Yeremia 4:31
Konteks4:31 In fact, 1 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 2 gasping for breath,
reaching out for help, 3 saying, “I am done in! 4
My life is ebbing away before these murderers!”
Yeremia 6:1
Konteks6:1 “Run for safety, people of Benjamin!
Get out of Jerusalem! 5
Sound the trumpet 6 in Tekoa!
Light the signal fires at Beth Hakkerem!
For disaster lurks 7 out of the north;
it will bring great destruction. 8
Yeremia 18:20
Konteks18:20 Should good be paid back with evil?
Yet they are virtually digging a pit to kill me. 9
Just remember how I stood before you
pleading on their behalf 10
to keep you from venting your anger on them. 11
Yeremia 18:23
Konteks18:23 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! 12
Let them be brought down in defeat before you!
Deal with them while you are still angry! 13
Yeremia 26:19
Konteks26:19 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? 14 Did not 15 the Lord forgo destroying them 16 as he threatened he would? But we are on the verge of bringing great disaster on ourselves.” 17
Yeremia 38:1
Konteks38:1 Now Shephatiah son of Mattan, Gedaliah son of Pashhur, Jehucal 18 son of Shelemiah, and Pashhur 19 son of Malkijah had heard 20 the things that Jeremiah had been telling the people. They had heard him say,
[4:31] 1 tn The particle כִּי (ki) is more likely asseverative here than causal.
[4:31] 2 sn Jerusalem is personified as a helpless maiden.
[4:31] 3 tn Heb “spreading out her hands.” The idea of asking or pleading for help is implicit in the figure.
[4:31] 4 tn Heb “Woe, now to me!” See the translator’s note on 4:13 for the usage of “Woe to…”
[6:1] 5 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] 6 tn Heb “ram’s horn,” but the modern equivalent is “trumpet” and is more readily understandable.
[6:1] 7 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] 8 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.
[18:20] 9 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] 10 tn Heb “to speak good concerning them” going back to the concept of “good” being paid back with evil.
[18:20] 11 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.
[18:23] 12 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] 13 tn Heb “in the time of your anger.”
[26:19] 14 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] 15 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] 16 tn For the translation of the terms involved here see the translator’s note on 18:8.
[26:19] 17 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.
[38:1] 18 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] 19 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] 20 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.
