Yeremia 2:24

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. ¹ 

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. ² 

Yeremia 13:1

An Object Lesson from Ruined Linen Shorts

13:1 The Lord said to me, “Go and buy some linen shorts ³  and put them on. ⁴  Do not put them in water.” ⁵ 

Yeremia 22:11

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. ⁶ 

Yeremia 24:2

24:2 One basket had very good-looking figs in it. They looked like those that had ripened early. ⁷  The other basket had very bad-looking figs in it, so bad they could not be eaten.

Yeremia 32:14

32:14 ‘The Lord God of Israel who rules over all ⁸  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.”’ ⁹ 

Yeremia 38:14

Jeremiah Responds to Zedekiah’s Request for Secret Advice

38:14 Some time later ¹⁰  Zedekiah sent and had Jeremiah brought to him at the third entrance ¹¹  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.” ¹² 

Yeremia 42:15

42:15 If you people who remain in Judah do that, then listen to what the Lord says. The Lord God of Israel who rules over all ¹³  says, ‘If you are so determined ¹⁴  to go to Egypt that you go and settle there,

Yeremia 43:5-6

43:5 Instead Johanan son of Kareah and all the army officers led off all the Judean remnant who had come back to live in the land of Judah from all the nations where they had been scattered. ¹⁵  43:6 They also led off all the men, women, children, and royal princesses ¹⁶  that Nebuzaradan, the captain of the royal guard, had left with Gedaliah, ¹⁷  the son of Ahikam and grandson of Shaphan. This included the prophet Jeremiah and Baruch son of Neriah.

Yeremia 51:50

51:50 You who have escaped the sword, ¹⁸ 

go, do not delay. ¹⁹ 

Remember the Lord in a faraway land.

Think about Jerusalem. ²⁰ 

Yeremia 52:17

52:17 The Babylonians broke the two bronze pillars in the temple of the Lord, as well as the movable stands and the large bronze basin called the “The Sea.” ²¹  They took all the bronze to Babylon.

Yeremia 52:19

52:19 The captain of the royal guard took the gold and silver bowls, censers, ²²  basins, pots, lampstands, pans, and vessels. ²³ 

[2:24]  ¹ tn The words “to get the scent of a male” are implicit and are supplied in the translation for clarification.

[2:24]  ² sn The metaphor is intended to depict Israel’s irrepressible desire to worship other gods.

[13:1]  ³ 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 Lord’s close relation to his people (v. 11). Since the priests’ garments were to be made wholly of linen (cf. Exod 28; Ezek 44:17-18), the fact that the shorts were to be made of linen probably was to symbolize the nature of Israel’s calling: they were to be a kingdom of priests and a holy nation (Exod 19:5-6). Just as the linen garments of the priest were to give him special honor and glory (Exod 28:40), so the linen garment was to be a source of praise and glory to the Lord (v. 11).

[13:1]  ⁴ 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]  ⁵ 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 Lord had with his people was continuous and indissoluble. Other explanations are that it was not to be gotten wet because (1) that would have begun the process of rotting (This assumes that the rotting was done by the water of the Euphrates. But it was buried in a crack in the rocks, not in the river itself); (2) that would have made it softer and easier to wear; or (3) that showed that the garment was new, clean, and fresh from the merchant. For this latter interpretation see J. A. Thompson, Jeremiah (NICOT), 64. For a fuller discussion of most of the issues connected with this acted out parable see W. McKane, Jeremiah (ICC), 1:285-92. However, the reason is not explained in the text and there is not enough evidence in the text to come to a firm conclusion, though the most likely possibility is that it was not to be taken off and washed but worn continuously.

[22:11]  ⁶ tn Heb “For thus said the Lord concerning Shallum son of Josiah, king of Judah, who reigned instead of his father who went away from this place: He will not return there again.”

[24:2]  ⁷ sn See Isa 28:4; Hos 9:10.

[32:14]  ⁸ tn Heb “Yahweh of armies, the God of Israel.” For this title see 7:3 and the study notes on 2:19.

[32:14]  ⁹ tn Heb “many days.” See BDB s.v. יוֹם 5.b for this usage.

[38:14]  ¹⁰ 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]  ¹¹ 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]  ¹² 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.

[42:15]  ¹³ tn Heb “Yahweh of armies, the God of Israel.” See the study note on 2:19 for the translation and significance of this title.

[42:15]  ¹⁴ tn Heb “set your face to.” See Jer 42:17; 44:11; Dan 11:17; 2 Kgs 12:17 (12:18 HT) for parallel usage.

[43:5]  ¹⁵ sn These are the people who are referred to in Jer 40:11-12.

[43:6]  ¹⁶ tn Heb “the daughters of the king.” See the translator’s note on 41:10.

[43:6]  ¹⁷ sn This refers to the group mentioned in Jer 40:7 and 41:10. The two groups together constituted all the people who were at Mizpah when Gedaliah was murdered, had been taken captive by Ishmael, had been rescued by Johanan and the other army officers, and had consulted Jeremiah at Geruth Chimham.

[51:50]  ¹⁸ sn God’s exiled people are told to leave doomed Babylon (see v. 45).

[51:50]  ¹⁹ tn Heb “don’t stand.”

[51:50]  ²⁰ tn Heb “let Jerusalem go up upon your heart.” The “heart” is often viewed as the seat of one’s mental faculties and thought life.

[51:50]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[52:17]  ²¹ sn For discussion of the items listed here, see the study notes at Jer 27:19.

[52:19]  ²² sn The censers held the embers used for the incense offerings.

[52:19]  ²³ sn These vessels were used for drink offerings.