been resolved for the sake of avoiding confusion for the English reader by leveling the referent to the same person throughout. The text again involves an apostrophe, talking about the
[11:19] 697 tn Heb “against me.” The words “to kill me” are implicit from the context and are supplied in the translation for clarity.
[11:19] 698 tn The words “I did not know that they were saying” are not in the text. The quote is without formal introduction in the original. These words are supplied in the translation for clarity.
[11:19] 699 tn This word and its pronoun (לַחְמוֹ, lakhmo, “its bread”) is often emended to read “in/with its sap” = “in its prime” (either לֵחוֹ [lekho] or לֵחְמוֹ [lekhÿmo]); the latter would be more likely and the מוֹ (mo) could be explained as a rare use of the old poetic third plural suffix for the third singular; cf. GKC 258 §91.l for general use and Ps 11:7 and Job 27:23 for third singular use. Though this fits the context nicely the emendation is probably unnecessary since the word “bread” is sometimes used of other foodstuff than grain or its products (cf. BDB 537 s.v. לֶחֶם 2.a).
[11:19] sn The word fruit refers contextually here to the prophecies that Jeremiah was giving, not (as some suppose) his progeny. Jeremiah was not married and had no children.
[11:19] 700 tn Heb “cut it [or him] off.” The metaphor of the tree may be continued, though the verb “cut off” is used also of killing people. The rendering clarifies the meaning of the metaphor.
[11:19] 701 tn Heb “so that his name will not be remembered any more.”
[11:20] 702 tn The words “So I said to the
[11:20] 703 tn Heb “Yahweh of armies.”
[11:20] sn For the significance of the term see the notes at 2:19 and 7:3.
[11:20] 704 tn Heb “
[11:20] 705 tn Heb “Let me see your retribution [i.e., see you exact retribution] from them because I reveal my cause [i.e., plea for justice] to you.”
[11:21] 706 tn Heb “Therefore thus says the
[11:21] 707 tn Heb “the men of Anathoth.” However, this does not involve all of the people, only the conspirators. The literal might lead to confusion later since v. 21 mentions that there will not be any of them left alive. However, it is known from Ezra 2:23 that there were survivors.
[11:21] 708 tc The MT reads the 2nd person masculine singular suffix “your life,” but LXX reflects an alternative reading of the 1st person common singular suffix “my life.”
[11:21] 709 tn Heb “who were seeking my life, saying…” The sentence is broken up in conformity with contemporary English style.
[11:21] 710 tn Heb “or you will die by our hand.”
[11:22] 711 tn Heb “Yahweh of armies.”
[11:22] sn For the significance of the term see the notes at 2:19 and 7:3.
[11:22] 712 tn Heb “Behold I will.” For the function of this particle see the translator’s note on 1:6.
[11:22] 713 tn Heb “will die by the sword.” Here “sword” stands contextually for “battle” while “starvation” stands for death by starvation during siege.
[11:23] 714 tn Heb “There will be no survivors for/among them.”
[11:23] 715 tn Heb “the men of Anathoth.” For the rationale for adding the qualification see the notes on v. 21.
[11:23] 716 tn Heb “I will bring disaster on…, the year of their punishment.”
[12:1] 717 tn Or “
[12:1] 718 tn Heb “judgments” or “matters of justice.” For the nuance of “complain to,” “fair,” “disposition of justice” assumed here, see BDB 936 s.v. רִיב Qal.4 (cf. Judg 21:22); BDB 843 s.v. צַדִּיק 1.d (cf. Ps 7:12; 11:7); BDB 1049 s.v. מִשְׁפָּט 1.f (cf. Isa 26:8; Ps 10:5; Ezek 7:27).
[12:1] 719 tn Heb “Why does the way [= course of life] of the wicked prosper?”
[12:2] 720 tn Heb “You planted them and they took root.”
[12:2] 721 tn Heb “they grow and produce fruit.” For the nuance “grow” for the verb which normally means “go, walk,” see BDB 232 s.v. חָלַךְ Qal.I.3 and compare Hos 14:7.
[12:2] 722 tn Heb “You are near in their mouths, but far from their kidneys.” The figure of substitution is being used here, “mouth” for “words” and “kidneys” for passions and affections. A contemporary equivalent might be, “your name is always on their lips, but their hearts are far from you.”
[12:3] 723 tn Heb “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] 724 tn Heb “set aside for them a day of killing.”
[12:4] 725 tn The verb here is often translated “mourn.” However, this verb is from a homonymic root meaning “to be dry” (cf. HALOT 7 s.v. II אָבַל and compare Hos 4:3 for usage).
[12:4] 726 tn The words “How long” are not in the text. They are carried over from the first line.
[12:4] 727 tn Heb “because of the wickedness of those who live in it.”
[12:4] 728 tn Heb “he.” The referent is usually identified as God and is supplied here for clarity. Some identify the referent with Jeremiah. If that is the case, then he returns to his complaint about the conspirators. It is more likely, however, that it refers to God and Jeremiah’s complaint that the people live their lives apart from concern about God.
[12:4] 729 tc Or reading with the Greek version, “God does not see what we are doing.” In place of “what will happen to us (אַחֲרִיתֵנוּ, ’akharitenu, “our end”) the Greek version understands a Hebrew text which reads “our ways” (אָרְחוֹתֵנו, ’orkhotenu), which is graphically very close to the MT. The Masoretic is supported by the Latin and is retained here on the basis of external evidence. Either text makes good sense in the context. Some identify the “he” with Jeremiah and understand the text to be saying that the conspirators are certain that they will succeed and he will not live to see his prophecies fulfilled.
[12:4] sn The words here may be an outright rejection of the
[12:5] 730 tn The words “The
[12:5] 731 tn Some commentaries and English versions follow the suggestion given in HALOT 116 s.v. II בָּטַח that a homonym meaning “to stumble, fall down” is involved here and in Prov 14:16. The evidence for this homonym is questionable because both passages can be explained on other grounds with the usual root.
[12:5] 732 tn Heb “a land of tranquility.” The expression involves a figure of substitution where the feeling engendered is substituted for the conditions that engender it. For the idea see Isa 32:18. The translation both here and in the following line is intended to bring out the contrast implicit in the emotive connotations connected with “peaceful country” and “thicket along the Jordan.”
[12:5] 733 tn Heb “the thicket along the Jordan.” The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
[12:5] sn The thick undergrowth along the Jordan River refers to the thick woods and underbrush alongside the Jordan where lions were known to have lived, and hence the area was considered dangerous. See Jer 49:14; 50:44. The
[12:6] 734 tn This is an attempt to give some contextual sense to the particle “for, indeed” (כִּי, ki).
[12:6] sn If the truth be known, Jeremiah wasn’t safe even in the context of his own family. They were apparently part of the plot by the people of Anathoth to kill him.
[12:6] 735 tn Heb “they have called after you fully”; or “have lifted up loud voices against you.” The word “against” does not seem quite adequate for the preposition “after.” The preposition “against” would be Hebrew עַל (’al). The idea appears to be that they are chasing after him, raising their voices along with those of the conspirators to have him killed.
[12:6] 736 tn Heb “good things.” See BDB 373 s.v. II טוֹב 2 for this nuance and compare Prov 12:25 for usage.
[12:7] 737 tn Heb “my house.” Or “I have abandoned my nation.” The word “house” has been used throughout Jeremiah for both the temple (e.g., 7:2, 10), the nation or people of Israel or of Judah (e.g. 3:18, 20), or the descendants of Jacob (i.e., the Israelites, e.g., 2:4). Here the parallelism argues that it refers to the nation of Judah. The translation throughout vv. 5-17 assumes that the verb forms are prophetic perfects, the form that conceives of the action as being as good as done. It is possible that the forms are true perfects and refer to a past destruction of Judah. If so, it may have been connected with the assaults against Judah in 598/7
[12:7] 738 tn Heb “my inheritance.”
[12:7] 739 tn Heb “the beloved of my soul.” Here “soul” stands for the person and is equivalent to “my.”
[12:7] 740 tn Heb “will give…into the hands of.”
[12:8] 741 tn See the note on the previous verse.
[12:8] 742 tn Heb “have become to me like a lion.”
[12:8] 743 tn Heb “have given against me with her voice.”
[12:8] 744 tn Or “so I will reject her.” The word “hate” is sometimes used in a figurative way to refer to being neglected, i.e., treated as though unloved. In these contexts it does not have the same emotive connotations that a typical modern reader would associate with hate. See Gen 29:31, 33 and E. W. Bullinger, Figures of Speech, 556.
[12:9] 745 tn Or “like speckled birds of prey.” The meanings of these words are uncertain. In the Hebrew text sentence is a question: “Is not my inheritance to me a bird of prey [or] a hyena/a speckled bird of prey?” The question expects a positive answer and so is rendered here as an affirmative statement. The meaning of the word “speckled” is debated. It occurs only here. BDB 840 s.v. צָבוּעַ relates it to another word that occurs only once in Judg 5:30 which is translated “dyed stuff.” HALOT 936 s.v. צָבוּעַ relates a word found in the cognates meaning “hyena.” This is more likely and is the interpretation followed by the Greek which reads the first two words as “cave of hyena.” This translation has led some scholars to posit a homonym for the word “bird of prey” meaning “cave” which is based on Arabic parallels. The metaphor would then be of Israel carried off by hyenas and surrounded by birds of prey. The evidence for the meaning “cave” is weak and would involve a wordplay of a rare homonym with another word that is better known. For a discussion of the issues see J. Barr, Comparative Philology and the Text of the Old Testament, 128-29, 153.
[12:9] 746 tn Heb “Are birds of prey around her?” The question is again rhetorical and expects a positive answer. The birds of prey are of course the hostile nations surrounding her. The metaphor involved in these two lines may be interpreted differently. I.e., God considers Israel a proud bird of prey (hence the word for speckled) but one who is surrounded and under attack by other birds of prey. The fact that the sentences are divided into two rhetorical questions speaks somewhat against this.
[12:9] 747 tn Heb “Go, gather all the beasts of the field [= wild beasts]. Bring them to devour.” The verbs are masculine plural imperatives addressed rhetorically to some unidentified group (the heavenly counsel?) Cf. the notes on 5:1 for further discussion. Since translating literally would raise question about who the commands are addressed to, they have been turned into passive third person commands to avoid confusion. The metaphor has likewise been turned into a simile to help the modern reader. By the way, the imperatives here implying future action argue that the passage is future and that it is correct to take the verb forms as prophetic perfects.
[12:10] 748 tn Heb “Many shepherds.” For the use of the term “shepherd” as a figure for rulers see the notes on 10:21.
[12:10] 749 tn Heb “my vineyard.” To translate literally would presuppose an unlikely familiarity of this figure on the part of some readers. To translate as “vineyards” as some do would be misleading because that would miss the figurative nuance altogether.
[12:10] sn The figure of Israel as God’s vine and the land as God’s vineyard is found several times in the Bible. The best known of these is the extended metaphor in Isa 5:1-7. This figure also appears in Jer 2:20.
[12:10] 750 tn Heb “my portion.”
[12:11] 751 tn For the use of this verb see the notes on 12:4. Some understand the homonym here meaning “it [the desolated land] will mourn to me.” However, the only other use of the preposition עַל (’al) with this root means “to mourn over” not “to” (cf. Hos 10:5). For the use of the preposition here see BDB 753 s.v. עַל II.1.b and compare the use in Gen 48:7.
[12:11] 752 tn Heb “But there is no man laying it to heart.” For the idiom here see BDB 525 s.v. לֵב II.3.d and compare the usage in Isa 42:25; 47:7.
[12:11] sn There is a very interesting play on words and sounds in this verse that paints a picture of desolation and the pathos it evokes. Part of this is reflected in the translation. The same Hebrew word referring to a desolation or a waste (שְׁמֵמָה, shÿmemah) is repeated three times at the end of three successive lines and the related verb is found at the beginning of the fourth (נָשַׁמָּה, nashammah). A similar sounding word is found in the second of the three successive lines (שָׁמָהּ, shamah = “he [they] will make it”). This latter word is part of a further play because it is repeated in a different form in the last line (שָׁם, sham = “laying”); they lay it waste but no one lays it to heart. There is also an interesting contrast between the sorrow the
[12:12] 753 tn Heb “destroyers.”
[12:12] 754 tn Heb “It is the
[12:12] 755 tn Heb “For a sword of the
[12:12] 756 tn Heb “There is no peace to all flesh.”
[12:13] 757 sn Invading armies lived off the land, using up all the produce and destroying everything they could not consume.
[12:13] 758 tn The pronouns here are actually second plural: Heb “Be ashamed/disconcerted because of your harvests.” Because the verb form (וּבֹשׁוּ, uvoshu) can either be Qal perfect third plural or Qal imperative masculine plural many emend the pronoun on the noun to third plural (see, e.g., BHS). However, this is the easier reading and is not supported by either the Latin or the Greek which have second plural. This is probably another case of the shift from description to direct address that has been met with several times already in Jeremiah (the figure of speech called apostrophe; for other examples see, e.g., 9:4; 11:13). As in other cases the translation has been leveled to third plural to avoid confusion for the contemporary English reader. For the meaning of the verb here see BDB 101 s.v. בּוֹשׁ Qal.2 and compare the usage in Jer 48:13.
[12:13] 759 tn Heb “be disappointed in their harvests from the fierce anger of the
[12:14] 760 tn Heb “Thus says the
[12:14] 761 tn Heb “my wicked neighbors.”
[12:14] 762 tn Heb “touched.” For the nuance of this verb here see BDB 619 s.v. נָגַע Qal.3 and compare the usage in 1 Chr 16:22 where it is parallel to “do harm to” and Zech 2:8 where it is parallel to “plundered.”
[12:14] 763 tn Heb “the inheritance which I caused my people Israel to inherit.” Compare 3:18.
[12:14] 764 tn Heb “I will uproot the house of Judah from their midst.”
[12:14] sn There appears to be an interesting play on the Hebrew word translated “uproot” in this verse. In the first instance it refers to “uprooting the nations from upon their lands,” i.e., to exiling them. In the second instance it refers to “uprooting the Judeans from the midst of them,” i.e., to rescue them.
[12:15] 765 tn For the use of the verb “turn” (שׁוּב, shuv) in this sense, see BDB s.v. שׁוּב Qal.6.g and compare the usage in Pss 90:13; 6:4; Joel 2:14. It does not simply mean “again” as several of the English versions render it.
[12:15] 766 sn The
[12:16] 767 tn Heb “the ways of my people.” For this nuance of the word “ways” compare 10:2 and the notes there.
[12:16] 768 tn Heb “taught my people to swear by Baal.”
[12:16] 769 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] 770 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
[12:16] 771 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
[12:17] 772 tn Heb “But if they will not listen, I will uproot that nation, uprooting and destroying.” IBHS 590-91 §35.3.2d is likely right in seeing the double infinitive construction here as an intensifying infinitive followed by an adverbial infinitive qualifying the goal of the main verb, “uproot it in such a way as to destroy it.” However, to translate that way “literally” would not be very idiomatic in contemporary English. The translation strives for the equivalent. Likewise, to translate using the conditional structure of the original seems to put the emphasis of the passage in its context on the wrong point.
[13:1] 773 tn The term here (אֵזוֹר, ’ezor) has been rendered in various ways: “girdle” (KJV, ASV), “waistband” (NASB), “waistcloth” (RSV), “sash” (NKJV), “belt” (NIV, NCV, NLT), and “loincloth” (NAB, NRSV, NJPS, REB). The latter is more accurate according to J. M. Myers, “Dress and Ornaments,” IDB 1:870, and W. L. Holladay, Jeremiah (Hermeneia), 1:399. It was a short, skirt-like garment reaching from the waist to the knees and worn next to the body (cf. v. 9). The modern equivalent is “shorts” as in TEV/GNB, CEV.
[13:1] sn The linen shorts (Heb “loincloth”) were representative of Israel and the wearing of them was to illustrate the
[13:1] 774 tn Heb “upon your loins.” The “loins” were the midriff of the body from the waist to the knees. For a further discussion including the figurative uses see, IDB, “Loins,” 3:149.
[13:1] 775 tn Or “Do not ever put them in water,” i.e., “Do not even wash them.”
[13:1] sn The fact that the garment was not to be put in water is not explained. A possible explanation within the context is that it was to be worn continuously, not even taken off to wash it. That would illustrate that the close relationship that the
[13:2] 776 tn Heb “according to the word of the
[13:2] 777 tn Heb “upon your loins.” The “loins” were the midriff of the body from the waist to the knees. For a further discussion including the figurative uses see R. C. Dentan, “Loins,” IDB 3:149-50.
[13:3] 778 tn Heb “The word of the
[13:4] 779 tn Heb “which are upon your loins.” See further the notes on v. 1.
[13:4] 780 tn Heb “Get up and go.” The first verb is not literal but is idiomatic for the initiation of an action.
[13:4] 781 tn There has been a great deal of debate about whether the place referred to here is a place (Parah [= Perath] mentioned in Josh 18:23, modern Khirbet Farah, near a spring ’ain Farah) about three and a half miles from Anathoth which was Jeremiah’s home town or the Euphrates River. Elsewhere the word “Perath” always refers to the Euphrates but it is either preceded by the word “river of” or there is contextual indication that the Euphrates is being referred to. Because a journey to the Euphrates and back would involve a journey of more than 700 miles (1,100 km) and take some months, scholars both ancient and modern have questioned whether “Perath” refers to the Euphrates here and if it does whether a real journey was involved. Most of the attempts to identify the place with the Euphrates involve misguided assumptions that this action was a symbolic message to Israel about exile or the corrupting influence of Assyria and Babylon. However, unlike the other symbolic acts in Jeremiah (and in Isaiah and Ezekiel) the symbolism is not part of a message to the people but to Jeremiah; the message is explained to him (vv. 9-11) not the people. In keeping with some of the wordplays that are somewhat common in Jeremiah it is likely that the reference here is to a place, Parah, which was near Jeremiah’s hometown, but whose name would naturally suggest to Jeremiah later in the
[13:4] 782 sn The significance of this act is explained in vv. 9-10. See the notes there for explanation.
[13:5] 783 tc The translation reads בִּפְרָתָה (bifratah) with 4QJera as noted in W. L. Holladay, Jeremiah (Hermeneia), 1:393 instead of בִּפְרָת (bifrat) in the MT.
[13:6] 784 tn Heb “Get from there.” The words “from there” are not necessary to the English sentence. They would lead to a redundancy later in the verse, i.e., “from there…bury there.”
[13:7] 785 tn Heb “dug and took.”
[13:7] 786 tn Heb “And behold.”
[13:8] 787 tn Heb “Then the word of the
[13:9] 788 tn Heb “Thus says the
[13:9] 789 tn In a sense this phrase which is literally “according to thus” or simply “thus” points both backward and forward: backward to the acted out parable and forward to the explanation which follows.
[13:9] 790 tn Many of the English versions have erred in rendering this word “pride” or “arrogance” with the resultant implication that the
[13:9] sn Scholars ancient and modern are divided over the significance of the statement I will ruin the highly exalted position in which Judah and Jerusalem take pride (Heb “I will ruin the pride of Judah and Jerusalem”). Some feel that it refers to the corrupting influence of Assyria and Babylon and others feel that it refers to the threat of Babylonian exile. However, F. B. Huey (Jeremiah, Lamentations [NAC], 144) is correct in observing that the Babylonian exile did not lead to the rottenness of Judah, the corrupting influence of the foreign nations did. In Jeremiah’s day these came through the age-old influences of the Canaanite worship of Baal but also the astral worship introduced by Ahaz and Manasseh. For an example of the corrupting influence of Assyria on Judah through Ahaz’s political alliances see 2 Kgs 16 and also compare the allegory in Ezek 23:14-21. It was while the “linen shorts” were off Jeremiah’s body and buried in the rocks that the linen shorts were ruined. So the
[13:9] 791 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[13:10] 792 tn Heb “to listen to my words.”
[13:10] 793 tn Heb “and [they follow] after.” See the translator’s note at 2:5 for the idiom.
[13:10] 794 tn The structure of this verse is a little unusual. It consists of a subject, “this wicked people” qualified by several “which” clauses preceding a conjunction and a form which would normally be taken as a third person imperative (a Hebrew jussive; וִיהִי, vihi). This construction, called casus pendens by Hebrew grammarians, lays focus on the subject, here calling attention to the nature of Israel’s corruption which makes it rotten and useless to God. See GKC 458 §143.d for other examples of this construction.
[13:11] 795 tn The words “I say” are “Oracle of the
[13:11] 796 tn Heb “all the house of Israel and all the house of Judah.”
[13:11] 797 tn It would be somewhat unnatural in English to render the play on the word translated here “cling tightly” and “bound tightly” in a literal way. They are from the same root word in Hebrew (דָּבַק, davaq), a word that emphasizes the closest of personal relationships and the loyalty connected with them. It is used, for example, of the relationship of a husband and a wife and the loyalty expected of them (cf. Gen 2:24; for other similar uses see Ruth 1:14; 2 Sam 20:2; Deut 11:22).
[13:11] 798 tn Heb “I bound them…in order that they might be to me for a people and for a name and for praise and for honor.” The sentence has been separated from the preceding and an equivalent idea expressed which is more in keeping with contemporary English style.
[13:12] 799 tn Heb “So you shall say this word [or message] to them.”
[13:12] 800 tn Heb “Every wine jar is supposed to be filled with wine.”
[13:12] sn Some scholars understand this as a popular proverb like that in Jer 31:29 and Ezek 18:2. Instead this is probably a truism; the function of wine jars is to be filled with wine. This may relate to the preceding where the
[13:12] 801 tn This is an attempt to render a construction which involves an infinitive of a verb being added before the same verb in a question which expects a positive answer. There may, by the way, be a pun being passed back and forth here involving the sound play been “fool” (נָבָל, naval) and “wine bottle” (נֶבֶל, nebel).
[13:13] 802 tn The Greek version is likely right in interpreting the construction of two perfects preceded by the conjunction as contingent or consequential here, i.e., “and when they say…then say.” See GKC 494 §159.g. However, to render literally would create a long sentence. Hence, the words “will probably” have been supplied in v. 12 in the translation to set up the contingency/consequential sequence in the English sentences.
[13:13] 803 sn It is probably impossible to convey in a simple translation all the subtle nuances that are wrapped up in the words of this judgment speech. The word translated “stupor” here is literally “drunkenness” but the word has in the context an undoubted intended double reference. It refers first to the drunken like stupor of confusion on the part of leaders and citizens of the land which will cause them to clash with one another. But it also probably refers to the reeling under God’s wrath that results from this (cf. Jer 25:15-29, especially vv. 15-16). Moreover there is still the subtle little play on wine jars. The people are like the wine jars which were supposed to be filled with wine. They were to be a special people to bring glory to God but they had become corrupt. Hence, like wine jars they would be smashed against one another and broken to pieces (v. 14). All of this, both “fill them with the stupor of confusion” and “make them reel under God’s wrath,” cannot be conveyed in one translation.
[13:13] 804 tn Heb “who sit on David’s throne.”
[13:13] 805 tn In Hebrew this is all one long sentence with one verb governing compound objects. It is broken up here in conformity with English style.
[13:14] 806 tn Or “children along with their parents”; Heb “fathers and children together.”
[13:14] 807 tn Heb “I will not show…so as not to destroy them.”
[13:15] 808 tn The words “Then I said to the people of Judah” are not in the text but are implicit from the address in v. 15 and the content of v. 17. They are supplied in the translation for clarity to show the shift from the
[13:16] 809 tn Heb “Give glory/respect to the
[13:16] 810 tn The words “of disaster” are not in the text. They are supplied in the translation to explain the significance of the metaphor to readers who may not be acquainted with the metaphorical use of light and darkness for salvation and joy and distress and sorrow respectively.
[13:16] sn For the metaphorical use of these terms the reader should consult O. A. Piper, “Light, Light and Darkness,” IDB 3:130-32. For the association of darkness with the Day of the
[13:16] 811 tn Heb “your feet stumble.”
[13:16] 812 tn Heb “you stumble on the mountains at twilight.” The added words are again supplied in the translation to help explain the metaphor to the uninitiated reader.
[13:16] 813 tn Heb “and while you hope for light he will turn it into deep darkness and make [it] into gloom.” The meaning of the metaphor is again explained through the addition of the “of” phrases for readers who are unacquainted with the metaphorical use of these terms.
[13:16] sn For the meaning and usage of the term “deep darkness” (צַלְמָוֶת, tsalmavet), see the notes on Jer 2:6. For the association of the term with exile see Isa 9:2 (9:1 HT). For the association of the word gloom with the Day of the
[13:17] 814 tn Heb “If you will not listen to it.” For the use of the feminine singular pronoun to refer to the idea(s) expressed in the preceding verse(s), see GKC 440-41 §135.p.
[13:17] 815 tn Heb “Tearing [my eye] will tear and my eye will run down [= flow] with tears.”
[13:17] sn The depth of Jeremiah’s sorrow for the sad plight of his people, if they refuse to repent, is emphasized by the triple repetition of the word “tears” twice in an emphatic verbal expression (Hebrew infinitive before finite verb) and once in the noun.
[13:17] 816 tn Heb “because the
[13:17] 817 tn The verb is once again in the form of “as good as done” (the Hebrew prophetic perfect).
[13:18] 818 tn The words “The
[13:18] 819 tn Or “You will come down from your thrones”; Heb “Make low! Sit!” This is a case of a construction where two forms in the same case, mood, or tense are joined in such a way that one (usually the first) is intended as an adverbial or adjectival modifier of the other (a figure called hendiadys). This is also probably a case where the imperative is used to express a distinct assurance or promise. See GKC 324 §110.b and compare the usage in Isa 37:30 and Ps 110:2.
[13:18] sn The king and queen mother are generally identified as Jehoiachin and his mother who were taken into captivity with many of the leading people of Jerusalem in 597
[13:18] 820 tn Heb “have come down.” The verb here and those in the following verses are further examples of the “as good as done” form of the Hebrew verb (the prophetic perfect).
[13:18] 821 tc The translation follows the common emendation of a word normally meaning “place at the head” (מַרְאֲשׁוֹת [mar’ashot] plus pronoun = מַרְאֲוֹשׁתֵיכֶם [mar’aoshtekhem]) to “from your heads” (מֵרָאשֵׁיכֶם, mera’shekhem) following the ancient versions. The meaning “tiara” is nowhere else attested for this word.
[13:19] 822 tn Heb “The towns of the Negev will be shut.”
[13:19] 823 tn Heb “There is no one to open them.” The translation is based on the parallel in Josh 6:1 where the very expression in the translation is used. Opening the city would have permitted entrance (of relief forces) as well as exit (of fugitives).
[13:19] 824 sn The statements are poetic exaggerations (hyperbole), as most commentaries note. Even in the exile of 587
[13:20] 825 tn The words “Then I said” are not in the text. They are supplied in the translation to show the shift in speaker from vv. 18-19 where the
[13:20] 826 tn The word “Jerusalem” is not in the Hebrew text. It is added in the Greek text and is generally considered to be the object of address because of the second feminine singular verbs here and throughout the following verses. The translation follows the consonantal text (Kethib) and the Greek text in reading the second feminine singular here. The verbs and pronouns in vv. 20-22 are all second feminine singular with the exception of the suffix on the word “eyes” which is not reflected in the translation here (“Look up” = “Lift up your eyes”) and the verb and pronoun in v. 23. The text may reflect the same kind of alternation between singular and plural that takes place in Isa 7 where the pronouns refer to Ahaz as an individual and his entourage, the contemporary ruling class (cf., e.g., Isa 7:4-5 [singular], 9 [plural], 11 [singular], 13-14 [plural]). Here the connection with the preceding may suggest that it is initially the ruling house (the king and the queen mother), then Jerusalem personified as a woman in her role as a shepherdess (i.e., leader). However, from elsewhere in the book the leadership has included the kings, the priests, the prophets, and the citizens as well (cf., e.g., 13:13). In v. 27 Jerusalem is explicitly addressed. It may be asking too much of some readers who are not familiar with biblical metaphors to understand an extended metaphor like this. If it is helpful to them, they may substitute plural referents for “I” and “me.”
[13:20] 827 tn The word “enemy” is not in the text but is implicit. It supplied in the translation for clarity.
[13:20] sn On the phrase the enemy that is coming from the north see Jer 1:14-15; 4:6; 6:1, 22; 10:22.
[13:20] 828 tn Heb “the flock that was given to you.”
[13:20] 829 tn Heb “the sheep of your pride.” The word “of your people” and the quotes around “sheep” are intended to carry over the metaphor in such a way that readers unfamiliar with the metaphor will understand it.
[13:21] 830 tn Or perhaps more rhetorically equivalent, “Will you not be surprised?”
[13:21] 831 tn The words “The
[13:21] 832 tn Or “to be rulers.” The translation of these two lines is somewhat uncertain. The sentence structure of these two lines raises problems in translation. The Hebrew text reads: “What will you do when he appoints over you [or punishes you (see BDB 823 s.v. פָּקַד Qal.B.2 for the former, Qal.A.3 for the latter)] and you, yourself, taught them over you friends [or chiefs (see BDB 48 s.v. I אַלּוּף 2 and Ps 55:13 for the former and BDB 49 s.v. II אַלּוּף and Exod 15:15 for the latter)] for a head.” The translation assumes that the clause “and you, yourself, taught them [= made them accustomed, i.e., “prepared”] [to be] over you” is parenthetical coming between the verb “appoint” and its object and object modifier (i.e., “appointed over you allies for rulers”). A quick check of other English versions will show how varied the translation of these lines has been. Most English versions seem to ignore the second “over you” after “you taught them.” Some rearrange the text to get what they think is a sensible meaning. For a fairly thorough treatment see W. McKane, Jeremiah (ICC), 1:308-10.
[13:21] sn What is being alluded to here is the political policy of vacillating alliances through which Judah brought about her own downfall, allying herself first with Assyria, then Egypt, then Babylon, and then Egypt again. See 2 Kgs 23:29–24:7 for an example of this policy and the disastrous consequences.
[13:21] 833 tn Heb “Will not pain [here = mental anguish] take hold of you like a woman giving birth.” The question is rhetorical expecting a positive answer.
[13:22] 834 tn Heb “say in your heart.”
[13:22] 835 tn Heb “Your skirt has been uncovered and your heels have been treated with violence.” This is the generally accepted interpretation of these phrases. See, e.g., BDB 784 s.v. עָקֵב a and HALOT 329 s.v. I חָמַס Nif. The significance of the actions here are part of the metaphor (i.e., personification) of Jerusalem as an adulteress having left her husband and have been explained in the translation for the sake of readers unfamiliar with the metaphor.
[13:22] sn The actions here were part of the treatment of an adulteress by her husband, intended to shame her. See Hos 2:3, 10 (2:5, 12 HT); Isa 47:4.
[13:22] 836 tn The translation has been restructured to break up a long sentence involving a conditional clause and an elliptical consequential clause. It has also been restructured to define more clearly what “these things” are. The Hebrew text reads: “And if you say, ‘Why have these things happened to me?’ Because of the greatness of your iniquity your skirts [= what your skirt covers] have been uncovered and your heels have been treated with violence.”
[13:23] 837 tn This is a common proverb in English coming from this biblical passage. For cultures where it is not proverbial perhaps it would be better to translate “Can black people change the color of their skin?” Strictly speaking these are “Cushites” inhabitants of a region along the upper Nile south of Egypt. The Greek text is responsible for the identification with Ethiopia. The term in Greek is actually a epithet = “burnt face.”
[13:23] 838 tn Heb “Can the Ethiopian change his skin or the leopard his spots? [Then] you also will be able to do good who are accustomed to do evil.” The English sentence has been restructured and rephrased in an attempt to produce some of the same rhetorical force the Hebrew original has in this context.
[13:24] 839 tn The words, “The
[13:24] 840 tn Heb “them.” This is another example of the rapid shift in pronouns seen several times in the book of Jeremiah. The pronouns in the preceding and the following are second feminine singular. It might be argued that “them” goes back to the “flock”/“sheep” in v. 20, but the next verse refers the fate described here to “you” (feminine singular). This may be another example of the kind of metaphoric shifts in referents discussed in the notes on 13:20 above. Besides, it would sound a little odd in the translation to speak of scattering one person like chaff.
[13:24] 841 sn Compare the threat using the same metaphor in Jer 4:11-12.
[13:26] 842 tn Heb “over your face and your shame will be seen.” The words “like a disgraced adulteress” are not in the text but are supplied in the translation to explain the metaphor. See the notes on 13:22.
[13:27] 843 tn Heb “Jerusalem.” This word has been pulled up from the end of the verse to help make the transition. The words “people of” have been supplied in the translation here to ease the difficulty mentioned earlier of sustaining the personification throughout.
[13:27] 844 tn Heb “[I have seen] your adulteries, your neighings, and your shameless prostitution.” The meanings of the metaphorical references have been incorporated in the translation for the sake of clarity for readers of all backgrounds.
[13:27] sn The sentence is rhetorically loaded. It begins with three dangling objects of the verb all describing their adulterous relationship with the false gods under different figures and which are resumed later under the words “your disgusting acts.” The Hebrew sentence reads: “Your adulteries, your neighings, your shameful prostitution, upon the hills in the fields I have seen your disgusting acts.” This sentence drips with explosive disgust at their adulterous betrayal.
[13:27] 845 tn Heb “your disgusting acts.” This word is almost always used of idolatry or of the idols themselves. See BDB 1055 s.v. שִׁקֻּוּץ and Deut 29:17 and Jer 4:1; 7:30.
[13:27] 846 tn Heb “Woe to you!”
[13:27] sn See Jer 4:13, 31; 6:4; 10:19 for usage, and the notes on 4:13 and 10:19.
[14:1] 847 sn The form of Jer 14:1–15:9 is very striking rhetorically. It consists essentially of laments and responses to them. However, what makes it so striking is its deviation from normal form (cf. 2 Chr 20:5-17 for what would normally be expected). The descriptions of the lamentable situation come from the mouth of God not the people (cf.14:1-6, 17-18). The prophet utters the petitions with statements of trust (14:7-9, 19-22) and the
[14:1] 848 tn Heb “That which came [as] the word of the
[14:1] 849 sn Drought was one of the punishments for failure to adhere to the terms of their covenant with God. See Deut 28:22-24; Lev 26:18-20.
[14:2] 850 tn Heb “Judah mourns, its gates pine away, they are in mourning on the ground.” There are several figures of speech involved here. The basic figure is that of personification where Judah and it cities are said to be in mourning. However, in the third line the figure is a little hard to sustain because “they” are in mourning on the ground. That presses the imagination of most moderns a little too far. Hence the personification has been interpreted “people of” throughout. The term “gates” here is used as part for whole for the “cities” themselves as in several other passages in the OT (cf. BDB 1045 s.v. שַׁעַר 2.b, c and see, e.g., Isa 14:31).
[14:2] 851 tn The words “to me” are not in the text. They are implicit from the fact that the
[14:2] 852 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[14:3] 853 tn Though the concept of “cisterns” is probably not familiar to some readers, it would be a mistake to translate this word as “well.” Wells have continual sources of water. Cisterns were pits dug in the ground and lined with plaster to hold rain water. The drought had exhausted all the water in the cisterns.
[14:3] 854 tn The word “containers” is a generic word in Hebrew = “vessels.” It would probably in this case involve water “jars” or “jugs.” But since in contemporary English one would normally associate those terms with smaller vessels, “containers” may be safer.
[14:3] 855 tn Heb “they cover their heads.” Some of the English versions have gone wrong here because of the “normal” use of the words translated here “disappointed” and “dismayed.” They are regularly translated “ashamed” and “disgraced, humiliated, dismayed” elsewhere (see e.g., Jer 22:22); they are somewhat synonymous terms which are often parallel or combined. The key here, however, is the expression “they cover their heads” which is used in 2 Sam 15:30 for the expression of grief. Moreover, the word translated here “disappointed” (בּוֹשׁ, bosh) is used that way several times. See for example Jer 12:13 and consult examples in BDB 101 s.v. בּוֹשׁ Qal.2. A very similar context with the same figure is found in Jer 2:36-37.
[14:4] 856 tn For the use of the verb “is cracked” here see BDB 369 s.v. חָתַת Qal.1 and compare the usage in Jer 51:56 where it refers to broken bows. The form is a relative clause without relative pronoun (cf., GKC 486-87 §155.f). The sentence as a whole is related to the preceding through a particle meaning “because of” or “on account of.” Hence the subject and verb have been repeated to make the connection.
[14:5] 857 tn Heb “she gives birth and abandons.”
[14:6] 858 tn Heb “their eyes are strained because there is no verdure.”
[14:7] 859 tn The words “Then I said” are not in the text. However, it cannot be a continuation of the
[14:7] 860 tn Heb “Act for the sake of your name.” The usage of “act” in this absolute, unqualified sense cf. BDB 794 s.v. עָוֹשָׂה Qal.I.r and compare the usage, e.g., in 1 Kgs 8:32 and 39. For the nuance of “for the sake of your name” compare the usage in Isa 48:9 and Ezek 20:9, 14.
[14:7] 861 tn Or “bear witness against us,” or “can be used as evidence against us,” to keep the legal metaphor. Heb “testify against.”
[14:7] 862 tn The Hebrew particle כִּי (ki) can scarcely be causal here; it is either intensive (BDB 472 s.v. כִּי 1.e) or concessive (BDB 473 s.v. כִּי 2.c). The parallel usage in Gen 18:20 argues for the intensive force as does the fact that the concessive has already been expressed by אִם (’im).
[14:8] 863 tn It would be a mistake to translate this word as “stranger.” This word (גֵּר, ger) refers to a resident alien or resident foreigner who stays in a country not his own. He is accorded the privilege of protection through the common rights of hospitality but he does not have the rights of the native born or citizen. The simile here is particularly effective. The land was the
[14:9] 864 tn This is the only time this word occurs in the Hebrew Bible. The lexicons generally take it to mean “confused” or “surprised” (cf., e.g., BDB 187 s.v. דָּהַם). However, the word has been found in a letter from the seventh century in a passage where it must mean something like “be helpless”; see W. L. Holladay, Jeremiah (Hermeneia), 1:433, for discussion and bibliography of an article where this letter is dealt with.
[14:9] 865 tn Heb “mighty man, warrior.” For this nuance see 1 Sam 17:51 where it parallels a technical term used of Goliath used earlier in 17:4, 23.
[14:9] 866 tn Heb “in our midst.”
[14:9] 867 tn Heb “Your name is called upon us.” See Jer 7:10, 11, 14, 30 for this idiom with respect to the temple and see the notes on Jer 7:10.
[14:10] 868 tn Heb “Thus said the
[14:10] sn The
[14:10] 869 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] 870 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] 871 tn Heb “remember.”
[14:10] 872 tn Heb “their iniquities.”
[14:11] 873 tn Heb “on behalf of these people for benefit.”
[14:12] 874 sn See 6:16-20 for parallels.
[14:12] 875 tn Heb “through sword, starvation, and plague.”
[14:12] sn These were penalties (curses) that were to be imposed on Israel for failure to keep her covenant with God (cf. Lev 26:23-26). These three occur together fourteen other times in the book of Jeremiah.
[14:13] 876 tn Heb “Lord Yahweh.” The translation follows the ancient Jewish tradition of substituting the Hebrew word for God for the proper name Yahweh.
[14:13] 877 tn Heb “Behold.” See the translator’s note on usage of this particle in 1:6.
[14:13] 878 tn The words “that you said” are not in the text but are implicit from the first person in the affirmation that follows. They are supplied in the translation for clarity.
[14:13] 879 tn Heb “You will not see sword and you will not have starvation [or hunger].”
[14:13] 880 tn Heb “I will give you unfailing peace in this place.” The translation opts for “peace and prosperity” here for the word שָׁלוֹם (shalom) because in the context it refers both to peace from war and security from famine and plague. The word translated “lasting” (אֱמֶת, ’emet) is a difficult to render here because it has broad uses: “truth, reliability, stability, steadfastness,” etc. “Guaranteed” or “lasting” seem to fit the context the best.
[14:14] 881 tn Heb “Falsehood those prophets are prophesying in my name.” 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 someone’s name was to act as his representative or carry his authority (1 Sam 25:9; 1 Kgs 21:8).
[14:14] 882 tn Heb “I did not command them.” Compare 1 Chr 22:12 for usage.
[14:14] 883 tn Heb “divination and worthlessness.” The noun “worthlessness” stands as a qualifying “of” phrase (= to an adjective; an attributive genitive in Hebrew) after a noun in Zech 11:17; Job 13:4. This is an example of hendiadys where two nouns are joined by “and” with one serving as the qualifier of the other.
[14:14] sn The word translated “predictions” here is really the word “divination.” Divination was prohibited in Israel (cf. Deut 18:10, 14). The practice of divination involved various mechanical means to try to predict the future. The word was used here for its negative connotations in a statement that is rhetorically structured to emphasize the falseness of the promises of the false prophets. It would be unnatural to contemporary English style to try to capture this emphasis in English. In the Hebrew text the last sentence reads: “False vision, divination, and worthlessness and the deceitfulness of their heart they are prophesying to them.” For the emphasis in the preceding sentence see the note there.
[14:15] 884 tn Heb “Thus says the
[14:15] 885 tn Heb “Thus says the
[14:15] sn The rhetoric of the passage is again sustained by an emphatic word order which contrasts what they say will not happen to the land, “war and famine,” with the punishment that the
[14:16] 886 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[14:16] 887 tn Heb “And the people to whom they are prophesying will be thrown out into the streets of Jerusalem and there will not be anyone to bury them, they, their wives, and their sons and their daughters.” This sentence has been restructured to break up a long Hebrew sentence and to avoid some awkwardness due to differences in the ancient Hebrew and contemporary English styles.
[14:16] 888 tn Heb “their evil.” Hebrew words often include within them a polarity of cause and effect. Thus the word for “evil” includes both the concept of wickedness and the punishment for it. Other words that function this way are “iniquity” = “guilt [of iniquity]” = “punishment [for iniquity].” Context determines which nuance is proper.
[14:17] 889 tn The word “Jeremiah” is not in the text but the address is to a second person singular and is a continuation of 14:14 where the quote starts. The word is supplied in the translation for clarity.
[14:17] 890 tn Many of the English versions and commentaries render this an indirect or third person imperative, “Let my eyes overflow…” because of the particle אַל (’al) which introduces the phrase translated “without ceasing” (אַל־תִּדְמֶינָה, ’al-tidmenah). However, this is undoubtedly an example where the particle introduces an affirmation that something cannot be done (cf. GKC 322 §109.e). Clear examples of this are found in Pss 41:2 (41:3 HT); 50:3; Job 40:32 (41:8). God here is describing again a lamentable situation and giving his response to it. See 14:1-6 above.
[14:17] sn Once again it is the
[14:17] 891 tn Heb “virgin daughter, my people.” The last noun here is appositional to the first two (genitive of apposition). Hence it is not ‘literally’ “virgin daughter of my people.”
[14:17] sn This is a metaphor which occurs several times with regard to Israel, Judah, Zion, and even Sidon and Babylon. It is the poetic personification of the people, the city, or the land. Like other metaphors the quality of the comparison being alluded to must be elicited from the context. This is easy in Isa 23:12 (oppressed) and Isa 47:1 (soft and delicate) but not so easy in other places. From the nature of the context the suspicion here is that the protection the virgin was normally privileged to is being referred to and there is a reminder that the people are forfeiting it by their actions. Hence God laments for them.
[14:17] 892 tn This is a poetic personification. To translate with the plural “serious wounds” might mislead some into thinking of literal wounds.
[14:17] sn Compare Jer 10:19 for a similar use of this metaphor.
[14:18] 893 tn The word “starvation” has been translated “famine” elsewhere in this passage. It is the word which refers to hunger. The “starvation” here may be war induced and not simply that which comes from famine per se. “Starvation” will cover both.
[14:18] 894 tn The meaning of these last two lines is somewhat uncertain. The meaning of these two lines is debated because of the uncertainty of the meaning of the verb rendered “go about their business” (סָחַר, sakhar) and the last phrase translated here “without any real understanding.” The verb in question most commonly occurs as a participle meaning “trader” or “merchant” (cf., e.g., Ezek 27:21, 36; Prov 31:14). It occurs as a finite verb elsewhere only in Gen 34:10, 21; 42:34 and there in a literal sense of “trading,” “doing business.” While the nuance is metaphorical here it need not extend to “journeying into” (cf., e.g., BDB 695 s.v. סָחַר Qal.1) and be seen as a reference to exile as is sometimes assumed. That seems at variance with the causal particle which introduces this clause, the tense of the verb, and the surrounding context. People are dying in the land (vv. 17-18a) not because prophet and priest have gone (the verb is the Hebrew perfect or past) into exile but because prophet and priest have no true knowledge of God or the situation. The clause translated here “without having any real understanding” (Heb “and they do not know”) is using the verb in the absolute sense indicated in BDB 394 s.v. יָדַע Qal.5 and illustrated in Isa 1:3; 56:10. For a more thorough discussion of the issues one may consult W. McKane, Jeremiah (ICC), 1:330-31.
[14:18] sn For the “business” of the prophets and priest see 2:8; 5:13; 6:13; 8:10. In the context it refers to the prophets prophesying lies (see vv. 13-15).
[14:19] 895 tn The words, “Then I said, ‘
[14:19] 896 tn Heb “does your soul despise.” Here as in many places the word “soul” stands as part for whole for the person himself emphasizing emotional and volitional aspects of the person. However, in contemporary English one does not regularly speak of the “soul” in contexts such as this but of the person.
[14:19] sn There is probably a subtle allusion to the curses called down on the nation for failure to keep their covenant with God. The word used here is somewhat rare (גָּעַל, ga’al). It is used of Israel’s rejection of God’s stipulations and of God’s response to their rejection of him and his stipulations in Lev 26:11, 15, 30, 43-44. That the allusion is intended is probable when account is taken of the last line of v. 21.
[14:19] 897 tn Heb “Why have you struck us and there is no healing for us.” The statement involves poetic exaggeration (hyperbole) for rhetorical effect.
[14:19] 898 tn Heb “[We hope] for a time of healing but behold terror.”
[14:19] sn The last two lines of this verse are repeated word for word from 8:15. There they are spoken by the people.
[14:20] 899 tn Heb “We acknowledge our wickedness [and] the iniquity of our [fore]fathers.” For the use of the word “know” to mean “confess,” “acknowledge” cf. BDB 394 s.v. יָדַע, Qal.1.f and compare the usage in Jer 3:13.
[14:20] sn For a longer example of an individual identifying with the nation and confessing their sins and the sins of their forefathers see Ps 106.
[14:20] 900 tn This is another example of the intensive use of כִּי (ki). See BDB 472 s.v. כִּי 1.e.
[14:21] 901 tn Heb “For the sake of your name.”
[14:21] 902 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[14:21] 903 tn English versions quite commonly supply “us” as an object for the verb in the first line. This is probably wrong. The Hebrew text reads: “Do not treat with contempt for the sake of your name; do not treat with disdain your glorious throne.” This is case of poetic parallelism where the object is left hanging until the second line. For an example of this see Prov 13:1 in the original and consult E. W. Bullinger, Figures of Speech, 103-4. There has also been some disagreement whether “your glorious throne” refers to the temple (as in 17:12) or Jerusalem (as in 3:17). From the beginning of the prayer in v. 19 where a similar kind of verb has been used with respect to Zion/Jerusalem it would appear that the contextual referent is Jerusalem. The absence of an object from the first line makes it possible to retain part of the metaphor in the translation and still convey some meaning.
[14:21] sn The place of God’s glorious throne was first of all the ark of the covenant where God was said to be enthroned between the cherubim, then the temple that housed it, then the city itself. See 2 Kgs 19:14-15 in the context of Sennacherib’s attack on Jerusalem.
[14:21] 904 tn Heb “Remember, do not break your covenant with us.”
[14:22] 905 tn The word הֶבֶל (hevel), often translated “vanities”, is a common pejorative epithet for idols or false gods. See already in 8:19 and 10:8.
[14:22] 906 tn Heb “Is it not you, O
[14:22] 907 tn The rhetorical negatives are balanced by a rhetorical positive.
[15:1] 908 tn The words “pleading for” have been supplied in the translation to explain the idiom (a metonymy). For parallel usage see BDB 763 s.v. עָמַד Qal.1.a and compare usage in Gen 19:27, Deut 4:10.
[15:1] sn Moses and Samuel were well-known for their successful intercession on behalf of Israel. See Ps 99:6-8 and see, e.g., Exod 32:11-14, 30-34; 1 Sam 7:5-9. The
[15:1] 909 tn Heb “my soul would not be toward them.” For the usage of “soul” presupposed here see BDB 660 s.v. נֶפֶשׁ 6 in the light of the complaints and petitions in Jeremiah’s prayer in 14:19, 21.
[15:1] 910 tn Heb “Send them away from my presence and let them go away.”
[15:2] 911 tn It is difficult to render the rhetorical force of this passage in meaningful English. The text answers the question “Where should we go?” with four brief staccato-like expressions with a play on the preposition “to”: Heb “Who to the death, to the death and who to the sword, to the sword and who to the starvation, to the starvation and who to the captivity, to the captivity.” The word “death” here is commonly understood to be a poetic substitute for “plague” because of the standard trio of sword, famine, and plague (see, e.g., 14:12 and the notes there). This is likely here and in 18:21. For further support see W. L. Holladay, Jeremiah (Hermeneia), 1:440. The nuance “starvation” rather than “famine” has been chosen in the translation because the referents here are all things that accompany war.
[15:3] 912 tn The translation attempts to render in understandable English some rather unusual uses of terms here. The verb translated “punish” is often used that way (cf. BDB 823 s.v. פָּקַד Qal.A.3 and compare usage in Jer 11:22, 13:21). However, here it is accompanied by a direct object and a preposition meaning “over” which is usually used in the sense of appointing someone over someone (cf. BDB 823 s.v. פָּקַד Qal.B.1 and compare usage in Jer 51:27). Moreover the word translated “different ways” normally refers to “families,” “clans,” or “guilds” (cf. BDB 1046-47 s.v. מִשְׁפָּחָה for usage). Hence the four things mentioned are referred to figuratively as officers or agents into whose power the
[15:4] 913 tn The length of this sentence runs contrary to the normal policy followed in the translation of breaking up long sentences. However, there does not seem any way to break it up here without losing the connections.
[15:4] sn For similar statements see 2 Kgs 23:26; 24:3-4 and for a description of what Manasseh did see 2 Kgs 21:1-16. Manasseh was the leader, but they willingly followed (cf. 2 Kgs 21:9).
[15:5] 914 tn The words “The
[15:5] 915 tn The words, “in the world” are not in the text but are the translator’s way of trying to indicate that this rhetorical question expects a negative answer.
[15:5] 916 tn Heb “turn aside.”
[15:5] 917 tn Or “about your well-being”; Heb “about your welfare” (שָׁלוֹם, shalom).
[15:6] 918 tn Heb “oracle of the
[15:6] 919 tn Heb “you are going backward.” This is the only occurrence of this adverb with this verb. It is often used with another verb meaning “turn backward” (= abandon; Heb סוּג [sug] in the Niphal). For examples see Jer 38:22; 46:5. The only other occurrence in Jeremiah has been in the unusual idiom in 7:24 where it was translated “they got worse and worse instead of better.” That is how J. Bright (Jeremiah [AB], 109) translates it here. However it is translated, it has connotations of apostasy.
[15:6] 920 tn Heb “stretched out my hand against you.” For this idiom see notes on 6:12.
[15:6] 921 tn There is a difference of opinion on how the verbs here and in the following verses are to be rendered, whether past or future. KJV, NASB, NIV for example render them as future. ASV, RSV, TEV render them as past. NJPS has past here and future in vv. 7-9. This is perhaps the best solution. The imperfect + vav consecutive here responds to the perfect in the first line. The imperfects + vav consecutives followed by perfects in vv. 7-9 and concluded by an imperfect in v. 9 pick up the perfects + vav (ו) consecutives in vv. 3-4. Verses 7-9 are further development of the theme in vv. 1-4. Verses 5-6 have been an apostrophe or a turning aside to address Jerusalem directly. For a somewhat similar alternation of the tenses see Isa 5:14-17 and consult GKC 329-30 §111.w. One could of course argue that the imperfects + vav consecutive in vv. 7-9 continue the imperfect + vav consecutive here. In this case, vv. 7-9 are not a continuation of the oracle of doom but another lament by God (cf. 14:1-6, 17-18).
[15:6] 922 sn It is difficult to be sure what intertextual connections are intended by the author in his use of vocabulary. The Hebrew word translated “grown tired” is not very common. It has been used twice before. In 9:5-6b where it refers to the people being unable to repent and in 6:11 where it refers to Jeremiah being tired or unable to hold back his anger because of that inability. Now God too has worn out his patience with them (cf. Isa 7:13).
[15:7] 923 tn The words “The
[15:7] 924 tn Heb “I have winnowed them with a winnowing fork in the gates of the land.” The word “gates” is here being used figuratively for the cities, the part for the whole. See 14:2 and the notes there.
[15:7] sn Like straw blown away by the wind. A figurative use of the process of winnowing is referred to here. Winnowing was the process whereby a mixture of grain and straw was thrown up into the wind to separate the grain from the straw and the husks. The best description of the major steps in threshing and winnowing grain in the Bible is seen in another figurative passage in Isa 41:15-16.
[15:7] 925 tn Or “did not repent of their wicked ways”; Heb “They did not turn back from their ways.” There is no casual particle here (either כִּי [ki], which is more formally casual, or וְ [vÿ], which sometimes introduces casual circumstantial clauses). The causal idea is furnished by the connection of ideas. If the verbs throughout this section are treated as pasts and this section seen as a lament, then the clause could be sequential: “but they still did not turn…”
[15:8] 926 tn Heb “to me.” BDB 513 s.v. ל 5.a(d) compares the usage of the preposition “to” here to that in Jonah 3:3, “Nineveh was a very great city to God [in God’s estimation].” The NEB/REB interpret as though it were the agent after a passive verb, “I have made widows more numerous.” Most English versions ignore it. The present translation follows BDB though the emphasis on God’s agency has been strong in the passage.
[15:8] 927 tn The translation of this line is a little uncertain because of the double prepositional phrase which is not represented in this translation or most of the others. The Hebrew text reads: “I will bring in to them, against mother of young men, a destroyer at noon time.” Many commentaries delete the phrase with the Greek text. If the preposition read “against” like the following one this would be a case of apposition of nearer definition. There is some evidence of that in the Targum and the Syriac according to BHS. Both nouns “mothers” and “young men” are translated as plural here though they are singular; they are treated by most as collectives. It would be tempting to translate these two lines “In broad daylight I have brought destroyers against the mothers of her fallen young men.” But this may be too interpretive. In the light of 6:4, noontime was a good time to attack. NJPS has “I will bring against them – young men and mothers together – ….” In this case “mother” and “young men” would be a case of asyndetic coordination.
[15:8] 928 tn This word is used only here and in Hos 11:9. It is related to the root meaning “to rouse” (so BDB 735 s.v. I עִיר). Here it refers to the excitement or agitation caused by terror. In Hos 11:9 it refers to the excitement or arousal of anger.
[15:8] 929 tn The “them” in the Hebrew text is feminine referring to the mothers.
[15:9] 930 tn Heb “who gave birth to seven.”
[15:9] sn To have seven children was considered a blessing and a source of pride and honor (Ruth 4:15; 1 Sam 2:5).
[15:9] 931 tn The meaning of this line is debated. Some understand this line to mean “she has breathed out her life” (cf., e.g., BDB 656 s.v. נָפַח and 656 s.v. ֶנפֶשׁ 1.c). However, as several commentaries have noted (e.g., W. McKane, Jeremiah [ICC], 1:341; J. Bright, Jeremiah [AB], 109) it makes little sense to talk about her suffering shame and embarrassment if she has breathed her last. Both the Greek and Latin versions understand “soul” not as the object but as the subject and the idea being one of fainting under despair. This idea seems likely in light of the parallelism. Bright suggests the phrase means either “she gasped out her breath” or “her throat gasped.” The former is more likely. One might also render “she fainted dead away,” but that idiom might not be familiar to all readers.
[15:9] 932 tn Heb “Her sun went down while it was still day.”
[15:9] sn The sun was the source of light and hence has associations with life, prosperity, health, and blessing. The premature setting of the sun which brought these seems apropos as metaphor for the loss of her children which were not only a source of joy, help, and honor. Two references where “sun” is used figuratively, Ps 84:11 (84:12 HT) and Mal 4:2, may be helpful here.
[15:9] 933 sn She has lost her position of honor and the source of her pride. For the concepts here see 1 Sam 2:5.
[15:9] 934 tn Heb “I will deliver those of them that survive to the sword before their enemies.” The referent of “them” is ambiguous. Does it refer to the children of the widow (nearer context) or the people themselves (more remote context, v. 7)? Perhaps it was meant to include both. Verse seven spoke of the destruction of the people and the killing off of the children.
[15:10] 935 tn The words “I said” are not in the text. They are supplied in the translation for clarity to mark a shift in the speaker.
[15:10] 936 tn Heb “Woe to me, my mother.” See the comments on 4:13 and 10:19.
[15:10] 937 tn Heb “A man of strife and a man of contention with all the land.” The “of” relationship (Hebrew and Greek genitive) can convey either subjective or objective relationships, i.e., he instigates strife and contention or he is the object of it. A study of usage elsewhere, e.g., Isa 41:11; Job 31:35; Prov 12:19; 25:24; 26:21; 27:15, is convincing that it is subjective. In his role as God’s covenant messenger charging people with wrong doing he has instigated counterarguments and stirred about strife and contention against him.
[15:10] 938 tc The translation follows the almost universally agreed upon correction of the MT. Instead of reading כֻּלֹּה מְקַלְלַונִי (kulloh mÿqallavni, “all of him is cursing me”) as the Masoretes proposed (Qere) one should read קִלְלוּנִי (qilluni) with the written text (Kethib) and redivide and repoint with the suggestion in BHS כֻּלְּהֶם (qullÿhem, “all of them are cursing me”).
[15:11] 939 tn The word “Jerusalem” is not in the text. It is supplied in the translation for clarity to identify the referent of “you.” A comparison of three or four English versions will show how difficult this verse is to interpret. The primary difficulty is with the meaning of the verb rendered here as “I will surely send you out [שֵׁרִותִךָ, sherivtikha].” The text and the meaning of the word are debated (for a rather full discussion see W. L. Holladay, Jeremiah [Hermeneia], 1:446-47, n. b-b). Tied up with that is the meaning of the verb in the second line and the identification of who the speaker and addressee are. One of two approaches are usually followed. Some follow the Greek version which has Jeremiah speaking and supporting his complaint that he has been faithful. In this case the word “said” is left out, the difficult verb is taken to mean “I have served you” (שֵׁרַתִּיךָ [sheratikha] from שָׁרַת [sharat; BDB 1058 s.v. שָׁרַת]) and the parallel verb means “I have made intercession for my enemies.” The second tack is to suppose that God is speaking and is promising Jeremiah deliverance from his detractors. In this case the troublesome word is taken to mean “deliver” (cf. BDB 1056 s.v. I שָׁרָה), “strengthen” (see BDB’s discussion) or read as a noun “remnant” (שֵׁרִיתְךָ = שְׁאֵרִיתְךָ [sheritekha = shÿ’eritekha]; again see BDB’s discussion). In this case the parallel verb is taken to mean “I will cause your enemies to entreat you,” a meaning it has nowhere else. Both of these approaches are probably wrong. The Greek text is the only evidence for leaving out “said.” The problem with making Jeremiah the addressee is twofold. First, the word “enemy” is never used in the book of Jeremiah’s foes, always of political enemies. Second, and more troublesome, one must assume a shift in the addressee between v. 11 and vv.13-14 or assume that the whole is addressed. The latter would be odd if he is promised deliverance from his detractors only to be delivered to captivity. If, however, one assumes that the whole is addressed to Jerusalem, there is no such problem. A check of earlier chapters will show that the second masculine pronoun is used for Judah/Jerusalem in 2:28-29; 4:1-2; 5:17-18; 11:13. In 2:28-28 and 4:1-2 the same shift from second singular to second plural takes place as does here in vv. 13-14. Moreover, vv. 13-14 continue much of the same vocabulary and is addressed to Jerusalem. The approach followed here is similar to that taken in REB except “for good” is taken in the way it is always used rather to mean “utterly.” The nuance suggested by BDB 1056 s.v. I שָׁרָה is assumed and the meaning of the parallel verb is assumed to be similar to that in Isa 53:6 (see BDB 803 s.v. פָּגַע Hiph.1). The MT is retained with demonstrable meanings. For the concept of “for good” see Jer 24:5-6. This assumes that the ultimate goal of God’s discipline is here announced.
[15:11] sn The
[15:11] 940 tn “Surely” represents a construct in Hebrew that indicates a strong oath of affirmation. Cf. BDB 50 s.v. אִם 1.b(2) and compare usage in 2 Kgs 9:26.
[15:12] 941 tn Or “Can iron and bronze break iron from the north?” The question is rhetorical and expects a negative answer. The translation and meaning of this verse are debated. See note for further details. The two main difficulties here involve the relation of words to one another and the obscure allusion to iron from the north. To translate “literally” is difficult since one does not know whether “iron” is subject of “break” or object of an impersonal verb. Likewise, the dangling “and bronze” fits poorly with either understanding. Options: “Can iron break iron from the north and bronze?” Or “Can one break iron, even iron from the north and bronze.” This last is commonly opted for by translators and interpreters, but why add “and bronze” at the end? And what does “iron from the north” refer to? A long history of interpretation relates it to the foe from the north (see already 1:14; 4:6; 6:1; 13:20). The translation follows the lead of NRSV and takes “and bronze” as a compound subject. I have no ready parallels for this syntax but the reference to “from the north” and the comparison to the stubbornness of the unrepentant people to bronze and iron in 6:28 suggests a possible figurative allusion. There is no evidence in the Bible that Israel knew about a special kind of steel like iron from the Black Sea mentioned in later Greek sources. The word “fist” is supplied in the translation to try to give some hint that it refers to a hostile force.
[15:12] sn Compare Isa 10:5-6 for the idea here.
[15:14] 942 tc This reading follows the Greek and Syriac versions and several Hebrew
[15:15] 943 tn The words “I said” are not in the text. They are supplied in the translation for clarity to mark the shift from the
[15:15] 944 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.”
[15:16] 945 sn Heb “Your words were found and I ate them.” This along with Ezek 2:8–3:3 is a poetic picture of inspiration. The prophet accepted them, assimilated them, and made them such a part of himself that he spoke with complete assurance what he knew were God’s words.
[15:16] 946 tn Heb “Your name is called upon me.”
[15:16] sn See Jer 14:9 where this idiom is applied to Israel as a whole and Jer 7:10 where it is applied to the temple. For discussion cf. notes on 7:10.
[15:17] 947 tn Heb “because of your hand.”
[15:18] 948 tn Heb “Will you be to me like a deceptive (brook), like waters which do not last [or are not reliable].”
[15:18] sn Jeremiah is speaking of the stream beds or wadis which fill with water after the spring rains but often dry up in the summer time. A fuller picture is painted in Job 6:14-21. This contrasts with the earlier metaphor that God had used of himself in Jer 2:13.
[15:19] 949 tn Heb “So the
[15:19] 950 tn Heb “If you return [ = repent], I will restore [more literally, ‘cause you to return’] that you may stand before me.” For the idiom of “standing before” in the sense of serving see BDB 764 s.v. עָמַד Qal.1.e and compare the usage in 1 Kgs 10:8; 12:8; 17:1; Deut 10:8.
[15:19] 951 tn Heb “you shall be as my mouth.”
[15:19] sn For the classic statement of the prophet as God’s “mouth/mouthpiece,” = “spokesman,” see Exod 4:15-16; 7:1-2.
[15:19] 952 tn Heb “They must turn/return to you and you must not turn/return to them.”
[15:19] sn Once again the root “return” (שׁוּב, shuv) is being played on as in 3:1–4:4. See the threefold call to repentance in 3:12, 14, 22. The verb is used here four times “repent,” “restore,” and “become” twice. He is to serve as a model of repentance, not an imitator of their apostasy. In accusing God of being unreliable he was coming dangerously close to their kind of behavior.
[15:20] 953 sn See 1:18. The
[16:3] 954 tn Heb “For thus says the
[16:3] 955 tn Heb “Thus says the
[16:5] 956 tn Heb “For thus says the
[16:5] 957 tn Heb “my peace.” The Hebrew word שְׁלוֹמִי (shÿlomi) can be translated “peace, prosperity” or “well-being” (referring to wholeness or health of body and soul).
[16:5] 958 tn Heb “Oracle of the
[16:6] 959 sn These were apparently pagan customs associated with mourning (Isa 15:2; Jer 47:5) which were forbidden in Israel (Lev 19:8; 21:5) but apparently practiced anyway (Jer 41:5).
[16:9] 960 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
[16:9] 961 tn Heb “before your eyes and in your days.” The pronouns are plural including others than Jeremiah.
[16:10] 962 tn Heb “all these words/things.”
[16:10] sn The actions of the prophet would undoubtedly elicit questions about his behavior and he would have occasion to explain the reason.
[16:11] 963 tn These two sentences have been recast in English to break up a long Hebrew sentence and incorporate the oracular formula “says the
[16:11] 964 tn Heb “fathers” (also in vv. 12, 13, 15, 19).
[16:11] 965 tn Heb “followed after.” See the translator’s note at 2:5 for the explanation of the idiom.
[16:11] 966 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.
[16:12] 967 sn For the argumentation here compare Jer 7:23-26.
[16:14] 968 tn The particle translated here “Yet” (לָכֵן, lakhen) is regularly translated “So” or “Therefore” and introduces a consequence. However, in a few cases it introduces a contrasting set of conditions. Compare its use in Judg 11:8; Jer 48:12; 49:2; 51:52; and Hos 2:14 (2:16 HT).
[16:14] 969 tn Heb “Oracle of the
[16:14] 970 tn Heb “Behold the days are coming.”
[16:15] 971 tn These two verses which constitute one long sentence with compound, complex subordinations has been broken up for sake of English style. It reads, “Therefore, behold the days are coming, says the
[16:16] 972 tn Heb “Oracle of the
[16:16] 973 tn Heb “Behold I am about to send for many fishermen and they will catch them. And after that I will send for many hunters and they will hunt them from every mountain and from every hill and from the cracks in the rocks.”
[16:16] sn The picture of rounding up the population for destruction and exile is also seen in Amos 4:2 and Hab 1:14-17.
[16:17] 974 tn Heb “For my eyes are upon all their ways. They are not hidden from before me. And their sin is not hidden away from before my eyes.”
[16:18] 975 tn Heb “First.” Many English versions and commentaries delete this word because it is missing from the Greek version and is considered a gloss added by a postexilic editor who is said to be responsible also for vv. 14-16. This is not the place to resolve issues of authorship and date. It is the task of the translator to translate the “original” which in this case is the MT supported by the other versions. The word here refers to order in rank or order of events. Compare Gen 38:28; 1 Kgs 18:25. Here allusion is made to the restoration previously mentioned. First in order of events is the punishment of destruction and exile, then restoration.
[16:18] 976 tn Heb “double.” However, usage in Deut 15:18 and probably Isa 40:2 argues for “full compensation.” This is supported also by usage in a tablet from Alalakh in Syria. See P. C. Craigie, P. H. Kelley, J. F. Drinkard, Jeremiah 1-25 (WBC), 218, for bibliography.
[16:18] 977 tn Heb “my inheritance.”
[16:18] sn For earlier references to the term used here see Jer 2:7 where it applies as here to the land, Jer 10:16; 12:8-9 where it applies to the people, and Jer 12:7 where it applies to the temple.
[16:18] 978 tn Many of the English versions take “lifeless statues of their detestable idols” with “filled” as a compound object. This follows the Masoretic punctuation but violates usage. The verb “fill” never takes an object preceded by the preposition בְּ (bet).
[16:19] 979 tn The words “Then I said” are not in the text. They are supplied in the translation to show the shift from God, who has been speaking to Jeremiah, to Jeremiah, who here addresses God.
[16:19] sn The shift here is consistent with the interruptions that have taken place in chapters 14 and 15 and in Jeremiah’s response to God’s condemnation of the people of Judah’s idolatry in chapter 10 (note especially vv. 6-16).
[16:19] 980 tn Heb “O
[16:19] 981 tn Once again the translation has sacrificed some of the rhetorical force for the sake of clarity and English style: Heb “Only falsehood did our ancestors possess, vanity and [things in which?] there was no one profiting in them.”
[16:19] sn This passage offers some rather forceful contrasts. The
[16:20] 982 tn Heb “and they are ‘no gods.’” For the construction here compare 2:11 and a similar construction in 2 Kgs 19:18 and see BDB 519 s.v. לֹא 1.b(b).
[16:21] 983 tn The words “The
[16:21] 984 tn Or “So I will make known to those nations, I will make known to them at this time my power and my might. Then they will know that my name is the
[16:21] tn There is a decided ambiguity in this text about the identity of the pronoun “them.” Is it his wicked people he has been predicting judgment upon or the nations that have come to recognize the folly of idolatry? The nearer antecedent would argue for that. However, usage of “hand” (translated here “power”) in 6:12; 15:6 and later 21:5 and especially the threatening motif of “at this time” (or “now”) in 10:18 suggest that the “So” goes back logically to vv. 16-18, following a grounds of judgment with the threatened consequence as it has in at least 16 out of 18 occurrences thus far. Moreover it makes decidedly more sense that the Jews will know that his name is the
[17:1] 985 tn The chapter division which was not a part of the original text but was added in the middle ages obscures the fact that there is no new speech here. The division may have resulted from the faulty identification of the “them” in the preceding verse. See the translator’s note on that verse.
[17:1] 986 tn The adjective “stone-hard” is not in the Hebrew text. It is implicit in the metaphor and is supplied in the translation for clarity. Cf. Ezek 11:19; 36:26; and Job 19:24 for the figure.
[17:1] 987 tn Heb “adamant.” The word “diamond” is an accommodation to modern times. There is no evidence that diamond was known in ancient times. This hard stone (perhaps emery) became metaphorical for hardness; see Ezek 3:9 and Zech 7:12. For discussion see W. E. Staples, “Adamant,” IDB 1:45.
[17:1] 988 tn This verse has been restructured for the sake of the English poetry: Heb “The sin of Judah is engraved [or written] with an iron pen, inscribed with a point of a diamond [or adamant] upon the tablet of their hearts and on the horns of their altars.”
[17:1] sn There is biting sarcasm involved in the use of the figures here. The law was inscribed on the tablets of stone by the “finger” of God (Exod 31:18; 32:16). Later under the new covenant it would be written on their hearts (Jer 31:33). Blood was to be applied to the horns of the altar in offering the sin offering (cf., e.g., Lev 4:7, 18, 25, 20) and on the bronze altar to cleanse it from sin on the Day of Atonement (Lev 16:18). Here their sins are engraved (permanently written, cf. Job 19:24) on their hearts (i.e., control their thoughts and actions) and on their altars (permanently polluting them).
[17:2] 989 tn It is difficult to convey in good English style the connection between this verse and the preceding. The text does not have a finite verb but a temporal preposition with an infinitive: Heb “while their children remember their altars…” It is also difficult to translate the verb “literally.” (i.e., what does “remember” their altars mean?). Hence it has been rendered “always think about.” Another possibility would be “have their altars…on their minds.”
[17:2] sn There is possibly a sarcastic irony involved here as well. The Israelites were to remember the
[17:2] 990 tc This reading follows many Hebrew
[17:2] 991 sn Sacred poles dedicated to…Asherah. A leading deity of the Canaanite pantheon was Asherah, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles (Hebrew אֲשֵׁרִים [’asherim], plural). They were to be burned or cut down (Deut 7:5; 12:3; 16:21; Judg 6:25, 28, 30; 2 Kgs 18:4).
[17:3] 992 tc This reading follows some of the ancient versions. The MT reads, “hills. My mountain in the open field [alluding to Jerusalem] and your wealth…I will give.” The vocalization of the noun plus pronoun and the unusual form of the expression to allude to Jerusalem calls into question the originality of the MT. The MT reads הֲרָרִי (harari) which combines the suffix for a singular noun with a pointing of the noun in the plural, a form which would be without parallel (compare the forms in Ps 30:8 for the singular noun with suffix and Deut 8:9 for the plural noun with suffix). Likewise, Jerusalem was not “in the open field.” For a similar expression compare Jer 13:27.
[17:3] 993 tc Or “I will give away your wealth, all your treasures, and your places of worship…” The translation follows the emendation suggested in the footnote in BHS, reading בִּמְחִיר (bimkhir) in place of בָּמֹתֶיךָ (bamotekha). The forms are graphically very close and one could explain the origin of either from the other. The parallel in 15:13-14 reads לֹא בִּמְחִיר (lo’ bimkhir). The text here may be a deliberate play on that one. The emended text makes decidedly better sense contextually than the MT unless some sardonic reference to their idolatry is intended.
[17:4] 994 tc Or “Through your own fault you will lose the land…” As W. McKane (Jeremiah [ICC], 1:386) notes the ancient versions do not appear to be reading וּבְךָ (uvÿkha) as in the MT but possibly לְבַדְּךָ (lÿvaddÿkha; see BHS fn). The translation follows the suggestion in BHS fn that יָדְךָ (yadÿkha, literally “your hand”) be read for MT וּבְךָ. This has the advantage of fitting the idiom of this verb with “hand” in Deut 15:2 (see also v. 3 there). The Hebrew text thus reads “You will release your hand from your heritage.”
[17:4] 995 tc A few Hebrew
[17:4] tn Heb “you have started a fire in my anger which will burn forever.”
[17:5] 996 sn Verses 5-11 are a collection of wisdom-like sayings (cf. Ps 1) which set forth the theme of the two ways and their consequences. It has as its background the blessings and the curses of Deut 28 and the challenge to faith in Deut 29-30 which climaxes in Deut 30:15-20. The nation is sinful and God is weary of showing them patience. However, there is hope for individuals within the nation if they will trust in him.
[17:5] 997 tn Heb “who make flesh their arm.” The “arm” is the symbol of strength and the flesh is the symbol of mortal man in relation to the omnipotent God. The translation “mere flesh and blood” reflects this.
[17:5] 998 sn In the psychology of ancient Hebrew thought the heart was the center not only of the emotions but of the thoughts and motivations. It was also the seat of moral conduct (cf. its placement in the middle of the discussion of moral conduct in Prov 4:20-27, i.e., in v. 23).
[17:6] 999 tn This word occurs only here and in Jer 48:6. It has been identified as a kind of juniper, which is a short shrub with minute leaves that look like scales. For a picture and more discussion see Fauna and Flora of the Bible, 131.
[17:7] 1000 tn Heb “Blessed is the person who trusts in the
[17:9] 1001 tn Or “incurably deceitful”; Heb “It is incurable.” For the word “deceitful” compare the usage of the verb in Gen 27:36 and a related noun in 2 Kgs 10:19. For the adjective “incurable” compare the usage in Jer 15:18. It is most commonly used with reference to wounds or of pain. In Jer 17:16 it is used metaphorically for a “woeful day” (i.e., day of irreparable devastation).
[17:9] sn The background for this verse is Deut 29:18-19 (29:17-18 HT) and Deut 30:17.
[17:10] 1002 tn The term rendered “mind” here and in the previous verse is actually the Hebrew word for “heart.” However, in combination with the word rendered “heart” in the next line, which is the Hebrew for “kidneys,” it is best rendered “mind” because the “heart” was considered the center of intellect, conscience, and will and the “kidneys” the center of emotions.
[17:10] sn For an earlier reference to this motif see Jer 11:20. For a later reference see Jer 20:12. See also Ps 17:2-3.
[17:11] 1003 tn The meaning of this line is somewhat uncertain. The word translated “broods over” occurs only here and Isa 34:15. It is often defined on the basis of an Aramaic cognate which means “to gather” with an extended meaning of “to gather together under her to hatch.” Many commentators go back to a Rabbinic explanation that the partridge steals the eggs of other birds and hatches them out only to see the birds depart when they recognize that she is not the mother. Modern studies question the validity of this zoologically. Moreover, W. L. Holladay contests the validity on the basis of the wording “and she does hatch them” (Heb “bring them to birth”). See W. L. Holladay, Jeremiah (Hermeneia), 1:498, and see also P. C. Craigie, P. H. Kelley, J. F. Drinkard, Jeremiah 1-25 (WBC), 229. The point of the comparison is that the rich gather their wealth but they do not get to see the fruits of it.
[17:11] 1004 tn The Hebrew text merely says “it.” But the antecedent might be ambiguous in English so the reference to wealth gained by unjust means is here reiterated for clarity.
[17:11] 1005 tn Heb “he will be [= prove to be] a fool.”
[17:12] 1006 tn The words, “Then I said” are not in the text. They are supplied in the translation for clarity to show the shift in speaker.
[17:12] sn The
[17:13] 1007 tn Heb “O glorious throne, O high place from the beginning, O hope of Israel, O
[17:13] sn As King and Judge seated on his heavenly throne on high the
[17:13] 1008 tc The translation is based on an emendation suggested in W. L. Holladay, Jeremiah (Hermeneia), 1:500, n. b-b. The emendation involves following the reading preferred by the Masoretes (the Qere) and understanding the preposition with the following word as a corruption of the suffix on it. Thus the present translation reads וּסוּרֶיךָ אֶרֶץ (usurekha ’erets) instead of וּסוּרַי בָּאֶרֶץ (usuray ba’erets, “and those who leave me will be written in the earth”), a reading which is highly improbable since all the other pronouns are second singular.
[17:13] 1009 tn Or “to the world of the dead.” An alternative interpretation is: “will be as though their names were written in the dust”; Heb “will be written in the dust.” The translation follows the nuance of “earth” listed in HALOT 88 s.v. אֶרֶץ 4 and found in Jonah 2:6 (2:7 HT); Job 10:21-22. For the nuance of “enrolling, registering among the number” for the verb translated here “consign” see BDB 507 s.v. כָּתַב Qal.3 and 508 s.v. Niph.2 and compare usage in Ezek 13:9 and Ps 69:28 (69:29 HT).
[17:13] 1010 tn Heb “The fountain of living water.” For an earlier use of this metaphor and the explanation of it see Jer 2:13 and the notes there. There does not appear to be any way to retain this metaphor in the text without explaining it. In the earlier text the context would show that literal water was not involved. Here it might still be assumed that the
[17:14] 1011 tn The translation fills in the details of the metaphor from a preceding context (15:18) and from the following context (17:18). The literal translation “Heal me and I will be healed. Rescue me and I will be rescued.” does not make much sense if these details are not filled in. The metaphor is filled in for clarity for the average reader.
[17:15] 1012 tn Heb “Behold, they are saying to me.”
[17:15] 1013 tn Heb “Where is the word of the
[17:16] 1014 tc Heb “I have not run after you for the sake of disaster.” The translation follows the suggestion of some ancient versions. The Hebrew text reads “I have not run from being a shepherd after you.” The translation follows two Greek versions (Aquila and Symmachus) and the Syriac in reading the word “evil” or “disaster” here in place of the word “shepherd” in the Hebrew text. The issue is mainly one of vocalization. The versions mentioned are reading a form מֵרָעָה (mera’ah) instead of מֵרֹעֶה (mero’eh). There does not appear to be any clear case of a prophet being called a shepherd, especially in Jeremiah where it is invariably used of the wicked leaders/rulers of Judah, the leaders/rulers of the enemy that he brings to punish them, or the righteous ruler that he will bring in the future. Moreover, there are no cases where the preposition “after” is used with the verb “shepherd.” Parallelism also argues for the appropriateness of this reading; “disaster” parallels the “incurable day.” The thought also parallels the argument thus far. Other than 11:20; 12:3; 15:15 where he has prayed for vindication by the
[17:16] 1015 tn Heb “the incurable day.” For the use of this word see the note on 17:9.
[17:16] 1016 tn Heb “that which goes out of my lip is right in front of your face.”
[17:17] 1017 tn Heb “do not be a source of dismay for me.” For this nuance of מְחִתָּה (mÿkhittah) rather than “terror” as many of the English versions have it see BDB 370 s.v. מְחִתָּה 1.b and the usage in Prov 21:15. Compare also the usage of the related verb which occurs in the next verse (see also BDB 369 s.v. חָתַת Qal.2).
[17:18] 1018 tn Or “complete destruction.” See the translator’s note on 16:18.
[17:18] sn Jeremiah now does what he says he has not wanted to do or been hasty to do. He is, however, seeking his own vindication and that of God whose threats they have belittled.
[17:19] 1019 sn Observance of the Sabbath day (and the Sabbatical year) appears to have been a litmus test of the nation’s spirituality since it is mentioned in a number of passages besides this one (cf., e.g., Isa 56:2, 6; 58:13; Neh 13:15-18). Perhaps this is because the Sabbath day was the sign of the Mosaic covenant (Exod 31:13-17) just as the rainbow was the sign of the Noahic covenant (Gen 9:12, 13, 17) and circumcision was the sign of the Abrahamic covenant (Gen 17:11). This was not the only command they failed to obey, nor was their failure to obey this one the sole determining factor in the
[17:19] 1020 sn The identity and location of the People’s Gate is uncertain since it is mentioned nowhere else in the Hebrew Bible. Some identify it with the Benjamin Gate mentioned in Jer 37:13; 38:7 (cf. NAB), but there is no textual support for this in the Hebrew Bible or in any of the ancient versions.
[17:19] 1021 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[17:20] 1022 tn The words “As you stand there” are not in the text but are implicit in the connection. They are supplied in the translation for clarity.
[17:20] 1023 tn Heb “Listen to the word of the
[17:21] 1024 tn Heb “Be careful at the risk of your lives.” The expression with the preposition בְּ (bet) is unique. Elsewhere the verb “be careful” is used with the preposition לְ (lamed) in the sense of the reflexive. Hence the word “soul” cannot be simply reflexive here. BDB 1037 s.v. שָׁמַר Niph.1 understands this as a case where the preposition בְּ introduces the cost or price (cf. BDB 90 s.v. בּ III.3.a).
[17:21] 1025 sn Comparison with Neh 13:15-18 suggests that these loads were merchandise or agricultural produce which were being brought in for sale. The loads that were carried out of the houses in the next verse were probably goods for barter.
[17:21] 1026 tn Heb “carry loads on the Sabbath and bring [them] in through.” The two verbs “carry” and “bring in” are an example of hendiadys (see the note on “Be careful…by carrying”). This is supported by the next line where only “carry out” of the houses is mentioned.
[17:22] 1027 tn Heb “Do not carry any loads out of your houses on the Sabbath day and do not do any work.” Translating literally might give the wrong impression that they were not to work at all. The phrase “on the Sabbath day” is, of course, intended to qualify both prohibitions.
[17:22] 1028 tn Heb “But sanctify [or set apart as sacred] the Sabbath day.” The idea of setting it apart as something sacred to the
[17:22] 1029 tn Heb “fathers.”
[17:23] 1030 tn Heb “They.” The antecedent is spelled out to avoid any possible confusion.
[17:23] 1031 tn Heb “They hardened [or made stiff] their neck so as not to.”
[17:24] 1032 tn Heb “Oracle of the
[17:25] 1033 tn Heb “If you will carefully obey me by not bringing…and by sanctifying…by not doing…, then kings will….” The structure of prohibitions and commands followed by a brief “if” clause has been used to break up a long condition and consequence relationship which is contrary to contemporary English style.
[17:25] 1034 tn Heb “who sit [or are to sit] on David’s throne.”
[17:25] 1035 tn Heb “There will come through the gates of this city the kings and princes…riding in chariots and on horses, they and their officials…” The structure of the original text is broken up here because of the long compound subject which would make the English sentence too long. The term “princes” is often omitted as a supposed double writing of the word that follows it and looks somewhat like it (the Hebrew reads here וְשָׂרִים יֹשְׁבִים, vÿsarim yoshÿvim) or the same word which occurs later in the verse and is translated “officials” (the word can refer to either). It is argued that “princes” are never said to sit on the throne of David (translated here “follow in the succession of David”). However, the word is in all texts and versions and the concept of sitting on the throne of someone is descriptive of both past, present, and future and is even used with the participle in a proleptic sense of “the one who is to sit on the throne” (cf. Exod 11:5; 12:29).
[17:25] 1036 tn Heb “will be inhabited forever.”
[17:26] 1037 tn Heb “There will come from the cities of Judah and from the environs of Jerusalem and from…those bringing…incense and those bringing thank offerings.” This sentence has been restructured from a long complex original to conform to contemporary English style.
[17:27] 1038 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).
[18:1] 1039 tn Heb “The word which came to Jeremiah from the
[18:2] 1040 tn Heb “Get up and go down.” The first verb is not literal but is idiomatic for the initiation of an action. See 13:4, 6 for other occurrences of this idiom.
[18:2] 1041 tn Heb “And I will cause you to hear my word there.”
[18:3] 1042 tn Heb “And behold he was working.”
[18:3] 1043 sn At his wheel (Heb “at the two stones”). The Hebrew expression is very descriptive of the construction of a potter’s wheel which consisted of two stones joined by a horizontal shaft. The potter rotated the wheel with his feet on the lower wheel and worked the clay with his hands on the upper. For a picture of a potter working at his wheel see I. Ben-Dor, “Potter’s Wheel,” IDB 3:846. See also the discussion regarding the making of pottery in J. L. Kelso, “Pottery,” IDB 3:846-53.
[18:4] 1044 tn The verbs here denote repeated action. They are the Hebrew perfect with the vav (ו) consecutive. The text then reads somewhat literally, “Whenever the vessel he was molding…was ruined, he would remold…” For this construction see Joüon 2:393-94 §118.n and 2:628-29 §167.b, and compare the usage in Amos 4:7-8.
[18:4] 1045 sn Something was wrong with the clay – either there was a lump in it, or it was too moist or not moist enough, or it had some other imperfection. In any case the vessel was “ruined” or “spoiled” or defective in the eyes of the potter. This same verb has been used of the linen shorts that were “ruined” and hence were “good for nothing” in Jer 13:7. The nature of the clay and how it responded to the potter’s hand determined the kind of vessel that he made of it. He did not throw the clay away. This is the basis for the application in vv. 7-10 to any nation and to the nation of Israel in particular vv. 10-17.
[18:4] 1046 tn The usage of the preposition בְּ (bet) to introduce the material from which something is made in Exod 38:8 and 1 Kgs 15:22 should lay to rest the rather forced construction that some (like J. Bright, Jeremiah [AB], 121) put on the variant כַּחֹמֶר (kakhomer) found in a few Hebrew
[18:4] 1047 tn Heb “he would turn and work.” This is an example of hendiadys where one of the two verbs joined by “and” becomes the adverbial modifier of the other. The verb “turn” is very common in this construction (see BDB 998 s.v. שׁוּב Qal.8 for references).
[18:4] 1048 tn Heb “as it was right in his eyes to do [or work it].” For this idiom see Judg 14:3, 7; 1 Sam 18:20, 26; 2 Sam 17:4.
[18:5] 1049 tn Heb “Then the word of the
[18:6] 1050 tn This phrase (literally “Oracle of the
[18:6] 1051 tn The words “deals with the clay” are not in the text. They are part of an elliptical comparison and are supplied in the translation here for clarity.
[18:7] 1052 tn The word “Jeremiah” is not in the text but it is implicit from the introduction in v. 5 that he is being addressed. It is important to see how the rhetoric of this passage is structured. The words of vv. 7-10 lead up to the conclusion “So now” in v. 11 which in turns leads to the conclusion “Therefore” in v. 13. The tense of the verb in v. 12 is very important. It is a vav consecutive perfect indicating the future (cf. GKC 333 §112.p, r); their response is predictable. The words of vv. 7-10 are addressed to Jeremiah (v. 5) in fulfillment of the
[18:7] 1053 tn Heb “One moment I may speak about a nation or kingdom to…” So also in v. 9. The translation is structured this way to avoid an awkward English construction and to reflect the difference in disposition. The constructions are, however, the same.
[18:8] 1054 tn Heb “turns from its wickedness.”
[18:8] 1055 tn There is a good deal of debate about how the word translated here “revoke” should be translated. There is a good deal of reluctance to translate it “change my mind” because some see that as contradicting Num 23:19 and thus prefer “relent.” However, the English word “relent” suggests the softening of an attitude but not necessarily the change of course. It is clear that in many cases (including here) an actual change of course is in view (see, e.g., Amos 7:3, 6; Jonah 3:9; Jer 26:19; Exod 13:17; 32:14). Several of these passages deal with “conditional” prophecies where a change in behavior of the people or the mediation of a prophet involves the change in course of the threatened punishment (or the promised benefit). “Revoke” or “forgo” may be the best way to render this in contemporary English idiom.
[18:8] sn There is a wordplay here involving the word “evil” (רָעָה, ra’ah) which refers to both the crime and the punishment. This same play is carried further in Jonah 3:10-4:1 where Jonah becomes very displeased (Heb “it was very evil to Jonah with great evil”) when God forgoes bringing disaster (evil) on Nineveh because they have repented of their wickedness (evil).
[18:9] 1056 sn Heb “plant.” The terms “uproot,” “tear down,” “destroy,” “build,” and “plant” are the two sides of the ministry Jeremiah was called to (cf. Jer 1:10).
[18:11] 1057 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[18:11] 1058 sn Heb “I am forming disaster and making plans against you.” The word translated “forming” is the same as that for “potter,” so there is a wordplay taking the reader back to v. 5. They are in his hands like the clay in the hands of the potter. Since they have not been pliable he forms new plans. He still offers them opportunity to repent; but their response is predictable.
[18:11] 1059 tn Heb “Turn, each one from his wicked way.” See v. 8.
[18:11] 1060 tn Or “Make good your ways and your actions.” See the same expression in 7:3, 5.
[18:12] 1061 tn Heb “It is useless!” See the same expression in a similar context in Jer 2:25.
[18:12] 1062 tn Heb “We will follow our own plans and do each one according to the stubbornness of his own wicked heart.”
[18:12] sn This has been the consistent pattern of their behavior. See 7:24; 9:13; 13:10; 16:12.
[18:14] 1063 tn The precise translation of this verse is somewhat uncertain. Two phrases in this verse are the primary cause of discussion and the source of numerous emendations, none of which has gained consensus. The phrase which is rendered here “rocky slopes” is in Hebrew צוּר שָׂדַי (tsur saday), which would normally mean something like “rocky crag of the field” (see BDB 961 s.v. שָׂדַי 1.g). Numerous emendations have been proposed, most of which are listed in the footnotes of J. A. Thompson, Jeremiah (NICOT), 436. The present translation has chosen to follow the proposal of several scholars that the word here is related to the Akkadian word shadu meaning mountain. The other difficulty is the word translated “cease” which in the MT is literally “be uprooted” (יִנָּתְשׁוּ, yinnatshu). The word is usually emended to read יִנָּשְׁתוּ (yinnashtu, “are dried up”) as a case of transposed letters (cf., e.g., BDB 684 s.v. נָתַשׁ Niph). This is probably a case of an error in hearing and the word נָטַשׁ (natash) which is often parallel to עָזַב (’azav), translated here “vanish,” should be read in the sense that it has in 1 Sam 10:2. Whether one reads “are plucked up” and understands it figuratively of ceasing (“are dried” or “cease”), the sense is the same. For the sense of “distant” for the word זָרִים (zarim) see 2 Kgs 19:24.
[18:14] sn Israel’s actions are contrary to nature. See the same kind of argumentation in Jer 2:11; 8:7.
[18:15] 1064 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] 1065 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.
[18:16] 1066 tn There may be a deliberate double meaning involved here. The word translated here “an object of horror” refers both to destruction (cf. 2:15; 4:17) and the horror or dismay that accompanies it (cf. 5:30; 8:21). The fact that there is no conjunction or preposition in front of the noun “hissing” that follows this suggests that the reaction is in view here, not the cause.
[18:16] 1067 tn Heb “an object of lasting hissing. All who pass that way will be appalled and shake their head.”
[18:16] sn The actions of “shaking of the head” and “hissing” were obviously gestures of scorn and derision. See Lam 2:15-16.
[18:17] 1068 tc Heb “I will show them [my] back and not [my] face.” This reading follows the suggestion of some of the versions and some of the Masoretes. The MT reads “I will look on their back and not on their faces.”
[18:17] sn To “turn the back” is universally recognized as a symbol of rejection. The turning of the face toward one is the subject of the beautiful Aaronic blessing in Num 6:24-26.
[18:18] 1069 tn Heb “They.” The referent is unidentified; “some people” has been used in the translation.
[18:18] 1070 tn Heb “Let us make plans against Jeremiah.” See 18:18 where this has sinister overtones as it does here.
[18:18] 1071 tn Heb “Instruction will not perish from priest, counsel from the wise, word from the prophet.”
[18:18] sn These are the three channels through whom God spoke to his people in the OT. See Jer 8:8-10 and Ezek 7:26.
[18:18] 1072 tn Heb “Let us smite him with our tongues.” It is clear from the context that this involved plots to kill him.
[18:19] 1073 tn The words “Then I said” are not in the text. They are supplied in the translation for clarity to show that Jeremiah turns from description of the peoples’ plots to his address to God to deal with the plotters.
[18:19] 1074 tn Heb “the voice of my adversaries.”
[18:19] sn Jeremiah’s prayers against the unjust treatment of his enemies here and elsewhere (see 11:18-20; 12:1-4; 15:15-18; 17:14-18) have many of the elements of the prayers of the innocent in the book of Psalms: an invocation of the
[18:20] 1075 tn Or “They are plotting to kill me”; Heb “They have dug a pit for my soul.” This is a common metaphor for plotting against someone. See BDB 500 s.v. כָּרָה Qal and for an example see Pss 7:16 (7:15 HT) in its context.
[18:20] 1076 tn Heb “to speak good concerning them” going back to the concept of “good” being paid back with evil.
[18:20] 1077 tn Heb “to turn back your anger from them.”
[18:20] sn See Jer 14:7-9, 19-21 and 15:1-4 for the idea.
[18:21] 1078 tn Heb “be poured out to the hand [= power] of the sword.” For this same expression see Ezek 35:5; Ps 63:10 (63:11 HT). Comparison with those two passages show that it involved death by violent means, perhaps death in battle.
[18:21] 1079 tn Heb “be slain by death.” The commentaries are generally agreed that this refers to death by disease or plague as in 15:2. Hence, the reference is to the deadly trio of sword, starvation, and disease which were often connected with war. See the notes on 15:2.
[18:22] 1080 tn Heb “when you bring marauders in against them.” For the use of the noun translated here “bands of raiders to plunder them” see 1 Sam 30:3, 15, 23 and BDB 151 s.v. גְּדוּד 1.
[18:23] 1081 sn Heb “Do not blot out their sins from before you.” For this anthropomorphic figure which looks at God’s actions as though connected with record books, i.e., a book of wrongdoings to be punished, and a book of life for those who are to live, see e.g., Exod 32:32, 33, Ps 51:1 (51:3 HT); 69:28 (69:29 HT).
[18:23] 1082 tn Heb “in the time of your anger.”
[19:1] 1083 tn The word “Jeremiah” is not in the text. Some Hebrew
[19:1] 1084 tn Heb “an earthenware jar of the potter.”
[19:1] sn The word translated “clay” here refers to a clay which has been baked or fired in a kiln. In Jer 18 the clay was still soft and pliable, capable of being formed into different kinds of vessels. Here the clay is set, just as Israel is set in its ways. The word for jar refers probably to a water jug or decanter and is onomatopoeic, baqbuq, referring to the gurgling sound made by pouring out the water.
[19:1] 1085 tc The words “Take with you” follow the reading of the Syriac version and to a certain extent the reading of the Greek version (the latter does not have “with you”). The Hebrew text does not have these words but they are undoubtedly implicit.
[19:1] 1086 tn Heb “elders” both here and before “of the people.”
[19:1] sn The civil and religious leaders are referred to here. They were to be witnesses of the symbolic act and of the message that Jeremiah proclaimed to the leaders of Jerusalem and its citizens (see v. 3).
[19:2] 1087 sn The exact location of the Potsherd Gate is unknown since it is nowhere else mentioned in the Hebrew Bible. It is sometimes identified with the Dung Gate mentioned in Neh 2:13; 3:13-14; 12:31 on the basis of the Jerusalem Targum. It is probably called “Potsherd Gate” because that is where the potter threw out the broken pieces of pottery which were no longer of use to him. The Valley of Ben Hinnom has already been mentioned in 7:31-32 in connection with the illicit religious practices, including child sacrifice, which took place there. The Valley of Ben Hinnom (or sometimes Valley of Hinnom) runs along the west and south sides of Jerusalem.
[19:2] 1088 tn Heb “the words that I will speak to you.”
[19:3] 1089 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[19:3] 1090 tn Heb “Yahweh of armies, the God of Israel.”
[19:3] sn See the study notes on 2:19 and 7:3 for explanation of this title.
[19:3] 1091 sn Careful comparison of the use of this term throughout this passage and comparison with 7:31-33 which is parallel to several verses in this passage will show that the reference is to the Valley of Ben Hinnom which will become a Valley of Slaughter (see v. 6 and 7:32).
[19:3] 1092 tn Heb “which everyone who hears it [or about it] his ears will ring.” This is proverbial for a tremendous disaster. See 1 Sam 3:11; 2 Kgs 21:12 for similar prophecies.
[19:4] 1093 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] 1094 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
[19:4] 1096 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.
[19:5] 1097 tn The word “here” is not in the text. However, it is implicit from the rest of the context. It is supplied in the translation for clarity.
[19:5] 1098 tn The words “such sacrifices” are not in the text. The text merely says “to burn their children in the fire as burnt offerings to Baal which I did not command.” The command obviously refers not to the qualification “to Baal” but to burning the children in the fire as burnt offerings. The words are supplied in the translation to avoid a possible confusion that the reference is to sacrifices to Baal. Likewise the words should not be translated so literally that they leave the impression that God never said anything about sacrificing their children to other gods. The fact is he did. See Lev 18:21; Deut 12:30; 18:10.
[19:6] 1099 tn This phrase (Heb “Oracle of the
[19:6] 1100 tn Heb “it will no longer be called to this place Topheth or the Valley of Ben Hinnom but the Valley of Slaughter.”
[19:6] sn See Jer 7:31-32 for an almost word for word repetition of vv. 5-6.
[19:7] 1101 sn There is perhaps a two-fold wordplay in the use of this word. One involves the sound play with the word for “jar,” which has been explained as a water decanter. The word here is בַקֹּתִי (vaqqoti). The word for jar in v. 1 is בַקְבֻּק (vaqbuq). There may also be a play on the literal use of this word to refer to the laying waste or destruction of a land (see Isa 24:3; Nah 2:3). Many modern commentaries think that at this point Jeremiah emptied out the contents of the jar, symbolizing the “emptying” out of their plans.
[19:7] 1102 sn This refers to the fact that they will die in battle. The sword would be only one of the weapons that strikes them down. It is one of the trio of “sword,” “starvation,” and “disease” which were the concomitants of war referred to so often in the book of Jeremiah. Starvation is referred to in v. 9.
[19:7] 1103 tn Heb “I will cause them to fall by the sword before their enemies and in the hand of those who seek their soul [= life].” In this context the two are meant as obvious qualifications of one entity, not two. Some rearrangement of the qualifiers had to be made in the English translation to convey this.
[19:8] 1104 sn See 18:16 and the study note there.
[19:8] 1105 tn Heb “all its smitings.” This word has been used several times for the metaphorical “wounds” that Israel has suffered as a result of the blows from its enemies. See, e.g., 14:17. It is used in the Hebrew Bible of scourging, both literally and metaphorically (cf. Deut 25:3; Isa 10:26), and of slaughter and defeat (1 Sam 4:10; Josh 10:20). Here it refers to the results of the crushing blows at the hands of her enemies which has made her the object of scorn.
[19:9] 1106 tn This verse has been restructured to try to bring out the proper thought and subordinations reflected in the verse without making the sentence too long and complex in English: Heb “I will make them eat the flesh of their sons and daughters. And they will eat one another’s flesh in the siege and in the straits which their enemies who are seeking their lives reduce them to.” This also shows the agency through which God’s causation was effected, i.e., the siege.
[19:9] sn Cannibalism is one of the penalties for disobedience to their covenant with the
[19:10] 1107 tn The words “And the
[19:11] 1108 tn Heb “Thus says Yahweh of armies.” For this title see the study note on 2:19. The translation attempts to avoid the confusion of embedding quotes within quotes by reducing this one to an indirect quote.
[19:11] 1109 tn The adverb “Thus” or “Like this” normally points back to something previously mentioned. See, e.g., Exod 29:35; Num 11:15; 15:11; Deut 25:9.
[19:11] 1110 tn Heb “Like this I will break this people and this city, just as one breaks the vessel of a potter which is not able to be repaired.”
[19:11] 1111 sn See Jer 7:22-23 for parallels.
[19:12] 1112 tn This phrase (Heb “Oracle of the
[19:13] 1113 tn The words “by dead bodies” is not in the text but is implicit from the context. They are supplied in the translation for clarity.
[19:13] 1114 tn Heb “the host of heaven.”
[19:14] 1115 tn Heb “And Jeremiah entered from Topheth where the
[19:15] 1116 tn Heb “Yahweh of armies, the God of Israel.”
[19:15] sn See the study notes on 2:19 and 7:3 for explanation of this title.
[19:15] 1117 tn Heb “all its towns.”
[19:15] 1118 tn Heb “They hardened [or made stiff] their neck so as not to.”
[20:1] 1119 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.
[20:2] 1120 tn Heb “And Pashhur son of Immer, the priest and he [= who] was chief overseer [or officer] in the house of the
[20:2] 1121 tn The meaning of this word is uncertain. It occurs only here, in 29:26 where it is followed by a parallel word that occurs only there and is generally translated “collar,” and in 2 Chr 16:10 where it is preceded by the word “house of.” It is most often translated “stocks” and explained as an instrument of confinement for keeping prisoners in a crooked position (from its relation to a root meaning “to turn.” See BDB 246 s.v. מַהְפֶּכֶת and KBL 500 s.v. מַהְפֶּכֶת for definition and discussion.) For a full discussion including the interpretation of the ancient versions see W. L. Holladay, Jeremiah (Hermeneia), 1:542-43.
[20:2] 1122 sn A comparison of Ezek 8:3 and 9:2 in their contexts will show that this probably refers to the northern gate to the inner court of the temple. It is called Upper because it was on higher ground above the gate in the outer court. It is qualified by “in the
[20:3] 1123 tn This name is translated rather than transliterated to aid the reader in understanding this name and connect it clearly with the explanation that follows in the next verse. For a rather complete discussion on the significance of this name and an attempt to explain it as a pun on the name “Pashhur” see J. A. Thompson, Jeremiah (NICOT), 455, n. 35.
[20:3] sn The name Pashhur is essentially a curse pronounced by Jeremiah invoking the
[20:4] 1124 tn Heb “I will make you an object of terror to both you and your friends.”
[20:4] 1125 tn Heb “And they will fall by the sword of their enemies and [with] your eyes seeing [it].”
[20:5] 1126 tn Heb “Take them [the goods, etc.] as plunder and seize them.”
[20:6] 1127 tn Heb “all who live in your house.” This included his family and his servants.
[20:6] 1128 sn As a member of the priesthood and the protector of order in the temple, Pashhur was undoubtedly one of those who promulgated the deceptive belief that the
[20:7] 1129 tn The translation is admittedly interpretive but so is every other translation that tries to capture the nuance of the verb rendered here “coerced.” Here the Hebrew text reads: “You [ – ]ed me and I let myself be [ – ]ed. You overpowered me and prevailed.” The value one assigns to [ – ] is in every case interpretive based on what one thinks the context is referring to. The word is rendered “deceived” or “tricked” by several English versions (see, e.g., KJV, NASB, TEV, ICV) as though God had misled him. It is rendered “enticed” by some (see, e.g., NRSV, NJPS) as though God had tempted him with false hopes. Some go so far as to accuse Jeremiah of accusing God of metaphorically “raping” him. It is true that the word is used of “seducing” a virgin in Exod 22:15 and that it is used in several places to refer to “deceiving” someone with false words (Prov 24:28; Ps 78:36). It is also true that it is used of “coaxing” someone to reveal something he does not want to (Judg 14:15; 16:5) and of “enticing” someone to do something on the basis of false hopes (1 Kgs 22:20-22; Prov 1:10). However, it does not always have negative connotations or associations. In Hos 2:14 (2:16 HT) God “charms” or “woos” Israel, his estranged ‘wife,’ into the wilderness where he hopes to win her back to himself. What Jeremiah is alluding to here is crucial for translating and interpreting the word. There is no indication in this passage that Jeremiah is accusing God of misleading him or raising false hopes; God informed him at the outset that he would encounter opposition (1:17-19). Rather, he is alluding to his call to be a prophet, a call which he initially resisted but was persuaded to undertake because of God’s persistence (Jer 1:7-10). The best single word to translate ‘…’ with is thus “persuaded” or “coerced.” The translation spells out the allusion explicitly so the reader is not left wondering about what is being alluded to when Jeremiah speaks of being “coerced.” The translation “I let you do it” is a way of rendering the Niphal of the same verb which must be tolerative rather than passive since the normal passive for the Piel would be the Pual (See IBHS 389-90 §23.4g for discussion and examples.). The translation “you overcame my resistance” is based on allusion to the same context (1:7-10) and the parallel use of חָזַק (khazaq) as a transitive verb with a direct object in 1 Kgs 16:22.
[20:8] 1130 tn Heb “speak,” but the speaking is in the context of speaking as a prophet.
[20:8] 1131 tn Heb “I cry out, I proclaim.”
[20:8] 1132 tn Heb “Violence and destruction.”
[20:8] sn The words “Violence and destruction…” are a synopsis of his messages of judgment. Jeremiah is lamenting that his ministry up to this point has been one of judgment and has brought him nothing but ridicule because the
[20:8] 1133 tn Heb “the word of the
[20:9] 1134 tn Heb “speak in his name.” This idiom occurs in passages where someone functions as the messenger under the authority of another. See Exod 5:23; Deut 18:19, 29:20; Jer 14:14. The antecedent in the first line is quite commonly misidentified as being “him,” i.e., the
[20:9] 1135 tn The English sentence has again been restructured for the sake of English style. The Hebrew construction involves two vav consecutive perfects in a condition and consequence relation, “If I say to myself…then it [his word] becomes.” See GKC 337 §112.kk for the construction.
[20:9] 1136 sn Heb “It is in my heart like a burning fire, shut up in my bones.” In addition to standing as part for the whole, the “bones” for the person (e.g., Ps 35:10), the bones were associated with fear (e.g., Job 4:14) and with pain (e.g., Job 33:19, Ps 102:3 [102:4 HT]) and joy or sorrow (e.g., Ps 51:8 [51:10 HT]). As has been mentioned several times, the heart was connected with intellectual and volitional concerns.
[20:10] 1137 tn It would be difficult to render accurately the Hebrew particle כִּי (ki) that introduces this verse without lengthening the English line unduly. It probably means something like “This is true even though I…,” i.e., the particle is concessive (cf. BDB s.v. כִּי 2.c). No other nuance seems appropriate. The particle is left out of the translation, but its presence is acknowledged here.
[20:10] 1138 tn The phrase translated “Those who would cause me terror are everywhere” has already occurred in 6:25 in the context of the terror caused by the enemy from the north and in 20:3 in reference to the curse pronounced on Pashhur who would experience it first hand. Some have seen the phrase here not as Jeremiah’s ejaculation of terror but of his assailant’s taunts of his message or even their taunting nickname for him. But comparison of this passage with the first two lines of Ps 31:13 (31:14 HT) which are word for word the same as these two will show that it refers to the terror inspired by the plots of his enemies to do away with him. It is also clear from the context of that passage and the following context here that the “whispering of many” (the literal translation of “many whispering words of intrigue against me) refers to intrigues to take vengeance on him and do away with him.
[20:10] 1139 tn Heb “Denounce and let us denounce him.” The verb which is translated “denounce” (נָגַד, nagad) does not take an accusative object of person as it does here very often. When it does it usually means to inform someone. The only relevant passage appears to be Job 17:5 where it means something like “denounce.” What is probably involved here are the attempts to portray Jeremiah as a traitor (Jer 26:10) and a false prophet (see his conflict with Hananiah in Jer 28).
[20:10] 1140 tn Heb “the men of my peace [who are concerned about my welfare].” For this phrase compare Ps 41:9 (41:10 HT); Jer 38:22. It is generally agreed that irony is being invoked here, hence “so-called” is supplied in the translation to bring out the irony.
[20:10] 1141 tn Heb “watching my stumbling [for me to stumble].” Metaphorically they were watching for some slip-up that would lead to his downfall. Compare the use in Pss 35:15 and 38:17 (38:18 HT).
[20:10] 1142 tn All the text says literally is “Perhaps he can be enticed so that we can prevail over him.” However the word “enticed” needs some qualification. As W. McKane (Jeremiah [ICC], 1:479) notes it should probably be read in the context of the “stumbling” (= “something that would lead to my downfall”). Hence “slipping up” has been supplied as an object. It is vague enough to avoid specifics as the original text does but suggests some reference to “something that would lead to my downfall.”
[20:10] sn There is an interesting ironical play on words here with the earlier use of these same Hebrew words in v. 7 to refer to the
[20:11] 1143 sn This line has some interesting ties with Jer 15:20-21 where Jeremiah is assured by God that he is indeed with him as he promised him when he called him (1:8, 19) and will deliver him from the clutches of wicked and violent people. The word translated here “awe-inspiring” is the same as the word “violent people” there. Jeremiah is confident that his “awe-inspiring” warrior will overcome “violent people.” The statement of confidence here is, by the way, a common element in the psalms of petition in the Psalter. The common elements of that type of psalm are all here: invocation (v. 7), lament (vv. 7-10), confession of trust/confidence in being heard (v. 11), petition (v. 12), thanksgiving or praise (v. 13). For some examples of this type of psalm see Pss 3, 7, 26.
[20:12] 1144 tn Heb “Yahweh of armies.”
[20:12] sn See the study note on 2:19 for explanation of this title for God.
[20:12] 1145 tn Heb “
[20:12] sn This verse is almost an exact duplication of the petition in one of Jeremiah’s earlier prayers and complaints. See Jer 11:20 and notes there for explanation of the Hebrew psychology underlying the use of “kidneys and heart” here. For the thoughts expressed here see Ps 17.
[20:13] 1146 sn While it may be a little confusing to modern readers to see the fluctuation in moods and the shifts in addressee in a prayer and complaint like this, it was not at all unusual for Israel where these were often offered in the temple in the conscious presence of God before fellow worshipers. For another example of these same shifts see Ps 22 which is a prayer of David in a time of deep distress.
[20:14] 1147 sn From the heights of exaltation, Jeremiah returns to the depths of despair. For similar mood swings in the psalms of lament compare Ps 102. Verses 14-18 are similar in tone and mood to Job 3:1-10. They are very forceful rhetorical ways of Job and Jeremiah expressing the wish that they had never been born.
[20:15] 1148 tn Heb “Cursed be the man who brought my father the news saying, ‘A son, a male, has been born to you,’ making glad his joy.” This verse has been restructured for English stylistic purposes.
[20:15] sn The birth of a child was an occasion of great joy. This was especially true if the child was a boy because it meant the continuance of the family line and the right of retention of the family property. See Ruth 4:10, 13-17.
[20:16] 1149 sn The cities alluded to are Sodom and Gomorrah and the cities of the Jordan plain which had become proverbial for their wickedness and for the destruction that the
[20:17] 1150 tn Heb “because he did not kill me from the womb so my mother might be to me for my grave and her womb eternally pregnant.” The sentence structure has been modified and the word “womb” moved from the last line to the next to the last line for English stylistic purposes and greater clarity.
[20:18] 1151 tn Heb “Why did I come forth from the womb to see [= so that I might see] trouble and grief and that my days might be consumed in shame.”
[21:1] 1152 tn Heb “The word which came to Jeremiah from the
[21:1] 1153 sn Zedekiah was the last king of Judah. He ruled from 597
[21:1] 1154 sn The Pashhur son of Malkijah referred to here is not the same as the Pashhur referred to in 20:1-6 who was the son of Immer. This Pashhur is referred to later in 38:1. The Zephaniah referred to here was the chief of security referred to later in Jer 29:25-26. He appears to have been favorably disposed toward Jeremiah.
[21:1] 1155 tn Heb “sent to him…Maaseiah, saying,….”
[21:2] 1156 tn The verb used here is often used of seeking information through a prophet (e.g., 2 Kgs 1:16; 8:8) and hence many translate “inquire of the
[21:2] 1157 tn The dominant spelling of this name is actually Nebuchadrezzar which is closer to his Babylonian name Nebu kudduri uzzur. An alternate spelling which is found 6 times in the book of Jeremiah and 17 times elsewhere is Nebuchadnezzar which is the form of the name that is usually used in English versions.
[21:2] sn Nebuchadnezzar was the second and greatest king of Babylon. He is known in the Bible both for his two conquests of Jerusalem in 597
[21:2] 1158 tn Heb “Perhaps the
[21:2] sn The miracles that they may have had in mind would have included the Exodus, the conquest of Jericho, the deliverance of Jehoshaphat (2 Chr 20:1-30), etc., but predominant in their minds was probably the deliverance of Jerusalem from Sennacherib in the times of Hezekiah (Isa 37:33-38).
[21:4] 1159 tn Heb “Tell Zedekiah, ‘Thus says the
[21:4] 1160 tn Heb “the weapons which are in your hand.” Weapons stands here by substitution for the soldiers who wield them.
[21:4] 1161 sn The Babylonians (Heb “the Chaldeans”). The Chaldeans were a group of people in the country south of Babylon from which Nebuchadnezzar came. The Chaldean dynasty his father established became the name by which the Babylonians are regularly referred to in the book of Jeremiah. Jeremiah’s contemporary Ezekiel uses both terms.
[21:4] 1162 tn The structure of the Hebrew sentence of this verse is long and complex and has led to a great deal of confusion and misunderstanding. There are two primary points of confusion: 1) the relation of the phrase “outside the walls,” and 2) the antecedent of “them” in the last clause of the verse that reads in Hebrew: “I will gather them back into the midst of the city.” Most take the phrase “outside the walls” with “the Babylonians….” Some take it with “turn back/bring back” to mean “from outside….” However, the preposition “from” is part of the idiom for “outside….” The phrase goes with “fighting” as J. Bright (Jeremiah [AB], 215) notes and as NJPS suggests. The antecedent of “them” has sometimes been taken mistakenly to refer to the Babylonians. It refers rather to “the forces at your disposal” which is literally “the weapons which are in your hands.” This latter phrase is a figure involving substitution (called metonymy) as Bright also correctly notes. The whole sentence reads in Hebrew: “I will bring back the weapons of war which are in your hand with which you are fighting Nebuchadrezzar the King of Babylon and the Chaldeans who are besieging you outside your wall and I will gather them into the midst of the city.” The sentence has been restructured to better reflect the proper relationships and to make the sentence conform more to contemporary English style.
[21:5] 1163 tn Heb “with outstretched hand and with strong arm.” These are, of course, figurative of God’s power and might. He does not literally have hands and arms.
[21:5] sn The phrases in this order are unique but a very similar phrase “by strong hand and outstretched arm” are found several times with reference to God’s mighty power unleashed against Egypt at the exodus (cf., Deut 4:34; 5:15; 26:8; Jer 32:21; Ps 136:12). Instead of being directed at Israel’s enemies it will now be directed against her.
[21:6] 1164 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[21:7] 1165 tn Heb “And afterward.”
[21:7] 1166 tn Heb “oracle of the
[21:8] 1167 tn Heb “And/But unto this people you shall say…” “But” is suggested here by the unusual word order which offsets what they are to say to Zedekiah (v. 3).
[21:8] 1168 tn Heb “these people.”
[21:8] 1169 tn Heb “Behold I am setting before you the way of life and the way of death.”
[21:9] 1170 tn Heb “his life will be to him for spoil.”
[21:9] sn Spoil was what was carried off by the victor (see, e.g., Judg 5:30). Those who surrendered to the Babylonians would lose their property, their freedom, and their citizenship but would at least escape with their lives. Jeremiah was branded a traitor for this counsel (cf. 38:4) but it was the way of wisdom since the
[21:10] 1171 tn Heb “oracle of the
[21:10] 1172 tn Heb “I have set my face against this city for evil [i.e., disaster] and not for good [i.e., well-being].” For the use of the idiom “set one’s face against/toward” see, e.g., usage in 1 Kgs 2:15; 2 Kgs 2:17; Jer 42:15, 17 and note the interesting interplay of usage in Jer 44:11-12.
[21:10] 1173 tn Heb “he will burn it with fire.”
[21:11] 1174 tn The words “The
[21:11] 1175 tn Heb “house” or “household.” It is clear from 22:1-6 that this involved the King, the royal family, and the court officials.
[21:12] 1176 tn Heb “house of David.” This is essentially equivalent to the royal court in v. 11.
[21:12] 1177 tn Heb “to the morning” = “morning by morning” or “each morning.” See Isa 33:2 and Amos 4:4 for parallel usage.
[21:12] 1178 sn The kings of Israel and Judah were responsible for justice. See Pss 122:5. The king himself was the final court of appeals judging from the incident of David with the wise woman of Tekoa (2 Sam 14), Solomon and the two prostitutes (1 Kgs 3:16-28), and Absalom’s attempts to win the hearts of the people of Israel by interfering with due process (2 Sam 15:2-4). How the system was designed to operate may be seen from 2 Chr 19:4-11.
[21:12] 1179 tn Heb “from the hand [or power] of.”
[21:12] 1180 tn Heb “Lest my wrath go out like fire and burn with no one to put it out because of the evil of your deeds.”
[21:13] 1181 tn Or “Listen, Jerusalem, you…”; Heb text of v. 21a-b reads, “Behold I am against you [fem. sg.], O inhabitant [fem. sg.] of the valley [and of] the rock of the plain, oracle of the
[21:13] 1182 tn Heb “I am against you.”
[21:13] 1183 tn Heb “oracle of the
[21:13] 1184 tn Heb “Who can swoop…Who can penetrate…?” The questions are rhetorical and expect a negative answer. They are rendered as negative affirmations for clarity.
[21:13] sn What is being expressed here is the belief in the inviolability of Zion/Jerusalem carried to its extreme. Signal deliverances of Jerusalem such as those experienced under Jehoshaphat (2 Chr 20) and Hezekiah (Isa 37:36-37) in the context of promises to protect it (Isa 31:4-5; 37:33-35; 38:6) led to a belief that Zion was unconquerable. This belief found expression in several of Israel’s psalms (Pss 46, 48, 76) and led to the mistaken assumption that God would protect it regardless of how the people treated God or one another. Micah and Jeremiah both deny that (cf. Mic 3:8-12; Jer 21:13-14).
[21:14] 1185 tn Heb “oracle of the
[21:14] 1186 tn Heb “I will set fire in its forest and it will devour its surroundings.” The pronouns are actually third feminine singular going back to the participle “you who sit enthroned above the valley.” However, this is another example of those rapid shifts in pronouns typical of the biblical Hebrew style which are uncommon in English. They have regularly been leveled to the same person throughout in the translation to avoid possible confusion for the English reader.
[22:1] 1187 tn The word “me “ is not in the text. It is, however, implicit and is supplied in the translation for clarity.
[22:1] 1188 sn The allusion here is to going down from the temple to the palace which was on a lower eminence. See 36:12 in its context.
[22:1] 1189 tn Heb “And speak there this word:” The translation is intended to eliminate an awkward and lengthy sentence.
[22:2] 1190 tn Heb “who sits on David’s throne.”
[22:2] 1191 tn Heb “Hear the word of the
[22:3] 1192 tn Heb “from the hand [or power] of.”
[22:3] 1193 tn Heb “aliens, orphans, or widows” treating the terms as generic or collective. However, the term “alien” carries faulty connotations and the term “orphan” is not totally appropriate because the Hebrew term does not necessarily mean that both parents have died.
[22:3] sn These were classes of people who had no one to look out for their rights. The laws of Israel, however, were careful to see that their rights were guarded (cf. Deut 10:18) and that provision was made for meeting their needs (cf. Deut 24:19-21). The
[22:3] 1194 tn Heb “Do not shed innocent blood.”
[22:3] sn Do not kill innocent people. For an example of one of the last kings who did this see Jer 36:20-23. Manasseh was notorious for having done this and the book of 2 Kgs attributes the ultimate destruction of Judah to this crime and his sin of worshiping false gods (2 Kgs 21:16; 24:4).
[22:4] 1195 tn The translation here reflects the emphasizing infinitive absolute before the verb.
[22:4] 1196 tn Heb “There will come through the gates of this city the kings…riding in chariots and on horses, they and their officials…” The structure of the original text is broken up here because of the long compound subject which would make the English sentence too long. Compare 17:25 for the structure and wording of this sentence.
[22:5] 1197 sn Heb “I swear by myself.” Oaths were guaranteed by invoking the name of a god or swearing by “his life.” See Jer 12:16; 44:26. Since the
[22:5] 1198 tn Heb “Oracle of the
[22:6] 1199 tn Heb “Gilead you are to me, the height of Lebanon, but I will surely make you a wilderness [with] cities uninhabited.” The points of comparison are made explicit in the translation for the sake of clarity. See the study note for further explanation. For the use of the preposition לְ (lamed) = “in my eyes/in my opinion” see BDB 513 s.v. לְ 5.a(d) and compare Jonah 3:3; Esth 10:3. For the use of the particles אִם לֹא (’im lo’) to introduce an emphatic oath see BDB 50 s.v. אִם 1.b(2).
[22:6] sn Lebanon was well known for its cedars and the palace (and the temple) had used a good deal of such timber in its construction (see 1 Kgs 5:6, 8-10; 7:2-3). In this section several references are made to cedar (see vv. 7, 14, 15, 23) and allusion has also been made to the paneled and colonnade armory of the Forest of Lebanon (2:14). It appears to have been a source of pride and luxury, perhaps at the expense of justice. Gilead was also noted in antiquity for its forests as well as for its fertile pastures.
[22:7] 1200 sn Heb “I will sanctify destroyers against it.” If this is not an attenuated use of the term “sanctify” the traditions of Israel’s holy wars are being turned against her. See also 6:4. In Israel’s early wars in the wilderness and in the conquest, the
[22:10] 1201 tn The word “king” is not in the original text of either the first or the third line. It is implicit in the connection and is supplied in the translation for clarity.
[22:10] sn As the next verse makes clear, the king who will never return to see his native land is Shallum, also known as Jehoahaz (cf. 1 Chr 3:15; 2 Kgs 23:30, 33-34). He was made king by popular acclaim after the death of his father, Josiah, who was killed at Megiddo trying to stop Pharaoh Necho from going to the aid of the Assyrians. According to 2 Kgs 23:32 he was a wicked king. He was deposed by Necho and carried into exile where he died. The dead king alluded to is his father, Josiah, who was a godly king and was accordingly spared from seeing the destruction of his land (2 Kgs 22:20).
[22:11] 1202 tn Heb “For thus said the
[22:12] 1203 sn This prophecy was fulfilled according to 2 Kgs 23:34.
[22:13] 1204 sn Heb “Woe.” This particle is used in laments for the dead (cf., e.g., 1 Kgs 13:30; Jer 34:5) and as an introductory particle in indictments against a person on whom judgment is pronounced (cf., e.g., Isa 5:8, 11; Jer 23:1). The indictment is found here in vv. 13-17 and the announcement of judgment in vv. 18-19.
[22:13] 1205 tn Heb “Woe to the one who builds his house by unrighteousness and its upper rooms with injustice using his neighbor [= countryman] as a slave for nothing and not giving to him his wages.”
[22:13] sn This was a clear violation of covenant law (cf. Deut 24:14-15) and a violation of the requirements set forth in Jer 22:3. The allusion is to Jehoiakim who is not mentioned until v. 18. He was placed on the throne by Pharaoh Necho and ruled from 609-598
[22:14] 1206 tc The MT should be emended to read חַלֹּנָיו וְסָפוֹן (khallonayv vÿsafon) instead of חַלֹּנָי וְסָפוּן (khallonay vÿsafon), i.e., the plural noun with third singular suffix rather than the first singular suffix and the infinitive absolute rather than the passive participle. The latter form then parallels the form for “paints” and functions in the same way (cf. GKC 345 §113.z for the infinitive with vav [ו] continuing a perfect). The errors in the MT involve reading the וְ once instead of twice (haplography) and reading the וּ (u) for the וֹ (o).
[22:14] 1207 tn The word translated “red” only occurs here and in Ezek 23:14 where it refers to the pictures of the Babylonians on the wall of the temple. Evidently this was a favorite color for decoration. It is usually identified as vermilion, a mineral product from red ocher (cf. C. L. Wickwire, “Vermilion,” IDB 4:748).
[22:15] 1208 tn For the use of this verb see Jer 12:5 where it is used of Jeremiah “competing” with horses. The form is a rare Tiphel (see GKC 153 §55.h).
[22:15] 1209 tn Heb “Your father, did he not eat and drink and do justice and right.” The copulative vav in front of the verbs here (all Hebrew perfects) shows that these actions are all coordinate not sequential. The contrast drawn here between the actions of Jehoiakim and Josiah show that the phrase eating and drinking should be read in the light of the same contrasts in Eccl 2 which ends with the note of contentment in Eccl 2:24 (see also Eccl 3:13; 5:18 [5:17 HT]; 8:15). The question is, of course, rhetorical setting forth the positive role model against which Jehoiakim’s actions are to be condemned. The key terms here are “then things went well with him” which is repeated in the next verse after the reiteration of Josiah’s practice of justice.
[22:15] 1210 sn The father referred to here is the godly king Josiah. He followed the requirements for kings set forth in 22:3 in contrast to his son who did not (22:13).
[22:16] 1211 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] 1212 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.
[22:17] 1213 tn Heb “Your eyes and your heart do not exist except for dishonest gain and for innocent blood to shed [it] and for fraud and for oppression to do [them].” The sentence has been broken up to conform more to English style and the significance of “eyes” and “heart” explained before they are introduced into the translation.
[22:18] 1214 sn This is the regular way of introducing the announcement of judgment after an indictment of crimes. See, e.g., Isa 5:13, 14; Jer 23:2.
[22:18] 1215 tn The translation follows the majority of scholars who think that the address of brother and sister are the address of the mourners to one another, lamenting their loss. Some scholars feel that all four terms are parallel and represent the relation that the king had metaphorically to his subjects; i.e., he was not only Lord and Majesty to them but like a sister or a brother. In that case something like: “How sad it is for the one who was like a brother to us! How sad it is for the one who was like a sister to us.” This makes for poor poetry and is not very likely. The lover can call his bride sister in Song of Solomon (Song 4:9, 10) but there are no documented examples of a subject ever speaking of a king in this way in Israel or the ancient Near East.
[22:19] 1216 sn A similar judgment against this ungodly king is pronounced by Jeremiah in 36:30. According to 2 Chr 36:6 he was bound over to be taken captive to Babylon but apparently died before he got there. According to the Jewish historian Josephus, Nebuchadnezzar ordered his body thrown outside the wall in fulfillment of this judgment. The Bible itself, however, does not tell us that.
[22:19] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[22:20] 1217 tn The words “people of Jerusalem” are not in the text. They are supplied in the translation to clarify the referent of the imperative. The imperative is feminine singular and it is generally agreed that personified Zion/Jerusalem is in view. The second feminine singular has commonly been applied to Jerusalem or the people of Judah throughout the book. The reference to allies (v. 20, 22) and to leaders (v. 22) make it very probable that this is the case here too.
[22:20] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[22:20] 1218 tn Heb “from Abarim.” This was the mountain range in Moab from which Moses viewed the promised land (cf. Deut 32:49).
[22:20] 1219 tn Heb “your lovers.” For the usage of this term to refer to allies see 30:14 and a semantically similar term in 4:30.
[22:20] sn If the passages in this section are chronologically ordered, this refers to the help that Jehoiakim relied on when he rebelled against Nebuchadnezzar.
[22:21] 1220 tn Heb “I spoke to you in your security.” The reference is to the sending of the prophets. Compare this context with the context of 7:25. For the nuance “security” for this noun (שַׁלְוָה, shalvah) rather than “prosperity” as many translate see Pss 122:7; 30:6 and the related adjective (שָׁלֵו, shalev) in Jer 49:31; Job 16:2; 21:23.
[22:21] 1221 tn Heb “from your youth.” Compare the usage in 2:2; 3:24 and compare a similar idea in 7:25.
[22:22] 1222 tn Heb “A wind will shepherd away all your shepherds.” The figures have all been interpreted in the translation for the sake of clarity. For the use of the word “wind” as a metaphor or simile for God’s judgment (using the enemy forces) see 4:11-12; 13:24; 18:17. For the use of the word “shepherd” to refer to rulers/leaders 2:8; 10:21; and 23:1-4. For the use of the word “shepherd away” in the sense of carry off/drive away see BDB 945 s.v. רָעָה 2.d and compare Job 20:26. There is an obvious wordplay involved in two different senses of the word “shepherd,” one referring to their leaders and one referring to the loss of those leaders by the wind driving them off. There may even be a further play involving the word “wickedness” which comes from a word having the same consonants. If the oracles in this section are chronologically ordered this threat was fulfilled in 597
[22:22] 1223 tn The use of the Hebrew particle כִּי (ki) is intensive here and probably also at the beginning of the last line of v. 21. (See BDB 472 s.v. כִּי 1.e.)
[22:23] 1224 tn Heb “You who dwell in Lebanon, you who are nested in its cedars, how you….” The metaphor has been interpreted for the sake of clarity. The figure here has often been interpreted of the people of Jerusalem living in paneled houses or living in a city dominated by the temple and palace which were built from the cedars of Lebanon. Some even interpret this as a reference to the king who has been characterized as living in a cedar palace, in a veritable Lebanon (cf. vv. 6-7, 14 and see also the alternate interpretation of 21:13-14). However, the reference to “nesting in the cedars” and the earlier reference to “feeling secure” suggests that the figure is rather like that of Ezek 31:6 and Dan 4:12. See also Hab 2:9 where a related figure is used. The forms for “you who dwell” and “you who are nested” in the literal translation are feminine singular participles referring again to personified Jerusalem. (The written forms of these participles are to be explained as participles with a hireq campaginis according to GKC 253 §90.m. The use of the participle before the preposition is to be explained according to GKC 421 §130.a.)
[22:23] 1225 tn The verb here should be identified as a Niphal perfect of the verb אָנַח (’anakh) with the א (aleph) left out (so BDB 336 s.v. חָנַן Niph and GKC 80 §23.f, n. 1). The form is already translated that way by the Greek, Latin, and Syriac versions.
[22:23] 1226 sn This simile has already been used in Jer 4:31; 6:24 in conjunction with Zion/Jerusalem’s judgment.
[22:24] 1227 tn Heb “Oracle of the
[22:24] 1228 tn Heb “Coniah.” This is the spelling of this king’s name here and in v. 28 and 37:1. Elsewhere in Jeremiah he is called Jeconiah (24:1; 27:20; 28:4; 29:2 [see also 1 Chr 3:16, 17; Esth 2:6]) and Jehoiachin (52:31, 33 [see also 2 Kgs 24:6, 8, 12, 15; 25:27, 29; 2 Chr 36:8, 9; Ezek 1:2]). For the sake of consistency the present translation uses the name Jeconiah throughout.
[22:24] sn According to 2 Kgs 24:8-9 Jeconiah (= Jehoiachin) succeeded his father Jehoiakim and evidently followed in his anti-Babylon, anti-God stance. He surrendered to Nebuchadnezzar shortly after he became king and along with his mother, his family, his officials, and some of the leading men of Jerusalem and Judah was carried into exile in 597
[22:24] 1229 tn Heb “As surely as I live, Jeconiah, King of Judah, son of Jehoiakim will not be a signet ring on my right hand. Indeed I will tear you off from it [i.e., pull you off of my finger as a signet ring].” The signet ring was the king’s seal by which he verified all his legal and political transactions. To have the signet ring was to exercise authority in the king’s name. For examples of this see Gen 41:42, 43; 1 Kgs 21:8; Esth 3:10; 8:2. The figure has been interpreted in the translation for the sake of clarity. The particles כִּי אִם (ki ’im) that stand after the oath formula “As I live” introduce a negative statement according to the usage of Hebrew grammar (cf. BDB 474 s.v. כִּי אִם 1.a and BDB 50 s.v. אִם 1.b[2] and compare 2 Sam 3:35). The particle כִּי that stands in front of “I will tear you off” introduces a positive affirmation according to the same rules of Hebrew grammar (cf. BDB 472 s.v. כִּי 1.c and compare 1 Sam 14:39, 44). The
[22:24] sn According to the Davidic covenant the Davidic king sat on God’s throne over God’s kingdom, Israel (cf. 2 Chr 29:30; 28:5). As God’s representative he ruled in God’s stead and could even be addressed figuratively as God (cf. Ps 45:6 [45:7 HT]) and compare the same phenomenon for the earthly judges, Exod 22:7-8; Ps 82:1, 6). Jeconiah is being denied the right to function any longer as the Davidic king and any hopes of ever regaining that right in his lifetime or through the succession of his sons is also denied. This oracle is reversed by the later oracle of the prophet Haggai to his grandson Zerubbabel in Hag 2:20-23 and both Jeconiah and Zerubbabel are found in the genealogy of Christ in Matt 1:12-13.
[22:25] 1230 tn Heb “the Chaldeans.” See the study note on 21:4.
[22:26] 1231 tn Heb “I will hurl you and your mother…into another land where…” The verb used here is very forceful. It is the verb used for Saul throwing a spear at David (1 Sam 18:11) and for the
[22:27] 1232 tn Heb “And unto the land to which they lift up their souls to return there, there they will not return.” Once again there is a sudden shift in person from the second plural to the third plural. As before the translation levels the pronouns to avoid confusion. For the idiom “to lift up the soul to” = “to long/yearn to/for” see BDB 670 s.v. נָשָׂא 1.b(9).
[22:28] 1233 tn The word translated “clay vessel” occurs only here. Its meaning, however, is assured on the basis of the parallelism and on the basis of the verb root which is used for shaping or fashioning in Job 10:8. The KJV renders it as “idol,” but that word, while having the same consonants, never appears in the singular. The word is missing in the Greek version but is translated “vessel” in the Latin version. The word “clay” is supplied in the translation to clarify what sort of vessel is meant; its inclusion is justified based on the context and the use of the same verb root in Job 10:8 to refer to shaping or fashioning, which would imply clay pots or vessels.
[22:28] 1234 tn Heb “Is this man, Coniah, a despised, broken vessel or a vessel that no one wants?” The question is rhetorical expecting a positive answer in agreement with the preceding oracle.
[22:28] sn For the image of the rejected, broken vessel see Jer 19:1-13 (where, however, the vessel is rejected first and then broken) and compare also the image of the linen shorts which are good for nothing in Jer 13 (see especially vv. 10-11).
[22:28] 1235 sn The question “Why?” is a common rhetorical feature in the book of Jeremiah. See Jer 2:14, 31; 8:5, 19, 22; 12:1; 13:22; 14:19. In several cases like this one no answer is given, leaving a sense of exasperation and hopelessness with the sinfulness of the nation that calls forth such punishment from God.
[22:29] 1236 tn There is no certain explanation for the triple repetition of the word “land” here. F. B. Huey (Jeremiah, Lamentations [NAC], 209) suggests the idea of exasperation, but exasperation at what? Their continued apostasy which made these exiles necessary? Or exasperation at their pitiful hopes of seeing Jeconiah restored? Perhaps “pitiful, pitiful, pitiful land of Judah” would convey some of the force of the repetition without being any more suggestive of why the land is so addressed.
[22:30] 1237 tn Heb “Write this man childless.” For the explanation see the study note. The word translated “childless” has spawned some debate because Jeconiah was in fact not childless. There is record from both the Bible and ancient Near Eastern texts that he had children (see, e.g., 1 Chr 3:17). G. R. Driver, “Linguistic and Textual Problems: Jeremiah,” JQR 28 (1937-38): 115, has suggested that the word both here and in Lev 20:20-21 should be translated “stripped of honor.” While that would relieve some of the difficulties here, the word definitely means “childless” in Gen 15:2 and also in Sir 16:3 where it is contrasted with having godless children. The issue is not one of childlessness but of having “one of his sons” succeed to the Davidic throne. The term for “one of his sons” is literally “from his seed a man” and the word “seed” is the same one that is used to refer to his “children” who were forced into exile with him (v. 28).
[22:30] sn The figure here is of registering a person on an official roll of citizens, etc. (cf. Num 11:26; 1 Chr 4:41; Ps 87:6). Here it probably refers to the “king list” of dynastic succession. While Jeconiah did have children (2 Chr 3:17) none of them ever returned to Judah or ruled over it. What is being denied here is his own succession and that of his immediate sons contrary to the popular hopes expressed in Jer 28:4. His grandson Zerubbabel did return to Judah, became governor (Hag 1:1; 2:2), and along with the high priest Joshua was responsible for rebuilding the second temple (e.g., Ezra 5:2).
[23:1] 1238 tn Heb “Oracle of the
[23:1] 1239 sn Heb This particle once again introduces a judgment speech. The indictment is found in v. 1 and the announcement of judgment in v. 2. This leads into an oracle of deliverance in vv. 3-4. See also the note on the word “judged” in 22:13.
[23:1] 1240 tn Heb “Woe to the shepherds who are killing and scattering the sheep of my pasture.” See the study note on 22:13 for the significance of “Sure to be judged” (Heb “Woe”) See the study note for the significance of the metaphor introduced here.
[23:1] sn Verses 1-4 of ch. 23 are an extended metaphor in which the rulers are compared to shepherds and the people are compared to sheep. This metaphor has already been met with in 10:21 and is found elsewhere in the context of the
[23:2] 1241 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] 1242 tn Heb “Therefore, thus says the
[23:2] 1243 tn Heb “Oracle of the
[23:3] 1244 tn Heb “my sheep.”
[23:3] 1245 tn Heb “their fold.”
[23:4] 1246 tn Heb “shepherds.”
[23:4] 1247 tn There are various nuances of the word פָּקַד (paqad) represented in vv. 2, 4. See Ps 8:4 (8:5 HT) and Zech 10:3 for “care for/take care of” (cf. BDB 823 s.v. פָּקַד Qal.A.1.a). See Exod 20:5; Amos 3:2; Jer 9:24; 11:22 for “punish” (cf. BDB 823 s.v. פָּקַד Qal.A.3). See 1 Kgs 20:39 and 2 Kgs 10:19 for “be missing” (cf. BDB 823 s.v. פָּקַד Niph.1).
[23:4] sn There is an extended play on the Hebrew word פָּקַד which is a word with rather broad English equivalents. Here the word refers to the fault of the shepherds/rulers who have not “taken care” of the sheep/people (v. 2), the “punishment” for the evil they have done in not taking care of them (v. 2), and the fact that after the
[23:4] 1248 tn Heb “Oracle of the
[23:5] 1249 tn Heb “Oracle of the
[23:5] 1250 tn Heb “Behold the days are coming.”
[23:5] 1251 tn Heb “a righteous sprig to David” or “a righteous shoot” (NAB).
[23:5] sn This passage and the parallel in Jer 33:15 are part of a growing number of prayers and prophecies regarding an ideal ruler to come forth from the Davidic line who will bring the justice, security, and well-being that the continuing line of Davidic rulers did not. Though there were periodic kings like Josiah who did fulfill the ideals set forth in Jer 22:3 (see Jer 22:15), by and large they were more like Jehoiakim who did not (see Jer 22:13). Hence the
[23:5] 1252 tn Heb “he will reign as king and act wisely.” This is another example of the use of two verbs joined by “and” where one becomes the adverbial modifier of the other (hendiadys). For the nuance of the verb “act wisely” rather than “prosper” see Amos 5:13; Ps 2:10 (cf. BDB 968 s.v. שָׂכַל Hiph.5).
[23:5] 1253 sn This has been the constant emphasis in this section. See 22:3 for the demand, 22:15 for its fulfillment, and 22:13 for its abuse. The ideal king would follow in the footsteps of his illustrious ancestor David (2 Sam 8:15) who set this forth as an ideal for his dynasty (2 Sam 23:3) and prayed for it to be true of his son Solomon (Ps 72:1-2).
[23:6] 1254 tn Heb “In his days [= during the time he rules].”
[23:6] 1255 tn Parallelism and context (cf. v. 4) suggest this nuance for the word often translated “be saved.” For this nuance elsewhere see Ps 119:117; Prov 28:18 for the verb (יָשַׁע [yasha’] in the Niphal); and Ps 12:6; Job 5:4, 11 for the related noun (יֶשַׁע, yesha’).
[23:6] 1256 sn It should be noted that this brief oracle of deliverance implies the reunification of Israel and Judah under the future Davidic ruler. Jeremiah has already spoken about this reunification earlier in 3:18 and will have more to say about it in 30:3; 31:27, 31. This same ideal was espoused in the prophecies of Hosea (1:10-11 [2:1-2 HT]), Isaiah (11:1-4, 10-12), and Ezekiel (37:15-28) all of which have messianic and eschatological significance.
[23:6] 1257 tn Heb “his name will be called ‘The
[23:6] sn The Hebrew word translated “justice” here is very broad in its usage, and it is hard to catch all the relevant nuances for this word in this context. It is used for “vindication” in legal contexts (see, e.g., Job 6:29), for “deliverance” or “salvation” in exilic contexts (see, e.g., Isa 58:8), and in the sense of ruling, judging with “justice” (see, e.g., Lev 19:15; Isa 32:1). Here it probably sums up the justice that the
[23:7] 1258 tn Heb “Oracle of the
[23:7] 1259 tn Heb “Behold the days are coming.”
[23:8] 1260 tn Heb “descendants of the house of Israel.”
[23:8] 1261 tc It is probably preferable to read the third masculine singular plus suffix (הִדִּיחָם, hiddikham) here with the Greek version and the parallel passage in 16:15 rather than the first singular plus suffix in the MT (הִדַּחְתִּים, hiddakhtim). If this is not a case of mere graphic confusion, the MT could have arisen under the influence of the first person in v. 3. Though sudden shifts in person have been common in the book of Jeremiah, that is unlikely in a context reporting an oath.
[23:8] 1262 tn This passage is the same as 16:14-15 with a few minor variations in Hebrew wording. The notes on that passage should be consulted for the rendering here. This passage has the Niphal of the verb “to say” rather than the impersonal use of the Qal. It adds the idea of “bringing out” to the idea of “bringing up out” and (Heb “who brought up and who brought out,” probably a case of hendiadys) before “the people [here “seed” rather than “children”] of Israel [here “house of Israel”] from the land of the north.” These are minor variations and do not affect the sense in any way. So the passage is rendered in much the same way.
[23:8] sn This passage looks forward to a new and greater Exodus, one that so outstrips the earlier one that the earlier will not serve as the model of deliverance any longer. This same ideal was the subject of Isaiah’s earlier prophecies in Isa 11:11-12, 15-16; 43:16-21; 49:8-13; 51: 1-11.
[23:9] 1263 sn Jeremiah has already had a good deal to say about the false prophets and their fate. See 2:8, 26; 5:13, 31; 14:13-15. Here he parallels the condemnation of the wicked prophets and their fate (23:9-40) with that of the wicked kings (21:11-22:30).
[23:9] 1264 tn The word “false” is not in the text, but it is clear from the context that these are whom the sayings are directed against. The words “Here is what the
[23:9] 1265 tn Heb “My heart is crushed within me. My bones tremble.” It has already been noted several times that the “heart” in ancient Hebrew psychology was the intellectual and volitional center of the person, the kidneys were the emotional center, and the bones the locus of strength and also the subject of joy, distress, and sorrow. Here Jeremiah is speaking of his distress of heart and mind in modern psychology, a distress that leads him to trembling of body which he compares to that of a drunken person staggering around under the influence of wine.
[23:9] 1266 tn Heb “wine has passed over him.”
[23:9] 1267 tn Heb “wine because of the
[23:9] sn The way the
[23:10] 1268 tn Heb “adulterers.” But spiritual adultery is clearly meant as also in 3:8-9; 9:2, and probably also 5:7.
[23:10] 1269 tn For the word translated “They live…lives” see usage in Jer 8:6. For the idea of “misusing” their power (Heb “their power is not right” i.e., used in the wrong way) see 2 Kgs 7:9; 17:9. In the original text this line (really two lines in the Hebrew poetry) are at the end of the verse. However, this places the antecedent too far away and could lead to confusion. The lines have been rearranged to avoid such confusion.
[23:10] 1270 tn For the use of this verb see 12:4 and the note there.
[23:10] 1271 tc The translation follows the majority of Hebrew
[23:10] sn The curse is, of course, the covenant curse. See Deut 29:20-21 (29:19-20 HT) and for the specific curse see Deut 28:23-24. The curse is appropriate since their “adultery” lay in attributing their fertility to the god Baal (see Hos 2:9-13 (2:11-15 HT) and violating the covenant (see Hos 4:1-3).
[23:11] 1272 tn The particle כִּי (ki) which begins this verse is parallel to the one at the beginning of the preceding verse. However, the connection is too distant to render it “for.” “Moreover” is intended to draw the parallel. The words “the
[23:11] 1273 tn Heb “Oracle of the
[23:12] 1274 tn For the last two lines see 11:23 and the notes there.
[23:12] 1275 tn Heb “Oracle of the
[23:13] 1276 tn The words “The
[23:13] 1277 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[23:13] 1278 tn According to BDB 1074 s.v. תִּפְלָּה this word means “unseemly, unsavory.” The related adjective is used in Job 6:6 of the tastelessness of something that is unseasoned.
[23:13] 1279 tn Heb “by Baal.”
[23:13] sn Prophesying in the name of the god Baal was a clear violation of Mosaic law and punishable by death (see Deut 13:1-5). For an example of the apostasy encouraged by prophets of Baal in the northern kingdom of Israel see 1 Kgs 18:16-40.
[23:14] 1280 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[23:14] 1281 tn Or “they commit adultery and deal falsely.” The word “shocking” only occurs here and in 5:30 where it is found in the context of prophesying lies. This almost assures that the reference to “walking in lies” (Heb “in the lie”) is referring to false prophesy. Moreover the references to the prophets in 5:13 and in 14:13-15 are all in the context of false prophesy as are the following references in this chapter in 23:24, 26, 32 and in 28:15. This appears to be the theme of this section. This also makes it likely that the reference to adultery is not literal adultery, though two of the false prophets in Babylon were guilty of this (29:23). The reference to “encouraging those who do evil” that follows also makes more sense if they were preaching messages of comfort rather than messages of doom. The verbs here are infinitive absolutes in place of the finite verb, probably used to place greater emphasis on the action (cf. Hos 4:2 in a comparable judgment speech.)
[23:14] 1282 tn Heb “So they strengthen the hands of those doing evil so that they do not turn back from their evil.” For the use of the figure “strengthen the hands” meaning “encourage” see Judg 9:24; Ezek 13:22 (and cf. BDB 304 s.v. חָזַק Piel.2). The vav consecutive on the front of the form gives the logical consequence equivalent to “so” in the translation.
[23:14] 1283 tn Heb “All of them are to me like Sodom and its [Jerusalem’s] inhabitants like Gomorrah.”
[23:14] sn The rhetoric of this passage is very forceful. Like Amos who focuses attention on the sins of the surrounding nations to bring out more forcefully the heinousness of Israel’s sin, God focuses attention on the sins of the prophets of Samaria to bring out the even worse sin of the prophets of Jerusalem. (The oracle is directed at them, not at the prophets of Samaria. See the announcement of judgment that follows.) The
[23:15] 1284 tn Heb “Yahweh of armies.”
[23:15] sn See the study note on 2:19 for explanation of this title.
[23:15] 1285 tn Heb “Therefore, thus says the
[23:15] 1286 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] 1287 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] 1288 sn A word that derives from this same Hebrew word is used in v. 11 at the beginning of the
[23:16] 1289 tn Heb “Yahweh of armies.”
[23:16] sn See the study note on 2:19 for explanation of this title.
[23:16] 1290 tn The words “to the people of Jerusalem” are not in the Hebrew text but are supplied in the translation to reflect the masculine plural form of the imperative and the second masculine plural form of the pronoun. These words have been supplied in the translation for clarity.
[23:16] 1291 tn Heb “They tell of a vision of their own heart [= mind] not from the mouth of the
[23:17] 1292 tn The translation reflects an emphatic construction where the infinitive absolute follows a participle (cf. GKC 343 §113.r).
[23:17] 1293 tc The translation follows the Greek version. The Hebrew text reads, “who reject me, ‘The
[23:17] 1294 tn Heb “You will have peace.” But see the note on 14:13. See also 6:14 and 8:11.
[23:18] 1295 tn Or “has been the
[23:18] sn The
[23:18] 1296 tn The form here is a jussive with a vav of subordination introducing a purpose after a question (cf. GKC 322 §109.f).
[23:18] 1297 tc Heb “his word.” In the second instance (“what he has said” at the end of the verse) the translation follows the suggestion of the Masoretes (Qere) and many Hebrew
[23:19] 1299 tn The syntax of this line has generally been misunderstood, sometimes to the point that some want to delete the word wrath. Both here and in 30:23 where these same words occur the word “anger” stands not as an accusative of attendant circumstance but an apposition, giving the intended referent to the figure. Comparison should be made with Jer 25:15 where “this wrath” is appositional to “the cup of wine” (cf. GKC 425 §131.k).
[23:19] 1300 tn The translation is deliberate, intending to reflect the repetition of the Hebrew root which is “swirl/swirling.”
[23:20] 1301 tn Heb “until he has done and until he has carried out the purposes of his heart.”
[23:20] 1302 tn Heb “in the latter days.” However, as BDB 31 s.v. אַחֲרִית b suggests, the meaning of this idiom must be determined from the context. Sometimes it has remote, even eschatological, reference and other times it has more immediate reference as it does here and in Jer 30:23 where it refers to the coming days of Babylonian conquest and exile.
[23:20] 1303 tn The translation is intended to reflect a Hebrew construction where a noun functions as the object of a verb from the same root word (the Hebrew cognate accusative).
[23:21] 1304 tn Heb “Yet they ran.”
[23:21] sn The image is that of a messenger bearing news from the king. See 2 Sam 18:19-24; Jer 51:31; Isa 40:9; 52:7; Hab 2:2 (the tablet/scroll bore the message the runner was to read to the intended recipients of his message). Their message has been given in v. 17 (see notes there for cross references).
[23:22] 1305 tn Or “had been my confidant.” See the note on v. 18.
[23:23] 1306 tn The words “Do you people think” at the beginning of this verse and “Do you really think” at the beginning of the next verse are not in the text but are a way of trying to convey the nature of the rhetorical questions which expect a negative answer. They are also a way of trying to show that the verses are still connected with the preceding discussion addressed to the people (cf. 23:16, 20).
[23:23] 1307 tn Heb “Am I a god nearby and not a god far off?” The question is sometimes translated as though there is an alternative being given in v. 23, one that covers both the ideas of immanence and transcendence (i.e., “Am I only a god nearby and not also a god far off?”). However, the hey interrogative (הַ) at the beginning of this verse and the particle (אִם, ’im) at the beginning of the next show that the linkage is between the question in v. 23 and that in v. 24a. According to BDB 210 s.v. הֲ 1.d both questions in this case expect a negative answer.
[23:23] sn The thought that is expressed here must be viewed against the background of ancient Near Eastern thought where gods were connected with different realms, e.g., Baal, the god of wind, rain, and fertility, Mot, the god of drought, infertility, and death, Yam, the god of the sea and of chaos. Moreover, Baal was worshiped in local manifestations as the Baal of Peor, Baal of Gad, etc. Hence, Baal is sometimes spoken of in the singular and sometimes in the plural. The
[23:23] 1308 tn Heb “Oracle of the
[23:24] 1309 tn Heb “Oracle of the
[23:24] 1310 tn The words “Don’t you know” are not in the text. They are a way of conveying the idea that the question which reads literally “Do I not fill heaven and earth?” expects a positive answer. They follow the pattern used at the beginning of the previous two questions and continue that thought. The words are supplied in the translation for clarity.
[23:24] 1311 tn Heb “Oracle of the
[23:25] 1312 tn The words, “The
[23:25] 1313 sn To have had a dream was not an illegitimate means of receiving divine revelation. God had revealed himself in the past to his servants through dreams (e.g., Jacob [Gen 31:10-11] and Joseph [Gen 37:6, 7, 9]) and God promised to reveal himself through dreams (Num 12:6; Joel 2:28 [3:1 HT]). What was illegitimate was to use the dream to lead people away from the
[23:26] 1314 sn See the parallel passage in Jer 14:13-15.
[23:27] 1315 tn The relation of the words to one another in v. 26 and the beginning of v. 27 has created difficulties for translators and commentators. The proper solution is reflected in the NJPS. Verses 26-27 read somewhat literally, “How long is there in the hearts of the prophets who are prophesying the lie and [in the hearts of] the prophets of the delusions of their [own] heart the plotting to cause my people to forget my name…” Most commentaries complain that the text is corrupt, that there is no subject for “is there.” However, the long construct qualification “in the hearts of” has led to the lack of observation that the proper subject is “the plotting to make my people forget.” There are no exact parallels but Jer 14:22; Neh 5:5 follow the same structure. The “How long” precedes the other means of asking a question for the purpose of emphasis (cf. BDB 210 s.v. הֲ 1.b and compare for example the usage in 2 Sam 7:7). There has also been a failure to see that “the prophets of the delusion of…” is a parallel construct noun after “heart of.” Stripping the syntax down to its barest minimum and translating literally, the sentence would read “How long will the plotting…continue in the hearts of the prophets who…and [in hearts of] the prophets of…” The sentence has been restructured in the translation to conform to contemporary English style but attempt has been made to maintain the same subordinations.
[23:27] 1316 tn Heb “my name.”
[23:27] sn 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 someone’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). Hence, here to forget the name is equivalent to forgetting who he was in his essential character (cf. Exod 3:13-15; 6:3; 34:5-7). By preaching lies they had obliterated part of his essential character and caused people to forget who he really was.
[23:27] 1317 tn Heb “fathers” (also in v. 39).
[23:27] 1318 tn Heb “through Baal.” This is an elliptical expression for the worship of Baal. See 11:17; 12:16; 19:5 for other references to their relation to Baal. There is a deliberate paralleling in the syntax here between “through their dreams” and “through Baal.”
[23:28] 1319 tn Heb “What to the straw with [in comparison with] the grain?” This idiom represents an emphatic repudiation or denial of relationship. See, for example, the usage in 2 Sam 16:10 and note BDB 553 s.v. מָה 1.d(c).
[23:28] 1320 tn Heb “Oracle of the
[23:29] 1321 tn Heb “Is not my message like a fire?” The rhetorical question expects a positive answer that is made explicit in the translation. The words “that purges dross” are not in the text but are implicit to the metaphor. They are supplied in the translation for clarity.
[23:29] 1322 tn Heb “Is it not like a hammer that breaks a rock in pieces?” See preceding note.
[23:29] 1323 tn Heb “Oracle of the
[23:30] 1324 tn Heb “Oracle of the
[23:30] 1325 tn Heb “who are stealing my words from one another.” However, context shows that it is their own word which they claim is from the
[23:31] 1326 tn Heb “Oracle of the
[23:31] 1327 tn The word “The
[23:31] sn Jer 23:30-33 are filled with biting sarcasm. The verses all begin with “Behold I am against the prophets who…” and go on to describe their reprehensible behavior. They “steal” one another’s messages which the
[23:32] 1328 tn Heb “Oracle of the
[23:32] 1329 tn Heb “with their lies and their recklessness.” This is an example of hendiadys where two nouns (in this case a concrete and an abstract one) are joined by “and” but one is intended to be the adjectival modifier of the other.
[23:32] 1330 sn In the light of what has been said this is a rhetorical understatement; they are not only “not helping,” they are leading them to their doom (cf. vv. 19-22). This figure of speech is known as litotes.
[23:32] 1331 tn Heb “Oracle of the
[23:33] 1332 tn The words “The
[23:33] 1333 tn The meaning of vv. 33-40 is debated. The translation given here follows the general direction of NRSV and REB rather than that of NIV and the related direction taken by NCV and God’s Word. The meaning of vv. 33-40 are debated because of (1) the ambiguity involved in the word מָשָּׂא (masa’), which can mean either “burden” (as something carried or weighing heavily on a person; see, e.g., Exod 23:5; Num 4:27; 2 Sam 15:33; Ps 38:4) or “oracle” (of doom; see, e. g., Isa 13:1; Nah 1:1); (the translation is debated due to etymological concerns), (2) the ambiguity of the line in v. 36 which has been rendered “For what is ‘burdensome’ really pertains rather to what a person himself says” (Heb “the burden is to the man his word”), and (3) the text in v. 33 of “you are the burden.” Many commentaries see a wordplay on the two words “burden” and “oracle” which are homonyms. However, from the contrasts that are drawn in the passage, it is doubtful whether the nuance of “oracle” ever is in view. The word is always used in the prophets of an oracle of doom or judgment; it is not merely revelation of God which one of the common people would have been uttering (contra NIV). Jeremiah never uses the word in that sense nor does anyone else in the book of Jeremiah.
[23:33] sn What is in view here is the idea that the people consider Jeremiah’s views of loyalty to God and obedience to the covenant “burdensome.” I.e., what burdensome demands is the
[23:33] 1334 tc The translation follows the Latin and Greek versions. The Hebrew text reads “What burden [i.e., burdensome message]?” The syntax of “what message?” is not in itself objectionable; the interrogative can function as an adjective (cf. BDB 552 s.v. מָה 1.a[a]). What is objectionable to virtually all the commentaries and lexicons is the unparalleled use of the accusative particle in front of the interrogative and the noun (see, e.g., BDB 672 s.v. III מָשָּׂא and GKC 365-66 §117.m, n. 3). The emendation only involves the redivision and revocalization of the same consonants: אֶת־מַה־מַשָּׂא (’et-mah-masa’) becomes אַתֶּם הַמָּשָּׂא (’atem hammasa’). This also makes a much more natural connection for the vav consecutive perfect that follows (cf. GKC 334 §112.x and compare Isa 6:7; Judg 13:3).
[23:33] 1335 tn The meaning “cast you away” is questioned by some because the word is regularly used of “forsaking” or “abandoning” (see, e.g., Jer 7:29; 12:7; 15:6). However, it is clearly use of “casting down” or “throwing away” in Ezek 29:5; 32:4 and that meaning is virtually assured in v. 39 where the verb is combined with the phrase “from my presence” which is elsewhere used in rejection contexts with verbs like “send away,” “throw out,” or “remove” (see BDB 819 s.v. פָּנֶה II.8.a). This is another example of the bracketing effect of a key word and should be rendered the same in the two passages. Moreover, it fits in nicely with the play on “burden” here.
[23:33] 1336 tn Heb “Oracle of the
[23:34] 1337 tn Heb “burden of the
[23:34] 1338 tn Heb “And the prophet or the priest or the people [common person] who says, ‘The burden of the
[23:35] 1339 tn The words “So, I, Jeremiah tell you” are not in the text. They are supplied in the translation for clarity to show that it is he who is addressing the people, not the
[23:35] 1340 tn This line is sometimes rendered as a description of what the people are doing (cf. NIV). However, repetition with some slight modification referring to the prophet in v. 37 followed by the same kind of prohibition that follows here shows that what is being contrasted is two views toward the
[23:36] 1341 tn Heb “burden of the
[23:36] 1342 tn Heb “the burden.”
[23:36] 1343 tn Heb “The burden is [or will be] to a man his word.” There is a good deal of ambiguity regarding how this line is to be rendered. For the major options and the issues involved W. L. Holladay, Jeremiah (Hermeneia), 1:651-52 should be consulted. Most of them are excluded by the observation that מַשָּׂא probably does not mean “oracle” anywhere in this passage (see note on v. 33 regarding the use of this word). Hence it does not mean “every man’s word becomes his oracle” as in NIV or “for that ‘burden’ [= oracle] is what he entrusts to the man of his word” (W. McKane, Jeremiah [ICC], 1:600-601). The latter is also ruled out by the fact that the antecedent of “his” on “his word” is clearly the word “man” in front of it. This would be the only case where the phrase “man of his word” occurs. There is also no textual reason for repointing the noun with the article as the noun with the interrogative to read “For how can his word become a burden to anyone?” There are, of course, other options but this is sufficient to show that the translation has been chosen after looking at other alternatives.
[23:36] 1344 tn Heb “turning.” See BDB 245 s.v. הָפַךְ Qal.1.c and Lev 13:55; Jer 13:33 “changing, altering.”
[23:36] 1345 tn Heb “Yahweh of armies.”
[23:36] sn See the study note on 2:19 for the explanation of the significance of this title.
[23:37] 1346 tn See the note on v. 35.
[23:37] sn As noted in v. 35 the prophet is Jeremiah. The message is directed against the prophet, priest, or common people who have characterized his message as a “burden from the
[23:39] 1347 tn The translation of v. 38 and the first part of v. 39 represents the restructuring of a long and complex Hebrew sentence: Heb “But if you say, ‘The burden of the
[23:39] 1348 tc The translation follows a few Hebrew
[23:39] 1349 tn Heb “throw you and the city that I gave you and your fathers out of my presence.” The English sentences have been broken down to conform to contemporary English style.
[24:1] 1350 sn See 2 Kgs 24:10-17 (especially vv. 14-16). Nebuchadnezzar left behind the poorest people of the land under the puppet king Zedekiah. Jeconiah has already been referred to earlier in 13:18; 22:25-26. The deportation referred to here occurred in 597
[24:2] 1351 sn See Isa 28:4; Hos 9:10.
[24:4] 1352 tn Heb “The word of the
[24:5] 1353 tn Heb “the land of the Chaldeans.” See the study note on 21:4.
[24:6] 1354 tn Heb “I will set my eyes upon them for good.” For the nuance of “good” see Jer 21:10; Amos 9:4 (in these cases the opposite of harm; see BDB 375 s.v. טוֹבָה 1).
[24:6] 1355 tn The words “There” and “firmly in the land” are not in the text but are implicit from the connection and the metaphor. They are supplied in the translation for clarity.
[24:6] 1356 sn For these terms see Jer 1:10.
[24:7] 1357 tn Heb “I will give them a heart to know me that I am the
[24:7] 1358 tn Heb “with all their heart.”
[24:8] 1359 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[24:8] 1360 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.
[24:9] 1361 tn Or “an object of reproach in peoples’ proverbs…an object of ridicule in people’s curses.” The alternate translation treats the two pairs which are introduced without vavs (ו) but are joined by vavs as examples of hendiadys. This is very possible here but the chain does not contain this pairing in 25:18; 29:18.
[24:9] sn For an example of how the “example used in curses” worked, see Jer 29:22. Sodom and Gomorrah evidently function much that same way (see 23:14; 49:18; 50:40; Deut 29:23; Zeph 2:9).
[24:9] 1362 tn Heb “I will make them for a terror for disaster to all the kingdoms of the earth, for a reproach and for a proverb, for a taunt and a curse in all the places which I banish them there.” The complex Hebrew sentence has been broken down into equivalent shorter sentences to conform more with contemporary English style.
[24:10] 1363 sn See Jer 14:12 and the study note there.
[24:10] 1364 tn Heb “fathers.”
[25:1] 1365 tn Heb “The word was to Jeremiah.” It is implicit from the context that it was the
[25:1] 1366 sn The year referred to would be 605
[25:2] 1367 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[25:3] 1368 sn The year referred to would be 627
[25:3] 1369 tn For the idiom involved here see the notes at 7:13 and 11:7.
[25:3] 1370 tn The words “what he said” are not in the text but are implicit. They are supplied in the translation for clarity.
[25:4] 1371 tn For the idiom involved here see the notes at 7:13 and 11:7.
[25:4] 1372 tn The vav consecutive with the perfect in a past narrative is a little unusual. Here it is probably indicating repeated action in past time in keeping with the idiom that precedes and follows it. See GKC 332 §112.f for other possible examples.
[25:4] 1373 tn Heb “inclined your ear to hear.” This is idiomatic for “paying attention.” It is often parallel with “listen” as here or with “pay attention” (see, e.g., Prov 4:20; 51:1).
[25:5] 1374 tn Heb “saying.” The infinitive goes back to “he sent”; i.e., “he sent, saying.”
[25:5] 1375 tn Heb “Turn [masc. pl.] each person from his wicked way and from the evil of your [masc. pl.] doings.” See the same demand in 23:22.
[25:5] 1376 tn Heb “gave to you and your fathers with reference to from ancient times even unto forever.” See the same idiom in 7:7.
[25:6] 1377 tn Heb “follow after.” See the translator’s note on 2:5 for this idiom.
[25:6] 1378 tn Heb “make me angry with the work of your hands.” The term “work of your own hands” is often interpreted as a reference to idolatry as is clearly the case in Isa 2:8; 37:19. However, the parallelism in 25:14 and the context in 32:30 show that it is more general and refers to what they have done. That is likely the meaning here as well.
[25:7] 1379 tn Heb “Oracle of the
[25:7] 1380 tn This is a rather clear case where the Hebrew particle לְמַעַן (lÿma’an) introduces a consequence and not a purpose, contrary to the dictum of BDB 775 s.v. מַעַן note 1. They have not listened to him in order to make him angry but with the result that they have made him angry by going their own way. Jeremiah appears to use this particle for result rather than purpose on several other occasions (see, e.g., 7:18, 19; 27:10, 15; 32:29).
[25:7] 1381 tn Heb “make me angry with the work of your hands.” The term “work of your own hands” is often interpreted as a reference to idolatry as is clearly the case in Isa 2:8; 37:19. However, the parallelism in 25:14 and the context in 32:30 show that it is more general and refers to what they have done. That is likely the meaning here as well.
[25:8] 1382 tn Heb “Yahweh of armies.”
[25:8] sn See the study note on 2:19 for an explanation of this title.
[25:8] 1383 tn Heb “You have not listened to my words.”
[25:9] 1384 tn Heb “Oracle of the
[25:9] 1385 sn The many allusions to trouble coming from the north are now clarified: it is the armies of Babylon which included within it contingents from many nations. See 1:14, 15; 4:6; 6:1, 22; 10:22; 13:20 for earlier allusions.
[25:9] 1386 sn Nebuchadnezzar is called the
[25:9] 1387 tn The word used here was used in the early years of Israel’s conquest for the action of killing all the men, women, and children in the cities of Canaan, destroying all their livestock, and burning their cities down. This policy was intended to prevent Israel from being corrupted by paganism (Deut 7:2; 20:17-18; Josh 6:18, 21). It was to be extended to any city that led Israel away from worshiping God (Deut 13:15) and any Israelite who brought an idol into his house (Deut 7:26). Here the policy is being directed against Judah as well as against her neighbors because of her persistent failure to heed God’s warnings through the prophets. For further usage of this term in application to foreign nations in the book of Jeremiah see 50:21, 26; 51:3.
[25:9] 1388 tn Heb “will utterly destroy them.” The referent (this land, its inhabitants, and the nations surrounding it) has been specified in the translation for clarity, since the previous “them” referred to Nebuchadnezzar and his armies.
[25:9] sn This is essentially the introduction to the “judgment on the nations” in vv. 15-29 which begins with Jerusalem and Judah (v. 18) and ultimately ends with Babylon itself (“Sheshach” in v. 26; see note there for explanation of the term).
[25:9] 1389 sn The Hebrew word translated “everlasting” is the word often translated “eternal.” However, it sometimes has a more limited time reference. For example it refers to the lifetime of a person who became a “lasting slave” to another person (see Exod 21:6; Deut 15:17). It is also used to refer to the long life wished for a king (1 Kgs 1:31; Neh 2:3). The time frame here is to be qualified at least with reference to Judah and Jerusalem as seventy years (see 29:10-14 and compare v. 12).
[25:9] 1390 tn Heb “I will make them an object of horror and a hissing and everlasting ruins.” The sentence has been broken up to separate the last object from the first two which are of slightly different connotation, i.e., they denote the reaction to the latter.
[25:9] sn Compare Jer 18:16 and 19:8 and the study note at 18:16.
[25:10] 1391 sn Compare Jer 7:24 and 16:9 for this same dire prediction limited to Judah and Jerusalem.
[25:10] 1392 sn The sound of people grinding meal and the presence of lamps shining in their houses were signs of everyday life. The
[25:11] 1393 tn Heb “All this land.”
[25:11] 1394 sn It should be noted that the text says that the nations will be subject to the king of Babylon for seventy years, not that they will lie desolate for seventy years. Though several proposals have been made for dating this period, many ignore this fact. This most likely refers to the period beginning with Nebuchadnezzar’s defeat of Pharaoh Necho at Carchemish in 605
[25:12] 1395 tn Heb “that nation.”
[25:12] 1396 tn Heb “the land of the Chaldeans.” See the study note on 21:4 for the use of the term “Chaldeans.”
[25:12] 1397 tn Heb “I will visit upon the king of Babylon and upon that nation, oracle of the
[25:12] sn Compare Isa 13:19-22 and Jer 50:39-40.
[25:12] 1398 tn Heb “Oracle of the
[25:13] 1399 tn Or “I will bring upon it everything that is to be written in this book. I will bring upon it everything that Jeremiah is going to prophesy concerning all the nations.” The reference to “this book” and “what Jeremiah has prophesied against the nations” raises issues about the editorial process underlying the current form of the book of Jeremiah. As the book now stands there is no earlier reference to any judgments against Babylon or any book (really “scroll”; books were a development of the first or second century
[25:14] 1400 tn Heb “make slaves of them.” The verb form here indicates that the action is as good as done (the Hebrew prophetic perfect). For the use of the verb rendered “makes slaves” see parallel usage in Lev 25:39, 46 (cf. BDB 713 s.v. עָבַד 3).
[25:14] 1401 tn Heb “according to their deeds and according to the work of their hands.” The two phrases are synonymous; it would be hard to represent them both in translation without being redundant. The translation attempts to represent them by the qualifier “all” before the first phrase.
[25:15] 1402 tn This is an attempt to render the Hebrew particle כִּי (ki) which is probably being used in the sense that BDB 473-74 s.v. כִּי 3.c notes, i.e., the causal connection is somewhat loose, related here to the prophecies against the nations. “So” seems to be the most appropriate way to represent this.
[25:15] 1403 tn Heb “Thus said the
[25:15] 1404 sn “Drinking from the cup of wrath” is a common figure to represent being punished by God. Isaiah had used it earlier to refer to the punishment which Judah was to suffer and from which God would deliver her (Isa 51:17, 22) and Jeremiah’s contemporary Habakkuk uses it of Babylon “pouring out its wrath” on the nations and in turn being forced to drink the bitter cup herself (Hab 2:15-16). In Jer 51:7 the
[25:16] 1405 tn There is some debate about the meaning of the verb here. Both BDB 172 s.v. גָּעַשׁ Hithpo and KBL 191 s.v. גָּעַשׁ Hitpol interpret this of the back and forth movement of staggering. HALOT 192 s.v. גָּעַשׁ Hitpo interprets it as vomiting. The word is used elsewhere of the up and down movement of the mountains (2 Sam 22:8) and the up and down movement of the rolling waves of the Nile (Jer 46:7, 8). The fact that a different verb is used in v. 27 for vomiting would appear to argue against it referring to vomiting (contra W. L. Holladay, Jeremiah [Hermeneia], 1:674; it is “they” that do this not their stomachs).
[25:16] 1406 tn Heb “because of the sword that I will send among them.” Here, as often elsewhere in Jeremiah, the sword is figurative for warfare which brings death. See, e.g., 15:2. The causal particle here is found in verbal locutions where it is the cause of emotional states or action. Hence there are really two “agents” which produce the effects of “staggering” and “acting insane,” the cup filled with God’s wrath and the sword. The sword is the “more literal” and the actual agent by which the first agent’s action is carried out.
[25:17] 1407 tn The words “the wine of his wrath” are not in the text but are implicit in the metaphor (see vv. 15-16). They are supplied in the translation for clarity.
[25:18] 1408 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[25:18] 1409 tn The words “I made” and “drink it” are not in the text. The text from v. 18 to v. 26 contains a list of the nations that Jeremiah “made drink it.” The words are supplied in the translation here and at the beginning of v. 19 for the sake of clarity. See also the note on v. 26.
[25:18] 1410 tn Heb “in order to make them a ruin, an object of…” The sentence is broken up and the antecedents are made specific for the sake of clarity and English style.
[25:18] 1411 tn See the study note on 24:9 for explanation.
[25:18] 1412 tn Heb “as it is today.” This phrase would obviously be more appropriate after all these things had happened as is the case in 44:6, 23 where the verbs referring to these conditions are past. Some see this phrase as a marginal gloss added after the tragedies of 597
[25:19] 1413 sn See further Jer 46:2-28 for the judgment against Egypt.
[25:20] 1414 tn The meaning of this term and its connection with the preceding is somewhat uncertain. This word is used of the mixture of foreign people who accompanied Israel out of Egypt (Exod 12:38) and of the foreigners that the Israelites were to separate out of their midst in the time of Nehemiah (Neh 13:3). Most commentators interpret it here of the foreign people who were living in Egypt. (See BDB 786 s.v. I עֶרֶב and KBL 733 s.v. II עֶרֶב.)
[25:20] 1415 sn The land of Uz was Job’s homeland (Job 1:1). The exact location is unknown but its position here between Egypt and the Philistine cities suggests it is south of Judah, probably in the Arabian peninsula. Lam 4:21 suggests that it was near Edom.
[25:20] 1416 sn See further Jer 47:1-7 for the judgment against the Philistines. The Philistine cities were west of Judah.
[25:20] 1417 sn The Greek historian Herodotus reports that Ashdod had been destroyed under the Pharaoh who preceded Necho, Psammetichus.
[25:21] 1418 sn See further Jer 49:7-22 for the judgment against Edom. Edom, Moab, and Ammon were east of Judah.
[25:21] 1419 sn See further Jer 48:1-47 for the judgment against Moab.
[25:21] 1420 sn See further Jer 49:1-6 for the judgment against Ammon.
[25:22] 1421 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[25:22] 1422 sn Tyre and Sidon are mentioned within the judgment on the Philistines in Jer 47:4. They were Phoenician cities to the north and west of Judah on the coast of the Mediterranean Sea in what is now Lebanon.
[25:22] map For location see Map1 A1; JP3 F3; JP4 F3.
[25:22] 1423 sn The connection with Tyre and Sidon suggests that these were Phoenician colonies. See also Isa 23:2.
[25:23] 1424 sn Dedan and Tema are mentioned together in Isa 21:13-14 and located in the desert. They were located in the northern part of the Arabian peninsula south and east of Ezion Geber. Buz is not mentioned anywhere else and its location is unknown. Judgment against Dedan and Tema is mentioned in conjunction with the judgment on Edom in Jer 47:7-8.
[25:23] 1425 tn For the discussion regarding the meaning of the terms here see the notes on 9:26.
[25:23] sn See Jer 9:26 where these are mentioned in connection with Moab, Edom, and Ammon.
[25:24] 1426 tc Or “and all the kings of people of mixed origin who.” The Greek version gives evidence of having read the term only once; it refers to the “people of mixed origin” without reference to the kings of Arabia. While the term translated “people of mixed origin” seems appropriate in the context of a group of foreigners within a larger entity (e.g. Israel in Exod 12:38; Neh 13:3; Egypt in Jer 50:37), it seems odd to speak of them as a separate entity under their own kings. The presence of the phrase in the Hebrew text and the other versions dependent upon it can be explained as a case of dittography.
[25:24] sn See further Jer 49:28-33 for judgment against some of these Arabian peoples.
[25:25] 1427 sn The kingdom of Zimri is mentioned nowhere else, so its location is unknown.
[25:25] 1428 sn See further Jer 49:34-39 for judgment against Elam.
[25:25] 1429 sn Elam and Media were east of Babylon; Elam in the south and Media in the north. They were in what is now western Iran.
[25:26] 1430 tn The words “have drunk the wine of the
[25:26] 1431 tn Heb “the king of Sheshach.” “Sheshach” is a code name for Babylon formed on the principle of substituting the last letter of the alphabet for the first, the next to the last for the second, and so on. On this principle Hebrew שׁ (shin) is substituted for Hebrew ב (bet) and Hebrew כ (kaf) is substituted for Hebrew ל (lamed). On the same principle “Leb Kamai” in Jer 51:1 is a code name for Chasdim or Chaldeans which is Jeremiah’s term for the Babylonians. No explanation is given for why the code names are used. The name “Sheshach” for Babylon also occurs in Jer 51:41 where the term Babylon is found in parallelism with it.
[25:27] 1432 tn The words “Then the
[25:27] 1433 tn Heb “Yahweh of armies, the God of Israel.”
[25:27] sn See the study notes on 2:19 and 7:3 for explanation of this extended title.
[25:27] 1434 tn Heb “Tell them, ‘Thus says the
[25:27] 1435 tn The words “this cup” are not in the text but are implicit to the metaphor and the context. They are supplied in the translation for clarity.
[25:27] 1436 tn Heb “Drink, and get drunk, and vomit and fall down and don’t get up.” The imperatives following drink are not parallel actions but consequent actions. For the use of the imperative plus the conjunctive “and” to indicate consequent action, even intention see GKC 324-25 §110.f and compare usage in 1 Kgs 22:12; Prov 3:3b-4a.
[25:27] 1437 tn Heb “because of the sword that I will send among you.” See the notes on 2:16 for explanation.
[25:28] 1438 tn Heb “Tell them, ‘Thus says the
[25:28] 1439 tn The translation attempts to reflect the emphatic construction of the infinitive absolute preceding the finite verb which is here an obligatory imperfect. (See Joüon 2:371-72 §113.m and 2:423 §123.h, and compare usage in Gen 15:13.)
[25:29] 1440 tn Heb “which is called by my name.” See translator’s note on 7:10 for support.
[25:29] 1441 tn This is an example of a question without the formal introductory particle following a conjunctive vav introducing an opposition. (See Joüon 2:609 §161.a.) It is also an example of the use of the infinitive before the finite verb in a rhetorical question involving doubt or denial. (See Joüon 2:422-23 §123.f, and compare usage in Gen 37:8.)
[25:29] 1442 tn Heb “Yahweh of armies.”
[25:29] sn See the study notes on 2:19 and 7:3 for explanation of this extended title.
[25:29] 1443 tn Heb “Oracle of Yahweh of armies.”
[25:30] 1444 tn The word “Jeremiah” is not in the text. It is supplied in the translation to make clear who is being addressed.
[25:30] 1445 tn Heb “Prophesy against them all these words.”
[25:30] 1446 tn The words “like a lion about to attack” are not in the text but are implicit in the metaphor. The explicit comparison of the
[25:30] sn For the metaphor of the
[25:30] 1447 sn The word used here (Heb “his habitation”) refers to the land of Canaan which the
[25:30] 1448 sn The metaphor shifts from God as a lion to God as a mighty warrior (Jer 20:11; Isa 42:13; Zeph 3:17) shouting in triumph over his foes. Within the metaphor is a simile where the warrior is compared to a person stomping on grapes to remove the juice from them in the making of wine. The figure will be invoked later in a battle scene where the sounds of joy in the grape harvest are replaced by the sounds of joy of the enemy soldiers (Jer 48:33). The picture is drawn in more gory detail in Isa 63:1-6.
[25:31] 1449 tn For the use of this word see Amos 2:2; Hos 10:14; Ps 74:23. See also the usage in Isa 66:6 which is very similar to the metaphorical usage here.
[25:31] 1450 tn Heb “the
[25:31] 1451 tn Heb “give the wicked over to the sword.”
[25:31] sn There is undoubtedly a deliberate allusion here to the reference to the “wars” (Heb “sword”) that the
[25:31] 1452 tn Heb “Oracle of the
[25:32] 1453 tn Heb “Yahweh of armies.”
[25:32] sn See the study notes on 2:19 and 7:3 for explanation of this extended title.
[25:32] 1454 tn Heb “will go forth from nation to nation.”
[25:32] 1455 tn The words “of military destruction” have been supplied in the translation to make the metaphor clear. The metaphor has shifted from that of God as a lion, to God as a warrior, to God as a judge, to God as the author of the storm winds of destruction.
[25:32] sn For the use of this word in a literal sense see Jonah 1:4. For its use to refer to the wrath of the
[25:33] 1456 sn The intent here is to emphasize the large quantity of those who are killed – there will be too many to insure proper mourning rites and proper burial.
[25:34] 1457 tn Heb “Wail and cry out, you shepherds. Roll in the dust, you leaders of the flock.” The terms have been reversed to explain the figure.
[25:34] sn The term “shepherd” has been used several times in the book of Jeremiah to refer to the leaders of the people who were responsible for taking care of their people who are compared to a flock. (See Jer 23:1-4 and the notes there.) Here the figure has some irony involved in it. It is the shepherds who are to be slaughtered like sheep. They may have considered themselves “choice vessels” (the literal translation of “fine pottery”), but they would be slaughtered and lie scattered on the ground (v. 33) like broken pottery.
[25:34] 1458 tn The meaning of this line is debated. The Greek version does not have the words “lie scattered” and it reads the words “like broken pieces of fine pottery” (Heb “like choice vessels”; כִּכְלִי חֶמְדָּה, kikhli khemdah) as “like choice rams” (כְּאֵילֵי חֶמְדָּה, kÿ’ele khemdah); i.e., “the days have been completed for you to be slaughtered and you will fall like choice rams.” The reading of the Greek version fits the context better, but is probably secondary for that very reason. The word translated “lie scattered” (תְּפוֹצָה, tÿfotsah) occurs nowhere else and the switch to the simile of “choice vessels” is rather abrupt. However, this section has been characterized by switching metaphors. The key to the interpretation and translation here is the consequential nature of the verbal actions involved. “Fall” does not merely refer to the action but the effect, i.e., “lie fallen” (cf. BDB 657 s.v. נָפַל 7 and compare Judg 3:25; 1 Sam 31:8). Though the noun translated “lie scattered” does not occur elsewhere, the verb does. It is quite commonly used of dispersing people and that has led many to see that as the reference here. The word, however, can be used of scattering other things like seed (Isa 28:25), arrows (2 Sam 22:15; metaphorical for lightning), etc. Here it follows “slaughtered” and refers to their dead bodies. The simile (Heb “ fallen like choice vessels”) is elliptical, referring to “broken pieces” of choice vessels. In this sense the simile fits in perfectly with v. 33.
[25:35] 1459 tn Heb “Flight [or “place of escape”] will perish from the shepherds.”
[25:35] sn Judging from Gen 14:10 and Judg 8:12 (among many others), it was not uncommon for the leaders to try to save their own necks at the expense of their soldiers.
[25:36] 1460 tn Heb “their pastures,” i.e., the place where they “shepherd” their “flocks.” The verb tenses in this section are not as clear as in the preceding. The participle in this verse is followed by a vav consecutive perfect like the imperatives in v. 34. The verbs in v. 38 are perfects but they can be and probably should be understood as prophetic like the perfect in v. 31 (נְתָנָם, nÿtanam) which is surrounded by imperfects, participles, and vav consecutive perfects.
[25:36] sn Jer 25:36-38 shifts to the future as though the action were already accomplished or going on. It is the sound that Jeremiah hears in his “prophetic ears” of something that has begun (v. 29) but will find its culmination in the future (vv. 13, 16, 27, 30-35).
[25:37] 1461 tn For this meaning of the verb used here see HALOT 217 s.v. דָּמַם Nif. Elsewhere it refers to people dying (see, e.g., Jer 49:26; 50:30) hence some see a reference to “lifeless.”
[25:37] 1462 tn Heb “because of the burning anger of the
[25:38] 1463 tn Heb “Like a lion he has left his lair.”
[25:38] sn The text returns to the metaphor alluded to in v. 30. The bracketing of speeches with repeated words or motifs is a common rhetorical device in ancient literature.
[25:38] 1464 tn This is a way of rendering the Hebrew particle כִּי (ki) which is probably here for emphasis rather than indicating cause (see BDB 473 s.v. כִּי 1.e and compare usage in Jer 22:22).
[25:38] 1465 tc Heb “by the sword of the oppressors.” The reading here follows a number of Hebrew
[25:38] sn The connection between “war” (Heb “the sword”) and the wrath or anger of the
[26:1] 1466 sn Beginning with Jer 26 up to Jer 45 the book narrates in third person style incidents in the life of Jeremiah and prophecies (or sermons) he gave in obedience to the
[26:1] 1467 tn The words “to Jeremiah” are not in the Hebrew text. They are added by the Old Latin (not the Vulgate) and the Syriac versions. They are implicit, however, to the narrative style which speaks of Jeremiah in the third person (cf. vv. 7, 12). They have been supplied in the translation for clarity.
[26:1] 1468 tn It is often thought that the term here is equivalent to a technical term in Akkadian (reshsharruti) which refers to the part of the year remaining from the death or deposing of the previous king until the beginning of the calendar year when the new king officially ascended the throne. In this case it would refer to the part of the year between September, 609
[26:2] 1469 sn It is generally agreed that the incident recorded in this chapter relates to the temple message that Jeremiah gave in 7:1-15. The message there is summarized here in vv. 3-6. The primary interest here is in the response to that message.
[26:3] 1470 tn Heb “will turn from his wicked way.”
[26:3] 1471 tn For the idiom and translation of terms involved here see 18:8 and the translator’s note there.
[26:3] sn The
[26:3] 1472 tn Heb “because of the wickedness of their deeds.”
[26:4] 1473 tn Heb “thus says the
[26:4] 1474 tn Heb “by walking in my law which I set before you.”
[26:4] sn Examples of those laws are found in Jer 7:5-6, 9. The law was summarized or epitomized in the ten commandments which are called the “words of the covenant” in Exod 34:28, but it contained much more. However, when Israel is taken to task by God, it often relates to their failure to live up to the standards of the ten commandments (Heb “the ten words”; see Hos 4:1-3; Jer 7:9).
[26:5] 1475 tn See the translator’s note on 7:13 for the idiom here.
[26:6] 1476 tn 26:4-6 are all one long sentence containing a long condition with subordinate clauses (vv. 4-5) and a compound consequence in v. 6: Heb “If you will not obey me by walking in my law…by paying attention to the words of the prophets which…and you did not pay heed, then I will make…and I will make…” The sentence has been broken down in conformity to contemporary English style but an attempt has been made to reflect all the subordinations in the English translation.
[26:6] 1477 sn See the study note on Jer 7:13.
[26:8] 1478 tn The translation again represents an attempt to break up a long complex Hebrew sentence into equivalent English ones that conform more to contemporary English style: Heb “And as soon as Jeremiah finished saying all that…the priests…grabbed him and said…” The word “some” has been supplied in the translation, because obviously it was not all the priests, the prophets, and all the people, but only some of them. There is, of course, rhetorical intent here to show that all were implicated, although all may not have actually participated. (This is a common figure called synecdoche where all is put for a part – all for all kinds or representatives of all kinds. See E. W. Bullinger, Figures of Speech, 614-19, and compare usage in Acts 10:12; Matt 3:5.)
[26:8] 1479 tn Or “You must certainly die!” The construction here is again emphatic with the infinitive preceding the finite verb (cf. Joüon 2:423 §123.h, and compare usage in Exod 21:28).
[26:9] 1480 tn Heb “Why have you prophesied in the
[26:9] sn They are questioning his right to claim the
[26:10] 1481 sn These officials of Judah were officials from the royal court. They may have included some of the officials mentioned in Jer 36:12-25. They would have been concerned about any possible “illegal” proceedings going on in the temple.
[26:10] 1482 tn Heb “these things.”
[26:10] 1483 tn Heb “they sat” or “they took their seats.” However, the context is one of judicial trial.
[26:10] sn The gateway or gate complex of an ancient Near Eastern city was often used for court assemblies (cf. Deut 21:19; 22:15; Ruth 4:1; Isa 29:21). Here the gate of the temple was used for the convening of a court to try Jeremiah for the charge of being a false prophet.
[26:10] 1484 tn The translation follows many Hebrew
[26:10] sn The location of the New Gate is uncertain. It is mentioned again in Jer 36:10 where it is connected with the upper (i.e., inner) court of the temple. Some equate it with the Upper Gate that Jotham rebuilt during his reign (2 Kgs 15:35; Jotham reigned from 750-735
[26:11] 1485 tn Heb “the priests and prophets said to the leaders and the people….” The long sentence has been broken up to conform better with contemporary English style and the situational context is reflected in “laid their charges.”
[26:11] 1486 tn Heb “a sentence of death to this man.”
[26:12] 1488 tn Heb “Jeremiah said to all the leaders and all the people….” See the note on the word “said” in the preceding verse.
[26:13] 1489 tn Heb “Make good your ways and your actions.” For the same expression see 7:3, 5; 18:11.
[26:13] 1490 tn For the idiom and translation of terms involved here see 18:8 and the translator’s note there.
[26:13] sn The
[26:14] 1491 tn Heb “And I, behold I am in your hand.” Hand is quite commonly used for “power” or “control” in biblical contexts.
[26:15] 1492 tn Heb “For in truth the
[26:16] 1493 tn Heb “Then the officials and all the people said to the priests and the prophets…”
[26:16] 1494 sn Contrast v. 11.
[26:16] 1495 tn Heb “For in the name of the
[26:16] sn The priests and false prophets claimed that they were speaking in the
[26:17] 1496 tn Heb “elders of the land.”
[26:17] sn The elders were important land-owning citizens, separate from the “heads” or leaders of the tribes, the officers and the judges. They were very influential in both the judicial, political, and religious proceedings of the cities and the state. (See, e.g., Josh 24:1; 2 Sam 19:11; 2 Kgs 23:1 for elders of Israel/Judah, and Deut 21:1-9; Ruth 4:1-2 for elders of the cities.)
[26:18] 1497 sn Micah from Moresheth was a contemporary of Isaiah (compare Mic 1:1 with Isa 1:1) from the country town of Moresheth in the hill country southwest of Jerusalem. The prophecy referred to is found in Mic 3:12. This is the only time in the OT where an OT prophet is quoted verbatim and identified.
[26:18] 1498 sn Hezekiah was co-regent with his father Ahaz from 729-715
[26:18] 1499 tn Heb “Yahweh of armies.”
[26:18] sn For an explanation of this title for God see the study note on 2:19.
[26:18] 1500 sn Zion was first of all the citadel that David captured (2 Sam 5:6-10), then the city of David and the enclosed temple area, then the whole city of Jerusalem. It is often in poetic parallelism with Jerusalem as it is here (see, e.g., Ps 76:2; Amos 1:2).
[26:18] 1501 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[26:18] 1502 sn There is irony involved in this statement. The text reads literally “high places of a forest/thicket.” The “high places” were the illicit places of worship that Jerusalem was supposed to replace. Because of their sin, Jerusalem would be like one of the pagan places of worship with no place left sacrosanct. It would even be overgrown with trees and bushes. So much for its inviolability!
[26:19] 1503 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] 1504 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] 1505 tn For the translation of the terms involved here see the translator’s note on 18:8.
[26:19] 1506 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.
[26:20] 1507 sn This is a brief parenthetical narrative about an otherwise unknown prophet who was executed for saying the same things Jeremiah did. It is put here to show the real danger that Jeremiah faced for saying what he did. There is nothing in the narrative here to show any involvement by Jehoiakim. This was a “lynch mob” instigated by the priests and false prophets which was stymied by the royal officials supported by some of the elders of Judah. Since it is disjunctive or parenthetical it is unclear whether this incident happened before or after that in the main narrative being reported.
[26:20] 1508 tn Heb “in the name of the
[26:20] 1509 tn Heb “Now also a man was prophesying in the name of the
[26:21] 1510 tn Heb “all his mighty men/soldiers.” It is unlikely that this included all the army. It more likely was the palace guards or royal bodyguards (see 2 Sam 23 where the same word is used of David’s elite corps).
[26:21] 1511 tn Heb “his words.”
[26:21] 1512 tn Heb “But Uriah heard and feared and fled and entered Egypt.”
[26:22] 1513 sn Elnathan son of Achbor was one of the officials who urged Jeremiah and Baruch to hide after they heard Jeremiah’s prophecies read before them (Jer 36:11-19). He was also one of the officials who urged Jehoiakim not to burn the scroll containing Jeremiah’s prophecies (Jer 36:25). He may have been Jehoiakim’s father-in-law (2 Kgs 24:6, 8).
[26:23] 1514 tn Heb “from Egypt.”
[26:23] sn A standard part of international treaties at this time was a stipulation of mutual extradition of political prisoners. Jehoiakim was a vassal of Pharaoh Necho (see 2 Kgs 23:34-35) and undoubtedly had such a treaty with him.
[26:23] 1515 sn The burial place of the common people was the public burial grounds, distinct from the family tombs, where poor people without any distinction were buried. It was in the Kidron Valley east of Jerusalem (2 Kgs 23:6). The intent of reporting this is to show the ruthlessness of Jehoiakim.
[26:24] 1516 sn Ahikam son of Shaphan was an official during the reign of Jehoiakim’s father, Josiah (2 Kgs 22:12, 14). He was also the father of Gedaliah who became governor of Judah after the fall of Jerusalem (Jer 40:5). The particle at the beginning of the verse is meant to contrast the actions of this man with the actions of Jehoiakim. The impression created by this verse is that it took more than just the royal officials’ opinion and the elders’ warnings to keep the priests and prophets from swaying popular opinion to put Jeremiah to death.
[26:24] 1517 tn Heb “Nevertheless, the hand of Ahikam son of Shaphan was with Jeremiah so that he would not be given (even more literally, ‘so as not to give him’) into the hand of the people to kill him.” “Hand” is often used for “aid,” “support,” “influence,” “power,” “control.”
[27:1] 1518 sn The names of Jeremiah and of Nebuchadnezzar are spelled differently in the Hebrew of chapter 27-29. That and other literary features show that these three chapters are all closely related. The events of these three chapters all take place within the space of one year (cf. 28:1; 29:17).
[27:1] 1519 tc The reading here is based on a few Hebrew
[27:1] sn If the text of 28:1 is correct, the date here would be sometime in the fourth year of Zedekiah which would be 594/3
[27:2] 1520 tn There is some disjunction in the narrative of this chapter. The introduction in v. 1 presents this as a third person narrative. But the rest of the passage reports the narrative in first person. Thus the text reads here “Thus the
[27:2] 1521 sn The yoke is a common biblical symbol of political servitude (see, e.g., Deut 28:48; 1 Kgs 12:4, 9, 10). From the context of 1 Kgs 12 it is clear that it applied to taxation and the provision of conscript labor. In international political contexts it involved the payment of heavy tribute which was often conscripted from the citizens (see, e.g., 2 Kgs 15:19-20; 23:34-35) and the furnishing of military contingents for the sovereign’s armies (see, e.g., 2 Kgs 24:2). Jeremiah’s message here combines both a symbolic action (the wearing of a yoke) and words of explanation as in Jer 19:1-13. (See Isa 20:1-6 for an example outside of Jeremiah.) The casting off of the yoke has been used earlier in Jer 2:20, 5:5 to refer to Israel’s failure to remain spiritually “subject” or faithful to God.
[27:3] 1522 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[27:3] 1523 sn The nations of Edom, Moab, and Ammon were east of Judah. They were sometimes allies and sometimes enemies. The nations of Tyre and Sidon were on the sea coast north and west of Judah. They are best known for their maritime trade during the reign of Solomon. They were more commonly allies of Israel and Judah than enemies.
[27:3] map For the location of Sidon see Map1 A1; JP3 F3; JP4 F3.
[27:3] 1524 tn Heb “send by means of them” [i.e., the straps and crossbars made into a yoke] to…through.” The text is broken up in conformity with contemporary English style. Many English versions ignore the suffix on the end of “send” and find some support for this on the basis of its absence in the Lucianic Greek text. However, it is probably functioning metonymically here for the message which they see symbolized before them and is now explained clearly to them.
[27:3] 1525 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[27:4] 1526 tn Heb “Yahweh of armies, the God of Israel.”
[27:4] sn See study notes on 2:19 and 7:3 for the significance of this title.
[27:4] 1527 tn Heb “Give them a charge to their masters saying, ‘Thus says Yahweh of armies, the God of Israel, “Thus you shall say unto your masters…”’” The sentence is broken up in conformity with contemporary English style.
[27:5] 1528 tn Heb “by my great power and my outstretched arm.” Again “arm” is symbolical for “strength.” Compare the similar expression in 21:5.
[27:5] 1529 sn See Dan 4:17 for a similar statement.
[27:6] 1530 tn Heb “have given…into the hand of.”
[27:6] 1531 sn See the study note on 25:9 for the significance of the application of this term to Nebuchadnezzar.
[27:6] 1532 tn Heb “I have given…to him to serve him.” The verb “give” in this syntactical situation is functioning like the Hiphil stem, i.e., as a causative. See Dan 1:9 for parallel usage. For the usage of “serve” meaning “be subject to” compare 2 Sam 22:44 and BDB 713 s.v. עָבַד 3.
[27:6] sn This statement is rhetorical, emphasizing the totality of Nebuchadnezzar’s dominion. Neither here nor in Dan 2:38 is it to be understood literally.
[27:7] 1533 sn This is a figure that emphasizes that they will serve for a long time but not for an unlimited duration. The kingdom of Babylon lasted a relatively short time by ancient standards. It lasted from 605
[27:7] 1534 tn Heb “until the time of his land, even his, comes.” The independent pronoun is placed here for emphasis on the possessive pronoun. The word “time” is used by substitution for the things that are done in it (compare in the NT John 2:4; 7:30; 8:20 “his hour had not yet come”).
[27:7] sn See Jer 25:12-14, 16.
[27:7] 1535 tn Heb “him.” This is a good example of the figure of substitution where the person is put for his descendants or the nation or subject he rules. (See Gen 28:13-14 for another good example and Acts 22:7 in the NT.)
[27:8] 1536 tn Heb “put their necks in the yoke of.” See the study note on v. 2 for the figure.
[27:8] 1537 tn Heb “oracle of the
[27:8] 1538 tn Heb “The nation and/or the kingdom which will not serve him, Nebuchadnezzar the king of Babylon, and which will not put its neck in the yoke of the king of Babylon, by sword, starvation, and disease I will punish [or more literally, “visit upon”] that nation, oracle of the
[27:8] 1539 tn Heb “with/by the sword.”
[27:8] 1540 tc The verb translated “destroy” (תָּמַם, tamam) is usually intransitive in the stem of the verb used here. It is found in a transitive sense elsewhere only in Ps 64:7. BDB 1070 s.v. תָּמַם 7 emends both texts. In this case they recommend תִּתִּי (titi): “until I give them into his hand.” That reading is suggested by the texts of the Syriac and Targumic translations (see BHS fn c). The Greek translation supports reading the verb “destroy” but treats it as though it were intransitive “until they are destroyed by his hand” (reading תֻּמָּם [tummam]). The MT here is accepted as the more difficult reading and support is seen in the transitive use of the verb in Ps 64:7.
[27:8] tn Heb “I will punish that nation until I have destroyed them [i.e., its people] by his hand.” “Hand” here refers to agency. Hence, “I will use him.”
[27:9] 1541 sn Various means of divination are alluded to in the OT. For example, Ezek 21:26-27 alludes to throwing down arrows to see which way they fall and consulting the shape of the liver of slaughtered animals. Gen 44:5 alludes to reading the future through pouring liquid in a cup. The means alluded to in this verse were all classified as pagan and prohibited as illegitimate in Deut 18:10-14. The
[27:9] 1542 sn An example of this is seen in 1 Sam 28.
[27:9] 1543 tn The verb in this context is best taken as a negative obligatory imperfect. See IBHS 508-9 §31.4g for discussion and examples. See Exod 4:15 as an example of positive obligation.
[27:10] 1544 tn The words “Don’t listen to them” have been repeated from v. 9a to pick up the causal connection between v. 9a and v. 10 that is formally introduced by a causal particle in v. 10 in the original text.
[27:10] 1545 tn Heb “they are prophesying a lie.”
[27:10] 1546 tn Heb “lies will result in your being taken far…” (לְמַעַן [lÿma’an] + infinitive). This is a rather clear case of the particle לְמַעַן introducing result (contra BDB 775 s.v. מַעַן note 1. There is no irony in this statement; it is a bold prediction).
[27:10] 1547 tn The words “out of your country” are not in the text but are implicit in the meaning of the verb. The words “in exile” are also not in the text but are implicit in the context. These words have been supplied in the translation for clarity.
[27:11] 1548 tn Heb “put their necks in the yoke of.” See the study note on v. 2 for the figure.
[27:11] 1549 tn The words “Things will go better for” are not in the text. They are supplied contextually as a means of breaking up the awkward syntax of the original which reads “The nation which brings its neck under the yoke of the king of Babylon and subjects itself to him, I will leave it…”
[27:11] 1550 tn Heb “oracle of the
[27:12] 1551 tn Heb “I spoke to Zedekiah…according to all these words, saying.”
[27:12] 1552 sn The verbs in this verse are all plural. They are addressed to Zedekiah and his royal advisers (compare 22:2).
[27:12] 1553 tn Heb “put their necks in the yoke of.” See the study note on v. 2 for the figure.
[27:13] 1554 tn Heb “with/by the sword.”
[27:13] 1555 tn Heb “Why should you and your people die…?” The rhetorical question expects the answer made explicit in the translation, “There is no reason!”
[27:13] 1556 tn Heb “…disease according to what the
[27:14] 1557 tn The verb in this context is best taken as a negative obligatory imperfect. See IBHS 508 §31.4g for discussion and examples. See Exod 4:15 as an example of positive obligation.
[27:15] 1558 tn Heb “oracle of the
[27:15] 1559 sn The verbs are again plural referring to the king and his royal advisers.
[27:15] 1560 tn Heb “…drive you out and you will perish, you and the prophets who are prophesying lies.”
[27:15] sn For the fulfillment of this prophecy see Jer 39:5-7; 52:7-11; 2 Kgs 25:4-7.
[27:16] 1561 tn Heb “don’t listen to the words of the prophets who are prophesying to you….” The sentence has been broken up for the sake of English style and one level of embedded quotes has been eliminated to ease complexity.
[27:16] 1562 sn This refers to the valuable articles of the temple treasury which were carried off by Nebuchadnezzar four years earlier when he carried off Jeconiah, his family, some of his nobles, and some of the cream of Judean society (2 Kgs 24:10-16, especially v. 13 and see also vv. 19-20 in the verses following).
[27:17] 1563 tn The imperative with vav (ו) here and in v. 12 after another imperative are a good example of the use of the imperative to introduce a consequence. (See GKC 324-25 §110.f and see Gen 42:18. This is a common verb in this idiom.)
[27:17] 1564 tn According to E. W. Bullinger (Figures of Speech, 954) both this question and the one in v. 13 are examples of rhetorical questions of prohibition / “don’t let this city be made a pile of rubble.”
[27:18] 1565 tn The words “I also told them” are not in the text, but it is obvious from the fact that the
[27:18] 1566 tn Heb “the word of the
[27:18] 1567 tn Heb “Yahweh of armies.”
[27:18] sn For the significance of this title see the study note on 2:19.
[27:18] 1568 tn Heb “…speaking to them, let them entreat the
[27:19] 1569 tn Heb “Yahweh of armies.” For the significance of this title see the note at 2:19.
[27:19] 1570 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] 1571 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] 1572 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
[27:20] 1573 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.
[27:21] 1574 tn Heb “Yahweh of armies, the God of Israel.” For the significance of this title see the note at 2:19.
[27:21] 1575 sn Some of the flavor of the repetitive nature of Hebrew narrative is apparent in vv. 19-21. In the Hebrew original vv. 19-20 are all one long sentence with complex coordination and subordinations. I.e., all the objects in v. 19 are all objects of the one verb “has spoken about” and the description in v. 20 is one long relative or descriptive clause. The introductory “For the
[27:22] 1576 tn This verb is a little difficult to render here. The word is used in the sense of taking note of something and acting according to what is noticed. It is the word that has been translated several times throughout Jeremiah as “punish [someone].” It is also used in the opposite of sense of taking note and “show consideration for” (or “care for;” see, e.g., Ruth 1:6). Here the nuance is positive and is further clarified by the actions that follow, bringing them back and restoring them.
[27:22] 1577 tn Heb “oracle of the
[28:1] 1578 tc The original text is unusually full here and deemed by many scholars to be corrupt: Heb “And it happened in that year in the beginning of the reign of Zedekiah king of Judah, in the fourth year, in the fifth month Hananiah…said to…” Many scholars see a contradiction between “in the fourth year” and “in the beginning of the reign.” These scholars point to the fact that the Greek version does not have “in that year” and “in the beginning of the reign of”; it merely reads “in the fourth year of Zedekiah king of Judah, in the fifth month.” These scholars generally also regard the heading at 27:1 to be unoriginal and interpret the heading in the MT here as a faulty harmonization of the original (that in the Greek version) with the erroneous one in the Hebrew of 27:1. However, it is just as possible that the Greek version in both places is an attempt to harmonize the data of 27:1 and 28:1. I.e., it left out both the heading at 27:1, and “in that year” and “at the beginning of the reign of” in the heading here because it thought the data was contradictory. However, it is just as likely that there is really no contradiction here. I.e., the term “beginning of the reign” can include the fourth year. E. H. Merrill has argued that the term here refers not to the accession year (see the translator’s note on 26:1) but to the early years in general (“The ‘Accession Year’ and Davidic Chronology,” JANESCU 19 [1989]: 105-6, and cf. note 18 for bibliography on Akkadian parallels). Hence the phrase has been translated both here and in 27:1 “early in the reign of…” For other attempts at harmonization see the discussion in G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 41, n. 1a.
[28:1] sn The dating here is very full and precise. “In that same year” ties the events here in with the messages that Jeremiah delivered to the envoys, the king and his court, and the priests and people while wearing the yoke symbolizing servitude to Nebuchadnezzar. The text wants to show that the events here transpired shortly after those in Jer 27 and that Jeremiah is still wearing the yoke. The supplying of the precise month is important because the end of the chapter will show that Jeremiah’s prophecy regarding Hananiah was fulfilled two months later. Hence Jeremiah is the true prophet and Hananiah and the others (27:16) are false. The supplying of the year is perhaps significant because the author states in 51:59 that Zedekiah went to Babylon that same year, probably to pledge his loyalty. The suggestion lies ready to hand that the events of this chapter and the preceding one lead to his dismissal of the false prophet Hananiah’s advice and the acceptance of Jeremiah’s.
[28:1] 1579 tn Heb “to me.” The rest of the chapter is all in third person narrative (see vv. 5, 6, 10, 11, 12, 15). Hence, many explain the first person here as a misunderstanding of the abbreviation “to Jeremiah” (אֶל יִרְמִיָּה [’el yirmiyyah] = אֵלַי, [’elay]). It is just as likely that there is a similar kind of disjunction here that was found in 27:1-2 only in the opposite direction. There what started out as a third person report was really a first person report. Here what starts out as a first person report is really a third person report. The text betrays both the hands of the narrator, probably Baruch, and the reportee, Jeremiah, who dictated a synopsis of his messages and his stories to Baruch to write down (Jer 36:4, 32).
[28:1] 1580 tn Heb “And it happened in that year in the beginning of the reign of Zedekiah king of Judah, in the fourth year, in the fifth month, Hananiah son of Azzur the prophet who was from Gibeon said to me in…” The sentence has been broken up in conformity with contemporary English style and the flavor given in modern equivalent terms.
[28:2] 1581 tn Heb “Yahweh of armies, the God of Israel.” See the study notes on 2:19 and 7:3 for the explanation of this title.
[28:2] 1582 sn See the study note on 27:2 for this figure. Hananiah is given the same title “the prophet” as Jeremiah throughout the chapter and claims to speak with the same authority (compare v. 2a with 27:21a). He even speaks like the true prophet; the verb form “I will break” is in the “prophetic perfect” emphasizing certitude. His message here is a contradiction of Jeremiah’s message recorded in the preceding chapter (compare especially v. 3 with 27:16, 19-22 and v. 4 with 22:24-28). The people and the priests are thus confronted with a choice of whom to believe. Who is the “true” prophet and who is the “false” one? Only fulfillment of their prophecies will prove which is which (see Deut 18:21-22).
[28:4] 1583 tn Heb “Oracle of the
[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).
[28:7] 1584 tn Heb “Listen to this word/message which I am about to speak in your ears and the ears of all these people.”
[28:8] 1585 tn The word “invariably” is not in the text but is implicit in the context and in the tense of the Hebrew verb. It is supplied in the translation for clarity and to help bring out the contrast in the next verse.
[28:8] 1586 tc Many Hebrew
[28:9] 1587 tn The verbs in this verse are to be interpreted as iterative imperfects in past time rather than as futures because of the explicit contrast that is drawn in the two verses by the emphatic syntactical construction of the two verses. Both verses begin with a casus pendens construction to throw the two verses into contrast: Heb “The prophets who were before me and you from ancient times, they prophesied…The prophet who prophesied peace, when the word of that prophet came true, that prophet was known that the
[28:11] 1588 tn Heb “I will break the yoke of Nebuchadnezzar king of Babylon from upon the necks of all the nations.”
[28:11] 1589 tn Heb “Then the prophet Jeremiah went his way.”
[28:13] 1590 tn Heb “Hananiah, ‘Thus says the
[28:13] 1591 tn The Greek version reads “I have made/put” rather than “you have made/put.” This is the easier reading and is therefore rejected.
[28:13] 1592 tn Heb “the yoke bars of wood you have broken, but you have made in its stead yoke bars of iron.”
[28:13] sn This whole incident (and the preceding one in Jer 28) is symbolic. Jeremiah’s wearing of the yoke was symbolic of the
[28:14] 1593 tn Heb “Yahweh of armies, the God of Israel.” See the study notes on 2:19 and 7:3 for this title.
[28:14] 1594 tn Heb “An iron yoke I have put on the necks of all these nations.”
[28:14] 1595 sn The emphasis is on the absoluteness of Nebuchadnezzar’s control. The statement is once again rhetorical and not to be taken literally. See the study note on 27:6.
[28:15] 1596 tn Or “You are giving these people false assurances.”
[28:16] 1597 sn There is a play on words here in Hebrew between “did not send you” and “will…remove you.” The two verbs are from the same root word in Hebrew. The first is the simple active and the second is the intensive.
[28:16] 1598 sn In giving people false assurances of restoration when the
[28:17] 1599 sn Comparison with Jer 28:1 shows that this whole incident took place in the space of two months. Hananiah had prophesied that the captivity would be over before two years had past. However, before two months were past, Hananiah himself died in fulfillment of Jeremiah’s prophecy of his death. His death was a validation of Jeremiah as a true prophet. The subsequent events of 588
[29:1] 1600 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[29:1] 1601 tn Jer 29:1-3 are all one long sentence in Hebrew containing a parenthetical insertion. The text reads “These are the words of the letter which the prophet Jeremiah sent to the elders…people whom Nebuchadnezzar had exiled from Jerusalem to Babylon after King Jeconiah…had gone from Jerusalem by the hand of Elasah…whom Zedekiah sent…saying, ‘Thus says the
[29:2] 1602 tn This term is often mistakenly understood to refer to a “eunuch.” It is clear, however, in Gen 39:1 that “eunuchs” could be married. On the other hand it is clear from Isa 59:3-5 that some who bore this title could not have children. In this period, it is possible that the persons who bore this title were high officials like the rab saris who was a high official in the Babylonian court (cf. Jer 39:3, 13; 52:25). For further references see HALOT 727 s.v. סָרִיס 1.c.
[29:2] 1603 sn See 2 Kgs 24:14-16 and compare the study note on Jer 24:1.
[29:3] 1604 sn Elasah son of Shaphan may have been the brother of Ahikam, who supported Jeremiah when the priests and the prophets in Jerusalem sought to kill Jeremiah for preaching that the temple and the city would be destroyed (cf. 26:24).
[29:3] 1605 sn This individual is not the same as the Gemariah mentioned in 36:10, 11, 12, 25 who was one of the officials who sought to have the first scroll of Jeremiah’s prophecies preserved. He may, however, have been a son or grandson of the High Priest who discovered the book of the law during the reign of Josiah (cf., e.g., 2 Kgs 22:8, 10) which was so instrumental in Josiah’s reforms.
[29:3] 1606 sn It is unclear whether this incident preceded or followed those in the preceding chapter. It is known from 52:59 that Zedekiah himself had made a trip to Babylon in the same year mentioned in 28:1 and that Jeremiah had used that occasion to address a prophecy of disaster to Babylon. It is not impossible that Jeremiah sent two such disparate messages at the same time (see Jer 25:8-11, 12-14, 17-18, 26).
[29:4] 1607 tn Heb “Yahweh of armies, the God of Israel.”
[29:4] sn See study notes on 2:19 and 7:3 for the explanation of this title.
[29:4] 1608 tn Heb “I sent.” This sentence exhibits a rapid switch in person, here from the third person to the first. Such switches are common to Hebrew poetry and prophecy (cf. GKC 462 §144.p). Contemporary English, however, does not exhibit such rapid switches and it creates confusion for the careful reader. Such switches have regularly been avoided in the translation.
[29:4] sn Elsewhere Nebuchadnezzar is seen as the one who carried them into exile (cf. 27:20; 29:1). Here and in v. 14 the
[29:4] 1609 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[29:8] 1610 tn Heb “Yahweh of armies, the God of Israel.”
[29:8] sn See study notes on 2:19 and 7:3 for the explanation of this title.
[29:8] 1611 sn See the study notes on 27:9 for this term.
[29:9] 1612 tn Heb “prophesying lies to you in my name.”
[29:9] sn For the significance of “in my name” see the study notes on 14:14 and 23:27.
[29:9] 1613 tn Heb “Oracle of the
[29:10] 1614 sn See the study note on Jer 25:11 for the reckoning of the seventy years.
[29:10] 1615 tn See the translator’s note on Jer 27:22 for this term.
[29:10] 1616 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] 1617 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.
[29:11] 1618 tn Heb “Oracle of the
[29:11] 1619 tn Heb “I know the plans that I am planning for you, oracle of the
[29:11] 1620 tn Or “the future you hope for”; Heb “a future and a hope.” This is a good example of hendiadys where two formally coordinated nouns (adjectives, verbs) convey a single idea where one of the terms functions as a qualifier of the other. For this figure see E. W. Bullinger, Figures of Speech, 658-72. This example is discussed on p. 661.
[29:12] 1621 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] 1622 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.
[29:13] 1623 tn Or “If you wholeheartedly seek me”; Heb “You will seek me and find [me] because you will seek me with all your heart.” The translation attempts to reflect the theological nuances of “seeking” and “finding” and the psychological significance of “heart” which refers more to intellectual and volitional concerns in the OT than to emotional ones.
[29:14] 1624 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] 1625 tn Heb “Oracle of the
[29:14] 1626 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] 1627 tn Heb “Oracle of the
[29:15] 1628 tn The words “of good news” are not in the text but are implicit from the context. They are supplied in the translation for clarity.
[29:16] 1629 tn Heb “But thus says the
[29:16] sn Jeremiah answers their claims that the
[29:16] 1630 tn The words “of Jerusalem” are not in the text but are supplied in the translation to identify the referent and avoid the possible confusion that “this city” refers to Babylon.
[29:17] 1631 tn Heb “Yahweh of armies.” See the study note on 2:19 for explanation of this title.
[29:17] 1632 tn Heb “the sword.”
[29:17] 1633 tn The meaning of this word is somewhat uncertain. It occurs only here in the Hebrew Bible. BDB 1045 s.v. שֹׁעָר relates it to the noun “horrible thing” (translated “something shocking”) in Jer 5:30; 23:14 and defines it as “horrid, disgusting.” HALOT 1495 s.v. שֹׁעָר relates it to the same noun and define it as “rotten; corrupt.” That nuance is accepted here.
[29:17] sn Compare Jer 24:8-10 in its context for the figure here.
[29:18] 1634 tn Heb “with the sword.”
[29:19] 1635 tn See the translator’s note on 7:13 for an explanation of this idiom.
[29:19] 1636 tn Heb “Oracle of the
[29:19] 1637 tn The word “exiles” is not in the text. It is supplied in the translation to clarify the referent of “you.”
[29:19] 1638 tn Heb “Oracle of the
[29:20] 1639 tn Heb “pay attention to the word of the
[29:21] 1640 tn Heb “Yahweh of armies, the God of Israel.”
[29:21] sn See study notes on 2:19 and 7:3 for the explanation of this title.
[29:21] 1641 tn Heb “prophesying lies in my name.” For an explanation of this idiom see the study notes on 14:14 and 23:27.
[29:22] 1642 sn Being roasted to death in the fire appears to have been a common method of execution in Babylon. See Dan 3:6, 19-21. The famous law code of the Babylonian king Hammurabi also mandated this method of execution for various crimes a thousand years earlier. There is a satirical play on words involving their fate, “roasted them to death” (קָלָם, qalam), and the fact that that fate would become a common topic of curse (קְלָלָה, qÿlalah) pronounced on others in Babylon.
[29:23] 1643 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] 1644 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] 1645 tn Heb “Oracle of the
[29:24] 1646 tn The words “The
[29:24] 1647 tn It is unclear whether this is a family name or a place name. The word occurs nowhere else in the Hebrew Bible.
[29:25] 1648 tn Heb “Yahweh of armies, the God of Israel.”
[29:25] sn See study notes on 2:19 and 7:3 for the explanation of this title.
[29:25] 1649 tn Heb “Tell Shemaiah the Nehelamite, ‘Thus says Yahweh of armies the God of Israel….” The indirect quotation is used in the translation to avoid the complexity of embedding a quotation within a quotation.
[29:25] 1650 sn Jer 29:24-32 are concerned with Jeremiah’s interaction with a false prophet named Shemaiah. The narrative in this section is not in strict chronological order and is somewhat elliptical. It begins with a report of a message that Jeremiah appears to have delivered directly to Shemaiah and refers to a letter that Shemaiah sent to the priest Zephaniah encouraging him to reprimand Jeremiah for what Shemaiah considered treasonous words in his letter to the exiles (vv. 24-28; compare v. 28 with v. 5). However, Jeremiah is in Jerusalem and Shemaiah is in Babylon. The address must then be part of a second letter Jeremiah sent to Babylon. Following this the narrative refers to Zephaniah reading Shemaiah’s letter to Jeremiah and Jeremiah sending a further letter to the captives in Babylon (vv. 29-32). This is probably not a third letter but part of the same letter in which Jeremiah reprimands Shemaiah for sending his letter to Zephaniah (vv. 25-28; the same letter referred to in v. 29). The order of events thus is: Jeremiah sent a letter to the captives counseling them to settle down in Babylon (vv. 1-23). Shemaiah sent a letter to Zephaniah asking him to reprimand Jeremiah (vv. 26-28). After Zephaniah read that letter to Jeremiah (v. 29), Jeremiah wrote a further letter to Babylon reprimanding him (vv. 25-28, 31) and pronouncing judgment on him (v. 32). The elliptical nature of the narrative is reflected in the fact that vv. 25-27 are part of a long causal sentence which sets forth an accusation but has no corresponding main clause or announcement of judgment. This kind of construction involves a rhetorical figure (called aposiopesis) where what is begun is not finished for various rhetorical reasons. Here the sentence that is broken off is part of an announcement of judgment which is not picked up until v. 32 after a further (though related) accusation (v. 31b).
[29:25] 1651 tn Heb “In your [own] name.” See the study note on 23:27 for the significance of this idiom.
[29:25] 1652 tn Heb “letters.” Though GKC 397 §124.b, n. 1 denies it, this is probably a case of the plural of extension. For a similar usage see Isa 37:14 where the plural “letters” is referred to later as an “it.” Even if there were other “letters,” the focus is on the letter to Zephaniah.
[29:25] 1653 sn According to Jer 52:24 and 2 Kgs 25:18 Zephaniah son of Maaseiah was second in command to the high priest. He was the high ranking priest who was sent along with a civic official to inquire of the
[29:25] 1654 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[29:25] 1655 tn The words “In your letter you said to Zephaniah” are not in the text: Heb “you sent a letter to…, saying.” The sentence has been broken up to conform better to contemporary English style and these words have been supplied in the translation to make the transition to the address to Zephaniah in vv. 26-28.
[29:26] 1656 tn Heb “in place of Jehoiada the priest.” The word “the priest” is unnecessary to the English sentence.
[29:26] 1657 tc Heb “The
[29:26] 1658 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] 1659 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] 1660 tn See the translator’s note on 20:2 for this word which only occurs here and in 20:2-3.
[29:26] 1661 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).
[29:27] 1662 tn Heb “So why have you not reprimanded Jeremiah…?” The rhetorical question functions as an emphatic assertion made explicit in the translation.
[29:28] 1663 tn Heb “For he has sent to us in Babylon, saying….” The quote, however, is part of the earlier letter.
[29:29] 1665 tn Heb “in the ears of Jeremiah the prophet.”
[29:31] 1666 tn Or “is giving you false assurances.”
[29:32] 1667 tn Heb “Therefore.”
[29:32] 1668 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.
[30:1] 1669 tn Compare the headings at 7:1; 11:1; 18:1; 21:1 and the translator’s note at those places.
[30:2] 1670 tn Heb “Thus says Yahweh of armies, the God of Israel, saying….” For significance of the title “Yahweh of armies, the God of Israel” see the note at 2:19.
[30:2] 1671 tn Heb “Write all the words which I speak to you in a scroll.” The verb “which I speak” is the instantaneous use of the perfect tense (cf. GKC 311-12 §106.i or IBHS 488-89 §30.5.1d). The words that the
[30:2] sn Reference is made here to the so-called “Book of Consolation” which is the most extended treatment of the theme of hope or deliverance in the book. Jeremiah was called to be a prophet both of judgment (of tearing down and destroying) and of deliverance (of replanting and rebuilding; see Jer 1:10). Jeremiah lamented that he had to predominantly pronounce judgment but he has periodically woven in prophecies of hope after judgment in 3:14-18; 16:14-15; 23:3-8; 24:4-7; 29:10-14, 32. The oracles of hope contained in these chapters are undated but reference is made in them to the restoration of both Israel which had gone into exile in Assyria in 722
[30:3] 1672 tn Heb “Oracle of the
[30:3] 1673 tn Heb “restore the fortune.” For the translation and meaning of this idiom see the note at 29:14.
[30:3] 1675 sn As the nations of Israel and Judah were united in their sin and suffered the same fate – that of exile and dispersion – (cf. Jer 3:8; 5:11; 11:10, 17) so they will ultimately be regathered from the nations and rejoined under one king, a descendant of David, and regain possession of their ancestral lands. The prophets of both the eighth and seventh century looked forward to this ideal (see, e.g., Hos 1:11 (2:2 HT); Isa 11:11-13; Jer 23:5-6; 30:3; 33:7; Ezek 37:15-22). This has already been anticipated in Jer 3:18.
[30:4] 1676 tn Heb “And these are the words/things that the
[30:5] 1677 tn The particle כִּי (ki) is functioning here as loosely causal or epexegetical of the preceding introduction. For this usage cf. BDB 473-74 s.v. כִּי 3.c. This nuance borders on that of the intensive use of כִּי. See the discussion in BDB 472 s.v. כִּי note and כִּי 1.e.
[30:5] 1678 tn Heb “We have heard the sound of panic and of fear, and there is no peace.” It is generally agreed that the person of the verb presupposes that this is an unintroduced quote of the people.
[30:6] 1679 tn Heb “Ask and see/consider.”
[30:6] 1680 tn Heb “with their hands on their loins.” The word rendered “loins” refers to the area between the ribs and the thighs.
[30:7] 1681 tn Heb “Alas [or Woe] for that day will be great.” For the use of the particle “Alas” to signal a time of terrible trouble, even to sound the death knell for someone, see the translator’s note on 22:13.
[30:7] sn The reference to a terrible time of trouble (Heb “that day”) is a common shorthand reference in the prophets to “the Day of the
[30:7] 1682 tn Heb “It is a time of trouble for Jacob but he will be saved out of it.”
[30:7] sn Jacob here is figurative for the people descended from him. Moreover the figure moves from Jacob = descendants of Jacob to only a part of those descendants. Not all of his descendants who have experienced and are now experiencing trouble will be saved. Only a remnant (i.e., the good figs, cf., e.g., Jer 23:3; 31:7) will see the good things that the
[30:8] 1683 tn Heb “And it shall happen in that day.”
[30:8] sn The time for them to be rescued (Heb “that day”) is the day of deliverance from the trouble alluded to at the end of the preceding verse, not the day of trouble mentioned at the beginning. Israel (even the good figs) will still need to go through the period of trouble (cf. vv. 10-11).
[30:8] 1684 tn Heb “Oracle of Yahweh of armies.” See the study note on 2:19 for explanation of the title for God.
[30:8] 1685 tn Heb “I will break his yoke from upon your neck.” For the explanation of the figure see the study note on 27:2. The shift from third person at the end of v. 7 to second person in v. 8c, d and back to third person in v. 8e is typical of Hebrew poetry in the book of Psalms and in the prophetic books (cf., GKC 351 §114.p and compare usage in Deut 32:15; Isa 5:8 listed there). The present translation, like several other modern ones, has typically leveled them to the same person to avoid confusion for modern readers who are not accustomed to this poetic tradition.
[30:8] sn In the immediate context the reference to the yoke of their servitude to foreign domination (Heb “his yoke”) should be understood as a reference to the yoke of servitude to Nebuchadnezzar which has been referred to often in Jer 27-28 (see, e.g., 27:8, 12; 28:2, 4, 11). The end of that servitude has already been referred to in 25:11-14; 29:11-14. Like many other passages in the OT it has been given a later eschatological reinterpretation in the light of subsequent bondages and lack of complete fulfillment, i.e., of restoration to the land and restoration of the Davidic monarchy.
[30:8] 1686 tn Heb “I will tear off their bands.” The “bands” are the leather straps which held the yoke bars in place (cf. 27:2). The metaphor of the “yoke on the neck” is continued. The translation reflects the sense of the metaphor but not the specific referent.
[30:9] 1687 tn The word “subject” in this verse and “subjugate” are from the same root word in Hebrew. A deliberate contrast is drawn between the two powers that they will serve.
[30:9] 1688 tn Heb “and to David their king whom I will raise up for them.”
[30:9] sn The Davidic ruler which I will raise up as king over them refers to a descendant of David who would be raised up over a regathered and reunited Israel and Judah. He is called “David” in Hos 3:5, Ezek 34:23-24; 37:24-25 and referred to as a shoot or sprig of Jesse in Isa 11:1, 10 and a “righteous branch” springing from David (the Davidic line). He is called “David” because he is from the Davidic line and because David is the type of the ideal king whom the prophets looked forward to. See further the study notes on 23:5 for this ideal king and for his relation to the NT fulfillment in the person of Jesus the Christ.
[30:10] 1689 tn Heb “So do not be afraid, my servant Jacob, oracle of the
[30:10] 1690 tn Heb “For I will rescue you from far away, your descendants from the land of their captivity.”
[30:10] 1691 sn Compare the ideals of the Mosaic covenant in Lev 26:6, the Davidic covenant in 2 Sam 7:10-11, and the new covenant in Ezek 34:25-31.
[30:11] 1692 tn Heb “Oracle of the
[30:11] 1693 tn The translation “entirely unpunished” is intended to reflect the emphatic construction of the infinitive absolute before the finite verb.
[30:12] 1694 tn The particle כִּי (ki) here is parallel to the one in v. 5 that introduces the first oracle. See the discussion in the translator’s note there.
[30:12] 1695 tn The pronouns in vv. 10-17 are second feminine singular referring to a personified entity. That entity is identified in v. 17 as Zion, which here stands for the people of Zion.
[30:12] 1696 sn The wounds to the body politic are those of the incursions from the enemy from the north referred to in Jer 4:6; 6:1 over which Jeremiah and even God himself have lamented (Jer 8:21; 10:19; 14:17). The enemy from the north has been identified as Babylon and has been identified as the agent of God’s punishment of his disobedient people (Jer 1:15; 4:6; 25:9).
[30:13] 1697 tc The translation of these first two lines follows the redivision of the lines suggested in NIV and NRSV rather than that of the Masoretes who read, “There is no one who pleads your cause with reference to [your] wound.”
[30:13] sn This verse exhibits a mixed metaphor of an advocate pleading someone’s case (cf., Jer 5:28; 22:18) and of a physician applying medicine to wounds and sores resulting from them (see, e.g., Jer 8:18 for the latter metaphor). Zion’s sins are beyond defense and the wounds inflicted upon her beyond healing. However, God, himself, in his own time will forgive her sins (Jer 31:34; 33:8) and heal her wounds (Jer 30:17).
[30:14] 1698 tn Heb “forgotten you.”
[30:14] 1699 tn Heb “attacked you like…with the chastening of a cruel one because of the greatness of your iniquity [and because] your sins are many.” The sentence has been broken down to conform to contemporary English style and better poetic scansion.
[30:16] 1700 tn For the translation of this particle, which is normally translated “therefore” and often introduces an announcement of judgment, compare the usage at Jer 16:14 and the translator’s note there. Here as there it introduces a contrast, a rather unexpected announcement of salvation. For a similar use see also Hos 2:14 (2:16 HT). Recognition of this usage makes the proposed emendation of BHS of לָכֵן כָּל (lakhen kol) to וְכָל (vÿkhol) unnecessary.
[30:16] 1701 sn With the exception of the second line there is a definite attempt at wordplay in each line to underline the principle of lex talionis on a national and political level. This principle has already been appealed to in the case of the end of Babylonian sovereignty in 25:14; 27:7.
[30:17] 1702 tn Again the particle כִּי (ki) appears to be intensive rather than causal. Compare the translator’s note on v. 12. It is possible that it has an adversative sense as an implicit contrast with v. 13 which expresses these concepts in the negative (cf. BDB 474 s.v. כִּי 3.e for this use in statements which are contextually closer to one another).
[30:17] 1703 tn Heb “Oracle of the
[30:18] 1704 tn Heb “I will restore the fortunes of the tents of Jacob and will have compassion on his habitations.” For the meaning of the idiom “restore the fortunes of” see the translator’s note on 29:14. The “tents of Jacob” refers to their homes or houses (see BDB 14 s.v. אֹהֶל 2 and compare usage in Judg 19:9; Mal 2:12). The word “ruined” has been supplied in the translation to show more clearly the idea of restoration of their houses on their former sites in conformity to the concepts in the latter half of the verse.
[30:18] 1705 sn Heb “on its tel.” A tel is a site where successive layers of occupation are built upon one another after the destruction or decay of the former city. The original site was not abandoned because it had been chosen for strategic purposes, such as proximity to water or ease of defense. Many modern archaeological sites have the designation “Tel” as a component of their name because of this practice.
[30:18] 1706 tn Heb “according to its custom [or plan].” Cf. BDB 1049 s.v. מִשְׁפָּט 6.d and compare usage in 1 Sam 27:11.
[30:19] 1707 tn Heb “Out of them will come thanksgiving and a sound of those who are playful.”
[30:19] 1708 sn Compare Jer 29:6.
[30:20] 1709 tn Heb “his children will be as in former times and his congregation/community will be established before me.” “His children” refers to “Jacob” who has been referred to in v. 18 in the phrase “I will restore the fortunes of the tents of Jacob.” “His children” are thus the restored exiles. Some commentaries see the reference here to the restoration of numbers in accordance with the previous verse. However, the last line of this verse and the reference to the ruler in the following verse suggests rather restoration of the religious and political institutions to their former state. For the use of the word translated “community” (עֵדָה, ’edah) to refer to a political congregation as well as its normal use to refer to a religious one see 1 Kgs 12:20. For the idea of “in my favor” (i.e., under the eye and regard of) for the Hebrew phrase used here (לְפָנַי, lÿfanay) see BDB 817 s.v. פָּנֶה II.4.a(b).
[30:21] 1710 sn The statement their ruler will come from their own number accords with the regulation in Deut 17:15. They would not be ruled by a foreign leader but by one of their own people. In v. 9 he is specifically said to come from the Davidic line. See the study note there.
[30:21] 1711 sn Ordinarily this prerogative was confined to the priests and the Levites and even then under strict regulations (cf., e.g., Num 8:19; 16:10; Lev 16:10; 21:17; 22:3). Uzziah king of Judah violated this and suffered leprosy for having done so (2 Chr 26:16-20). It is clear, however, that both David and Solomon on occasion exercised priestly functions in the presence of the ark or the altar which it was normally lawful for only the priests to approach (cf., e.g., 2 Sam 6:13-14; 1 Kgs 8:22, 54-55). Here reference is probably not to the normal prerogatives of offering sacrifice or burning incense but access to God’s special presence at special times for the purpose of consultation.
[30:21] 1712 tn Heb “For who is he who would pledge his heart to draw near to me.” The question is a rhetorical one expecting the answer “no one” and is a way of expressing an emphatic negative (see BDB 566 s.v. מִי f[c]). The concept of “pledging” something refers to putting up security in guarantee of payment. Here the word is used figuratively of “putting up one’s heart [i.e., his very being (cf. BDB 524 s.v. לֵב 7 and Ps 22:26)]” for the privilege of access to God. The rhetorical question denies that any one would do that if he were not bidden by God to do so.
[30:21] 1713 tn Heb “Oracle of the
[30:22] 1714 sn This was their highest privilege (cf. Exod 6:7, Lev 26:12; Jer 24:7) but also their greatest responsibility (cf. Jer 7:3; 11:4). It is a formula referring to a covenant relationship in which God pledges to protect, provide, and be present with his people and they in turn promise to be loyal and obedient to him (see Deut 26:17-18; 29:10-13).
[30:24] 1715 sn Jer 30:23-24 are almost a verbatim repetition of 23:19-20. There the verses were addressed to the people of Jerusalem as a warning that the false prophets had no intimate awareness of the
[31:1] 1716 sn This verse repeats v. 22 but with specific reference to all the clans of Israel, i.e., to all Israel and Judah. It functions here as a transition to the next section which will deal with the restoration of Israel (31:3-20) and Judah (31:21-25) and their reunification in the land (31:27-29) under a new covenant relation with God (31:31-37). See also the study note on 30:3 for further reference to this reunification in Jeremiah and the other prophets.
[31:1] 1717 tn Heb “Oracle of the
[31:2] 1718 tn Heb “who survived the sword.”
[31:2] sn This refers to the remnant of northern Israel who had not been killed when Assyria conquered Israel in 722
[31:3] 1719 tn Or “The people of Israel who survived the onslaughts of Egypt and Amalek found favor in the wilderness as they journeyed to find rest. At that time long ago the
[31:4] 1720 tn Heb “Virgin Israel.”
[31:4] sn For the significance of this metaphor see the note on Jer 14:17. Here the emphasis appears on his special love and care for his people and the hint (further developed in vv. 21-22) that, though guilty of sin, he considers them like an innocent young virgin.
[31:4] 1721 sn Contrast Jer 7:34 and 25:10.
[31:5] 1722 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[31:5] 1723 sn The terms used here refer to the enjoyment of a period of peace and stability and the reversal of the curse (contrast, e.g., Deut 28:30). The Hebrew word translated “enjoy its fruit” is a technical one that refers to the owner of a vineyard getting to enjoy its fruit in the fifth year after it was planted, the crops of the first three years lying fallow, and that of the fourth being given to the
[31:6] 1724 sn Watchmen were stationed at vantage points to pass on warning of coming attack (Jer 6:17; Ezek 33:2, 6) or to spread the news of victory (Isa 52:8). Here reference is made to the watchmen who signaled the special times of the year such as the new moon and festival times when Israel was to go to Jerusalem to worship. Reference is not made to these in the Hebrew Bible but there is a good deal of instruction regarding them in the later Babylonian Talmud.
[31:6] 1725 sn Not only will Israel and Judah be reunited under one ruler (cf. 23:5-6), but they will share a unified place and practice of worship once again in contrast to Israel using the illicit places of worship, illicit priesthood, and illicit feasts instituted by Jeroboam (1 Kgs 12:26-31) and continued until the downfall of Samaria in 722
[31:7] 1726 tn See the translator’s notes on 30:5, 12.
[31:7] 1727 tn Heb “for the head/chief of the nations.” See BDB 911 s.v. רֹאשׁ 3.c and compare usage in Ps 18:44 referring to David as the “chief” or “foremost ruler” of the nations.
[31:7] 1728 tn It is unclear who the addressees of the masculine plural imperatives are in this verse. Possibly they are the implied exiles who are viewed as in the process of returning and praying for their fellow countrymen.
[31:7] 1729 tc Or “The
[31:8] 1730 tn The words “And I will reply” are not in the text but the words vv. 8-9 appear to be the answer to the petition at the end of v. 7. These words are supplied in the translation for clarity.
[31:9] 1731 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] 1732 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] 1733 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).
[31:11] 1734 sn Two rather theologically significant metaphors are used in this verse. The Hebrew word translated “will set…free” is a word used in the legal sphere for paying a redemption price to secure the freedom of a person or thing (see, e.g., Exod 13:13, 15). It is used metaphorically and theologically to refer to Israel’s deliverance from Egyptian bondage (Deut 15:15; Mic 6:4) and its deliverance from Babylonian exile (Isa 35:10). The word translated “secure their release” is a word used in the sphere of family responsibility where a person paid the price to free an indentured relative (Lev 25:48, 49) or paid the price to restore a relative’s property seized to pay a debt (Lev 25:25, 33). This word, too, was used to refer metaphorically and theologically to Israel’s deliverance from Egyptian bondage (Exod 6:6) or release from Babylonian exile (Isa 43:1-4; 44:22). These words are traditionally translated “ransom” and “redeem” and are a part of traditional Jewish and Christian vocabulary for physical and spiritual deliverance.
[31:11] 1735 tn Heb “from the hand/power of the one too strong for him.”
[31:12] 1736 tn Reading a Qal perfect from the root II נָהַר (nahar; so KBL 509 s.v. and HALOT 639 s.v.) rather than I נָהַר (so BDB 625 s.v.).
[31:13] 1737 tn Heb “Oracle of the
[31:13] 1738 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.
[31:14] 1739 tn Heb “I will satiate the priests with fat.” However, the word translated “fat” refers literally to the fat ashes of the sacrifices (see Lev 1:16; 4:2 and cf. BDB 206 s.v. דֶּשֶׁן 2. The word is used more abstractly for “abundance” or “rich food” (see Job 36:16 and BDB 206 s.v. דֶּשֶׁן 1). The people and the priests were prohibited from eating the fat (Lev 7:23-24).
[31:15] 1740 sn Ramah is a town in Benjamin approximately five miles (8 km) north of Jerusalem. It was on the road between Bethel and Bethlehem. Traditionally, Rachel’s tomb was located near there at a place called Zelzah (1 Sam 10:2). Rachel was the mother of Joseph and Benjamin and was very concerned about having children because she was barren (Gen 30:1-2) and went to great lengths to have them (Gen 30:3, 14-15, 22-24). She was the grandmother of Ephraim and Manasseh which were two of the major tribes in northern Israel. Here Rachel is viewed metaphorically as weeping for her “children,” the descendants of Ephraim and Manasseh, who had been carried away into captivity in 722
[31:15] 1741 tn Or “gone into exile” (cf. v. 16), though some English versions take this as meaning “dead” (e.g., NCV, CEV, NLT), presumably in light of Matt 2:18.
[31:16] 1742 tn The words “to her” are not in the text but are implicit from the context. They are supplied in the translation for clarity.
[31:16] 1743 tn Heb “Refrain your voice from crying and your eyes from tears.”
[31:16] 1744 tn Heb “your work.” Contextually her “work” refers to her weeping and refusing to be comforted, that is, signs of genuine repentance (v. 15).
[31:16] 1745 tn Heb “Oracle of the
[31:17] 1746 tn For this nuance for the Hebrew word אַחֲרִית (’akharit) see BDB 31 s.v. אַחֲרִית d and compare usage in Pss 37:38; 109:13. Others translate “your future” but the “future” lies with the return of her descendants, her posterity.
[31:17] 1747 tn Heb “Oracle of the
[31:18] 1748 tn The use of “indeed” is intended to reflect the infinitive absolute which precedes the verb for emphasis (see IBHS 585-86 §35.3.1f).
[31:18] 1749 tn Heb “Ephraim.” See the study note on 31:9. The more familiar term is used, the term “people” added to it, and plural pronouns used throughout the verse to aid in understanding.
[31:18] 1750 tn Heb “like an untrained calf.” The metaphor is that of a calf who has never been broken to bear the yoke (cf. Hos 4:16; 10:11).
[31:18] sn Jer 2:20; 5:5 already referred to Israel’s refusal to bear the yoke of loyalty and obedience to the
[31:18] 1751 tn The verb here is from the same root as the preceding and is probably an example of the “tolerative Niphal,” i.e., “I let myself be disciplined/I responded to it.” See IBHS 389-90 §23.4g and note the translation of some of the examples there, especially Isa 19:22; 65:1.
[31:18] 1752 tn Heb “Bring me back in order that I may come back.” For the use of the plural pronouns see the marginal note at the beginning of the verse. The verb “bring back” and “come back” are from the same root in two different verbal stems and in the context express the idea of spiritual repentance and restoration of relationship not physical return to the land. (See BDB 999 s.v. שׁוּב Hiph.2.a for the first verb and 997 s.v. Qal.6.c for the second.) For the use of the cohortative to express purpose after the imperative see GKC 320 §108.d or IBHS 575 §34.5.2b.
[31:18] sn There is a wordplay on several different nuances of the same Hebrew verb in vv. 16-19. The Hebrew verb shub refers both to their turning away from God (v. 19) and to their turning back to him (v. 18). It is also the word that is used for their return to their homeland (vv. 16-17).
[31:19] 1753 tn For this meaning of the verb see HAL 374 s.v. יָדַע Nif 5 or W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 129. REB translates “Now that I am submissive” relating the verb to a second root meaning “be submissive.” (See HALOT 375 s.v. II יָדַע and J. Barr, Comparative Philology and the Text of the Old Testament, 19-21, for evidence for this verb. Other passages cited with this nuance are Judg 8:16; Prov 10:9; Job 20:20.)
[31:19] 1754 tn Heb “I struck my thigh.” This was a gesture of grief and anguish (cf. Ezek 21:12 [21:17 HT]). The modern equivalent is “to beat the breast.”
[31:19] 1755 tn Heb “because I bear the reproach of my youth.” For the plural referents see the note at the beginning of v. 18.
[31:19] sn The expression the disgraceful things we did in our earlier history refers to the disgrace that accompanied the sins that Israel did in her earlier years before she learned the painful lesson of submission to the
[31:20] 1756 tn Heb “Is Ephraim a dear son to me or a child of delight?” For the substitution of Israel for Ephraim and the plural pronouns for the singular see the note on v. 18. According to BDB 210 s.v. הֲ 1.c the question is rhetorical having the force of an impassioned affirmation. See 1 Sam 2:27; Job 41:9 (41:1 HT) for parallel usage.
[31:20] 1757 tn Heb “my stomach churns for him.” The parallelism shows that this refers to pity or compassion.
[31:20] 1758 tn Heb “Oracle of the
[31:21] 1759 tn The words “I will say” are not in the text. They are supplied in the translation to mark the transition from the address about Israel in a response to Rachel’s weeping (vv. 15-20) to a direct address to Israel which is essentially the answer to Israel’s prayer of penitence (cf. G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 121.)
[31:21] sn The
[31:21] 1760 tn Heb “Virgin Israel.” For the significance see the study note on 31:3.
[31:21] 1761 tn Heb “Set your mind to the highway, the way which you went.” The phrase “the way you went” has been translated “the road you took when you were carried off” to help the reader see the reference to the exile implicit in the context. The verb “which you went” is another example of the old second feminine singular which the Masoretes typically revocalize (Kethib הָלָכְתִּי [halakhti]; Qere הָלָכְתְּ [halakht]). The vocative has been supplied in the translation at the beginning to help make the transition from third person reference to Ephraim/Israel in the preceding to second person in the following and to identify the referent of the imperatives. Likewise, this line has been moved to the front to show that the reference to setting up sign posts and landmarks is not literal but figurative, referring to making a mental note of the way they took when carried off so that they can easily find their way back. Lines three and four in the Hebrew text read, “Set up sign posts for yourself; set up guideposts/landmarks for yourself.” The word translated “telltale signs marking the way” occurs only here. Though its etymology and precise meaning are unknown, all the lexicons agree in translating it as “sign post” or something similar based on the parallelism.
[31:22] 1762 tn The translation “dilly-dally” is suggested by J. Bright, Jeremiah (AB), 276. The verb occurs only here in this stem (the Hitpael) and only one other time in any other stem (the Qal in Song 5:6). The dictionaries define it as “to turn this way and that” (cf., e.g., BDB 330 s.v. חָמַק Hithp.). In the context it refers to turning this way and that looking for the way back.
[31:22] 1763 sn Israel’s backsliding is forgotten and forgiven. They had once been characterized as an apostate people (3:14, 22; the word “apostate” and “unfaithful” are the same in Hebrew) and figuratively depicted as an adulterous wife (3:20). Now they are viewed as having responded to his invitation (compare 31:18-19 with 3:22-25). Hence they are no longer depicted as an unfaithful daughter but as an unsullied virgin (see the literal translation of “my dear children” in vv. 4, 21 and the study note on v. 4.)
[31:22] 1764 tn Heb “For the
[31:22] 1765 sn Heb “create.” This word is always used with God as the subject and refers to the production of something new or unique, like the creation of the world and the first man and woman (Gen 1:1; 2:3; 1:27; 5:1) or the creation of a new heavens and a new earth in a new age (Isa 65:17), or the bringing about of new and unique circumstances (Num 16:30). Here reference is made contextually to the new exodus, that marvelous deliverance which will be so great that the old will pale in comparison (see the first note on v. 9).
[31:22] 1766 tn The meaning of this last line is uncertain. The translation has taken it as proverbial for something new and unique. For a fairly complete discussion of most of the options see C. Feinberg, “Jeremiah,” EBC 6:571. For the nuance of “protecting” for the verb here see BDB 686 s.v. סָבַב Po‘ 1 and compare the usage in Deut 32:10.
[31:23] 1767 tn Heb “Yahweh of armies, the God of Israel.” See 7:3 and the study note of 2:19 for the rendering of this title and an explanation of its significance.
[31:23] 1768 tn Heb “They [i.e., people (the indefinite plural, GKC 460 §144.g)] will again say in the land of Judah and in its cities when I restore their fortunes.” For the meaning of the idiom “to restore the fortunes” see the translator’s note on 29:14.
[31:23] 1769 tn The words “of Jerusalem” are not in the text but it is implicit in the titles that follow. They have been supplied in the translation for clarity to aid in identifying the referent.
[31:23] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[31:23] 1770 sn The blessing pronounced on the city of Zion/Jerusalem by the restored exiles looks at the restoration of its once exalted state as the city known for its sanctity and its just dealing (see Isa 1:21 and Ps 122). This was a reversal of the state of Jerusalem in the time of Isaiah and Jeremiah where wickedness not righteousness characterized the inhabitants of the city (cf. Isa 1:21; Jer 4:14; 5:1; 13:27). The blessing here presupposes the rebuilding of the city of Jerusalem and the temple which gave the city its sanctity.
[31:24] 1771 tn The translation “those who move about with their flocks” is based on an emendation of the Hebrew text which reads a third plural Qal perfect (נָסְעוּ, nos’u) to a masculine plural Qal participle in the construct (נֹסְעֵי, nosÿ’e) as suggested in the BHS fn. For the use of the construct participle before a noun with a preposition see GKC 421 §130.a. It is generally agreed that three classes of people are referred to here, townspeople, farmers, and shepherds. But the syntax of the Hebrew sentence is a little awkward: “And they [i.e., “people” (the indefinite plural, GKC 460 §144.g)] will live in it, Judah and all its cities [an apposition of nearer definition (GKC 425-26 §131.n)], [along with] farmers and those who move about with their flocks.” The first line refers awkwardly to the townspeople and the other two classes are added asyndetically (i.e., without the conjunction “and”).
[31:25] 1772 tn The verbs here again emphasize that the actions are as good as done (i.e., they are prophetic perfects; cf. GKC 312-13 §106.n).
[31:25] sn For the concept here compare Jer 31:12 where the promise was applied to northern Israel. This represents the reversal of the conditions that would characterize the exiles according to the covenant curse of Deut 28:65-67.
[31:26] 1773 tn Or “When I, Jeremiah, heard this, I woke up and looked around. My sleep had been very pleasant.” The text is somewhat enigmatic. It has often been explained as an indication that Jeremiah had received this communication (30:3–31:26) while in a prophetic trance (compare Dan 10:9). However, there is no other indication that this is a vision or a vision report. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 124, 128-29) suggest that this is a speech of the restored (and refreshed) exiles like that which is formally introduced in v. 23. This speech, however, is not formally introduced. This interpretation is also reflected in TEV, CEV and is accepted here as fitting the context better and demanding less presuppositions. The Hebrew text reads literally, “Upon this I awoke and looked and my sleep was sweet to me.” Keown, Scalise, and Smothers have the best discussion of these two options as well as several other options.
[31:27] 1774 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] 1775 tn Heb “Oracle of the
[31:27] 1776 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.
[31:28] 1777 tn Heb “Just as I watched over them to uproot and to tear down, to destroy and demolish, so I will watch over them to build and to plant.” The words here repeat those of 1:10 and 1:12.
[31:28] 1778 tn Heb “Oracle of the
[31:29] 1779 tn This word only occurs here and in the parallel passage in Ezek 18:2 in the Qal stem and in Eccl 10:10 in the Piel stem. In the latter passage it refers to the bluntness of an ax that has not been sharpened. Here the idea is of the “bluntness” of the teeth, not from having ground them down due to the bitter taste of sour grapes but to the fact that they have lost their “edge,” “bite,” or “sharpness” because they are numb from the sour taste. For this meaning for the word see W. L. Holladay, Jeremiah (Hermeneia), 2:197.
[31:29] sn This is a proverbial statement that is also found in Ezek 18:2. It served to articulate the complaint that the present generation was suffering for the accrued sins of their ancestors (cf. Lam 5:7) and that the
[31:30] 1780 sn The
[31:31] 1781 tn Heb “Oracle of the
[31:31] 1782 tn Or “a renewed covenant” (also in vv. 22-23).
[31:31] 1783 tn Heb “the house of Israel and the house of Judah.”
[31:32] 1784 tn The word “old” is not in the text but is implicit in the use of the word “new.” It is supplied in the translation for greater clarity.
[31:32] 1785 tn Heb “fathers.”
[31:32] sn This refers to the Mosaic covenant which the nation entered into with God at Sinai and renewed on the plains of Moab. The primary biblical passages explicating this covenant are Exod 19–24 and the book of Deuteronomy; see as well the study note on Jer 11:2 for the form this covenant took and its relation to the warnings of the prophets. The renewed document of Deuteronomy was written down and provisions made for periodic public reading and renewal of commitment to it (Deut 31:9-13). Josiah had done this after the discovery of the book of the law (which was either Deuteronomy or a synopsis of it) early in the ministry of Jeremiah (2 Kgs 23:1-4; the date would be near 622
[31:32] 1786 tn Heb “when I took them by the hand and led them out.”
[31:32] 1787 tn Or “I was their master.” See the study note on 3:14.
[31:32] sn The metaphor of Yahweh as husband and Israel as wife has been used already in Jer 3 and is implicit in the repeated allusions to idolatry as spiritual adultery or prostitution. The best commentary on the faithfulness of God to his “husband-like” relation is seen in the book of Hosea, especially in Hos 1-3.
[31:32] 1788 tn Heb “Oracle of the
[31:33] 1789 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] 1790 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] 1791 tn Heb “Oracle of the
[31:33] 1792 tn Heb “‘But this is the covenant that I will make with the house of Israel after these days:’ says the
[31:33] 1793 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] 1794 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
[31:33] 1795 sn Compare Jer 24:7; 30:22; 31:1 and see the study note on 30:2.
[31:34] 1796 tn Heb “teach…, saying, ‘Know the
[31:34] sn As mentioned in the translator’s note on 9:3 (9:2 HT) “knowing” God in covenant contexts like this involves more than just an awareness of who he is (9:23 [9:22 HT]). It involves an acknowledgment of his sovereignty and whole hearted commitment to obedience to him. This is perhaps best seen in the parallelisms in Hos 4:1; 6:6 where “the knowledge of God” is parallel with faithfulness and steadfast love and in the context of Hos 4 refers to obedience to the
[31:34] 1797 sn This statement should be understood against the background of Jer 8:8-9 where class distinctions were drawn and certain people were considered to have more awareness and responsibility for knowing the law and also Jer 5:1-5 and 9:3-9 where the sinfulness of Israel was seen to be universal across these class distinctions and no trust was to be placed in friends, neighbors, or relatives because all without distinction had cast off God’s yoke (i.e., refused to submit themselves to his authority).
[31:34] 1798 tn The Hebrew particle כִּי (ki) that introduces this clause refers to more than just the preceding clause (i.e., that all will know the
[31:35] 1799 tn Heb “Yahweh of armies.” See the study note on 2:19 for this title. In the Hebrew text the verse reads: “Thus says the
[31:36] 1800 tn Heb “Oracle of the
[31:36] 1801 tn Heb “‘If these fixed orderings were to fail to be present before me,’ oracle of the
[31:37] 1802 sn This answers Jeremiah’s question in 14:19.
[31:37] 1803 tn Heb “If the heavens above could be measured or the foundations of the earth below be explored, then also I could reject all the seed of Israel for all they have done.”
[31:37] 1804 tn Heb “Oracle of the
[31:38] 1805 tc The words “is coming” (בָּאִים, ba’im) are not in the written text (Kethib) but are supplied in the margin (Qere), in several Hebrew
[31:38] sn On this idiom compare vv. 27, 31.
[31:38] 1806 tn Heb “Oracle of the
[31:38] 1807 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[31:38] 1808 tn Heb “the city will be built to [or for] the
[31:38] 1809 tn The word “westward” is not in the text but is supplied in the translation to give some orientation.
[31:38] sn The Tower of Hananel is referred to in Neh 3:1; 12:39; Zech 14:10. According to the directions given in Neh 3 it was in the northern wall, perhaps in the northeast corner, north of the temple mount. The Corner Gate is mentioned again in 2 Kgs 14:13; 2 Chr 25:23; 26:9; Zech 14:10. It is generally agreed that it was located in the northwest corner of the city.
[31:39] 1810 tn The words “west” and “southward” are not in the text but are supplied in the translation to give some orientation.
[31:39] sn The location of the Hill of Gareb and the place called Goah are not precisely known. However, it has been plausibly suggested from the other localities mentioned that the reference is to the hill west of the Hinnom valley mentioned in Josh 15:8. The location of Goah is generally placed south of that near the southwest corner of the Hinnom Valley which is referred to in the next verse.
[31:40] 1811 sn It is generally agreed that this refers to the Hinnom Valley which was on the southwestern and southern side of the city. It was here where the people of Jerusalem had burned their children as sacrifices and where the
[31:40] 1812 tc The translation here follows the Qere and a number of Hebrew
[31:40] 1813 sn The Kidron Valley is the valley that joins the Hinnom Valley in the southeastern corner of the city and runs northward on the east side of the city.
[31:40] 1814 tn The words “on the east” and “north” are not in the text but are supplied in the translation to give orientation.
[31:40] 1815 sn The Horse Gate is mentioned in Neh 3:28 and is generally considered to have been located midway along the eastern wall just south of the temple area.
[31:40] 1816 tn The words “will be included within this city that is” are not in the text. The text merely says that “The whole valley…will be sacred to the
[31:40] sn The area that is here delimited is larger than any of the known boundaries of Jerusalem during the OT period. Again, this refers to the increase in population of the restored community (cf. 31:27).
[32:1] 1817 tn Heb “The word which came to Jeremiah from the
[32:1] sn The dating formulas indicate that the date was 588/87
[32:2] 1818 sn Jer 32:2-5 are parenthetical, giving the background for the actual report of what the
[32:2] 1819 sn According to Jer 39:1 the siege began in Zedekiah’s ninth year (i.e., in 589/88
[32:2] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[32:2] 1820 tn Heb “the courtyard of the guarding” or “place of guarding.” This expression occurs only in the book of Jeremiah (32:2, 8, 12; 33:1; 37:21; 38:6, 12, 28; 39:14, 15) and in Neh 3:25. It is not the same as an enclosed prison which is where Jeremiah was initially confined (37:15-16; literally a “house of imprisoning” [בֵּית הָאֵסוּר, bet ha’esur] or “house of confining” [בֵּית הַכֶּלֶא, bet hakkele’]). It is said to have been in the palace compound (32:2) near the citadel or upper palace (Neh 3:25). Though it was a place of confinement (32:2; 33:1; 39:15) Jeremiah was able to receive visitors, e.g., his cousin Hanamel (32:8) and the scribe Baruch (32:12), and conduct business there (32:12). According to 32:12 other Judeans were also housed there. A cistern of one of the royal princes, Malkijah, was located in this courtyard, so this is probably not a “prison compound” as NJPS interpret but a courtyard adjacent to a guardhouse or guard post (so G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 151, and compare Neh 12:39 where reference is made to a Gate of the Guard/Guardhouse) used here for housing political prisoners who did not deserve death or solitary confinement as some of the officials though Jeremiah did.
[32:3] 1821 tn Heb “Zedekiah king of Judah.”
[32:3] 1822 tn The translation represents an attempt to break up a very long Hebrew sentence with several levels of subordination and embedded quotations and also an attempt to capture the rhetorical force of the question “Why…” which is probably an example of what E. W. Bullinger (Figures of Speech, 953-54) calls a rhetorical question of expostulation or remonstrance (cf. the note on 26:9 and compare also the question in 36:29. In all three of these cases NJPS translates “How dare you…” which captures the force nicely). The Hebrew text reads, “For Zedekiah king of Judah had confined him, saying, ‘Why are you prophesying, saying, “Thus says the
[32:4] 1823 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
[32:4] 1824 tn Heb “his [Zedekiah’s] mouth will speak with his [Nebuchadnezzar’s] mouth and his eyes will see his eyes.” The verbs here are an obligatory imperfect and its vav consecutive perfect equivalent. (See IBHS 508-9 §31.4g for discussion and examples of the former and IBHS 528 §32.2.1d, n. 16, for the latter.)
[32:5] 1825 tn This is the verb (פָּקַד, paqad) that has been met with several times in the book of Jeremiah, most often in the ominous sense of “punish” (e.g., 6:15; 11:22; 23:24) but also in the good sense of “resume concern for” (e.g., 27:22; 29:10). Here it is obviously in the ominous sense referring to his imprisonment and ultimate death (52:11).
[32:5] sn Compare Jer 34:2-3 for this same prophecy. The incident in Jer 34:1-7 appears to be earlier than this one. Here Jeremiah is confined to the courtyard of the guardhouse; there he appears to have freedom of movement.
[32:5] 1826 tn Heb “Oracle of the
[32:5] 1827 sn The pronouns are plural here, referring to the people of Judah and Jerusalem. Jeremiah had counseled that they surrender (cf. 27:12; 21:8-10) because they couldn’t succeed against the Babylonian army even under the most favorable circumstances (37:3-10).
[32:5] 1828 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
[32:6] 1829 tn Heb “The word of the
[32:7] 1830 tn Heb “your right.” The term מִשְׁפָּט (mishpat) here and in v. 8 refers to legal entitlement for the option to purchase a property (BDB 1049 s.v. מִשְׁפָּט 5; cf. Deut 21:17).
[32:7] 1831 sn Underlying this request are the laws of redemption of property spelled out in Lev 25:25-34 and illustrated in Ruth 4:3-4. Under these laws, if a property owner became impoverished and had to sell his land, the nearest male relative had the right and duty to buy it so that it would not pass out of the use of the extended family. The land, however, would not actually belong to Jeremiah because in the year of Jubilee it reverted to its original owner. All Jeremiah was actually buying was the right to use it (Lev 25:13-17). Buying the field, thus, did not make any sense (thus Jeremiah’s complaint in v. 25) other than the fact that the
[32:8] 1832 tn Heb “And according to the word of the
[32:9] 1833 tn Heb “I weighed out the money [more literally, “silver”] for him, seventeen shekels of silver.”
[32:9] sn Coins were not in common use until the postexilic period. Payment in gold and silver was made by cutting off pieces of silver or gold and weighing them in a beam balance using standard weights as the measure. A shekel weighed approximately 0.4 ounce or 11.4 grams. The English equivalents are only approximations.
[32:10] 1834 tn The words “of purchase” are not in the text but are implicit. The qualification is spelled out explicitly in vv. 11, 12, 13. These words are supplied in the translation for clarity. An alternative translation would be “I put the deed in writing.” However, since the same idiom כָּתַב בְּסֵפֶר (catav bÿsefer) is used later in v. 12 with respect to the witnesses, it is likely that it merely refers to signing the document.
[32:10] 1835 tn The words “to the purchase” are not in the text but are implicit in the idiom “I had some witnesses serve as witness.” The words are supplied in the translation for clarity.
[32:11] 1836 tn There is some uncertainty about the precise meaning of the phrases translated “the order of transfer and the regulations.” The translation follows the interpretation suggested by J. Bright, Jeremiah (AB), 237; J. A. Thompson, Jeremiah (NICOT), 586, n. 5; and presumably BDB 349 s.v. חֹק 7, which defines the use of חֹק (khoq) here as “conditions of the deed of purchase.”
[32:12] 1837 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] 1838 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] 1839 tc The translation follows a number of Hebrew
[32:14] 1840 tn Heb “Yahweh of armies, the God of Israel.” For this title see 7:3 and the study notes on 2:19.
[32:14] 1841 tn Heb “many days.” See BDB s.v. יוֹם 5.b for this usage.
[32:15] 1842 tn Heb “Yahweh of armies, the God of Israel.” For this title see 7:3 and the study notes on 2:19.
[32:15] 1843 sn The significance of the symbolic act performed by Jeremiah as explained here was a further promise (see the “again” statements in 31:4, 5, 23 and the “no longer” statements in 31:12, 29, 34, 40) of future restoration beyond the destruction implied in vv. 3-5. After the interruption of exile, normal life of buying and selling of fields, etc. would again be resumed and former property rights would be recognized.
[32:17] 1844 tn Heb “Lord Yahweh.” For an explanation of the rendering here see the study note on 1:6.
[32:17] sn The parallel usage of this introduction in Jer 1:6; 4:10; 14:13 shows that though this prayer has a lengthy introductory section of praise vv. 17-22, this prayer is really one of complaint or lament.
[32:17] 1845 tn This is an attempt to render the Hebrew particle normally translated “behold.” See the translator’s note on 1:6 for the usage of this particle.
[32:17] 1846 tn Heb “by your great power and your outstretched arm.” See 21:5; 27:5 and the marginal note on 27:5 for this idiom.
[32:18] 1847 tn Or “to thousands of generations.” The contrast of showing steadfast love to “thousands” to the limitation of punishing the third and fourth generation of children for their parents’ sins in Exod 20:5-6; Deut 5:9-10; Exod 34:7 has suggested to many commentators and translators (cf., e.g., NRSV, TEV, NJPS) that reference here is to “thousands of generations.” The statement is, of course, rhetorical emphasizing God’s great desire to bless as opposed to the reluctant necessity to punish. It is part of the attributes of God spelled out in Exod 34:6-7.
[32:18] 1848 tn Heb “pays back into the bosom of their children the sin of their parents.”
[32:18] 1849 tn Heb “Nothing is too hard for you who show…and who punishes…the great [and] powerful God whose name is Yahweh of armies, [you who are] great in counsel…whose eyes are open…who did signs…” Jer 32:18-22 is a long series of relative clauses introduced by participles or relative pronouns in vv. 18-20a followed by second person vav consecutive imperfects carrying on the last of these relative clauses in vv. 20b-22. This is typical of hymnic introductions to hymns of praise (cf., e.g., Ps 136) but it is hard to sustain the relative subordination which all goes back to the suffix on “hard for you.” The sentences have been broken up but the connection with the end of v. 17 has been sacrificed for conformity to contemporary English style.
[32:19] 1850 tn Heb “[you are] great in counsel and mighty in deed.”
[32:19] 1851 tn Heb “your eyes are open to the ways of the sons of men.”
[32:19] 1852 tn Heb “giving to each according to his way [= behavior/conduct] and according to the fruit of his deeds.”
[32:20] 1853 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.
[32:21] 1854 tn Heb “You brought your people Israel out of the land of Egypt with signs and wonders and with a mighty hand and with outstretched arm and with great terror.” For the figurative expressions involved here see the marginal notes on 27:5. The sentence has been broken down to better conform to contemporary English style.
[32:22] 1855 tn Heb “fathers.”
[32:22] 1856 tn For an alternative translation of the expression “a land flowing with milk and honey” see the translator’s note on 11:5.
[32:23] 1857 tn Or “They did not do everything that you commanded them to do.” This is probably a case where the negative (לֹא, lo’) negates the whole category indicated by “all” (כָּל, kol; see BDB 482 s.v. כָּל 1.e(c) and compare usage in Deut 12:16; 28:14). Jeremiah has repeatedly emphasized that the history of Israel since their entry into the land has been one of persistent disobedience and rebellion (cf., e.g. 7:22-26; 11:7-8). The statement, of course, is somewhat hyperbolical as all categorical statements of this kind are.
[32:24] 1858 tn Heb “Siege ramps have come up to the city to capture it.”
[32:24] 1860 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
[32:24] 1861 tn Heb “And the city has been given into the hands of the Chaldeans who are fighting against it because of the sword, starvation, and disease.” The verb “has been given” is one of those perfects that view the action as good as done (the perfect of certainty or prophetic perfect).
[32:24] 1862 tn The word “
[32:24] 1863 tn Heb “And what you said has happened and behold you see it.”
[32:25] 1864 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
[32:25] 1865 tn Heb “And you, Lord Yahweh, have said to me, ‘Buy the field for…’ even though the city will be given into the hands of the Babylonians.” The sentence has been broken up and the order reversed for English stylistic purposes. For the rendering “is sure to fall into the hands of” see the translator’s note on the preceding verse.
[32:25] 1866 tn Heb “Lord
[32:25] 1867 tn Heb “call in witnesses to witness.”
[32:26] 1868 tn Heb “The word of the
[32:27] 1869 tn Heb “Behold, I am the
[32:27] sn This statement furnishes the grounds both for the assurance that the city will indeed be delivered over to Nebuchadnezzar (vv. 28-29a) and that it will be restored and repopulated (vv. 37-41). This can be seen from the parallel introductions in vv. 28, “Therefore the
[32:28] 1870 tn Heb “Thus says the
[32:28] 1871 tn Heb “Behold, I will give this city into the hand of…”
[32:28] 1872 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
[32:29] 1873 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
[32:29] 1874 sn Compare Jer 19:13.
[32:30] 1875 tn Heb “that which is evil in my eyes.” For this idiom see BDB 744 s.v. עַיִן 3.c and compare usage in 18:10.
[32:30] 1876 tn Heb “from their youth.”
[32:30] sn Compare Jer 3:24-25; 11:21. The nation is being personified and reference is made to her history from the time she left Egypt onward (cf. 2:2).
[32:30] 1877 tn Heb “the people of Israel.” However, since “people of Israel” has been used in the preceding line for the northern kingdom as opposed to the kingdom of Judah, it might lead to confusion to translate literally. Moreover, the pronoun “they” accomplishes the same purpose.
[32:30] 1878 tn Heb “by the work of their hands.” See the translator’s note on 25:6 and the parallelism in 25:14 for this rendering rather than referring it to the making of idols as in 1:16; 10:3.
[32:30] 1879 tn Heb “Oracle of the
[32:31] 1880 tn The statements in vv. 28-29 regarding the certain destruction of the city are motivated by three parallel causal clauses in vv. 30a, b, 31, the last of which extends through subordinate and coordinate clauses until the end of v. 35. An attempt has been made to bring out this structure by repeating the idea “This/it will happen” in front of each of these causal clauses in the English translation.
[32:31] 1881 tn Heb “from the day they built it until this day.”
[32:31] sn The Israelites did not in fact “build” Jerusalem. They captured it from the Jebusites in the time of David. This refers perhaps to the enlarging and fortifying of the city after it came into the hands of the Israelites (2 Sam 5:6-10).
[32:31] 1882 tn Heb “For this city has been to me for a source of my anger and my wrath from the day they built it until this day so as remove it.” The preposition ְל (lamed) with the infinitive (Heb “so as to remove it”; לַהֲסִירָהּ, lahasirah) expresses degree (cf. R. J. Williams, Hebrew Syntax, 37, §199, and compare usage in 2 Sam 13:2).
[32:32] 1883 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[32:32] 1884 tn Heb “remove it from my sight 32:33 because of all the wickedness of the children of Israel and the children of Judah which they have done to make me angry, they, their kings, their officials, their priests, and their prophets, and the men of Judah, and the inhabitants of Jerusalem.” The sentence has been broken up in conformity with contemporary English style and an attempt has been made to preserve the causal connections.
[32:33] 1885 tn Heb “they have turned [their] backs to me, not [their] faces.” Compare the same idiom in 2:27.
[32:33] 1886 tn For the idiom involved here see the translator’s note on 7:13. The verb that introduces this clause is a Piel infinitive absolute which is functioning in place of the finite verb (see, e.g., GKC 346 §113.ff and compare usage in Jer 8:15; 14:19. This grammatical point means that the versions cited in BHS fn a may not be reading a different text after all, but may merely be interpreting the form as syntactically equivalent to a finite verb as the present translation has done.).
[32:33] sn This refers to God teaching them through the prophets whom he has sent as indicated by the repeated use of this idiom elsewhere in 7:13, 25; 11:7; 25:3, 4; 26:5, 19.
[32:33] 1887 tn Heb “But they were not listening so as to accept correction.”
[32:34] 1888 tn Heb “the house which is called by my name.” Cf. 7:10, 11, 14 and see the translator’s note on 7:10 for the explanation for this rendering.
[32:35] 1889 sn Compare Jer 7:30-31; 19:5 and the study notes on 7:30. The god Molech is especially associated with the practice of child sacrifice (Lev 18:21; 20:2-5; 2 Kgs 23:10). In 1 Kgs 11:7 this god is identified as the god of the Ammonites who is also called Milcom in 1 Kgs 11:5; 2 Kgs 23:13. Child sacrifice, however, was not confined to this god; it was also made to the god Baal (Jer 19:5) and to other idols that the Israelites had set up (Ezek 16:20-21). This practice was, however, strictly prohibited in Israel (Lev 18:21; 20:2-5; Deut 12:31; 18:10). It was this practice as well as other pagan rites that Manasseh had instituted in Judah that ultimately led to Judah’s demise (2 Kgs 24:3-4). Though Josiah tried to root these pagan practices (2 Kgs 23:4-14) out of Judah he could not do so. The people had only made a pretense of following his reforms; their hearts were still far from God (Jer 3:10; 12:2).
[32:35] 1890 tn Heb “They built high places to Baal which are in the Valley of Ben Hinnom to cause their sons and daughters to pass through [the fire] to Molech [a thing] which I did not command them and [which] did not go up into my heart [= “mind” in modern psychology] to do this abomination so as to make Judah liable for punishment.” For the use of the Hiphil of חָטָא (khata’) to refer to the liability for punishment see BDB s.v. חָטָא Hiph.3 and compare the usage in Deut 24:8. Coming at the end as this does, this nuance is much more likely than “cause Judah to sin” which is the normal translation assigned to the verb here. The particle לְמַעַן (lÿma’an) that precedes it is here once again introducing a result and not a purpose (compare other clear examples in 27:10, 15). The sentence has been broken down in conformity to contemporary English style and an attempt has been made to make clear that what is detestable and not commanded is not merely child sacrifice to Molech but child sacrifice in general.
[32:36] 1891 tn Heb “you.” However, the pronoun is plural and is addressed to more than just Jeremiah (v. 26). It includes Jeremiah and those who have accepted his prophecy of doom.
[32:36] 1893 sn Compare Jer 32:24, 28. In 32:24 this is Jeremiah’s statement just before he expresses his perplexity about the
[32:36] 1894 tn Heb “And now therefore thus says the
[32:37] 1895 tn The verb here should be interpreted as a future perfect; though some of the people have already been exiled (in 605 and 597
[32:38] 1896 sn The covenant formula setting forth the basic relationship is reinstituted along with a new covenant (v. 40). See also 24:7; 30:22; 31:1 and the study note on 30:22.
[32:39] 1897 tn Heb “I will give to them one heart and one way to [= in order that they may] fear me all the days for good to them.” The phrase “one heart” refers both to unanimity of will and accord (cf. 1 Chr 12:38 [12:39 HT]; 2 Chr 30:12) and to singleness of purpose or intent (cf. Ezek 11:19 and see BDB 525 s.v. ֵלב 4 where reference is made to “inclinations, resolutions, and determinations of the will”). The phrase “one way” refers to one way of life or conduct (cf. BDB 203 s.v. דֶּרֶךְ 6.a where reference is made to moral action and character), a way of life that is further qualified by the goal of showing “fear, reverence, respect” for the
[32:39] sn Other passages also speak about the “single-minded purpose” (Heb “one heart”) and “living in a way that shows respect for me.” Deut 30:6-8 speaks of a circumcised heart that will love him, obey him, and keep his commands. Ezek 11:20-21 speaks of the removal of a stony heart and the giving of a single-minded, “fleshy” heart and a new spirit that will follow his decrees and keep his laws. Ezek 36:26-27 speaks of the removal of a stony heart and the giving of a new, “fleshy” heart and a new spirit and an infusion of God’s own spirit so that they will be able to follow his decrees and keep his laws. Jer 24:7 speaks of the giving of a (new) heart so that they might “know” him. And Jer 31:33 speaks of God writing his law on their hearts. All this shows that there is a new motivation and a new enablement for fulfilling the old stipulations, especially that of whole-hearted devotion to him (cf. Deut 6:4-6).
[32:40] 1898 tn Heb “an everlasting covenant.” For the rationale for the rendering “agreement” and the nature of the biblical covenants see the study note on 11:2.
[32:40] sn For other references to the lasting (or everlasting) nature of the new covenant see Isa 55:3; 61:8; Jer 50:5; Ezek 16:60; 37:26. The new covenant appears to be similar to the ancient Near Eastern covenants of grants whereby a great king gave a loyal vassal a grant of land or dynastic dominion over a realm in perpetuity in recognition of past loyalty. The right to such was perpetual as long as the great king exercised dominion, but the actual enjoyment could be forfeited by individual members of the vassal’s dynasty. The best example of such an covenant in the OT is the Davidic covenant where the dynasty was given perpetual right to rule over Israel. Individual kings might be disciplined and their right to enjoy dominion taken away, but the dynasty still maintained the right to rule (see 2 Sam 23:5; Ps 89:26-37 and note especially 1 Kgs 11:23-39). The new covenant appears to be the renewal of God’s promise to Abraham to always be the God of his descendants and for his descendants to be his special people (Gen 17:7) something they appear to have forfeited by their disobedience (see Hos 1:9). However, under the new covenant he promises to never stop doing them good and grants them a new heart, a new spirit, the infusion of his own spirit, and the love and reverence necessary to keep from turning away from him. The new covenant is not based on their past loyalty but on his gracious forgiveness and his gifts.
[32:40] 1899 tn Or “stop being gracious to them” or “stop blessing them with good”; Heb “turn back from them to do good to them.”
[32:40] 1900 tn Or “I will make them want to fear and respect me so much that”; Heb “I will put the fear of me in their hearts.” However, as has been noted several times, “heart” in Hebrew is more the center of the volition (and intellect) than the center of emotions as it is in English. Both translations are intended to reflect the difference in psychology.
[32:40] 1901 tn The words “never again” are not in the text but are implicit from the context and are supplied not only by this translation but by a number of others.
[32:41] 1902 tn Heb “will plant them in the land with faithfulness with all my heart and with all my soul.” The latter expressions are, of course, anthropomorphisms (see Deut 6:5).
[32:42] 1903 tn Heb “For thus says the
[32:42] 1904 tn Heb “As I have brought all this great disaster on these people so I will bring upon them all the good fortune which I am promising them.” The translation has broken down the longer Hebrew sentence to better conform to English style.
[32:42] sn See the same guarantee in Jer 31:27.
[32:43] 1905 tn Heb “you.” However, the pronoun is plural and is addressed to more than just Jeremiah (v. 26). It includes Jeremiah and those who have accepted his prophecy of doom.
[32:43] 1906 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
[32:43] 1907 tn The noun is singular with the article, but it is a case of the generic singular (cf. GKC 406 §126.m).
[32:43] 1908 tn Heb “Fields will be bought in this land of which you [masc. pl.] are saying, ‘It will be desolate [a perfect of certainty or prophetic perfect] without man or beast; it will be given into the hand of the Chaldeans.’” The original sentence has been broken down to better conform to contemporary English style.
[32:44] 1909 tn Heb “They will buy fields with silver and write in the deed and seal [it] and have witnesses witness [it] in the land of Benjamin, in the environs of Jerusalem, in the towns in Judah, in the towns in the hill country, in the towns in the Shephelah, and in the towns in the Negev.” The long Hebrew sentence has again been restructured to better conform to contemporary English style. The indefinite “they will buy” is treated as a passive. It is followed by three infinitive absolutes which substitute for the finite verb (cf. GKC 345 §113.y) which is a common feature of the style of the book of Jeremiah.
[32:44] sn For the geographical districts mentioned here compare Jer 17:26.
[32:44] 1910 tn Or “I will reverse their fortunes.” For this idiom see the translator’s note on 29:14 and compare the usage in 29:14; 30:3, 18; 31:23.
[32:44] 1911 tn Heb “Oracle of the
[33:1] 1912 sn The introductory statement here ties this incident in with the preceding chapter which was the first time that the
[33:1] 1913 tn Heb “And the word of the
[33:2] 1914 tn Or “I, the
[33:3] 1915 tn This passive participle or adjective is normally used to describe cities or walls as “fortified” or “inaccessible.” All the lexicons, however, agree in seeing it used here metaphorically of “secret” or “mysterious” things, things that Jeremiah could not know apart from the
[33:4] 1916 tn Heb “the sword.” The figure has been interpreted for the sake of clarity.
[33:5] 1917 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
[33:5] 1918 sn This refers to the tearing down of buildings within the city to strengthen the wall or to fill gaps in it which had been broken down by the Babylonian battering rams. For a parallel to this during the siege of Sennacherib in the time of Hezekiah see Isa 22:10; 2 Chr 32:5. These torn-down buildings were also used as burial mounds for those who died in the fighting or through starvation and disease during the siege. The siege prohibited them from taking the bodies outside the city for burial and leaving them in their houses or in the streets would have defiled them.
[33:5] 1919 tn Heb “Because I have hidden my face from.” The modern equivalent for this gesture of rejection is “to turn the back on.” See Ps 13:1 for comparable usage. The perfect is to be interpreted as a perfect of resolve (cf. IBHS 488-89 §30.5.1d and compare the usage in Ruth 4:3).
[33:5] 1920 tn The translation and meaning of vv. 4-5 are somewhat uncertain. The translation and precise meaning of vv. 4-5 are uncertain at a number of points due to some difficult syntactical constructions and some debate about the text and meaning of several words. The text reads more literally, “33:4 For thus says the
[33:6] 1921 tn Heb “Behold I am healing.” For the usage of the particle “behold” indicating certainty see the translator’s note on 1:6. These are the great and hidden things that the
[33:6] 1922 sn Compare Jer 30:17. Jerusalem is again being personified and her political and spiritual well-being are again in view.
[33:6] 1923 tn The meaning and text of this word is questioned by KBL 749 s.v. עֲתֶרֶת. However, KBL also emends both occurrences of the verb from which BDB 801 s.v. עֲתֶרֶת derives this noun. BDB is more likely correct in seeing this and the usage of the verb in Prov 27:6; Ezek 35:13 as Aramaic loan words from a root meaning to be rich (equivalent to the Hebrew עָשַׁר, ’ashar).
[33:7] 1924 tn Heb “I will reverse [or restore] the fortunes of Judah and the fortunes of Israel.” For this idiom see the translator’s note on Jer 29:14 and see the usage in 30:3, 18; 31:23; 32:44.
[33:7] 1925 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.
[33:7] sn Reference is 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.
[33:8] 1926 sn Compare Jer 31:34; Ezek 36:25, 33.
[33:9] 1927 tn Heb “And it [the city] will be to me for a name for joy and for praise and for honor before all the nations of the earth which will hear of all the good things which I will do for them and which will be in awe and tremble for all the good things and all the peace [or prosperity] which I will do for them.” The long complex Hebrew sentence has been broken down to better conform with contemporary English style.
[33:10] 1928 tn Heb “Thus says the
[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] 1929 tn Heb “You.” However, the pronoun is plural as in 32:36, 43. See the translator’s note on 32:36.
[33:10] 1930 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[33:11] 1931 tn Heb “33:10 Thus says the
[33:11] 1932 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] 1933 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
[33:11] 1934 tn Heb “Oracle of the
[33:11] 1935 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] 1936 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.
[33:12] 1937 tn Heb “Thus says Yahweh of armies.” For the explanation for the first person introduction see the translator’s notes on 33:2, 10. Verses 4, 10, 12 introduce three oracles, all under the answer to the
[33:13] 1938 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] 1939 sn Compare Jer 32:44.
[33:14] 1940 tn Heb “Oracle of the
[33:14] 1941 sn This refers at the very least to the promises of Jer 23:5-6, 7-8; 30:3; 31:27, 31 where the same formula “The time will certainly come (Heb “Behold the days are coming”)” occurs. Reference may also be to the promises through the earlier prophets of what is alluded to here, i.e., the restoration of Israel and Judah under a Davidic ruler and the revival of the offerings (cf. Hos 1:10-11; 3:4-5; Amos 9:11-12; Isa 11:1-5, 10-16; Jer 30:9, 21 for the former and Jer 31:14; 33:11 for the latter).
[33:15] 1942 tn Heb “sprig” or “shoot.”
[33:15] sn For the meaning of this term and its significance in biblical prophecy see the study note on 23:5.
[33:16] 1943 tn For the translation of this term in this context see the parallel context in 23:6 and consult the translator’s note there.
[33:16] 1944 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[33:16] 1945 tn Heb “And this is what will be called to it: ‘The
[33:16] sn For the significance of this title see the study note on the parallel text in 23:6. Other titles by which Jerusalem is to be known are found in Isa 62:2-4; Jer 3:17; Ezek 48:35; Zech 8:3 emphasizing that the
[33:17] 1946 tn Heb “a man shall not be cut off to David [i.e., belonging to the Davidic line] sitting on the throne of the house of Israel.”
[33:17] 1947 sn It should be noted once again that the reference is to all Israel, not just to Judah (cf. Jer 23:5-6; 30:9).
[33:18] 1948 tn Heb “And to the Levites, the priests [= the Levitical priests, the apposition in place of the adjective] there shall not be cut off a man from before me who offers up burnt offering, sacrifices a cereal offering, or makes a sacrifice all the days.”
[33:19] 1949 tn Heb “And the word of the
[33:20] 1950 tn Heb “Thus says the
[33:20] 1951 tn The word יוֹמָם (yomam) is normally an adverb meaning “daytime, by day, daily.” However, here and in v. 25 and in Jer 15:9 it means “day, daytime” (cf. BDB 401 s.v. יוֹמָם 1).
[33:20] 1952 tn Heb “you.” The pronoun is plural as in 32:36, 43; 33:10.
[33:21] 1953 tn The very complex and elliptical syntax of the original Hebrew of vv. 20-21 has been broken down to better conform with contemporary English style. The text reads somewhat literally (after the addition of a couple of phrases which have been left out by ellipsis): “Thus says the
[33:21] sn This refers to a reaffirmation of the Davidic covenant (cf., e.g., 2 Sam 7:11-16, 25-29; Ps 89:3-4, 19-29) and God’s covenant with the Levites (cf. Num 25:10-13; Mal 2:4-6; Deut 32:8-11).
[33:22] 1954 tn Heb “Just as the stars in the sky cannot be numbered or the sand on the seashore cannot be measured, so I will greatly increase [or multiply] the seed of my servant David and the Levites who minister before me.” The word “seed of” does not carry over to the “the Levites” as a noun governing two genitives because “the Levites” has the accusative marker in front of it. The sentence has been broken down in conformity with contemporary English style.
[33:22] sn Context makes it clear that what is in view is an innumerable line of descendants from the righteous ruler that the
[33:23] 1955 tn Heb “And the word of the
[33:24] 1956 tn Heb “Have you not seen what this people have said, saying.” The question is rhetorical and expects a positive answer. The sentence has been broken in two to better conform with contemporary English style.
[33:24] 1957 tn Heb “The two families which the
[33:24] 1958 tn Heb “and my people [i.e., Israel and Judah] they disdain [or look down on] from being again a nation before them.” The phrase “before them” refers to their estimation, their mental view (cf. BDB s.v. פָּנֶה II.4.a[g]). Hence it means they look with disdain on the people being a nation again (cf. BDB s.v. עוֹד 1.a[b] for the usage of עוֹד [’od] here).
[33:25] 1959 tn Heb “Thus says the
[33:26] 1960 tn The Hebrew particle כִּי (ki) is probably intensive here as it has been on a number of occasions in the book of Jeremiah (see BDB 472 s.v. כִּי 1.e for the category).
[33:26] 1961 tn Or “I will make them prosperous once again,” or “I will bring them back from captivity.”
[33:26] sn For the meaning of this idiom see the translator’s note on Jer 29:14 and compare the usage in 29:14; 30:3, 18; 31:23; 32:44; 33:7, 11. This has been the emphasis on this section which is called by some commentators “The Book of Consolation.” Jeremiah’s emphasis up until chapters 30-33 had been on judgment but he was also called to be the prophet of restoration (cf. Jer 1:10). Promises of restoration though rare up to this point have, however, occurred on occasion (see, e.g., Jer 3:18; 23:5-7; 24:6-7; 29:10-14).
[34:1] 1962 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[34:1] 1963 tn Heb “The word which came to Jeremiah from the
[34:1] sn It is difficult to assign dates to passages which have no dating formulas but there is sufficient detail in this passage to show that this incident occurred sometime early in the siege of Jerusalem while Jeremiah was still free to come and go (see v. 2 and compare 37:4 and see the second study note on 32:2). The Babylonian forces blockaded Jerusalem and attacked the outlying cities, reducing them one by one until Jerusalem had no further help. According to v. 7 Azekah and Lachish in the western foothills still held out and there is evidence from some of the correspondence from Lachish at this period that help was being sought from Egypt.
[34:2] 1964 tn Heb “told him”; the referent (Jeremiah) has been specified in the translation for clarity.
[34:2] 1965 tn Heb “told him”; the referent (Jeremiah) has been specified in the translation for clarity.
[34:2] 1966 tn Heb 34:1 “The word which came to Jeremiah from the
[34:3] 1967 tn Heb “Your eyes will see the eyes of the king of Babylon and his mouth will speak with your mouth.” For this same idiom in reverse order see 32:4 and consult the translator’s note there for the obligatory nuance given to the verbs.
[34:3] sn For the fulfillment of this see Jer 52:7-11.
[34:4] 1968 tn Heb “However, hear the word of the
[34:4] 1969 tn Heb “by the sword.”
[34:4] sn The contrast is between death in battle or by execution and death in the normal course of life. Zedekiah was captured, had to witness the execution of his sons, had his eyes put out, and was taken to Babylon where he died after a lengthy imprisonment (Jer 52:10-11).
[34:5] 1970 tn Heb “And like the burning [of incense] for your fathers, the former kings who were before you, so will they burn [incense] for you.” The sentence has been reversed for easier style and the technical use of the terms interpreted.
[34:5] sn For the custom referred to compare 2 Chr 16:14; 21:19.
[34:5] 1971 sn The intent of this oracle may have been to contrast the fate of Zedekiah with that of Jehoiakim who was apparently executed, went unmourned, and was left unburied (contrast Jer 22:18-19).
[34:5] 1972 tn Heb “For [or Indeed] I myself have spoken [this] word.”
[34:5] 1973 tn Heb “Oracle of the
[34:7] 1974 tn Heb “And the army of the king of Babylon was fighting against Jerusalem and against all the cities of Judah which were left, [namely] against Lachish and Azekah for they alone were left of the cities of Judah as fortified cities.” The intent of this sentence is to serve as a circumstantial sentence to v. 6 (= “while the army…”). That thought is picked up by “he did this while….” The long complex sentence in v. 7 has been broken down and qualifying material placed in the proper places to convey the same information in shorter English sentences in conformity with contemporary English style.
[34:8] 1975 tn Usually translated “covenant.” See the study note on 11:2 for the rationale for the translation here.
[34:8] sn There are no details regarding the nature of this covenant, but it was probably a parity covenant in which the people agreed to free their slaves in exchange for some concessions from the king (see the study note on 11:2 for more details on the nature of ancient Near Eastern covenants). More details about this covenant are given in vv. 15, 18-19 where it is said to have been made before the
[34:8] 1976 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[34:9] 1977 tn Heb “after King Zedekiah made a covenant…to proclaim liberty to them [the slaves mentioned in the next verse] so that each would send away free his male slave and his female slave, the Hebrew man and the Hebrew woman, so that a man would not hold them in bondage, namely a Judean, his brother [this latter phrase is explicative of “them” because it repeats the preposition in front of “them”].” The complex Hebrew syntax has been broken down into shorter English sentences but an attempt has been made to retain the proper subordinations.
[34:9] sn Through economic necessity some of the poorer people of the land had on occasion to sell themselves or their children to wealthier Hebrew landowners. The terms of their servitude were strictly regulated under Hebrew law (cf. Exod 21:2-11; Lev 25:39-55; Deut 15:12-18). In brief, no Hebrew was to serve a fellow Hebrew for any longer than six years. In the seventh year he or she was to go free. The period could even be shortened if the year of jubilee intervened since all debts were to be canceled, freedom restored, and indentured property returned in that year. Some see the covenant here coming in conjunction with such a jubilee year since it involved the freedom of all slaves regardless of how long they had served. Others see this covenant as paralleling an old Babylonian practice of a king declaring liberty for slaves and canceling all debts generally at the beginning of his reign (but also at other significant times within it) in order to ingratiate himself with his subjects.
[34:10] 1978 tn Heb “And they complied, [that is] all the leaders and all the people who entered into the covenant that they would each let his male slave and his female slave go free so as not to hold them in bondage any longer; they complied and they let [them] go.” The verb “they complied” (Heb “they hearkened”) is repeated at the end after the lengthy description of the subject. This is characteristic of Hebrew style. The translation has resolved the complex sentence by making the relative clauses modifying the subject independent sentences describing the situational background before mentioning the main focus, “they had complied and let them go.”
[34:11] 1979 sn Most commentators are agreed that the incident referred to here occurred during the period of relief from the siege provided by the Babylonians going off to fight against the Egyptians who were apparently coming to Zedekiah’s aid (compare vv. 21-22 with 37:5, 7). The freeing of the slaves had occurred earlier, under the crisis of the siege while the people were more responsive to the
[34:11] 1980 tn Heb “they had brought them into subjection for male and female slaves.” However, the qualification of “male and female” is already clear from the preceding and is unnecessary to the English sentence.
[34:12] 1981 tn Heb “And the word of the
[34:13] 1982 tn Heb “Thus says the
[34:13] 1983 tn Heb “fathers” (also in vv. 14, 15).
[34:13] 1984 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] 1985 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.
[34:14] 1986 sn Compare Deut 15:12-18 for the complete statement of this law. Here only the first part of it is cited.
[34:15] 1987 tn The presence of the independent pronoun in the Hebrew text is intended to contrast their actions with those of their ancestors.
[34:15] 1988 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.
[34:16] 1989 sn The verb at the beginning of v. 15 and v. 16 are the same in the Hebrew. They had two changes of heart (Heb “you turned”), one that was pleasing to him (Heb “right in his eyes”) and one that showed they did not honor him (Heb “profaned [or belittled] his name”).
[34:16] 1990 sn Heb “you profaned my name.” His name had been invoked in the oath confirming the covenant. Breaking the covenant involved taking his name in vain (cf. Exod 20:7; Deut 5:11; Jer 5:2). Hence the one who bore the name was not treated with the special honor and reverence due him (see the study note on 23:27 for the significance of “name” in the OT).
[34:16] 1991 tn Heb “and you brought them into subjection to be to you for male and female slaves.” See the translator’s note on v. 11 for the same redundant repetition which is not carried over into the contemporary English sentence.
[34:17] 1992 tn The Hebrew text has a compound object, the two terms of which have been synonyms in vv. 14, 15. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 189) make the interesting observation that these two terms (Heb “brother” and “neighbor”) emphasize the relationships that should have taken precedence over their being viewed as mere slaves.
[34:17] 1993 sn This is, of course, a metaphorical and ironical use of the term “to grant freedom to.” It is, however, a typical statement of the concept of talionic justice which is quite often operative in God’s judgments in the OT (cf., e.g., Obad 15).
[34:17] 1994 tn Heb “Oracle of the
[34:17] 1995 sn Compare Jer 15:4; 24:9; 29:18.
[34:18] 1996 sn See the study note on v. 8 for explanation and parallels.
[34:18] 1997 tn There is a little confusion in the syntax of this section because the noun “the calf” does not have any formal conjunction or preposition with it showing how it relates to the rest of the sentence. KJV treats it and the following words as though they were a temporal clause modifying “covenant which they made.” The majority of modern English versions and commentaries, however, understand it as a second accusative after the verb + object “I will make the men.” This fits under the category of what GKC 375 §118.r calls an accusative of comparison (compare usage in Isa 21:8; Zech 2:8). Stated baldly, “I will make the people…the calf,” it is, however, more forceful than the formal use of the noun + preposition כְּ just as metaphors are generally more forceful than similes. The whole verse is one long, complex sentence in Hebrew: “I will make the men who broke my covenant [referring to the Mosaic covenant containing the stipulation to free slaves after six years] [and] who did not keep the terms of the covenant which they made before me [referring to their agreement to free their slaves] [like] the calf which they cut in two and passed between its pieces.” The sentence has been broken down into shorter sentences in conformity with contemporary English style.
[34:19] 1998 tn For the rendering of this term see the translator’s note on 29:2.
[34:19] 1999 tn This verse is not actually a sentence in the Hebrew original but is a prepositioned object to the verb in v. 20, “I will hand them over.” This construction is called casus pendens in the older grammars and is used to call attention to a subject or object (cf. GKC 458 §143.d and compare the usage in 33:24). The same nondescript “I will punish” which was used to resolve the complex sentence in the previous verse has been chosen to introduce the objects here before the more specific “I will hand them over” in the next verse.
[34:20] 2000 sn See this same phrase in Jer 7:33; 16:4; 19:7.
[34:21] 2001 tn Heb “And Zedekiah king of Judah and his officials I will give into the hand of their enemies and into the hand of those who seek their lives and into the hands of the army of the king of Babylon which has gone up from against them.” The last two “and into the hand” phrases are each giving further explication of “their enemies” (the conjunction is explicative [cf. BDB 252 s.v. וְ 1.b]). The sentence has been broken down into shorter English sentences in conformity with contemporary English style.
[34:21] sn This refers to the relief offered by the withdrawal of the Babylonian troops to fight against the Egyptians which were coming to Zedekiah’s aid (cf. 37:5, 7, 11).
[34:22] 2002 tn Heb “Oracle of the
[35:1] 2003 sn The introductory statement here shows that this incident is earlier than those in Jer 32–34 which all take place in the reign of Zedekiah. Jehoiakim ruled from 609/8
[35:1] 2004 tn Heb “The word which came to Jeremiah from the
[35:2] 2005 tn Heb “the house of the Rechabites.” “House” is used here in terms of “household” or “family” (cf. BDB 109 s.v. בַּיִת 5.a, b).
[35:2] sn Nothing is known about the Rechabite community other than what is said about them in this chapter. From vv. 7-8 it appears that they were a nomadic tribe that had resisted settling down and taking up farming. They had also agreed to abstain from drinking wine. Most scholars agree in equating the Jonadab son of Rechab mentioned as the leader who had instituted these strictures as the same Jonadab who assisted Jehu in his religious purge of Baalism following the reign of Ahab (2 Kgs 10:15, 23-24). If this is the case, the Rechabites followed these same rules for almost 250 years because Jehu’s purge of Baalism and the beginning of his reign was in 841
[35:2] 2006 sn This refers to one of the rooms built on the outside of the temple that were used as living quarters for the priests and for storage rooms (cf. Neh 13:4-5; 1 Kgs 6:5; 1 Chr 28:12; 2 Chr 31:11 and compare Ezek 41:1-14).
[35:4] 2007 tn Heb “the sons of Hanan son of Igdaliah, the man of God.” The reference to “sons” and to “man of God” fits the usage of these terms elsewhere to refer to prophets and their disciples (see BDB 43-44 s.v. אֱלֹהִים 3(b) and compare usage in 2 Kgs 4:40 for the former and BDB 121 s.v. בֵּן 7.a and compare the usage in 2 Kgs 4:38 for the latter).
[35:4] 2008 sn According to Jer 52:24; 2 Kgs 25:18 there were three officers who carried out this duty. It was their duty to guard the entrance of the temple to keep people out that did not belong there, such as those who were foreigners or ritually unclean (see 2 Kgs 12:9 and compare Ps 118:19-20).
[35:5] 2009 tn Heb “Drink wine.”
[35:7] 2010 tn Heb “Don’t plant a vineyard and it shall not be to you [= and you shall/must not have one].”
[35:7] 2011 tn Heb “Don’t…and don’t…but live…in order that you might….”
[35:7] 2012 sn Heb “where you are sojourning.” The terms “sojourn” and “sojourner” referred to a person who resided in a country not his own, without the rights and privileges of citizenship as a member of a nation, state, or principality. In the ancient Near East such people were dependent on the laws of hospitality rather than the laws of state for protection and provision of legal rights. Perhaps the best illustration of this is Abraham who “sojourned” among the Philistines and the Hittites in Canaan and was dependent upon them for grazing and water rights and for a place to bury his wife (cf. Gen 20-24). What is described here is the typical lifestyle of a nomadic tribe.
[35:8] 2013 tn Heb “We have not drunk wine all our days.” Actually vv. 8b-9a are a series of infinitive constructs plus the negative לְבִלְתִּי (lÿvilti) explaining the particulars of how they have obeyed, i.e., by not drinking wine…and by not building….” The more direct declarative statement is used here to shorten the sentence and is more in keeping with contemporary style.
[35:10] 2014 tn Heb “We have obeyed and done according to all which our ancestor Jonadab commanded us.”
[35:11] 2015 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[35:11] 2016 tn Heb “Chaldean.” For explanation see the study note on 21:4.
[35:13] 2017 tn Heb “Yahweh of armies, the God of Israel.” For this title see 7:3 and the study note on 2:19.
[35:13] 2018 tn Heb “35:12 And the word of the
[35:13] 2019 tn Heb “Oracle of the
[35:13] 2020 tn The words “from this” are not in the text but are implicit from the context. They have been supplied in the translation for the sake of clarity.
[35:13] 2021 tn Heb “Will you not learn a lesson…?” The rhetorical question here has the force of an imperative, made explicit in the translation.
[35:14] 2022 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] 2023 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] 2024 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.
[35:15] 2025 tn Heb “Turn, each of you, from his [= your] wicked way and make good your deeds.” Compare 18:11 where the same idiom occurs with the added term of “make good your ways.”
[35:15] 2026 tn Heb “Don’t go after/follow other gods.” See the translator’s note on 2:5 for an explanation of the idiom and see 11:10; 13:10; 25:6 for the same idiom.
[35:16] 2027 tn This is an attempt to represent the particle כִּי (ki) which is probably not really intensive here (cf. BDB 472 s.v. כִּי 1.e) but is one of those causal uses of כִּי that BDB discusses on 473-74 s.v. כִּי 3.c where the cause is really the failure of the people of Judah and Jerusalem to listen/obey. I.e., the causal particle is at the beginning of the sentence so as not to interrupt the contrast drawn.
[35:16] 2028 tn Heb “this people.” However, the speech is addressed to the people of Judah and the citizens of Jerusalem, so the second person is retained in English. In addition to the stylistic difference that Hebrew exhibits in the rapid shift between persons (second to third and third to second, which have repeatedly been noted and documented from GKC 462 §144.p) there may be a subtle rhetorical reason for the shift here. The shift from direct address to indirect address which characterizes this verse and the next may reflect the
[35:17] 2029 tn Heb “Therefore, thus says the
[35:18] 2030 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.
[35:19] 2031 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] 2032 sn The fourth year that Jehoiakim…was ruling over Judah would have been 605/4
[36:1] 2033 tn Heb “This word came to Jeremiah from the
[36:2] 2034 sn Heb “a roll [or scroll] of a document.” Scrolls consisted of pieces of leather or parchment sewn together and rolled up on wooden rollers. The writing was written from right to left and from top to bottom in columns and the scroll unrolled from the left roller and rolled onto the right one as the scroll was read. The scroll varied in length depending on the contents. This scroll was probably not all that long since it was read three times in a single day (vv. 10-11, 15-16, 21-23).
[36:2] 2035 sn The intent is hardly that of giving a verbatim report of everything that the
[36:2] 2036 sn This refers to the messages that Jeremiah delivered during the last eighteen years of Josiah, the three month reign of Jehoahaz and the first four years of Jehoiakim’s reign (the period between Josiah’s thirteenth year [cf. 1:2] and the fourth year of Jehoiakim [v. 1]). The exact content of this scroll is unknown since many of the messages in the present book are undated. It is also not known what relation this scroll had to the present form of the book of Jeremiah, since this scroll was destroyed and another one written that contained more than this one did (cf. v. 32). Since Jeremiah continued his ministry down to the fall of Jerusalem in 587/6
[36:3] 2037 tn Heb “will turn each one from his wicked way.”
[36:3] 2038 tn Heb “their iniquity and their sin.”
[36:3] sn The offer of withdrawal of punishment for sin is consistent with the principles of Jer 18:7-8 and the temple sermon delivered early in the reign of this king (cf. 26:1-3; 7:5-7).
[36:4] 2039 tn Heb “Then Baruch wrote down on a scroll from the mouth of Jeremiah all the words of the
[36:5] 2040 tn Heb “I am restrained; I cannot go into.” The word “restrained” is used elsewhere in Jeremiah of his being confined to the courtyard of the guardhouse (33:1; 39:15). However, that occurred only later during the tenth year of Zedekiah (Jer 32:1-2) and Jeremiah appears here to be free to come and go as he pleased (vv. 19, 26). The word is used in the active voice of the
[36:6] 2041 sn Regular fast days were not a part of Israel’s religious calendar. Rather fast days were called on special occasions, i.e., in times of drought or a locust plague (Joel 1:14; 2:15), or during a military crisis (2 Chr 20:3), or after defeat in battle (1 Sam 31:13; 2 Sam 1:12). A fast day was likely chosen for the reading of the scroll because the people would be more mindful of the crisis they were in and be in more of a repentant mood. The events referred to in the study note on v. 1 would have provided the basis for Jeremiah’s anticipation of a fast day when the scroll could be read.
[36:6] 2042 tn Heb “So you go and read from the scroll which you have written from my mouth the words of the
[36:7] 2043 tn Heb “will turn each one from his wicked way.”
[36:7] 2044 tn Heb “For great is the anger and the wrath which the
[36:8] 2045 tn Heb “And Baruch son of Neriah did according to all that the prophet Jeremiah commanded him with regard to reading from the scroll the words of the
[36:9] 2046 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[36:9] 2047 tn There is some debate about the syntax of the words translated “All the people living in Jerusalem and all the people who came into Jerusalem from the towns in Judah.” As the sentence is structured in Hebrew it looks like these words are the subject of “proclaim a fast.” However, most commentaries point out that the people themselves would hardly proclaim a fast; they would be summoned to fast (cf. 1 Kgs 21:9, 12; Jonah 3:7). Hence many see these words as the object of the verb which has an impersonal subject “they.” This is most likely unless with J. Bright (Jeremiah [AB], 180) the word “proclaim” is used in a looser sense as “observed.” The translation has chosen to follow this latter tack rather than use the impersonal (or an equivalent passive) construction in English. For a similar problem see Jonah 3:5 which precedes the official proclamation in 3:7. The Hebrew text reads: “In the fifth year of Jehoiakim son of Josiah king of Judah, in the ninth month they proclaimed a fast before the
[36:9] sn Judging from v. 22 this was one of the winter months meaning that the reckoning is based on the calendar which starts with April rather than the one which starts with September (Nisan to Nisan rather than Tishri to Tishri). The ninth month would have been Kislev which corresponds roughly to December. According to Babylonian historical records this is the same year and the same month when Ashkelon was captured and sacked. The surrender of Jerusalem and the subsequent looting of the temple in the previous year (Dan 1:1) and the return of the menacing presence of Nebuchadnezzar in the near vicinity were probably the impetus for the fast.
[36:10] 2048 sn Shaphan had been the royal secretary under Jehoiakim’s father’s rule. During the course of his official duties the book of the law had been discovered and he had read it and reported its contents to Josiah who instituted sweeping reforms on the basis of his obedience to it. (See 2 Kgs 22 and note especially vv. 3, 8, 10.) If the Shaphan mentioned in 26:14 is the same person as this, Gemariah would have been the brother of the man who spoke up on Jeremiah’s behalf when the priests and prophets sought to have him killed.
[36:10] 2049 sn It is generally agreed that this is the same as the inner court mentioned in 1 Kgs 6:36; 7:12. It is called “upper” here because it stood above (cf. 1 Kgs 7:12) the outer court where all the people were standing.
[36:10] 2050 sn The New Gate is the same gate where Jeremiah had been accused of falsely claiming the
[36:10] 2051 tn The syntax of the original is complicated due to all the qualifying terms: Heb “And Baruch read from the scroll the words of Jeremiah in the house of the
[36:11] 2052 tn Heb “Micaiah son of Gemariah son of Shaphan heard all the words of the
[36:12] 2053 sn If, as many believe, this man was the same as the Elishama mentioned in Jer 41:1; 2 Kgs 25:25, he was also a member of the royal family.
[36:12] 2054 sn This man has already been mentioned in Jer 26:22 as the official who was sent to Egypt to extradite the prophet Uriah that Jehoiakim had executed. Though he was instrumental in the death of that prophet, he appears to have been favorably disposed to Jeremiah or at least impressed by the seriousness of his messages, because he is one of the officials that urged Baruch and Jeremiah to hide (v. 19), and he counseled Jehoiakim not to burn the scroll (v. 25).
[36:13] 2055 tn Heb “Micaiah reported to them all the words which he heard when Baruch read from the scroll in the ears of the people.”
[36:14] 2056 tn Heb “in your hand.”
[36:14] 2057 tn The original has another example of a prepositioned object (called casus pendens in the grammars; cf. GKC 458 §143.b) which is intended to focus attention on “the scroll.” The Hebrew sentence reads: “The scroll which you read from it in the ears of the people take it and come.” Any attempt to carry over this emphasis into the English translation would be awkward. Likewise, the order of the two imperatives has been reversed as more natural in English.
[36:14] 2058 tn Heb “So Baruch son of Neriah took the scroll in his hand and went to them.” The clause order has been rearranged in the translation for stylistic reasons.
[36:15] 2059 tn Or “‘to us personally’…to them personally”; Heb “‘in our ears’…in their ears.” Elsewhere this has been rendered “in the hearing of” or “where they could hear.” All three of those idioms sound unnatural in this context. The mere personal pronoun seems adequate.
[36:16] 2060 tn Heb “all the words.”
[36:16] 2061 tn According to BDB 808 s.v. פָּחַד Qal.1 and 40 s.v. אֶל 3.a, this is an example of the “pregnant” use of a preposition where an implied verb has to be supplied in the translation to conform the normal range of the preposition with the verb that is governing it. The Hebrew text reads: “they feared unto one another.” BDB translates “they turned in dread to each other.” The translation adopted seems more appropriate in this context.
[36:16] 2062 tn Heb “We must certainly report to the king all these things.” Here the word דְּבָרִים (dÿvarim) must mean “things” (cf. BDB 183 s.v. דָּבָר IV.3) rather than “words” because a verbatim report of all the words in the scroll is scarcely meant. The present translation has chosen to use a form that suggests a summary report of all the matters spoken about in the scroll rather than the indefinite “things.”
[36:17] 2063 tn Or “Did Jeremiah dictate them to you?” The words “Do they actually come from Jeremiah’s mouth?” assume that the last phrase (מִפִּיו, mippiv) is a question, either without the formal he (הֲ) interrogative (see GKC 473 §150.a and compare usage in 1 Sam 16:4; Prov 5:16) or with a letter supplied from the end of the preceding word (single writing of a letter following the same letter [haplography]; so the majority of modern commentaries). The word is missing in the Greek version. The presence of this same word at the beginning of the answer in the next verse suggests that this was a question (probably without the he [הֲ] interrogative to make it more emphatic) since the common way to answer affirmatively is to repeat the emphatic word in the question (cf. GKC 476 §150.n and compare usage in Gen 24:58). The intent of the question is to make sure that these were actually Jeremiah’s words not Baruch’s own creation (cf. Jer 42:2-3 for a similar suspicion).
[36:18] 2064 tn The verbal forms emphasize that each word came from his mouth. The first verb is an imperfect which emphasizes repeated action in past time and the second verb is a participle which emphasizes ongoing action. However, it is a little awkward to try to express this nuance in contemporary English. Even though it is not reflected in the translation, it is noted here for future reference.
[36:19] 2065 tn The verbs here are both direct imperatives but it sounds awkward to say “You and Jeremiah, go and hide” in contemporary English. The same force is accomplished by phrasing the statement as strong advice.
[36:20] 2066 tn Heb “they deposited.” For the usage of the verb here see BDB 824 s.v. פָּקַד Hiph.2.b and compare the usage in Jer 37:21 where it is used for “confining” Jeremiah in the courtyard of the guardhouse.
[36:20] 2067 tn Heb “all the matters.” Compare the translator’s note on v. 16.
[36:20] 2068 tn Both here and in the next verse the Hebrew has “in the ears of” before “the king” (and also before “all the officials”). As in v. 15 these words are not represented in the translation due to the awkwardness of the idiom in contemporary English (see the translator’s note on v. 15).
[36:21] 2069 tn Heb “and Jehudi read it.” However, Jehudi has been the subject of the preceding; so it would be awkward in English to use the personal subject. The translation has chosen to bring out the idea that Jehudi himself read it by using the reflexive.
[36:22] 2070 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] 2071 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).
[36:23] 2072 tn Heb “doors.” This is the only time the word “door” is used in this way but all the commentaries and lexicons agree that it means “columns.” The meaning is figurative based on the similarity of shape.
[36:23] 2073 tn Heb “he.” The majority of commentaries and English versions are agreed that “he” is the king. However, since a penknife (Heb “a scribe’s razor”) is used to cut the columns off, it is possible that Jehudi himself did it. However, even if Jehudi himself did it, he was acting on the king’s orders.
[36:23] 2074 sn Heb “a scribe’s razor.” There is some irony involved here since a scribe’s razor was used to trim the sheets to be sewn together, scrape them in preparation for writing, and to erase errors. What was normally used to prepare the scroll was used to destroy it.
[36:23] 2075 tn Heb “until the whole scroll was consumed upon the fire which was in the fire pot.”
[36:24] 2076 tn Heb “Neither the king nor any of his servants who heard all these words were afraid or tore their clothes.” The sentence has been broken up into two shorter sentences to better conform to English style and some of the terms explained (e.g., tore their clothes) for the sake of clarity.
[36:24] sn There are some interesting wordplays and contrasts involved here. The action of the king and his attendants should be contrasted with that of the officials who heard the same things read (v. 16). The king and his officials did not tear their garments in grief and sorrow; instead the king cut up the scroll (the words “tear” and “cut off” are the same in Hebrew [קָרַע, qara’]). Likewise, the actions of Jehoiakim and his attendants is to be contrasted with that of his father Josiah who some twenty or more years earlier tore his clothes in grief and sorrow (2 Kgs 22:11-20) and led the people in renewing their commitment to the covenant (2 Kgs 23:1-3). That was what the
[36:25] 2077 tn Heb “And also Elnathan, Delaiah, and Gemariah urged [or had urged] the king not to burn the scroll, but he did not listen to them.” The translation attempts to lessen the clash in chronological sequencing with the preceding. This sentence is essentially a flash back to a time before the scroll was totally burned (v. 23).
[36:26] 2078 tn Heb “the son of the king.” Many of the commentaries express doubt that this actually refers to Jehoiakim’s own son since Jehoiakim was only about thirty at this time and one of his sons would not have been old enough to have been in such a position of authority. The same doubt is expressed about the use of this term in 38:6 and in 1 Kgs 22:26. The term need not refer to the ruling king’s own son but one of the royal princes.
[36:27] 2079 tn Heb “Then the word of the
[36:28] 2080 tn Heb “Return, take another.” The verb “return” is used in the sense of repetition “take again” (cf. BDB 998 s.v. שׁוּב Qal.8). The idea is already contained in “Get another” so most modern English versions do not represent it.
[36:28] 2081 tn Heb “all the former words/things.”
[36:28] 2082 tn Heb “first [or former] scroll.”
[36:29] 2083 tn Or “In essence you asked.” For explanation see the translator’s note on the end of the verse.
[36:29] 2084 tn Heb “You burned this scroll, saying, ‘Why did you write on it, saying, “The king of Babylon will certainly come [the infinitive absolute before the finite verb expresses certainty here as several places elsewhere in Jeremiah] and destroy this land and exterminate from it both man and beast.”’” The sentence raises several difficulties for translating literally. I.e., the “you” in “why did you write” is undefined, though it obviously refers to Jeremiah. The gerund “saying” that introduces ‘Why did you write’ does not fit very well with “you burned the scroll.” Gerunds of this sort are normally explanatory. Lastly, there is no indication in the narrative that Jehoiakim ever directly asked Jeremiah this question. In fact, he had been hidden out of sight so Jehoiakim couldn’t confront him. The question is presented rhetorically, expressing Jehoiakim’s thoughts or intents and giving the rational for burning the scroll, i.e., he questioned Jeremiah’s right to say such things. The translation has attempted to be as literal as possible without resolving some of these difficulties. One level of embedded quotes has been eliminated for greater simplicity. For the rendering of “How dare you” for the interrogative “why do you” see the translator’s note on 26:9.
[36:30] 2085 sn This prophesy was not “totally” fulfilled because his son Jehoiachin (Jeconiah) did occupy the throne for three months (2 Kgs 23:8). However, his rule was negligible and after his capitulation and exile to Babylon, he himself was promised that neither he nor his successors would occupy the throne of David (cf. Jer 22:30; and see the study notes on 22:24, 30).
[36:30] 2086 sn Compare the more poetic prophecy in Jer 22:18-19 and see the study note on 22:19.
[36:31] 2087 tn Heb “for their iniquity.”
[36:31] 2088 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[36:31] 2089 tn Heb “all the disaster which I spoke against them and they did not listen [or obey].”
[36:32] 2090 tn Heb “And he wrote upon it from the mouth of Jeremiah all the words of the scroll which Jehoiakim king of Judah burned in the fire. And many words like these were added to them besides [or further].” The translation uses the more active form in the last line because of the tendency in contemporary English style to avoid the passive. It also uses the words “everything” for “all the words” and “messages” for “words” because those are legitimate usages of these phrases, and they avoid the mistaken impression that Jeremiah repeated verbatim the words on the former scroll or repeated verbatim the messages that he had delivered during the course of the preceding twenty-three years.
[37:1] 2091 tn Heb “Coniah.” For explanation of the rendering here see the translator’s note on 22:4.
[37:1] 2092 tn Heb “And Zedekiah son of Josiah whom Nebuchadnezzar king of Babylon made king in the land of Judah ruled as king instead of Coniah son of Jehoiakim.” The sentence has been restructured and simplified to better conform to contemporary English style.
[37:2] 2093 sn These two verses (37:1-2) are introductory to chs. 37–38 and are intended to characterize Zedekiah and his regime as disobedient just like Jehoiakim and his regime had been (Jer 36:27; cf. 2 Kgs 24:19-20). This characterization is important because Zedekiah is portrayed in the incidents that follow in 37–38 as seeking the
[37:3] 2094 sn This is the second of two delegations that Zedekiah sent to Jeremiah to ask him to pray for a miraculous deliverance. Both of them are against the background of the siege of Jerusalem which was instigated by Zedekiah’s rebelling against Nebuchadnezzar and sending to Egypt for help (cf. Ezek 17:15). The earlier delegation (21:1-2) was sent before Nebuchadnezzar had clamped down on Jerusalem because the Judean forces at that time were still fighting against the Babylonian forces in the open field (see 21:4 and the translator’s note there). Here the siege has been lifted because the Babylonian troops had heard a report that the Egyptian army was on the way into Palestine to give the Judeans the promised aid (vv. 5, 7). The request is briefer here than in 21:2 but the intent is no doubt the same (see also the study note on 21:2).
[37:3] 2095 sn Jehucal was one of the officials who later sought to have Jeremiah put to death for what they considered treason (38:1-4).
[37:3] 2096 sn The priest Zephaniah son of Maaseiah was a member of the earlier delegation (21:2) and the chief of security in the temple to whom the Babylonian false prophet wrote a letter complaining that Jeremiah should be locked up for his treasonous prophecies (29:25-26). See the study notes on 21:2 and 29:25 for further details.
[37:4] 2097 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] 2098 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.
[37:5] 2099 tn Heb “the Chaldeans.” See the study note on 21:4 for the rendering “Babylonian.” The word “forces” is supplied in the translation here for the sake of clarity.
[37:5] 2100 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[37:5] 2101 tn Heb “And the army of Pharaoh had set out from Egypt and the Chaldeans who were besieging Jerusalem heard a report about them and they went up from besieging them.” The sentence has been restructured and reworded to give greater emphasis to the most pertinent fact, i.e., that the siege had been temporarily lifted. The word “temporarily” is not in the text but is implicit from the rest of the context. It is supplied in the translation here to better show that the information in vv. 4-5 is all parenthetical, providing a background for the oracle that will follow. For the meaning “given up their siege against” (Heb “had taken themselves away from against”) see BDB 749 s.v. עָלָה Niph.1.c(2); 759 s.v. עַל IV.2.b.
[37:5] sn The Pharaoh referred to here is Pharaoh Hophra who is named in Jer 44:30. He ruled from 589-570
[37:6] 2102 tn Heb “And the word of the
[37:7] 2103 tn Or “to ask me what will happen.” The dominant usage of the verb דָּרַשׁ (darash) is to “inquire” in the sense of gaining information about what will happen (cf., e.g., 1 Kgs 14:5; 2 Kgs 8:8; 22:7-8) but it is also used in the sense of “seeking help” from (cf., e.g., Isa 31:1; 2 Chr 16:12; 20:3). The latter nuance appears appropriate in Jer 20:2 where Zedekiah is hoping for some miraculous intervention. That nuance also appears appropriate here where Zedekiah has sent messengers to ask Jeremiah to intercede on their behalf. However, it is also possible that the intent of both verbs is to find out from God whether the Egyptian mission will succeed and more permanent relief from the siege will be had.
[37:7] 2104 tn Heb “will go back to its land, Egypt.”
[37:8] 2105 tn Heb “the Chaldeans.” See the study note on 21:4 for the rendering “Babylonian.” The word “forces” is supplied in the translation here for the sake of clarity.
[37:9] 2106 tn Heb “the Chaldeans.” See the study note on 21:4 for the rendering “Babylonian.” The word “forces” is supplied in the translation here for the sake of clarity.
[37:9] 2107 tn Heb “Thus says the
[37:10] 2108 tn Heb “all the army of the Chaldeans.” For the rendering “Babylonian” in place of Chaldean see the study note on 21:4.
[37:10] 2109 tn The length and complexity of this English sentence violates the more simple style that has been used to conform such sentences to contemporary English style. However, there does not seem to be any alternative that would enable a simpler style and still retain the causal and conditional connections that give this sentence the rhetorical force that it has in the original. The condition is, of course, purely hypothetical and the consequence a poetic exaggeration. The intent is to assure Zedekiah that there is absolutely no hope of the city being spared.
[37:11] 2110 tn The words “The following events also occurred” are not in the text. They are a way to introduce the incidents recorded in 37:11-21 without creating a long complex sentence in English like the Hebrew does. The Hebrew of vv. 11-12a reads “And it was/happened while the army of the Chaldeans had taken themselves up from against Jerusalem, Jeremiah set out from Jerusalem to go to the land of Benjamin to take part…” For the rendering “temporarily withdrawn from Jerusalem” see the translator’s note on v. 5. The words “was coming” are not in the text either but are implicit and have been supplied in the translation for clarity and smoothness of English expression.
[37:11] 2111 tn Heb “the Chaldeans.” See the study note on 21:4 for the rendering “Babylonian.” The word “forces” is supplied in the translation here for the sake of clarity.
[37:11] 2112 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[37:12] 2113 tn The meaning of this last sentence is somewhat uncertain. The Hebrew expression here occurs nowhere else in the Hebrew Bible and its meaning is debated. The verb is pointed as a shortened form of the Hiphil infinitive construct of חָלַק (khalaq; see GKC 148 §53.q for explanation of the phenomenon and other examples). There are, however, no other examples of the use of this verb in the Hiphil. BDB 324 s.v. חָלַק Hiph defines it as “receive a portion” and explains it as a denominative from חֵלֶק (kheleq, “portion”) but says that the form is dubious. KBL s.v. חָלַק Hif defines it as “take part in dividing” but that does not fit the prepositional phrase that follows (מִשָּׁם, misham, “from there”) as well as “to receive a portion.” The Greek version did not understand this of dividing property but of conducting business. Later revisions of the Greek and the Latin version, however, did understand it of “taking a share.” The translation of BDB has been expanded to better reflect the probable situation. For the meaning of “his family” for the noun עַם (’am) compare the usage in Job 18:19. For a fuller discussion of the probable situation see J. A. Thompson, Jeremiah (NICOT), 633-34.
[37:12] sn Though some commentators disagree, this transaction should not be viewed as subsequent to the transaction recorded in Jer 32 and seen as an attempt to take possession of a field that he had already bought. That transaction took place sometime later after he had been confined to the courtyard of the guardhouse (compare 32:2 with 37:21) and involved his buying a near relative’s field. The word used here refers to “getting one’s own share” (compare 1 Sam 30:24; Josh 15:13, and see also Mic 2:4) not taking possession of someone else’s. “There” refers to the territory of Benjamin just mentioned but more specifically to Jeremiah’s hometown, Anathoth (cf. 1:1).
[37:13] 2114 sn The Benjamin Gate would have been a gate in the northern wall leading out toward the territory of Benjamin. It is mentioned only here and in Jer 38:7 and Zech 14:10.
[37:13] 2115 sn Nothing further is known about Irijah. It is generally agreed that the Hananiah mentioned here is not the same as the false prophet of the same name whom Jeremiah confronted approximately six years earlier (28:1, 5, 10, 15).
[37:13] 2116 tn Heb “And he was in the gate of Benjamin and there was an officer of the guard whose name [more literally, and his name] was Irijah…and he seized the prophet Jeremiah, saying.” The sentence has been broken down and simplified to better conform with contemporary English style.
[37:13] 2117 tn Heb “the Chaldeans.” See the study note on 21:4 for explanation.
[37:13] sn Irijah’s charge was based on the suspicion that Jeremiah was following his own counsel to the people to surrender to the Babylonians if they wanted to save their lives (Jer 21:9).
[37:14] 2118 tn Heb “the Chaldeans.” See the study note on 21:4 for explanation.
[37:15] 2119 sn The officials mentioned here are not the same as those mentioned in Jer 36:12, most of whom were favorably disposed toward Jeremiah, or at least regarded what he said with enough trepidation to try to protect Jeremiah and preserve the scroll containing his messages (36:16, 19, 24). All those officials had been taken into exile with Jeconiah in 597
[37:15] 2120 tn Heb “for they had made it into the house of confinement.” The causal particle does not fit the English sentence very well and “house of confinement” needs some explanation. Some translate this word “prison” but that creates redundancy with the earlier word translated “prison” (בֵּית הָאֵסוּר, bet ha’esur, “house of the band/binding”] which is more closely related to the concept of prison [cf. אָסִיר, ’asir, “prisoner”]). It is clear from the next verse that Jeremiah was confined in a cell in the dungeon of this place.
[37:16] 2121 tn The particle כִּי (ki) here is probably temporal, introducing the protasis to the main clause in v. 17 (cf. BDB 473 s.v. כִּי 2.a). However, that would make the translation too long, so the present translation does what several modern English versions do here, though there are no parallels listed for this nuance in the lexicons.
[37:16] 2122 tn Heb “Jeremiah came into the house of the pit [= “dungeon,” BDB 92 s.v. בּוֹר 4 and compare usage in Gen 40:15; 41:14] and into the cells [this word occurs only here; it is defined on the basis of the cognate languages (cf. BDB 333 s.v. חָנוּת)].” The sentence has been restructured and some words supplied in the translation to better relate it to the preceding context.
[37:16] 2123 tn Heb “Jeremiah.” But the proper name is somewhat redundant and unnecessary in a modern translation.
[37:17] 2124 tn Heb “Then King Zedekiah sent and brought him and the king asked him privately [or more literally, in secret] and said.”
[37:17] 2125 tn Heb “Then he said.”
[37:17] 2126 sn Jeremiah’s answer even under duress was the same that he had given Zedekiah earlier. (See Jer 34:3 and see the study note on 34:1 for the relative timing of these two incidents.)
[37:18] 2127 tn Heb “What crime have I committed against you, or your servants, or this people that you [masc. pl.] have put me in prison?” Some of the terms have been expanded for clarification and the sentence has been broken in two to better conform with contemporary English style.
The masculine plural is used here because Zedekiah is being addressed as representative of the whole group previously named.
[37:19] 2128 tn Heb “And where are your prophets who prophesied to you, saying, ‘The king of Babylon will not come against you or against this land?’” The indirect quote has been used in the translation because of its simpler, more direct style.
[37:20] 2129 tn Heb “My lord, the king.”
[37:20] 2130 tn Heb “let my plea for mercy fall before you.” I.e., let it come before you and be favorably received (= granted; by metonymical extension).
[37:20] 2131 tn Or “So that I will not die there,” or “or I will die there”; Heb “and I will not die there.” The particle that introduces this clause (וְלֹא) regularly introduces negative purpose clauses after the volitive sequence (אַל [’al] + jussive here) according to GKC 323 §109.g. However, purpose and result clauses in Hebrew (and Greek) are often indistinguishable. Here the clause is more in the nature of a negative result.
[37:21] 2132 tn Heb “And/Then King Zedekiah ordered and they committed Jeremiah to [or deposited…in] the courtyard of the guardhouse and they gave to him a loaf of bread.” The translation has been structured the way it has to avoid the ambiguous “they” which is the impersonal subject which is sometimes rendered passive in English (cf. GKC 460 §144.d). This text also has another example of the vav (ו) + infinitive absolute continuing a finite verbal form (וְנָתֹן [vÿnaton] = “and they gave”; cf. GKC 345 §113.y and see Jer 32:44; 36:23).
[37:21] 2133 tn Heb “Stayed/Remained/ Lived.”
[38:1] 2134 tn The name is spelled “Jucal” in the Hebrew text here rather than “Jehucal” as in Jer 37:3. The translation uses the same spelling throughout so that the English reader can identify these as the same individual.
[38:1] sn Jehucal was a member of the delegation sent to Jeremiah by Zedekiah in Jer 37:3.
[38:1] 2135 sn Pashhur was a member of the delegation sent to Jeremiah in 21:2. For the relative sequence of these two delegations see the study note on 21:1.
[38:1] 2136 tn J. Bright (Jeremiah [AB], 226, 30) is probably correct in translating the verbs here as pluperfects and in explaining that these words are prophecies that Jeremiah uttered before his arrest not prophecies that were being delivered to the people through intermediaries sent by Jeremiah who was confined in the courtyard of the guardhouse. For the use of the vav consecutive + imperfect to denote the pluperfect see the discussion and examples in IBHS 552-53 §33.2.3a and see the usage in Exod 4:19. The words that are cited in v. 2 are those recorded in 21:9 on the occasion of the first delegation and those in v. 3 are those recorded in 21:10; 34:2; 37:8; 32:28 all except the last delivered before Jeremiah was confined in the courtyard of the guardhouse.
[38:2] 2137 tn Heb “by sword, by starvation, or by disease.”
[38:2] 2138 tn Heb “those who go out to the Chaldeans.” For the rendering “Babylonians” for “Chaldeans” see the study note on 21:4.
[38:2] 2139 tn Heb “his life will be to him for spoil and he will live.” For the meaning of this idiom see the study note on 21:9. The words and “he will live” have been left out of the translation because they are redundant after “will live” and “they will escape with their lives.”
[38:2] sn See Jer 21:9 for this prophecy.
[38:3] 2140 tn The words “They had also heard him say,” are not in the Hebrew text. They are supplied in the translation for clarity so as to avoid any possible confusion that might be created by saying merely “And the
[38:3] 2141 sn See Jer 21:10; 32:28; 34:2; 37:8 for this same prophecy. Jeremiah had repeatedly said this or words to the same effect.
[38:4] 2142 tn Heb “weakening the hands of.” For this idiom see BDB 951 s.v. רָפָה Pi. and compare the usage in Isa 13:7; Ezek 21:7 (21:12 HT).
[38:4] 2143 tn Heb “by saying these things.”
[38:4] 2144 tn The Hebrew particle כִּי (ki) has not been rendered here because it is introducing a parallel causal clause to the preceding one. To render “For” might be misunderstood as a grounds for the preceding statement. To render “And” or “Moreover” sounds a little odd here. If it must be represented, “Moreover” is perhaps the best rendering.
[38:4] 2145 tn Or “is not looking out for these people’s best interests but is really trying to do them harm”; Heb “is not seeking the welfare [or “well-being”; Hebrew shalom] of this people but [their] harm [more literally, evil].”
[38:5] 2146 tn Heb “Behold, he is in your hands [= power/control].”
[38:5] 2147 tn Heb “For the king cannot do a thing with/against you.” The personal pronoun “I” is substituted in the English translation due to differences in style; Hebrew style often uses the third person or the title in speaking of oneself but English rarely if ever does. Compare the common paraphrasis of “your servant” for “I” in Hebrew (cf. BDB 714 s.v. עֶבֶד 6 and usage in 1 Sam 20:7, 8) and compare the usage in Pss 63:11 (63:12 HT); 61:6 (61:7 HT) where the king is praying for himself. For the meaning of יָכֹל (yakhol) as “to be able to do anything,” see BDB 407 s.v. יָכֹל 1.g.
[38:6] 2149 sn A cistern was a pear-shaped pit with a narrow opening. Cisterns were cut or dug in the limestone rock and lined with plaster to prevent seepage. They were used to collect and store rain water or water carried up from a spring.
[38:6] 2150 tn Heb “the son of the king.” See the translator’s note on Jer 36:26 for the rendering here.
[38:6] 2151 tn Heb “And they let Jeremiah down with ropes and in the cistern there was no water, only mud, and Jeremiah sank in the mud.” The clauses have been reordered and restructured to create a more natural and smoother order in English.
[38:7] 2152 sn This individual, Ebed Melech, is mentioned only here. Later he will be promised deliverance from destruction when the city falls because he had shown trust in God (see Jer 39:16-18).
[38:7] 2153 tn Heb “Ebed Melech, the Cushite, a man, an eunuch/official, and he was [= who was; a circumstantial clause] in the house of the king, heard that they had put Jeremiah…” The passive construction “Jeremiah had been put” has been used to avoid the indefinite subject “they” or the addition of “the officials.” For the translation of סָרִיס (saris) as “official” here rather than “eunuch” see the translator’s note on 29:2 and see also the usage in 34:19. For the translation of “Cushite” as Ethiopian see the study note on 13:23.
[38:7] 2154 tn Heb “And the king was sitting in the Benjamin Gate.” This clause is circumstantial to the following clause; thus “while the king was…” Most commentators agree that the reference to sitting in the gate here likely refers to the same kind of judicial context that has been posited for 26:10 (see the translator’s note there for further references). Hence the translation uses “sitting” with the more technical “holding court” to better reflect the probable situation.
[38:9] 2155 tn Heb “Those men have made evil all they have done to the prophet Jeremiah in that they have thrown him into the cistern and he will die of starvation in the place where he is because there is no more food in the city.” The particle אֵת (’et) before “they have thrown” (אֵת אֲשֶׁר הִשְׁלִיכוּ, ’et ’asher hishlikhu) is explanatory or further definition of “all they have done to” (i.e., the particle is repeated for apposition). The verb form “and he is sure to die” is an unusual use of the vav (ו) consecutive + imperfect that the grammars see as giving a logical consequence without a past nuance (cf. GKC 328 §111.l and IBHS 557-58 §33.3.1f).
[38:9] sn “Because there isn’t any food left in the city” is rhetorical exaggeration; the food did not run out until just before the city fell. Perhaps the intent is to refer to the fact that there was no food in the city for people so confined (i.e., in solitary confinement).
[38:10] 2156 tc Some modern English versions (e.g., NRSV, REB, TEV) and commentaries read “three” on the basis that thirty men would not be necessary for the task (cf. J. Bright, Jeremiah [AB], 231). Though the difference in “three” and “thirty” involves minimal emendation (שְׁלֹשָׁה [shÿlosha] for שְׁלֹשִׁים [shÿloshim]) there is no textual or versional evidence for it except for one Hebrew
[38:11] 2157 tn Heb “went into the palace in under the treasury.” Several of the commentaries (e.g., J. Bright, Jeremiah [AB], 227; J. A. Thompson, Jeremiah [NICOT], 639, n. 6) emend the prepositional phrase “in under” (אֶל־תַּחַת, ’el-takhat) to the noun “wardrobe” plus the preposition “to” (אֶל־מֶלְתַחַת, ’el-meltakhat). This is a plausible emendation which would involve dropping out מֶל (mel) due to its similarity with the אֶל (’el) which precedes it. However, there is no textual or versional evidence for such a reading and the compound preposition is not in itself objectionable (cf. BDB 1066 s.v. תַּחַת III.1.a). The Greek version reads “the part underground” (representing a Hebrew Vorlage of אֶל תַּחַת הָאָרֶץ, ’el takhat ha’arets) in place of אֶל תַּחַת הָאוֹצָר (’el takhat ha’otsar). The translation follows the Hebrew text but adds the word “room” for the sake of English style.
[38:11] 2158 tn Heb “worn-out clothes and worn-out rags.”
[38:12] 2159 tn Heb “Ebed Melech the Ethiopian.” The words “the Ethiopian” are unnecessary and are not repeated in the translation because he has already been identified as such in vv. 7, 10.
[38:12] 2160 tn Heb “under the joints of your arms under the ropes.” The two uses of “under” have different orientations and are best reflected by “between your armpits and the ropes” or “under your armpits to pad the ropes.”
[38:12] 2161 tn Or “Jeremiah did so.” The alternate translation is what the text reads literally.
[38:13] 2162 tn Heb “Jeremiah remained/stayed in the courtyard of the guardhouse.” The translation is meant to better reflect the situation; i.e., Jeremiah was released from the cistern but still had to stay in the courtyard of the guardhouse.
[38:14] 2163 tn The words “Some time later” are not in the text but are a way of translating the conjunction “And” or “Then” that introduces this narrative.
[38:14] 2164 sn The precise location of this entrance is unknown since it is mentioned nowhere else in the OT. Many commentators equate this with the “king’s outer entry” (mentioned in 2 Kgs 16:18) which appears to have been a private entryway between the temple and the palace.
[38:14] 2165 tn The words “when you answer” are not in the text but are implicit in the connection. They are supplied in the translation for the sake of clarity and smoothness of style.
[38:15] 2166 tn Or “you will most certainly kill me, won’t you?” Heb “Will you not certainly kill me?” The question is rhetorical and expects a positive answer. In situations like this BDB s.v. לֹא 4.b(β) says that הֲלֹא (halo’) “has a tendency to become little more than an affirmative particle, declaring with some rhetorical emphasis what is, or might be, well known.” The idea of certainty is emphasized here by the addition of the infinitive absolute before the finite verb (Joüon 2:422 §123.e).
[38:16] 2167 tn Heb “So King Zedekiah secretly swore an oath to Jeremiah, saying.”
[38:16] 2168 tn Heb “who has made this life/soul/ breath [נֶפֶשׁ, nefesh] for us.” The Hebrew term נֶפֶשׁ refers to the living, breathing substance of a person which constitutes his very life (cf. BDB 659 s.v. נֶפֶשׁ 1; 3).
[38:16] 2169 tn Heb “who are seeking your life.”
[38:17] 2170 tn Heb “Yahweh, the God of armies, the God of Israel.” Compare 7:3 and 35:17 and see the study note on 2:19.
[38:17] 2171 tn Heb “Your life/soul will live.” The quote is a long condition-consequence sentence with compound consequential clauses. It reads, “If you will only go out to the officers of the king of Babylon, your soul [= you yourself; BDB 660 s.v. נֶפֶשׁ 4.a] will live and this city will not be burned with fire and you and your household will live.” The sentence has been broken down and restructured to better conform with contemporary English style. The infinitive absolute in the condition emphasizes the one condition, i.e., going out or surrendering (cf. Joüon 2:423 §123.g, and compare usage in Exod 15:26). For the idiom “go out to” = “surrender to” see the full idiom in 21:9 “go out and fall over to” which is condensed in 38:2 to “go out to.” The expression here is the same as in 38:2.
[38:18] 2172 tn Heb “Chaldeans.” See the study note on 21:4 for explanation.
[38:18] 2173 tn Heb “will not escape from their hand.”
[38:18] sn Zedekiah held out this hope of escape until the end and attempted to do so but was unsuccessful (cf. 39:4-5).
[38:19] 2174 tn Heb “Chaldeans.” See the study note on 21:4 for explanation.
[38:19] 2175 tn Or “and they will badly abuse me.” For the usage of this verb in the situation presupposed see Judg 19:25 and 1 Sam 31:4.
[38:20] 2176 tn Heb “Please listen to the voice of the
[38:20] 2177 tn Heb “your life [or you yourself] will live.” Compare v. 17 and the translator’s note there for the idiom.
[38:22] 2178 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] 2179 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
[38:23] 2180 tn Heb “Chaldeans.” See the study note on 21:4 for explanation.
[38:23] 2181 tn Heb “you yourself will not escape from their hand but will be seized by [caught in] the hand of the king of Babylon.” Neither use of “hand” is natural to the English idiom.
[38:23] 2182 tc This translation follows the reading of the Greek version and a few Hebrew
[38:24] 2183 tn Heb “about these words.”
[38:24] 2184 tn Or “so that you will not die.” Or “or you will die.” See the similar construction in 37:20 and the translator’s note there.
[38:24] sn This is probably not a threat that the king himself will kill Jeremiah, but a premonition that if the pro-Egyptian party that was seeking to kill Jeremiah found out about the conversation they would go ahead and kill Jeremiah (cf. 38:2-4).
[38:25] 2185 tn The phrase “and what the king said to you” is actually at the end of the verse, but most commentators see it as also under the governance of “tell us” and many commentaries and English versions move the clause forward for the sake of English style as has been done here.
[38:25] 2186 tn Or “lest we kill you”; Heb “and we will not kill you,” which as stated in the translator’s note on 37:20 introduces a negative purpose (or result) clause. See 37:20, 38:24 for parallel usage.
[38:26] 2187 tn Verses 25-26 form a long compound, complex conditional sentence. The condition is found in v. 25 and contains a long quote. The consequence is found in v. 26 and contains another long quote. The Hebrew sentence literally reads: “And if the officials hear that I have talked with you and come to you and say to you, ‘Please tell us what you said to the king. Do not hide from us and we will not kill you [so that we will not kill you] and [tell us] what the king said to you,’ then tell them.” The sentence has been broken up to better conform with contemporary English style.
[38:26] 2188 tn Heb “I was causing to fall [= presenting] my petition before the king not to send me back to Jonathan’s house to die there.” The word “dungeon of” is supplied in the translation to help the reader connect this petition with Jeremiah’s earlier place of imprisonment where the officials had put him with every intention of letting him die there (37:15-16, 20).
[38:26] sn See Jer 37:15-16, 20.
[38:27] 2189 tn Heb “All the officials came to Jeremiah and questioned him.”
[38:27] 2190 tn Heb “And he reported to them according to all these words which the king had commanded.”
[38:27] 2191 tn Heb “And they were silent from him because the word/matter [i.e., the conversation between Jeremiah and the king] had not been heard.” According to BDB 578 s.v. מִן 1.a the preposition “from” is significant in this construction, implying a verb of motion. I.e., “they were [fell] silent [and turned away] from him.”
[38:28] 2192 tn Heb “And Jeremiah stayed/remained in the courtyard of the guardhouse…” The translation once again intends to reflect the situation. Jeremiah had a secret meeting with the king at the third entrance to the temple (v. 14). He was returned to the courtyard of the guardhouse (cf. v. 13) after the conversation with the king where the officials came to question him (v. 27). He was not sent back to the dungeon in Jonathan’s house as he feared, but was left confined in the courtyard of the guardhouse.
[38:28] 2193 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[38:28] 2194 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[38:28] 2195 tc The precise meaning of this line and its relation to the context are somewhat uncertain. This line is missing from the Greek and Syriac versions and from a few Hebrew
