Yeremia 2:32

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.

Yeremia 11:13

11:13 This is in spite of the fact that ¹  the people of Judah have as many gods as they have towns ²  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!’ ³ 

Yeremia 14:21

14:21 For the honor of your name, ⁴  do not treat Jerusalem ⁵  with contempt.

Do not treat with disdain the place where your glorious throne sits. ⁶ 

Be mindful of your covenant with us. Do not break it! ⁷ 

Yeremia 18:12

18:12 But they just keep saying, ‘We do not care what you say! ⁸  We will do whatever we want to do! We will continue to behave wickedly and stubbornly!’” ⁹ 

Yeremia 23:18

23:18 Yet which of them has ever stood in the Lord’s inner circle ¹⁰ 

so they ¹¹  could see and hear what he has to say? ¹² 

Which of them have ever paid attention or listened to what he has said?

Yeremia 26:10

26:10 However, some of the officials ¹³  of Judah heard about what was happening ¹⁴  and they rushed up to the Lord’s temple from the royal palace. They set up court ¹⁵  at the entrance of the New Gate of the Lord’s temple. ¹⁶ 

Yeremia 32:17

32:17 ‘Oh, Lord God, ¹⁷  you did indeed ¹⁸  make heaven and earth by your mighty power and great strength. ¹⁹  Nothing is too hard for you!

Yeremia 38:14

Jeremiah Responds to Zedekiah’s Request for Secret Advice

38:14 Some time later ²⁰  Zedekiah sent and had Jeremiah brought to him at the third entrance ²¹  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.” ²² 

Yeremia 49:7

Judgment Against Edom

49:7 The Lord who rules over all ²³  spoke about Edom. ²⁴ 

“Is wisdom no longer to be found in Teman? ²⁵ 

Can Edom’s counselors not give her any good advice? ²⁶ 

Has all of their wisdom turned bad? ²⁷ 

Yeremia 49:9

49:9 If grape pickers came to pick your grapes,

would they not leave a few grapes behind? ²⁸ 

If robbers came at night,

would they not pillage only what they needed? ²⁹ 

[11:13]  ¹ 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 Lord turns from talking about Judah to addressing her directly, probably in condemnatory tones. Something like “the very idea that you should…” might best represent the mood. The כִּי is probably asseverative or intensive (cf. BDB 472 s.v. כִּי 1.e).

[11:13]  ² sn Cf. Jer 2:28.

[11:13]  ³ 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.

[14:21]  ⁴ tn Heb “For the sake of your name.”

[14:21]  ⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[14:21]  ⁶ 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]  ⁷ tn Heb “Remember, do not break your covenant with us.”

[18:12]  ⁸ tn Heb “It is useless!” See the same expression in a similar context in Jer 2:25.

[18:12]  ⁹ 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.

[23:18]  ¹⁰ tn Or “has been the Lord’s confidant.”

[23:18]  sn The Lord’s inner circle refers to the council of angels (Ps 89:7 [89:8 HT]; 1 Kgs 22:19-22; Job 1-2; Job 15:8) where God made known his counsel/plans (Amos 3:7). They and those they prophesied to will find out soon enough what the purposes of his heart are, and they are not “peace” (see v. 20). By their failure to announce the impending doom they were not turning the people away from their wicked course (vv. 21-22).

[23:18]  ¹¹ 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]  ¹² 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 mss rather than the consonantal text (Kethib) of the Leningrad Codex.

[26:10]  ¹³ 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]  ¹⁴ tn Heb “these things.”

[26:10]  ¹⁵ 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]  ¹⁶ tn The translation follows many Hebrew mss and ancient versions in reading the word “house” (= temple) here. The majority of Hebrew mss do not have this word. It is, however, implicit in the construction “the New Gate of the Lord.”

[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 b.c.). That gate, however, has already been referred to as the Upper Gate of Benjamin in Jer 20:2 (for more detail see the study note there) and would not likely have been called something different here.

[32:17]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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.

[38:14]  ²⁰ 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]  ²¹ 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]  ²² 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.

[49:7]  ²³ tn Heb “Yahweh of armies.” See the study note on 2:19 for this title.

[49:7]  ²⁴ sn Edom was a kingdom to the south and east of Judah. Its borders varied over time but basically Edom lay in the hundred mile strip between the Gulf of Aqaba on the south and the Zered River on the north. It straddled the Arabah leading down from the Dead Sea to the Gulf of Aqaba, having as its northern neighbors both Judah and Moab. A long history of hostility existed between Israel and Edom, making Edom one of the favorite objects of the prophets’ oracles of judgment (cf., e.g., Isa 21:11-12; 34:5-15; 63:1-6; Amos 1:11-12; Ezek 25:12-14; 35:1-15; Obad 1-16). Not much is known about Edom at this time other than the fact that they participated in the discussions regarding rebellion against Nebuchadnezzar in 594 b.c. According to Obadiah 10-16 they not only gloated over Judah’s downfall in 586 b.c. but participated in its plunder and killed some of those who were fleeing the country.

[49:7]  ²⁵ sn Teman was the name of one of Esau’s descendants, the name of an Edomite clan and the name of the district where they lived (Gen 36:11, 15, 34). Like the name Bozrah, it is used poetically for all of Edom (Jer 49:20; Ezek 25:13).

[49:7]  ²⁶ tn Heb “Has counsel perished from men of understanding?”

[49:7]  ²⁷ tn The meaning of this last word is based on the definition given in KBL 668 s.v. II סָרַח Nif and HALOT 726 s.v. II סָרַח Nif, which give the nuance “to be [or become] corrupt” rather than that of BDB 710 s.v. סָרַח Niph who give the nuance “let loose (i.e., to be dismissed; to be gone)” from a verb that is elsewhere used of the overhanging of a curtains or a cliff.

[49:9]  ²⁸ tn The translation of this verse is generally based on the parallels in Obad 5. There the second line has a ה interrogative in front of it. The question can still be assumed because questions can be asked in Hebrew without a formal marker (cf. GKC 473 §150.a and BDB 519 s.v. לֹא 1.a[e] and compare usage in 2 Kgs 5:26).

[49:9]  ²⁹ tn The tense and nuance of the verb translated “pillage” are both different than the verb in Obad 5. There the verb is the imperfect of גָּנַב (ganav, “to steal”). Here the verb is the perfect of a verb which means to “ruin” or “spoil.” The English versions and commentaries, however, almost all render the verb here in much the same way as in Obad 5. The nuance must mean they only “ruin, destroy” (by stealing) only as much as they need (Heb “their sufficiency”), and the verb is used as metonymical substitute, effect for cause. The perfect must be some kind of a future perfect; “would they not have destroyed only…” The negative question is carried over by ellipsis from the preceding lines.